Titus 2 · Robertson's Word Pictures
1But speak thou (su de lale). In contrast to these Pharisaic Gnostics in Crete.
Befit (prepe). Old verb to be becoming, seemly. See 1Ti 2:10; Eph 5:3 . With dative case didaskalia.
Sound (ugiainouse). Healthful as in 1:13; 2:2; 1Ti 1:10 , common word in the Pastorals.
2Aged men (presbutas). See Phm 1:9 for this word. For discussion of family life see also Co 3:18-4:1; Eph 5:22-6:9; 1Ti 5:1-6:2 . For the adjectives here see 1Ti 3:2,8 ; for the substantives see 1Ti 6:11 .
3Aged women (presbutidas). Old word, feminine of presbutes, only here in N.T. See presbuteras in 1Ti 5:2 .
Reverent (ieroprepeis). Old word (eiros, prepe). Only here in N.T. Same idea in 1Ti 2:10 . Like people engaged in sacred duties (Lock).
In demeanour (en katastemat). Late and rare word (inscriptions) from kathistem, deportment, only here in N.T.
Not slanderers (me diabolous). See 1Ti 3:11; 2Ti 3:3 .
Nor enslaved to much wine (mede oino pollo dedoulomenas). Perfect passive participle of douloo, with dative case oino. See 1Ti 3:8 . "It is proved by experience that the reclamation of a woman drunkard is almost impossible" (White). But God can do the "impossible."
Teachers of that which is good (kalodidaskalous). Compound word found here alone, bona docentes (teaching good and beautiful things). A sorely needed mission.
4That they may train (ina sophronizosin). Purpose clause, ina and present active subjunctive of sophronizo, old verb (from sophron, sound in mind, saos, phren, as in this verse), to make sane, to restore to one's senses, to discipline, only here in N.T.
To love their husbands (philandrous eina). Predicate accusative with eina of old adjective philandros (philos, aner, fond of one's husband), only here in N.T. Aner means man, of course, as well as husband, but only husband here, not "fond of men" (other men than their own).
To love their children (philoteknous). Another old compound, here only in N.T. This exhortation is still needed where some married women prefer poodle-dogs to children.
5Workers at home (oikourgous). So the oldest MSS. (from oikos, ergou) instead of oikourous, keepers at home (from koiso, ouros, keeper). Rare word, found in Soranus, a medical writer, Field says. Cf. 1Ti 5:13 . "Keepers at home" are usually "workers at home."
Kind (agathas). See Ro 5:7 . See Col 3:18; Eph 5:22 for the same use of upotassoma, to be in subjection. Note idiois (their own). See 1Ti 6:1 for the same negative purpose clause (ina me blasphemeta).
6The younger men (tous neoterous). Just one item, besides "likewise" (osautos as in 3; 1Ti 2,9 ), "to be soberminded" (sophronein, old verb as in Rom 12:3 ). It is possible to take "in all things" (per panta) with sophronein, though the editors take it with verse 7.
7Shewing thyself (seauton parechomenos). Present middle (redundant middle) participle of parecho with the reflexive pronoun seauton as if the active voice parechon. The Koine shows an increasing number of such constructions (Robertson, Grammar, p. 811). See active in 1Ti 1:4 .
An ensample (tupon). For this word see 2Th 3:9; Php 3:17 .
Uncorruptness (aphthorian). Only example, from late adjective aphthoros (a privative and phtheiro).
8Sound (ugiÂe, Attic usually ugiÂa in accusative singular), elsewhere in Pastorals participle ugianÂon (verse 1).
That cannot be condemned (akatagnoston). Only N.T. example (verbal, a privative and katagnostos) and in IV Macc. 4:47. Deissmann (Bible Studies, p. 200) quotes it from an inscription and the adverb from a papyrus.
He that is of the contrary part (o ex enantias). "The one on the opposite side" (your opponent). Cf. verse 9; 1Ti 5:14 .
May be ashamed (ina entrape). Final clause with ina and second aorist passive subjunctive of entrepo, to turn, in middle and passive to turn one on himself and so be ashamed (to blush) as in 2Th 3:14; 1Co 4:14 . This sense in the papyri.
Evil (phaulon). Old word, easy (easy morals), worthless; bad, as in 2Co 5:10 .
