KJV: They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate.
YLT: God they profess to know, and in the works they deny Him, being abominable, and disobedient, and unto every good work disapproved.
Darby: They profess to know God, but in works deny him, being abominable, and disobedient, and found worthless as to every good work.
ASV: They profess that they know God; but by their works they deny him, being abominable, and disobedient, and unto every good work reprobate.
Θεὸν | God |
Parse: Noun, Accusative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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ὁμολογοῦσιν | they profess |
Parse: Verb, Present Indicative Active, 3rd Person Plural Root: ὁμολογέω Sense: to say the same thing as another, i. |
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εἰδέναι | to know |
Parse: Verb, Perfect Infinitive Active Root: οἶδα Sense: to see. |
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δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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ἔργοις | works |
Parse: Noun, Dative Neuter Plural Root: ἔργον Sense: business, employment, that which any one is occupied. |
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ἀρνοῦνται | they deny [Him] |
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Plural Root: ἀρνέομαι Sense: to deny. |
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βδελυκτοὶ | detestable |
Parse: Adjective, Nominative Masculine Plural Root: βδελυκτός Sense: abominable, detestable. |
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ὄντες | being |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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ἀπειθεῖς | disobedient |
Parse: Adjective, Nominative Masculine Plural Root: ἀπειθής Sense: impersuasible, not compliant, disobedient, contumacious. |
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πᾶν | any |
Parse: Adjective, Accusative Neuter Singular Root: πᾶς Sense: individually. |
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ἔργον | work |
Parse: Noun, Accusative Neuter Singular Root: ἔργον Sense: business, employment, that which any one is occupied. |
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ἀγαθὸν | good |
Parse: Adjective, Accusative Neuter Singular Root: ἀγαθός Sense: of good constitution or nature. |
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ἀδόκιμοι | unfit |
Parse: Adjective, Nominative Masculine Plural Root: ἀδόκιμος Sense: not standing the test, not approved. |
Greek Commentary for Titus 1:16
Present active indicative of ομολογεω homologeō common verb (ομου λεγω homouΕιδεναι legō) as in Romans 10:10. οιδα Eidenai (know) is second perfect active infinitive of τοις εργοις oida in indirect assertion. [source]
Instrumental case. They deny (αρνεομαι arnountai). Present middle of βδελυκτοι arneomai old verb, common in the Gospels and the Pastoral Epistles (1 Timothy 5:8; Titus 2:12; 2 Timothy 2:12). Abominable Verbal adjective from απειτεις bdelussomai Only in lxx and here. Disobedient (αδοκιμοι apeitheis). See note on Romans 1:30. Reprobate See note on 1 Corinthians 9:27; Romans 1:28. [source]
Present middle of βδελυκτοι arneomai old verb, common in the Gospels and the Pastoral Epistles (1 Timothy 5:8; Titus 2:12; 2 Timothy 2:12). [source]
Verbal adjective from απειτεις bdelussomai Only in lxx and here. Disobedient (αδοκιμοι apeitheis). See note on Romans 1:30. Reprobate See note on 1 Corinthians 9:27; Romans 1:28. [source]
See note on Romans 1:30. [source]
See note on 1 Corinthians 9:27; Romans 1:28. [source]
Better, confess. See on 2 Corinthians 9:13, and comp. 1 Timothy 6:12. Not loudly and publicly profess (as Huther), but confess as opposed to deny (John 1:20); comp. Hebrews 11:13; Romans 10:9, Romans 10:10. [source]
N.T.oClass. lxx, Proverbs 17:15; 2 Maccabees 1:27. See on βδέλυγμα abomination Matthew href="/desk/?q=mt+24:15&sr=1">Matthew 24:15, and comp. Revelation 17:4, Revelation 17:5; Revelation 21:27. The kindred verb, βδελύσσεσθαι abhor Romans 2:22; Revelation 21:8. [source]
See on Romans 1:28; see on 1 Corinthians 9:27, and comp. 2 Timothy 3:8. The phrase reprobate unto every good work, N.T.onosupersub. [source]
Reverse Greek Commentary Search for Titus 1:16
