KJV: Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.
YLT: holding -- according to the teaching -- to the stedfast word, that he may be able also to exhort in the sound teaching, and the gainsayers to convict;
Darby: clinging to the faithful word according to the doctrine taught, that he may be able both to encourage with sound teaching and refute gainsayers.
ASV: holding to the faithful word which is according to the teaching, that he may be able to exhort in the sound doctrine, and to convict the gainsayers.
| ἀντεχόμενον | holding to |
|
Parse: Verb, Present Participle Middle or Passive, Accusative Masculine Singular Root: ἀντέχω Sense: to hold before or against, hold back, withstand, endure. |
|
| κατὰ | according to |
|
Parse: Preposition Root: κατά Sense: down from, through out. |
|
| διδαχὴν | teaching |
|
Parse: Noun, Accusative Feminine Singular Root: διδαχή Sense: teaching. |
|
| πιστοῦ | faithful |
|
Parse: Adjective, Genitive Masculine Singular Root: πιστός Sense: trusty, faithful. |
|
| λόγου | word |
|
Parse: Noun, Genitive Masculine Singular Root: λόγος Sense: of speech. |
|
| ἵνα | that |
|
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
|
| δυνατὸς | able |
|
Parse: Adjective, Nominative Masculine Singular Root: δυνατός Sense: able, powerful, mighty, strong. |
|
| ᾖ | he may be |
|
Parse: Verb, Present Subjunctive Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
|
| καὶ | both |
|
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
|
| παρακαλεῖν | to encourage |
|
Parse: Verb, Present Infinitive Active Root: παρακαλέω Sense: to call to one’s side, call for, summon. |
|
| τῇ | - |
|
Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
| διδασκαλίᾳ | teaching |
|
Parse: Noun, Dative Feminine Singular Root: διδασκαλία Sense: teaching, instruction. |
|
| ὑγιαινούσῃ | sound |
|
Parse: Verb, Present Participle Active, Dative Feminine Singular Root: ὑγιαίνω Sense: to be sound, to be well, to be in good health. |
|
| τοὺς | those |
|
Parse: Article, Accusative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
|
| ἀντιλέγοντας | contradicting [it] |
|
Parse: Verb, Present Participle Active, Accusative Masculine Plural Root: ἀντιλέγω Sense: to speak against, gainsay, contradict. |
|
| ἐλέγχειν | to convict |
|
Parse: Verb, Present Infinitive Active Root: ἐλέγχω Sense: to convict, refute, confute. |
|
Greek Commentary for Titus 1:9
Present middle participle of αντεχω antechō old verb, to hold back, in middle to hold oneself face to face with, to cling to, as in 1 Thessalonians 5:14. [source]
See note on 1 Timothy 1:15; 1 Timothy 6:3; Romans 16:17. Some would see a reference here to Christ as the Personal Logos. That he may be able (ινα δυνατος ηι hina dunatos ēi). Final clause with present active subjunctive. Paul several times uses δυνατος ειμι dunatos eimi in the sense of δυναμαι dunamai with infinitive as here (Romans 4:21; Romans 11:23; 2 Timothy 1:12). The gainsayers Present active participle of αντιλεγω antilegō old word, to answer back, as in Romans 10:21. “The talkers back.” [source]
Final clause with present active subjunctive. Paul several times uses δυνατος ειμι dunatos eimi in the sense of δυναμαι dunamai with infinitive as here (Romans 4:21; Romans 11:23; 2 Timothy 1:12). [source]
Present active participle of αντιλεγω antilegō old word, to answer back, as in Romans 10:21. “The talkers back.” [source]
Only here in Pastorals. In Paul, 1 Thessalonians 5:14(note). [source]
The trustworthy, reliable word. Comp. 1 Timothy 1:15(note). [source]
Lit. according to the teaching. Const. with word. Agreeing with the apostolic teaching. For διδαχή teachingsee on 2 Timothy 4:2. [source]
