KJV: Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;
YLT: teaching us, that denying the impiety and the worldly desires, soberly and righteously and piously we may live in the present age,
Darby: teaching us that, having denied impiety and worldly lusts, we should live soberly, and justly, and piously in the present course of things,
ASV: instructing us, to the intent that, denying ungodliness and worldly lusts, we should live soberly and righteously and godly in this present world;
παιδεύουσα | instructing |
Parse: Verb, Present Participle Active, Nominative Feminine Singular Root: παιδεύω Sense: to train children. |
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ἡμᾶς | us |
Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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ἵνα | that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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ἀρνησάμενοι | having denied |
Parse: Verb, Aorist Participle Middle, Nominative Masculine Plural Root: ἀρνέομαι Sense: to deny. |
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τὴν | - |
Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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ἀσέβειαν | ungodliness |
Parse: Noun, Accusative Feminine Singular Root: ἀσέβεια Sense: want of reverence towards God, impiety, ungodliness. |
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τὰς | - |
Parse: Article, Accusative Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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κοσμικὰς | worldly |
Parse: Adjective, Accusative Feminine Plural Root: κοσμικός Sense: of or belonging to the world. |
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ἐπιθυμίας | passions |
Parse: Noun, Accusative Feminine Plural Root: ἐπιθυμία Sense: desire, craving, longing, desire for what is forbidden, lust. |
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σωφρόνως | discreetly |
Parse: Adverb Root: σωφρόνως Sense: with sound mind, soberly, temperately, discreetly. |
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δικαίως | righteously |
Parse: Adverb Root: δικαίως Sense: just, agreeably to right. |
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εὐσεβῶς | piously |
Parse: Adverb Root: εὐσεβῶς Sense: piously, godly. |
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ζήσωμεν | we should live |
Parse: Verb, Aorist Subjunctive Active, 1st Person Plural Root: ζάω Sense: to live, breathe, be among the living (not lifeless, not dead). |
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νῦν | present |
Parse: Adverb Root: νῦν Sense: at this time, the present, now. |
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αἰῶνι | age |
Parse: Noun, Dative Masculine Singular Root: αἰών Sense: for ever, an unbroken age, perpetuity of time, eternity. |
Greek Commentary for Titus 2:12
Better, instructing or training. The saving economy of God is educative. Comp. Hebrews 12:4-11, and see on 1 Timothy 1:20. [source]
In Pastorals only here and 2 Timothy 2:16. The contrary of εὐσέβεια , for which see on 1 Timothy 2:2. [source]
The phrase N.T.o Κοσμικὸς worldlyonly here and Hebrews 9:1. On the ethical sense in κόσμος theworld, see on Acts 17:24, and see on John 1:9. [source]
Reverse Greek Commentary Search for Titus 2:12
Perfect passive participle of γενναω gennaō See above in Acts 21:39 for the claim of Tarsus as his birth-place. He was a Hellenistic Jew, not an Aramaean Jew (cf. Acts 6:1). Brought up (ανατετραμμενος anatethrammenos). Perfect passive participle again of ανατρεπω anatrephō to nurse up, to nourish up, common old verb, but in the N.T. only here, Acts 7:20., and MSS. in Luke 4:16. The implication is that Paul was sent to Jerusalem while still young, “from my youth” (Acts 26:4), how young we do not know, possibly thirteen or fourteen years old. He apparently had not seen Jesus in the flesh (2 Corinthians 5:16). At the feet of Gamaliel The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter Acts 5:34. He was one of the seven Rabbis to whom the Jews gave the highest title αββαν Rabban (our Rabbi). αββι Rabbi (my teacher) was next, the lowest being αβ Rab (teacher). “As Aquinas among the schoolmen was called Doctor Angelicus, and Bonaventura Doctor Seraphicus, so Gamaliel was called the Beauty of the Law ” (Conybeare and Howson). Instructed (πεπαιδευμενος pepaideumenos). Perfect passive participle again (each participle beginning a clause), this