KJV: For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.
YLT: for we were once -- also we -- thoughtless, disobedient, led astray, serving desires and pleasures manifold, in malice and envy living, odious -- hating one another;
Darby: For we were once ourselves also without intelligence, disobedient, wandering in error, serving various lusts and pleasures, living in malice and envy, hateful, and hating one another.
ASV: For we also once were foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, hating one another.
ποτε | once |
Parse: Particle Root: ποτέ Sense: once i. |
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καὶ | also |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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ἡμεῖς | we ourselves |
Parse: Personal / Possessive Pronoun, Nominative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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ἀνόητοι | foolish |
Parse: Adjective, Nominative Masculine Plural Root: ἀνόητος Sense: not understood, unintelligible. |
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ἀπειθεῖς | disobedient |
Parse: Adjective, Nominative Masculine Plural Root: ἀπειθής Sense: impersuasible, not compliant, disobedient, contumacious. |
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πλανώμενοι | being deceived |
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural Root: πλανάω Sense: to cause to stray, to lead astray, lead aside from the right way. |
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δουλεύοντες | serving |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: δουλεύω Sense: to be a slave, serve, do service. |
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ἐπιθυμίαις | lusts |
Parse: Noun, Dative Feminine Plural Root: ἐπιθυμία Sense: desire, craving, longing, desire for what is forbidden, lust. |
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ἡδοναῖς | pleasures |
Parse: Noun, Dative Feminine Plural Root: ἡδονή Sense: pleasure. |
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ποικίλαις | various |
Parse: Adjective, Dative Feminine Plural Root: ποικίλος Sense: a various colours, variegated. |
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κακίᾳ | malice |
Parse: Noun, Dative Feminine Singular Root: κακία Sense: malignity, malice, ill-will, desire to injure. |
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φθόνῳ | envy |
Parse: Noun, Dative Masculine Singular Root: φθόνος Sense: envy. |
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διάγοντες | living |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: διάγω Sense: to lead through, lead across, send across. |
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στυγητοί | hateful |
Parse: Adjective, Nominative Masculine Plural Root: στυγητός Sense: hated, detestable. |
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μισοῦντες | hating |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: μισέω Sense: to hate, pursue with hatred, detest. |
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ἀλλήλους | one another |
Parse: Personal / Reciprocal Pronoun, Accusative Masculine Plural Root: ἀλλήλων Sense: one another, reciprocally, mutually. |
Greek Commentary for Titus 3:3
“Once” in our unconverted state as in Ephesians 2:3. [source]
See Romans 1:14, Romans 1:21. Disobedient (απειτεις apeitheis). See note on Romans 1:30. Deceived Present passive participle of πλαναω planaō though the middle is possible. Divers lusts (ηδοναις ποικιλαις hēdonais poikilais). “Pleasures” (ηδοναις hēdonais from ηδομαι hēdomai old word, in N.T. only here, Luke 8:14; James 4:1, James 4:3; 2 Peter 2:13). Ποικιλαις Poikilais (old word) is many-coloured as in Mark 1:34; James 1:2; 2 Timothy 3:6, etc. Living See note on 1 Timothy 3:6 (supply βιον bion). In malice (εν κακιαι en kakiāi). See note on Romans 1:29. Envy See note on Romans 1:29. Hateful (στυγητοι stugētoi). Late passive verbal from στυγεω stugeō to hate. In Philo, only here in N.T. Hating one another Active sense and natural result of being “hateful.” [source]
See note on Romans 1:30. [source]
Present passive participle of πλαναω planaō though the middle is possible. Divers lusts (ηδοναις ποικιλαις hēdonais poikilais). “Pleasures” (ηδοναις hēdonais from ηδομαι hēdomai old word, in N.T. only here, Luke 8:14; James 4:1, James 4:3; 2 Peter 2:13). Ποικιλαις Poikilais (old word) is many-coloured as in Mark 1:34; James 1:2; 2 Timothy 3:6, etc. Living See note on 1 Timothy 3:6 (supply βιον bion). In malice (εν κακιαι en kakiāi). See note on Romans 1:29. Envy See note on Romans 1:29. Hateful (στυγητοι stugētoi). Late passive verbal from στυγεω stugeō to hate. In Philo, only here in N.T. Hating one another Active sense and natural result of being “hateful.” [source]
“Pleasures” Ποικιλαις Poikilais (old word) is many-coloured as in Mark 1:34; James 1:2; 2 Timothy 3:6, etc. [source]
See note on 1 Timothy 3:6 (supply βιον bion). In malice (εν κακιαι en kakiāi). See note on Romans 1:29. Envy See note on Romans 1:29. Hateful (στυγητοι stugētoi). Late passive verbal from στυγεω stugeō to hate. In Philo, only here in N.T. Hating one another Active sense and natural result of being “hateful.” [source]
See note on Romans 1:29. [source]