Rend. “may be able both to exhort in the sound teaching.” For δυνατὸς ableor powerful, see on 2 Timothy 1:12. Used by Paul in the phrase εἰ δυνατόν ifit be possible, Romans 12:18; Galatians 4:15: τὸ δυνατόν thatwhich is possible, Romans 9:22: of God, Romans 4:21; Romans 11:23: of men, in the ethical sense, Romans 15:1; 2 Corinthians 12:10; 2 Corinthians 13:9. [source]
Better, convict. See on John 3:20, and see on ἐλεγμὸν , 2 Timothy 3:16. [source]
In Pastorals only here and Titus 2:9. Once in Paul, Romans 10:21, cit. Mostly in Luke and Acts. Gainsay, Angl. Sax. gegn (Germ. gegen ) “against,” and “say.” Wiclif, Luke 21:15: For I schal gyue to you mouth and wysdom, to whiche alle youre aduersaries schulen not mowe agenstonde, and agenseye.” [source]
Reverse Greek Commentary Search for Titus 1:9
Rather, in order that his works may not be reproved. Ελέγχω , rendered reprove, has several phases of meaning. In earlier classical Greek it signifies to disgrace or put to shame. Thus Ulysses, having succeeded in the trial of the bow, says to Telemachus, “the stranger who sits in thy halls disgraces ( ἐλέγχει ) thee not” (“Odyssey, xxi., 424). Then, to cross-examine or question, for the purpose of convincing, convicting, or refuting; to censure, accuse. So Herodotus: “In his reply Alexander became confused, and diverged from the truth, whereon the slaves interposed, confuted his statements ( ἤλεγχον , cross-questioned and caught him in falsehood), and told the whole history of the crime” (i., 115). The messenger in the “Antigone” of Sophocles, describing the consternation of the watchmen at finding Polynices' body buried, says: “Evil words were bandied among them, guard accusing ( ἐλέγχων ) guard” (260). Of arguments, to bring to the proof; prove; prove by a chain of reasoning. It occurs in Pindar in the general sense of to conquer or surpass. “Having descended into the naked race they surpassed ( ἤλεγξαν ) the Grecian band in speed (“Pythia,” xi., 75). In the New Testament it is found in the sense of reprove (Luke 3:19; 1 Timothy 5:20, etc.). Convince of crime or fault (1 Corinthians 14:24; James 2:9). To bring to light or expose by conviction (James 5:20; Ephesians 5:11, Ephesians 5:13; John 8:46; see on that passage). So of the exposure of false teachers, and their refutation (Titus 1:9, Titus 1:13; Titus 2:15). To test and expose with a view to correction, and so, nearly equivalent to chasten (Hebrews 12:5). The different meanings unite in the word convict. Conviction is the result of examination, testing, argument. The test exposes and demonstrates the error, and refutes it, thus convincing, convicting, and rebuking the subject of it. This conviction issues in chastening, by which the error is corrected and the erring one purified. If the conviction is rejected, it carries with it condemnation and punishment. The man is thus convicted of sin, of right, and of judgment (John 16:8). In this passage the evil-doer is represented as avoiding the light which tests, that light which is the offspring of love (Revelation 3:19) and the consequent exposure of his error. Compare Ephesians 5:13; John 1:9-11. This idea of loving darkness rather than light is graphically treated in Job href="/desk/?q=job+24:13-17&sr=1">Job 24:13-17. -DIVIDER- -DIVIDER- [source]