9Servants (doulous). "Slaves." Supply "exhort" (parakale). See 1Ti 6:1 for "masters" (despotais).
Well-pleasing (euarestous). See on 2Co 5:9 .
Not gainsaying (me antilegontas). "Not answer back." See Ro 10:21 .
10Not purloining (me nosphizomenous). Present middle participle of nosphizo, old verb (from nosph, apart), in middle to set apart for oneself, to embezzle, in N.T. only here and Ac 5:2f .
Fidelity (pistin). See Ga 5:22; 1Ti 5:12 for pistis in the sense of faithfulness. Nowhere else in the N.T. do we have agathe with pistis as here, but an Oxyr. papyrus (iii. 494, 9) has this very phrase (pasan pistin endeiknumene). Westcott and Hort put agapen in the margin. See 3:2.
That they may adorn (ina kosmosin). Final clause with ina and present active subjunctive. See 1Ti 2:9 for kosmeo. Paul shows slaves how they may "adorn" the teaching of God.
11Hath appeared (epephane). "Did appear," the first Epiphany (the Incarnation). Second aorist passive indicative of epiphaino, old verb, in N.T. here, 3:4; Lu 1:79; Ac 27:20 .
Bringing salvation (soterios). Old adjective from soter (Saviour), here alone in N.T. except to soterion (salvation, "the saving act") in Lu 2:30; 3:6; Eph 6:17 .
Instructing (paideuousa). See 1Ti 1:20 .
Ungodliness (asebeian). See Ro 1:18 .
Worldly lusts (tas kosmikas epithumias). Aristotle and Plutarch use kosmikos (from kosmos) about the universe as in Heb 9:1 about the earthly. Here it has alone in N.T. the sense of evil "in this present age" as with kosmos in 1Jo 2:16 . The three adverbs set off the opposite (soberly sophronos, righteously dikaios, godly eusebos).
13Looking for (prosdechomeno). Present middle participle of prosdechoma, old verb, the one used of Simeon (Lu 2:25 ) and others (Lu 2:38 ) who were looking for the Messiah.
The blessed hope and appearing of the glory (ten makarian elpida ka epiphaneian tes doxes). The word epiphaneia (used by the Greeks of the appearance of the gods, from epiphanes, epiphaino) occurs in 2Ti 1:10 of the Incarnation of Christ, the first Epiphany (like the verb epephane, Tit 2:11 ), but here of the second Epiphany of Christ or the second coming as in 1Ti 6:14; 2Ti 4:1,8 . In 2Th 2:8 both epiphaneia and parousia (the usual word) occur together of the second coming.
Of our great God and Saviour Jesus Christ (tou megalou theou ka soteros Iesou Christou). This is the necessary meaning of the one article with theou and soteros just as in 2 Peter 1:1,11 . See Robertson, Grammar, p. 786. Westcott and Hort read Christou Iesou.
14Who gave himself for us (os edoken eauton uper emon). Paul's great doctrine (Ga 1:4; 2:20; 1Ti 2:6 ).
That he might redeem us (ina lutroseta). Final clause, ina and the aorist middle subjunctive of lutroo, old verb from lutron (ransom), in N.T. only here, Lu 24:21; 1Pe 1:18 .
Purify to himself (katharise eauto). Final clause with first aorist active subjunctive of katharizo, for which verb see Eph 5:26 .
Lawlessness (anomias). See 2Th 2:3 .
A people for his own possession (laon periousion). A late word (from perieim, to be over and above, in papyri as well as periousia), only in LXX and here, apparently made by the LXX, one's possession, and so God's chosen people. See 1Pe 2:9 (laos eis peripoiesin).
Zealous of good works (zeloten kalon ergon). "A zealot for good works." Substantive for which see 1Co 14:12; Ga 1:14 . Objective genitive ergon.
15With all authority (meta pases epitages). See 1Co 7:6; 2Co 8:8 . Assertion of authority is sometimes necessary.
Let no man despise thee (medeis sou periphroneito). Present active imperative in prohibition of periphroneo, old verb, only here in N.T., to think around (on all sides). Literally, "let no man think around thee" (and so despise thee). In 1Ti 4:12 it is kataphroneito (think down on), a stronger word of scorn, but this one implies the possibility of one making mental circles around one and so "out-thinking" him. The best way for the modern minister to command respect for his "authority" is to do thinking that will deserve it.
Titus 3