Late compound verb from δουλαγωγος doulagōgos in Diodorus Siculus, Epictetus and substantive in papyri. It is the metaphor of the victor leading the vanquished as captive and slave. Lest by any means (μη πως mē pōs). Common conjunction for negative purpose with subjunctive as here (γενωμαι genōmai second aorist middle). After that I have preached to others First aorist active participle of κηρυσσω kērussō (see note on 1 Corinthians 1:23), common verb to preach, from word κηρυχ kērux (herald) and that is probably the idea here. A κηρυχ kērux at the games announced the rules of the game and called out the competitors. So Paul is not merely a herald, but a competitor also. I myself should be rejected (αυτος αδοκιμος γενωμαι autos adokimos genōmai). Literally, “I myself should become rejected.” Αδοκιμος Adokimos is an old adjective used of metals, coin, soil (Hebrews 6:8) and in a moral sense only by Paul in N.T. (1 Corinthians 9:27; 2 Corinthians 13:5-7; Romans 1:28; Titus 1:16; 2 Timothy 3:8). It means not standing the test (δοκιμος dokimos from δοκιμαζω dokimazō). Paul means rejected for the prize, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew 7:22.). What is the prize before Paul? Is it that reward (μιστος misthos) of which he spoke in 1 Corinthians 9:18, his glorying of preaching a free gospel? So Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Philemon 3:12) and so he presses on. At the end he has serene confidence (2 Timothy 4:7) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ. [source]
First aorist active participle of κηρυσσω kērussō (see note on 1 Corinthians 1:23), common verb to preach, from word κηρυχ kērux (herald) and that is probably the idea here. A κηρυχ kērux at the games announced the rules of the game and called out the competitors. So Paul is not merely a herald, but a competitor also. I myself should be rejected (αυτος αδοκιμος γενωμαι autos adokimos genōmai). Literally, “I myself should become rejected.” Αδοκιμος Adokimos is an old adjective used of metals, coin, soil (Hebrews 6:8) and in a moral sense only by Paul in N.T. (1 Corinthians 9:27; 2 Corinthians 13:5-7; Romans 1:28; Titus 1:16; 2 Timothy 3:8). It means not standing the test (δοκιμος dokimos from δοκιμαζω dokimazō). Paul means rejected for the prize, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew 7:22.). What is the prize before Paul? Is it that reward (μιστος misthos) of which he spoke in 1 Corinthians 9:18, his glorying of preaching a free gospel? So Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Philemon 3:12) and so he presses on. At the end he has serene confidence (2 Timothy 4:7) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ. [source]
Literally, “I myself should become rejected.” Αδοκιμος Adokimos is an old adjective used of metals, coin, soil (Hebrews 6:8) and in a moral sense only by Paul in N.T. (1 Corinthians 9:27; 2 Corinthians 13:5-7; Romans 1:28; Titus 1:16; 2 Timothy 3:8). It means not standing the test Paul means rejected for the prize, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew 7:22.). What is the prize before Paul? Is it that reward (μιστος misthos) of which he spoke in 1 Corinthians 9:18, his glorying of preaching a free gospel? So Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Philemon 3:12) and so he presses on. At the end he has serene confidence (2 Timothy 4:7) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ. [source]
A vicious hendiadys. Lit., as Rev., the obedience of your confession; that is, the obedience which results from your christian confession. Ὁμολογία is once rendered in A.V. confession, 1 Timothy 6:13; and elsewhere profession. Both renderings occur in 1 Timothy 6:12, 1 Timothy 6:13. Rev., in every case, confession. A similar variation occurs in the rendering of ὁμολογέω , though in all but five of the twenty-three instances confess is used. Rev. retains profess in Matthew 7:23; Titus 1:16, and changes to confess in 1 Timothy 6:12. In Matthew 14:7, promised (A.V. and Rev., see note), and in Hebrews 13:15, giving thanks; Rev., which make confession. Etymologically, confession is the literal rendering of ὁμολογία , which is from ὁμόν together λέγω tosay; con together, fateor to say. The fundamental idea is that of saying the same thing as another; while profess (pro forth, fateor to say ) is to declare openly. Hence, to profess Christ is to declare Him publicly as our Lord: to confess Christ is to declare agreement with all that He says. When Christ confesses His followers before the world, He makes a declaration in agreement with what is in His heart concerning them. Similarly, when He declares to the wicked “I never knew you” (“then will I profess, ὁμολογήσω ”), a similar agreement between His thought and His declaration is implied. The two ideas run into each other, and the Rev. is right in the few cases in which it retains profess, since confess would be ambiguous. See, for example, Titus 1:16. [source]