They needed also some form of organization, though already churches. Note distributive use of κατα kata with εκκλησιαν ekklēsian (Acts 2:46; Acts 5:42; Titus 1:5). Χειροτονεω Cheirotoneō (from χειροτονος cheirotonos extending the hand, χειρ cheir hand, and τεινω teinō to stretch) is an old verb that originally meant to vote by show of the hands, finally to appoint with the approval of an assembly that chooses as in 2 Corinthians 8:19, and then to appoint without regard to choice as in Josephus (Ant. XIII. 2, 2) of the appointment of Jonathan as high priest by Alexander. So in Acts 10:41 the compound προχειρατονεω procheiratoneō is used of witnesses appointed by God. But the seven (deacons) were first selected by the Jerusalem church and then appointed Elder Hovey rightly holds against Hackett that teaching was a normal function of these elders, pastors or bishops as they were variously called (1 Timothy 3:2; Titus 1:9; 1 Corinthians 12:28, 1 Corinthians 12:30; Ephesians 4:11). [source]
Comp. Matthew href="/desk/?q=mt+6:24&sr=1">Matthew 6:24; Titus 1:9. Ἁντὶ againstand ἔχεσθαι tohold one's self. The primary sense is, keeping one's self directly opposite to another so as to sustain him. [source]
Comp. 2 Timothy 4:2; Titus 1:9, Titus 1:13; Titus 2:15. See on reproved, John 3:20. [source]
oP. Only here and 2 Timothy 2:24. olxx, oClass. In the Pastorals the function of teaching pertains to both Bishops and Elders (see 1 Timothy 5:17; Titus 1:9). It is at this point that the tendency to confound and identify the two reveals itself. Bishops and Presbyters are not identical. Earlier, the teaching function does not seem to have attached to the position of ἐπίσκοπος. The office acquired a different character when it assumed that function, which is not assigned to it in Clement's Epistle to the Corinthians. In the Didache or Teaching of the Twelve Apostles (about 100 a.d.) the ministry of teaching is to be assumed by the Bishops only in the absence of the Prophets and Teachers (xiii., xv). [source]
Old word Perjurers. Only here in N.T. For similar lists, see note on 1 Corinthians 5:11; 1 Corinthians 6:9.; Galatians 5:19.; Romans 1:28.; Romans 13:13; Colossians 3:5; Ephesians 5:5; 2 Timothy 3:2. The sound doctrine (αντικειται tēi hugiainousēi didaskaliāi). Dative case after υγιαινω antikeitai for which verb see Galatians 5:17 for the conflict between the Spirit and the flesh. “The healthful (hugiainō old word for being well, as Luke 5:31; 3 John 1:2, in figurative sense in N.T. only in the Pastorals) teaching.” See Titus 1:9; 2 Timothy 4:3. [source]
Dative case after υγιαινω antikeitai for which verb see Galatians 5:17 for the conflict between the Spirit and the flesh. “The healthful (hugiainō old word for being well, as Luke 5:31; 3 John 1:2, in figurative sense in N.T. only in the Pastorals) teaching.” See Titus 1:9; 2 Timothy 4:3. [source]
Comp. 1 Timothy 3:12; Titus 1:6. Is the injunction aimed (a) at immoralities respecting marriage - concubinage, etc., or (b) at polygamy, or (c) at remarriage after death or divorce? The last is probably meant. Much of the difficulty arises from the assumption that the Pastorals were written by Paul. In that case his views seem to conflict. See Romans 7:2, Romans 7:3; 1 Corinthians 7:39; 1 Corinthians 8:8, 1 Corinthians 8:9, where Paul declares that widows are free to marry again, and puts widows and virgins on the same level; and comp. 1 Timothy 5:9, according to which a widow is to be enrolled only on the condition of having been the wife of but one man. The Pauline view is modified in detail by the writer of the Pastorals. Paul, while asserting that marriage is right and honorable, regards celibacy as the higher state (1 Corinthians 7:1, 1 Corinthians 7:7, 1 Corinthians 7:26, 1 Corinthians 7:34, 1 Corinthians 7:37, 1 Corinthians 7:38). In this the Pastoral writer does not follow him (see 1 Timothy 2:15; 1 Timothy 3:4, 1 Timothy 3:12; 1 