See note on Romans 1:29. Hateful (στυγητοι stugētoi). Late passive verbal from στυγεω stugeō to hate. In Philo, only here in N.T. Hating one another Active sense and natural result of being “hateful.” [source]
Late passive verbal from στυγεω stugeō to hate. In Philo, only here in N.T. [source]
Active sense and natural result of being “hateful.” [source]
Ἡδονή pleasureonly here in Pastorals. oP. See on James 4:1. For ποικίλαις diverssee on 2 Timothy 3:6. [source]
Only here in Pastorals. See on James 1:21. In N.T. κακία is a special form of vice, not viciousness in general, as Cicero, Tusc. iv. 15, who explains by “vitiositas, a viciousness which includes all vices.” Calvin, on Ephesians 4:32, defines as “ a viciousness of mind opposed to humanity and fairness, and commonly styled malignity.” The homily ascribed to Clement of Rome, describes κακία as the forerunner ( προοδοίπορον ) of our sins (x). Malice is a correct translation. [source]
Reverse Greek Commentary Search for Titus 3:3
Rev., hateful to God. All classical usage is in favor of the passive sense, but all the other items of the list are active. Meyer defends the passive on the ground that the term is a summary of what precedes. The weight of authority is on this side. The simple verb στυγέω tohate, does not occur in the New Testament. Στυγητός hatefulis found Titus 3:3. The verb is stronger than, μισέω Ihate, since it means to show as well as to feel hatred. [source]
See on Luke 24:25. In N.T. and lxx always in an active sense. See Luke 24:25; Romans 1:14; 1 Timothy 6:9; Titus 3:3. Νοῦς is used by Paul mainly with an ethical reference, as the faculty of moral judgment. See on Romans 7:23. Ἀνόητος therefore indicates a folly which is the outgrowth of a moral defect. Paul is not alluding to a national characteristic of the Galatians. [source]
PastoComp. Titus 3:3. [source]
υπεροχη Huperochē is old word (from υπεροχος huperochos and this from υπερ huper and εχω echō), but in N.T. only here and 1 Corinthians 2:1. That we may lead (ινα διαγωμεν hina diagōmen). Purpose clause with present active subjunctive of διαγω diagō an old and common verb, but in N.T. only here and Titus 3:3. Tranquil Late adjective from the old adverb ηρεμα ērema (stilly, quietly). Here only in N.T. Quiet (ησυχιον hēsuchion). Old adjective, once in lxx (Isa 66:2), in N.T. only here and 1 Peter 3:4. Life Old word for course of life (not ζωη zōē). So Luke 8:14. Gravity (σεμνοτητι semnotēti). Old word from σεμνος semnos (Philemon 4:8), in N.T. only here, 1 Timothy 3:4; Titus 2:7. [source]
Purpose clause with present active subjunctive of διαγω diagō an old and common verb, but in N.T. only here and Titus 3:3. [source]
In Pastorals only here and Titus 3:3. Lit. variegated, of different tints. See on manifold wisdom, Ephesians 3:10. [source]
“Taking captive.” Present active participle of αιχμαλωτιζω aichmalōtizō for which see note on 2 Corinthians 10:5; Romans 7:23. Silly women (γυναικαρια gunaikaria). Literally, “little women” (diminutive of γυνη gunē), found in Diocles (comedian of 5 century b.c.) and in Epictetus. The word here is neuter (grammatical gender) plural. Used contemptuously here (only N.T. example). Ramsay suggests “society ladies.” It is amazing how gullible some women are with religious charlatans who pose as exponents of “new thought.” Laden with sins Perfect passive participle of σωρευω sōreuō old word from Aristotle down (from σωρος sōros a heap) to heap up. In N.T. only here and Romans 12:20. Associative instrumental case αμαρτιαις hamartiais Divers (ποικιλαις poikilais). Many coloured. See note on Titus 3:3. One has only to recall Schweinfurth, the false Messiah of forty odd years ago with his “heavenly harem” in Illinois and the recent infamous “House of David” in Michigan to understand how these Gnostic cults led women into licentiousness under the guise of religion or of liberty. The priestesses of Aphrodite and of Isis were illustrations ready to hand. Αγομενα Agomena (present passive participle) means “continually led astray or from time to time.” [source]
Perfect passive participle of σωρευω sōreuō old word from Aristotle down (from σωρος sōros a heap) to heap up. In N.T. only here and Romans 12:20. Associative instrumental case αμαρτιαις hamartiais Divers (ποικιλαις poikilais). Many coloured. See note on Titus 3:3. One has only to recall Schweinfurth, the false Messiah of forty odd years ago with his “heavenly harem” in Illinois and the recent infamous “House of David” in Michigan to understand how these Gnostic cults led women into licentiousness under the guise of religion or of liberty. The priestesses of Aphrodite and of Isis were illustrations ready to hand. Αγομενα Agomena (present passive participle) means “continually led astray or from time to time.” [source]
Many coloured. See note on Titus 3:3. One has only to recall Schweinfurth, the false Messiah of forty odd years ago with his “heavenly harem” in Illinois and the recent infamous “House of David” in Michigan to understand how these Gnostic cults led women into licentiousness under the guise of religion or of liberty. The priestesses of Aphrodite and of Isis were illustrations ready to hand. Αγομενα Agomena (present passive participle) means “continually led astray or from time to time.” [source]