Comp. 2 Timothy 1:3, 2 Timothy 1:5, 19. Const. with holding. The emphasis of the passage is on these words. They express conscientious purity and sincerity in contrast with those who are described as branded in their own conscience, and thus causing their followers to fall away from the faith (1 Timothy 4:1, 1 Timothy 4:2). The passage illustrates the peculiar treatment of “faith” in these Epistles, in emphasizing its ethical aspect and its ethical environment. This is not contrary to Paul's teaching, nor does it go to the extent of substituting morals for faith as the condition of salvation and eternal life. See 2 Timothy 1:9; 2 Timothy 2:1; Titus 3:5. Nonetheless, there is a strong and habitual emphasis on good works (see 1 Timothy 2:10; 1 Timothy 5:10; 1 Timothy 6:18; 2 Timothy 2:21; 2 Timothy 3:17; Titus 1:16; Titus 2:7, Titus 2:14; Titus 3:1, Titus 3:8, Titus 3:14), and faith is placed in a series of practical duties (see 1 Timothy 1:5, 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 2 Timothy 1:13; 1 Timothy 1:19; 1 Timothy 2:7; 1 Timothy 3:9; 1 Timothy 6:11; 2 Timothy 2:22; 2 Timothy 3:10). “Holding the mystery of the faith in a pure conscience” is a significant association of faith with ethics. As Weiss puts it: “It is as if the pure conscience were the vessel in which the mystery of the faith is preserved.” The idea is sound and valuable. A merely intellectual attitude toward the mystery which, in every age, attaches to the faith, will result in doubt, questioning, and wordy strife (see 1 Timothy 6:4; 2 Timothy 2:23; Titus 3:9), sometimes in moral laxity, sometimes in despair. Loyalty and duty to God are compatible with more or less ignorance concerning the mystery. An intellect, however powerful and active, joined with an impure conscience, cannot solve but only aggravates the mystery; whereas a pure and loyal conscience, and a frank acceptance of imposed duty along with mystery, puts one in the best attitude for attaining whatever solution is possible. See John 7:17. [source]
Perfect middle indicative of old verb αρνεομαι arneomai His act of impiety belies (Titus 1:16) his claim to the faith (Revelation 2:13). Worse than an unbeliever (απιστου χειρων apistou cheirōn). Ablative case of απιστου apistou after the comparative χειρων cheirōn Who makes no profession of piety. [source]
In Pastorals only here and Titus 1:16. A Pauline word. See on Romans 1:28, and see on castaway, 1 Corinthians 9:27. [source]
The phrase in Paul, 2 Corinthians 9:8; Colossians 1:10; 2 Thessalonians 2:17. In Pastorals, 1 Timothy 5:10; 2 Timothy 3:17; Titus 1:16; Titus 3:1. [source]
Perfect passive participle of καταπτειρω kataphtheirō old compound, in N.T. only here in critical text. See on 2 Corinthians 11:3; 1 Timothy 6:5 for διαπτειρω diaphtheirō The accusative νουν noun is retained in the passive. Reprobate (αδοκιμοι adokimoi). See note on 1 Corinthians 9:27; Titus 1:16. They had renounced their trust (πιστιν pistin) in Christ. [source]
Traditional names of the magicians who withstood Moses (Targum of Jonathan on Exodus 7:11). Withstood (αντεστησαν antestēsan). Second aorist active (intransitive) of αντιστημι anthistēmi to stand against, “they stood against” (with dative Μωυσει Mōusei). Same word used of Elymas in Acts 13:8 and repeated here αντιστανται anthistantai (present middle indicative). Paul here pictures the seducers of the γυναικαρια gunaikaria above. Corrupted in mind Perfect passive participle of καταπτειρω kataphtheirō old compound, in N.T. only here in critical text. See on 2 Corinthians 11:3; 1 Timothy 6:5 for διαπτειρω diaphtheirō The accusative νουν noun is retained in the passive. Reprobate (αδοκιμοι adokimoi). See note on 1 Corinthians 9:27; Titus 1:16. They had renounced their trust (πιστιν pistin) in Christ. [source]
See note on 1 Corinthians 9:27; Titus 1:16. They had renounced their trust (πιστιν pistin) in Christ. [source]