Timothy 4:3; 1 Timothy 5:10, 1 Timothy 5:14). The motive for marriage, namely, protection against incontinency, which is adduced by Paul in 1 Corinthians 7:2, 1 Corinthians 7:9, is given in 1 Timothy 5:11-14. As in Paul, the married state is honorable, for Bishops, Deacons, and Presbyters are married (1 Timothy 3:2, 1 Timothy 3:12; Titus 1:6), and the honor of childbearing conferred upon the mother of our Lord is reflected in the Christian woman of later times (1 Timothy 2:15). While Paul advises against second marriages (1 Corinthians 7:8, 1 Corinthians 7:9, 1 Corinthians 7:27, 1 Corinthians 7:39, 1 Corinthians 7:40), in the Pastorals emphasis is laid only on the remarriage of church-officers and church-widows. In the Pastorals we see a reflection of the conditions of the earlier post-apostolic age, when a non-Pauline asceticism was showing itself (see 1 Timothy 4:3, 1 Timothy 4:4, 1 Timothy 4:8; Titus 1:15). The opposition to second marriage became very strong in the latter part of the second century. It was elevated into an article of faith by the Montanists, and was emphasized by Tertullian, and by Athenagoras, who called second marriage “a specious adultery” ( εὐπρεπής μοιχεία )|Vigilant ( νηφάλιον )|Only in the Pastorals. See 1 Timothy 3:11, and Titus 2:2. olxx. The kindred verb νήφειν means to be sober with reference to drink, and, in a metaphorical sense, to be sober and wary; cool and unimpassioned. Thus Epicharmus, νᾶφε καὶ μέμνας ἀπιστεῖν bewary and remember not to be credulous. See on 1 Thessalonians 5:6. In N.T. the meaning of the verb is always metaphorical, to be calm, dispassionate, and circumspect. The A.V. vigilant is too limited. Wise caution may be included; but it is better to render sober, as A.V. in 1 Timothy 3:11and Titus 2:2, in the metaphorical sense as opposed to youthful levity.|Of good behavior ( κόσμιον )|oP. Only here and 1 Timothy 2:9, see note. Rend. orderly.|Given to hospitality ( φιλόξενον )|oP. Comp. Titus 1:8; 1 Peter 4:9. See note on pursuing hospitality, Romans 12:13.|Apt to teach ( διδακτικόν )|oP. Only here and 2 Timothy 2:24. olxx, oClass. In the Pastorals the function of teaching pertains to both Bishops and Elders (see 1 Timothy 5:17; Titus 1:9). It is at this point that the tendency to confound and identify the two reveals itself. Bishops and Presbyters are not identical. Earlier, the teaching function does not seem to have attached to the position of ἐπίσκοπος. The office acquired a different character when it assumed that function, which is not assigned to it in Clement's Epistle to the Corinthians. In the Didache or Teaching of the Twelve Apostles (about 100 a.d.) the ministry of teaching is to be assumed by the Bishops only in the absence of the Prophets and Teachers (xiii., xv).| [source]
Old word from ανδραποδιζω andrapodizō (from ανηρ anēr man, πους pous foot, to catch by the foot), to enslave. So enslavers, whether kidnappers (men-stealers) of free men or stealers of the slaves of other men. So slave-dealers. By the use of this word Paul deals a blow at the slave-trade (cf. Philemon). Liars (πσευσταις pseustais). Old word, see Romans 3:4. False swearers Old word Perjurers. Only here in N.T. For similar lists, see note on 1 Corinthians 5:11; 1 Corinthians 6:9.; Galatians 5:19.; Romans 1:28.; Romans 13:13; Colossians 3:5; Ephesians 5:5; 2 Timothy 3:2. The sound doctrine (αντικειται tēi hugiainousēi didaskaliāi). Dative case after υγιαινω antikeitai for which verb see Galatians 5:17 for the conflict between the Spirit and the flesh. “The healthful (hugiainō old word for being well, as Luke 5:31; 3 John 1:2, in figurative sense in N.T. only in the Pastorals) teaching.” See Titus 1:9; 2 Timothy 4:3. [source]