time of παιδευω paideuō old verb to train a child (παις pais) as in Acts 7:22 which see. In this sense also in 1 Timothy 1:20; Titus 2:12. Then to chastise as in Luke 23:16, Luke 23:22 (which see); 2 Timothy 2:25; Hebrews 12:6. According to the strict manner Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in Acts 26:5. See also Romans 10:2; Galatians 1:4; Philemon 3:4-7. Of our fathers (πατρωιου patrōiou). Old adjective from πατερ pater only here and Acts 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Πατρικος Patrikos (patrician) refers more to personal attributes and affiliations. Being zealous for God Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
Perfect passive participle again (each participle beginning a clause), this time of παιδευω paideuō old verb to train a child (παις pais) as in Acts 7:22 which see. In this sense also in 1 Timothy 1:20; Titus 2:12. Then to chastise as in Luke 23:16, Luke 23:22 (which see); 2 Timothy 2:25; Hebrews 12:6. [source]
The rabbis usually sat on a raised seat with the pupils in a circle around either on lower seats or on the ground. Paul was thus nourished in Pharisaic Judaism as interpreted by Gamaliel, one of the lights of Judaism. For remarks on Gamaliel see chapter Acts 5:34. He was one of the seven Rabbis to whom the Jews gave the highest title αββαν Rabban (our Rabbi). αββι Rabbi (my teacher) was next, the lowest being αβ Rab (teacher). “As Aquinas among the schoolmen was called Doctor Angelicus, and Bonaventura Doctor Seraphicus, so Gamaliel was called the Beauty of the Law ” (Conybeare and Howson). Instructed (πεπαιδευμενος pepaideumenos). Perfect passive participle again (each participle beginning a clause), this time of παιδευω paideuō old verb to train a child (παις pais) as in Acts 7:22 which see. In this sense also in 1 Timothy 1:20; Titus 2:12. Then to chastise as in Luke 23:16, Luke 23:22 (which see); 2 Timothy 2:25; Hebrews 12:6. According to the strict manner Old word, only here in N.T. Mathematical accuracy, minute exactness as seen in the adjective in Acts 26:5. See also Romans 10:2; Galatians 1:4; Philemon 3:4-7. Of our fathers (πατρωιου patrōiou). Old adjective from πατερ pater only here and Acts 24:14 in N.T. Means descending from father to son, especially property and other inherited privileges. Πατρικος Patrikos (patrician) refers more to personal attributes and affiliations. Being zealous for God Not adjective, but substantive zealot (same word used by James of the thousands of Jewish Christians in Jerusalem, Acts 21:20 which see) with objective genitive του τεου tou theou (for God). See also Acts 21:14; Acts 28:17; 2 Timothy 1:3 where he makes a similar claim. So did Peter (Acts 3:13; Acts 5:30) and Stephen (Acts 7:32). Paul definitely claims, whatever freedom he demanded for Gentile Christians, to be personally “a zealot for God” “even as ye all are this day” In his conciliation he went to the limit and puts himself by the side of the mob in their zeal for the law, mistaken as they were about him. He was generous surely to interpret their fanatical frenzy as zeal for God. But Paul is sincere as he proceeds to show by appeal to his own conduct. [source]
Forming one conception. Chrysostom says:; “Rich in this world, for others are rich in the world to come.” Comp. Luke 16:25. Πλουσίος richby Paul only metaphorically. See 2 Corinthians 8:9; Ephesians 2:4. The phrase ὁ νῦν αἰών thenow age, only here and Titus 2:12, the usual expression being ὁ αἰὼν οὗτος thisage or world, which is not found in Pastorals. [source]
According to the strict Greek idiom, life the now. This idiom and the following, τῆς μελλούσης N.T.oThe phrase ὁ νῦν αἰών thepresent aeon, 1 Timothy 6:17; 2 Timothy 4:10; Titus 2:12. Ὁ αἰών οὗτος this aeon, a few times in the Gospels, often in Paul, nowhere else. We have ὁ αἰών ὁ μέλλων theaeon which is to be, and ὁ αἰών ὁ ἐρχόμενος or ἐπερχόμενος theaeon which is coming on, in the Gospels, once in Paul (Ephesians 2:7), and in Hebrews once, μέλλων αἰών without the article. Ἑν τῷ καιρῷ τούτῳ inthis time, of the present as contrasted with the future life, Mark 10:30; Luke 18:30. Ὁ νυν καιρός thenow time, in the same relation, Romans 8:18. For ζωὴ lifesee on John 1:4. The force of the genitive with ἐπαγγελία promisemay be expressed by for. Godliness involves a promise for this life and for the next; but for this life as it reflects the heavenly life, is shaped and controlled by it, and bears its impress. Godliness has promise for the present life because it has promise for the life which is to come. Only the life which is in Christ Jesus (2 Timothy 1:1) is life indeed, 1 Timothy 6:19. Comp. 1 Peter 3:10; 1 Corinthians 3:21-23. [source]
