Titus 2:5

Titus 2:5 in Multiple Translations

Berean Standard Bible BSB

to be self-controlled, pure, managers of their households, kind, and submissive to their own husbands, so that the word of God will not be discredited.

King James Version KJV

To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.

American Standard Version ASV

to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that the word of God be not blasphemed:

Bible in Basic English BBE

To be wise in mind, clean in heart, kind; working in their houses, living under the authority of their husbands; so that no evil may be said of the word of God.

Free Bible Version FBV

They are to be sensible and pure, working in their homes, doing good and listening to what their husbands tell them. In this way the word of God will not be spoken about badly.

Geneva Bible 1599 GNV

That they be temperate, chaste, keeping at home, good and subiect vnto their husbands, that the word of God be not euill spoken of.

Young's Literal Translation YLT

sober, pure, keepers of [their own] houses, good, subject to their own husbands, that the word of God may not be evil spoken of.

World English Bible WEB

to be sober minded, chaste, workers at home, kind, being in subjection to their own husbands, that God’s word may not be blasphemed.

Noah Webster Bible WBS

To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.

Douay-Rheims 1899 DRV

To be discreet, chaste, sober, having a care of the house, gentle, obedient to their husbands, that the word of God be not blasphemed.

Translation for Translators T4T

Older women should teach younger women to control what they say and do and to be pure in every way, to be good workers at home and submissive to their own husbands. The younger women should behave like this in order that no one will speak against the message about God.

Plain English Version PEV

and to control themselves, and to only sleep with their own husbands, and not to do what married people do together with anybody else. And they can teach them to work hard at home, and to do good things, and to think about what their husbands want and agree with them. So people will see the things that the young women do, and they will not be able to say anything bad about God’s message.

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Berean Amplified Bible — Titus 2:5

BAB

Word Study

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Titus 2:5 Interlinear (Deep Study)

BIB

GRK σωφρονας αγνας οικουρους αγαθας υποτασσομενας τοις ιδιοις ανδρασιν ινα μη ο λογος του θεου βλασφημηται

σωφρονας sōphrōn G4998 self-controlled Adj-APF

αγνας hagnos G53 pure Adj-APF

οικουρους oikouros G3626 busy at home Adj-APF

αγαθας agathos G18 good Adj-APF

υποτασσομενας hupotassō G5293 to subject Verb-PPP-APF

τοις ho G3588 the/this/who Art-DPM

ιδιοις idios G2398 one's own/private Adj-DPM

ανδρασιν anēr G435 man Noun-DPM

ινα hina G2443 in order that/to Conj

μη mē G3361 not Particle-N

ο ho G3588 the/this/who Art-NSM

λογος logos G3056 word Noun-NSM

του ho G3588 the/this/who Art-GSM

θεου theos G2316 God Noun-GSM

βλασφημηται blasphēmeō G987 to blaspheme Verb-PPS-3S

Greek Word Study

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Greek Word Reference — Titus 2:5

σωφρονας sōphrōn G4998 "self-controlled" Adj-APF

Being self-controlled means having a moderate opinion and passion, as described in 1 Timothy 3:2 and Titus 1:8 and 2:2 and 5.

Definition: σώφρων, -ον [in LXX: 4Ma.9:1-32 * ;] __(a) of sound mind, sane, sensible; __(b) self-controlled, sober-minded: 1Ti.3:2, Tit.1:8 2:2, 5 (Arist.).† (AS)

Usage: Occurs in 4 NT verses. KJV: discreet, sober, temperate See also: 1 Timothy 3:2; Titus 2:2; Titus 2:5.

αγνας hagnos G53 "pure" Adj-APF

Pure or clean, like being innocent and modest. It's used to describe someone who is free from wrongdoing, like in 2 Corinthians 7:11.

Definition: ἁγνός, -ή, -όν (ἅγος, see: ἅγιος), [in LXX chiefly for טָהוֹר (Pss, and Pr. only), also 2Ma.13:8, 4Ma.18:7, al. ;] __1. free from ceremonial defilement, in a condition prepared for worship (for exx. of pagan usage, V. MM, VGT, see word). __2. holy, sacred, venerable (II Mac, l.with). __3. As in OT (cl.), pure, chaste, undefiled, guiltless; __(a) of persons: 2Co.7:11 11:12, 1Ti.5:22, Tit.2:5, 1Jn.3:3; __(b) of things: Php.4:8, Jas.3:17, 1Pe.3:2. † SYN.: εἰλικρινής (which see), pure, primarily as winnowed, purged, first found in ethical sense in NT (sincere). On the equivalence of ἁ. and καθαρός (which see), see DCG, ii, 459a though Westc. (Epp. Jo., 101) notes a distinction between them. (AS)

Usage: Occurs in 8 NT verses. KJV: chaste, clean, pure See also: 1 John 3:3; 2 Corinthians 11:2; 1 Peter 3:2.

οικουρους oikouros G3626 "busy at home" Adj-APF

A person who is busy at home, or a good housekeeper, is domestically inclined and takes care of their household, as mentioned in Titus 2:5. This term describes someone who prioritizes their home and family responsibilities.