A phrase peculiar to the Pastorals. Ὑγιαίνειν tobe in good health, Luke 5:31; Luke 7:10; 3 John 1:2. oP. Quite frequent in lxx, and invariably in the literal sense. Often in salutations or dismissals. See 9:19; 2Samuel href="/desk/?q=2sa+14:8&sr=1">2 Samuel 14:8; Exodus 4:18. In the Pastorals, the verb, which occurs eight times, is six times associated with διδασκαλία teachingor λόγοι wordsand twice with ἐν τῇ πίστει or τῇ πίστει inthe faith. The sound teaching (comp. διδαχή teaching 2 Timothy 4:2; Titus 1:9) which is thus commended is Paul's, who teaches in Christ's name and by his authority (2 Timothy 1:13; 2 Timothy 2:2, 2 Timothy 2:8). In all the three letters it is called ἀλη.θεια or ἡ ἀλήθεια thetruth, the knowledge ( ἐπίγνωσις ) of which is bound up with salvation. See 1 Timothy 2:4; 2 Timothy 2:25; 2 Timothy 3:7; Titus 1:1. As truth it is sound or healthful. It is the object of faith. To be sound in the faith is, practically, to follow ( παρακολουθεῖν ) sound teaching or the truth. The subjective characteristic of Christians is εὐσέβεια or θεοσέβεια godlinessor piety (1 Timothy 2:2, 1 Timothy 2:10; 1 Timothy 3:16; 1 Timothy 4:7, 1 Timothy 4:8; 1 Timothy 6:6, 1 Timothy 6:11); and the teaching and knowledge of the truth are represented as κατ ' εὐσέβειαν accordingto godliness (1 Timothy 6:3; Titus 1:1). Comp. εὐσεβεῖν toshow piety, 1 Timothy 5:4. εὐσεβῶς ζῇν to live godly, 2 Timothy 3:12; Titus 2:12; and βίον διάγειν ἐν πάσῃ εὐσεβείᾳ tolead a life in all godliness, 1 Timothy 2:2. The contents of this sound teaching which is according to godliness are not theoretical or dogmatic truth, but Christian ethics, with faith and love. See 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 1 Timothy 6:11; 2 Timothy 1:13; 2 Timothy 3:10; Titus 2:2. Ἁλήθεια truthis used of moral things, rather than in the high religious sense of Paul. Comp., for instance, Romans 3:7; Romans 9:1; 1 Corinthians 5:8; 2 Corinthians 4:2; 2 Corinthians 11:10; Galatians 2:5; Ephesians 4:21, Ephesians 4:24; and 2 Timothy 2:25, 2 Timothy 2:26; 2 Timothy 3:7(comp. 2 Timothy 3:1-9); 2 Timothy 4:3, 2 Timothy 4:4; Titus 1:12(comp. Titus 1:11, Titus 1:15); Titus 2:4(comp. Titus 2:1, Titus 2:3); Titus 3:1. Whoever grasps the truth has faith (2 Timothy 1:13; 2 Timothy 2:18; 2 Timothy 3:8; Titus 1:3f.). That the ethical character of faith is emphasized, appears from the numerous expressions regarding the false teachers, as 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 5:8, 1 Timothy 5:12; 1 Timothy 6:10, 1 Timothy 6:21. There is a tendency to objectify faith, regarding it as something believed rather than as the act of believing. See 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 6:10, 1 Timothy 6:21; Titus 1:4. In comparing the ideal of righteousness (1 Timothy 1:9) with that of Paul, note that it is not denied that Christ is the source of true righteousness; but according to Paul, the man who is not under the law is the man who lives by faith in Christ. Paul emphasizes this. It is faith in Christ which sets one free from the law. Here, the man for whom the law is not made (1 Timothy 1:9) is the man who is ethically conformed to the norm of sound teaching. The two conceptions do not exclude each other: the sound teaching is according to the gospel (1 Timothy 1:11), but the point of emphasis is shifted.| [source]