Ἁιδώς N.T. ( αἰδοῦς in Hebrews 12:28is an incorrect reading). In earlier Greek, as in Homer, it sometimes blends with the sense of αἰσχύνη shamethough used also of the feeling of respectful timidity in the presence of superiors, or of penitent respect toward one who has been wronged (see Homer, Il. i. 23). Hence it is connected in Homer with military discipline (Il. v. 531). It is the feeling of a suppliant or an unfortunate in the presence of those from whom he seeks aid; of a younger man toward an older and wiser one. It is a feeling based upon the sense of deficiency, inferiority, or unworthiness. On the other hand, it is the feeling of a superior in position or fortune which goes out to an unfortunate. See Homer, Il. xxiv. 208; Od. xiv. 388; Soph. Oed. Col. 247. In the Attic period, a distinction was recognised between αἰσχύνη and αἰδώς : αἰδώς representing a respectful and reverent attitude toward another, while αἰσχύνη was the sense of shame on account of wrong doing. Thus, “one αἰδεῖται isrespectful to his father, but αἰσχύνεται isashamed because he has been drunk.” Trench (N.T. Synon. § xix.) remarks that “ αἰδώς is the nobler word and implies the nobler motive. In it is involved an innate moral repugnance to the doing of the dishonorable act, which moral repugnance scarcely or not at all exists in the αἰσχύνη . Let the man who is restrained by αἰσχύνη alone be insured against the outward disgrace which he fears his act will entail, and he will refrain from it no longer.” The A.V. shamefacedness is a corruption of the old English shamefastness. So Chaucer:“Schamefast chastite.”Knight's T. 2057.Shakespeare:“'Tis a blushing shamefast spirit that mutinies in a man's bosom.”Richard III. i. 4.It is one of a large class of words, as steadfast, soothfast, rootfast, masterfast, handfast, bedfast, etc. Shamefaced changes and destroys the original force of the word, which was bound or made fast by an honorable shame. Σωφροσύνη sobrietysoP. Once in Acts, Acts 26:25. The kindred verb σωφρονεῖν tobe of sound mind, Romans 12:3-5; 2 Corinthians 5:13; Titus 2:6. Several representatives of this family of words appear in the Pastorals, and with the exception of σωφροσύνη and σωφρονεῖν , nowhere else in N.T. Such are σωφρονίζειν tobe soberminded (Titus 2:4); σωφρονισμός discipline(2 Timothy 1:7); σωφρόνως soberly(Titus 2:12); σώφρων soberminded(1 Timothy 3:2). The word is compounded of σάος or σῶς safesound, and φρήν mindIt signifies entire command of the passions and desires; a self-control which holds the rein over these. So Aristotle (Rhet. i. 9): The virtue by which we hold ourselves toward the pleasures of the body as. the law enjoins.” Comp. 4Macc. 1:31. Euripides calls it “the fairest gift of the gods” (Med. 632). That it appears so rarely in N.T. is, as Trench remarks, “not because more value was attached to it in heathen ethics than in Christian morality, but because it is taken up and transformed into a condition yet higher still, in which a man does not command himself, which is well, but, which is better still, is commanded by God.” The words with shamefastness and sobriety may either be taken directly with adorn themselves, or better perhaps, as indicating moral qualities accompanying ( μετὰ with) the modest apparel. Let them adorn themselves in modest apparel, having along with this shamefastness and sobermindedness. [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]
Only here and Titus 2:12. Comp. κατ ' εὐσέβειαν accordingto godliness, 1 Timothy 6:3; Titus 1:1; and ἐν πάσῃ εὐσεβείᾳ inall godliness, 1 Timothy 2:2. See also 1 Timothy 4:7; 1 Timothy 6:11, and on godliness, 1 Timothy 2:2. [source]
The opposite of εὐσέβεια godlinessfor which see on 1 Timothy 2:2. In Pastorals, Titus 2:12. In Paul, Romans 1:18; Romans 11:26, cit. [source]
See Titus 2:12. “Schooling” (Parry). [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]
Sensual appetite. The desire which resides in the flesh, not the desire for the flesh. For this subjective usage of the genitive with lust, see John 8:44; Romans 1:24; Revelation 18:14. Compare 1 Peter 2:11; Titus 2:12. The lust of the flesh involves the appropriation of the desired object. On the flesh, see on John 1:14. [source]