Perfect passive participle of προγραπω prographō to write of beforehand, for which verb see Galatians 3:1; Romans 15:4.Unto this condemnation (εις τουτο το κριμα eis touto to krima). See 2 Peter 2:3 for κριμα krima and εκπαλαι ekpalai Παλαι Palai here apparently alludes to Judges 1:14, Judges 1:15 (Enoch).Ungodly men Keynote of the Epistle (Mayor), in Judges 1:15 again as in 2 Peter 2:5; 2 Peter 3:7.Turning (μετατιτεντες metatithentes). Present active participle of μετατιτημι metatithēmi to change, for which verb see Galatians 1:6. For the change of “grace” (χαριτα charita) into “lasciviousness” (εις ασελγειαν eis aselgeian) see 1 Peter 2:16; 1 Peter 4:3; 2 Peter 2:19; 2 Peter 3:16.Our only Master and Lord For the force of the one article for one person see note on 2 Peter 1:1. For δεσποτην despotēn of Christ see 2 Peter 2:1.Denying (αρνουμενοι arnoumenoi). So 2 Peter 2:1. See also Matthew 10:33; 1 Timothy 5:8; Titus 1:16; 1 John 2:22. [source]
Keynote of the Epistle (Mayor), in Judges 1:15 again as in 2 Peter 2:5; 2 Peter 3:7.Turning (μετατιτεντες metatithentes). Present active participle of μετατιτημι metatithēmi to change, for which verb see Galatians 1:6. For the change of “grace” (χαριτα charita) into “lasciviousness” (εις ασελγειαν eis aselgeian) see 1 Peter 2:16; 1 Peter 4:3; 2 Peter 2:19; 2 Peter 3:16.Our only Master and Lord For the force of the one article for one person see note on 2 Peter 1:1. For δεσποτην despotēn of Christ see 2 Peter 2:1.Denying (αρνουμενοι arnoumenoi). So 2 Peter 2:1. See also Matthew 10:33; 1 Timothy 5:8; Titus 1:16; 1 John 2:22. [source]
For the force of the one article for one person see note on 2 Peter 1:1. For δεσποτην despotēn of Christ see 2 Peter 2:1.Denying (αρνουμενοι arnoumenoi). So 2 Peter 2:1. See also Matthew 10:33; 1 Timothy 5:8; Titus 1:16; 1 John 2:22. [source]
So 2 Peter 2:1. See also Matthew 10:33; 1 Timothy 5:8; Titus 1:16; 1 John 2:22. [source]
Old word (from δειδω deidō to fear) for the cowardly, who recanted under persecution, in N.T. only here, Matthew 8:26; Mark 4:40.Unbelieving (απιστοις apistois). “Faithless,” “untrustworthy,” in contrast with Christ “ο πιστος ho pistos ” (Revelation 1:5). Cf. Revelation 2:10, Revelation 2:13; Revelation 3:14; Revelation 17:14. Disloyalty is close kin to cowardice.Abominable Perfect passive participle of βδελυσσω bdelussō old verb, in N.T. only here and Romans 2:22, common in lxx, to pollute (Exod 5:21). Those who have become defiled by the impurities of emperor-worship (Revelation 7:4.; Revelation 21:27; Romans 2:22; Titus 1:16).Murderers (πονευσιν phoneusin). As a matter of course and all too common always (Mark 7:21; Romans 1:29; Revelation 9:21).Fornicators Again all too common always, then and now (1 Corinthians 5:10; 1 Timothy 1:9.). These two crimes often go together.Sorcerers (παρμακοις pharmakois). Old word, in N.T. only here and Revelation 22:15. Closely connected with idolatry and magic (Revelation 9:21; Revelation 13:13.).Idolaters See 1 Corinthians 5:10.; 1 Corinthians 10:7; Ephesians 5:5; Revelation 22:15. With a powerful grip on men‘s lives then and now.All liars (πασι τοις πσευδεσιν pasi tois pseudesin). Repeated in Revelation 22:15 and stigmatized often (Revelation 2:2; Revelation 3:9; Revelation 14:5; Revelation 21:8, Revelation 21:27; Revelation 22:15). Not a “light” sin. [source]
Perfect passive participle of βδελυσσω bdelussō old verb, in N.T. only here and Romans 2:22, common in lxx, to pollute (Exod 5:21). Those who have become defiled by the impurities of emperor-worship (Revelation 7:4.; Revelation 21:27; Romans 2:22; Titus 1:16).Murderers (πονευσιν phoneusin). As a matter of course and all too common always (Mark 7:21; Romans 1:29; Revelation 9:21).Fornicators Again all too common always, then and now (1 Corinthians 5:10; 1 Timothy 1:9.). These two crimes often go together.Sorcerers (παρμακοις pharmakois). Old word, in N.T. only here and Revelation 22:15. Closely connected with idolatry and magic (Revelation 9:21; Revelation 13:13.).Idolaters See 1 Corinthians 5:10.; 1 Corinthians 10:7; Ephesians 5:5; Revelation 22:15. With a powerful grip on men‘s lives then and now.All liars (πασι τοις πσευδεσιν pasi tois pseudesin). Repeated in Revelation 22:15 and stigmatized often (Revelation 2:2; Revelation 3:9; Revelation 14:5; Revelation 21:8, Revelation 21:27; Revelation 22:15). Not a “light” sin. [source]