Five times in the Pastorals (1 Timothy 1:15; 1 Timothy 3:1; 1 Timothy 4:9; Titus 3:8; 2 Timothy 2:11). It will pay to note carefully πιστισ πιστευω πιστος pistisπιστος pisteuōλογος pistos Same use of οτι pistos (trustworthy) applied to αποδοχης logos in Titus 1:9; Revelation 21:5; Revelation 22:6. Here and probably in 2 Timothy 2:11 a definite saying seems to be referred to, possibly a quotation (αχιος hoti) of a current saying quite like the Johannine type of teaching. This very phrase (Christ coming into the world) occurs in John 9:37; John 11:27; John 16:28; John 18:37. Paul, of course, had no access to the Johannine writings, but such “sayings” were current among the disciples. There is no formal quotation, but “the whole phrase implies a knowledge of Synoptic and Johannine language” (Lock) as in Luke 5:32; John 12:47. [source]
Πάσῃ , every possible exhibition of longsuffering, etc. For doctrine rend. teaching. The combination is suggestive. Longsuffering is to be maintained against the temptations to anger presented by the obstinacy and perverseness of certain hearers; and such are to be met, not merely with rebuke, but also with sound and reasonable instruction in the truth. So Calvin: “Those who are strong only in fervor and sharpness, but are not fortified with solid doctrine, weary themselves in their vigorous efforts, make a great noise, rave, … make no headway because they build without foundation.” Men will not be won to the truth by scolding. “They should understand what they hear, and learn by perceive why they are rebuked” (Bahnsen). Διδαχή teachingonly here and Titus 1:9in Pastorals. The usual word is διδασκαλία . Paul uses both. [source]
N.T. olxx. Class. only late Greek. Themselves is wrong. The meaning is, those who oppose the servant of the Lord; Who carry on the ἀντιθέσεις oppositions(1 Timothy 6:20); = gainsayers ( ἀντιλέγοντες Titus 1:9). Paul's word is ἀντίκεισθαι tooppose: see 1 Corinthians 16:9; Galatians 5:17; Philemon 1:28; 2 Thessalonians 2:4. [source]
Ἁυτῶν refers to the gainsayers, Titus 1:9, Titus 1:10. Τις refers to Epimenides, contemporary with Solon, and born in Crete b.c. 659. A legend relates that, going by his father's order in search of a sheep, he lay down in a cave, where he fell asleep and slept for fifty years. He then appeared with long hair and a flowing beard, and with an astonishing knowledge of medicine and natural history. It was said that he had the power of sending his soul out of his body and recalling it at pleasure, and that he had familiar intercourse with the gods and possessed the power of prophecy. He was sent for to Athens at the request of the inhabitants, in order to pave the way for the legislation of Solon by purifications and propitiatory sacrifices, intended to allay the feuds and party discussions which prevailed in the city. In return for his services he refused the Athenians' offers of wealth and public honors, and asked only a branch of the sacred olive, and a decree of perpetual friendship between Athens and his native city. He is said to have lived to the age of 157 years, and divine honors were paid him by the Cretans after his death. He composed a Theogony, and poems concerning religious mysteries. He wrote also a poem on the Argonautic Expedition, and other works. Jerome mentions his treatise On Oracles and Responses, from which the quotation in this verse is supposed to have been taken. According to Diogenes Laertius (i. 10) Epimenides, in order to remove a pestilence from Athens, turned some sheep loose at the Areopagus, and wherever they lay down sacrificed to the proper God: whence, he says, there are still to be found, in different demes of the Athenians, anonymous altars. Comp. Acts 17:22, Acts 17:23. [source]
Omit of Christ. Διδαχή teaching, is used thus absolutely, Romans 16:17; Titus 1:9. [source]