Definition: οἰκ-ουρός, -ον (οἶκος + οὖρος, a keeper) __1. watching or keeping the house; as subst., ἡ οἰ., a housekeeper (Soph., Eur.; see LS, see word). __2. keeping at home: Tit.2:5, Rec. (see Field, Notes, 220 ff.; CGT, in l, and cf. οίκουργός).† (AS)

Usage: Occurs in 1 NT verses. KJV: keeper at home See also: Titus 2:5.

αγαθας agathos G18 "good" Adj-APF

Good or beneficial, as seen in Luke 8:8 where it describes good soil producing a good crop. This word means something that is pleasant, useful, or morally good. In the Bible, it is used to describe things that are pleasing to God and beneficial to people.

Definition: ἀγαθός, -ή, -όν, [in LXX chiefly for טוֹב ;] in general, good, in physical and in moral sense, used of persons, things, acts, conditions, etc., applied to that which is regarded as "perfect in its kind, so as to produce pleasure and satisfaction, . . . that which, in itself good, is also at once for the good and the advantage of him who comes in contact with it" (Cremer, 3): γῆ, Luk.8:8; δένδρον, Mat.7:18; καρδία, Luk.8:15; δόσις, Jas.1:17; μέρις, Luk.10:42; ἔργον (frequently in Pl.), Php.1:6; ἐλπίς, 2Th.2:16; θησαυρός, Mat.12:35; μνεία, 1Th.3:6 (cf. 2Ma.7:20); as subst., τὸ ἀ, that which is morally good, beneficial, acceptable to God, Rom.12:2; ἐργάζεσθαι τὸ ἀ, Rom.2:10, Eph.4:28; πράσσειν, Rom.9:11, 2Co.5:10; διώκειν, 1Th.5:15; μιμεῖσθαι, III Jo 11; κολλᾶσθαι τῷ ἀ, Rom.12:9; ερωτᾶν περὶ τοῦ ἀ., Mat.19:17; διάκονος εἰς τὸ ἀ., Rom.13:4; τὸ ἀ. σου, thy favour, benefit, Phm 14; pl., τὰ ἀ., of goods, possessions, Luk.12:18; of spiritual benefits, Rom.10:15, Heb.9:11, 10:1. ἀ is opposite to πονηρός, Mat.5:45, 20:5; κακός, Rom.7:19; φαῦλος, Rom.9:11, 2Co.5:10 (cf. MM, VGT, see word). SYN.: καλός, δίκαιος. κ. properly refers to goodliness as manifested in form: ἀ. to inner excellence (cf. the cl. καλὸς κἀγαθός and ἐν καρδία κ. καὶ ἀ., Luk.8:15). In Rom.5:7, where it is contrasted with δ., ἀ. implies a kindliness and attractiveness not necessarily possessed by the δίκαιος, who merely measures up to a high standard of rectitude (cf. ἀγαθωσύνη). (AS)

Usage: Occurs in 90 NT verses. KJV: benefit, good(-s, things), well See also: 1 Peter 2:18; Luke 16:25; 1 Peter 3:10.

υποτασσομενας hupotassō G5293 "to subject" Verb-PPP-APF

This Greek word means to obey or put someone in charge, like in Romans 13:5 where we submit to authorities. It also appears in 1 Corinthians 15:27 and Ephesians 1:22, showing God's power over all things.

Definition: ὑπο-τάσσω [in LXX for דָבַר hi., דָּמַם, שׂוּם, שִׁית, etc. ;] __1. as a military term, to place or rank under (Polyb.). __2. to subject, put in subjection: 1Co.15:27, Php.3:21, Heb.2:5, 8; pass., Rom.8:20, 1Co.15:27-28, 1Pe.3:22, Eph.1:22. Mid., to subject oneself, obey: absol., Rom.13:5, 1Co.14:34; with dative of person(s), Luk.2:51 10:17, 20, Rom.8:7 10:3 13:1, 1Co.14:32 15:28 (ὑποταγήσεται; cf. M, Pr., 163), 1Co.16:16, Eph.5:21-22 (T, WH, txt., R, om.), Eph.5:24, Col.3:18, Tit.2:5, 9 3:1, Heb.12:9, 1Pe.2:18 3:1 3:5 5:5; imperat., Jas.4:7, 1Pe.2:13 5:5.† (AS)

Usage: Occurs in 32 NT verses. KJV: be under obedience (obedient), put under, subdue unto, (be, make) subject (to, unto), be (put) in subjection (to, under), submit self unto See also: 1 Corinthians 14:32; Hebrews 2:5; 1 Peter 2:13.

τοις ho G3588 "the/this/who" Art-DPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ιδιοις idios G2398 "one's own/private" Adj-DPM

Something that is one's own is private or personal, like in Matthew where Jesus is alone with his disciples.

Definition: ἴδιος, -α, -ον (in Attic usually -ος, -ον), [in LXX chiefly for of person(s) suff., also for לָהֶם, etc.; (τὰ ἴ.) בֵּיתוֹ ;] __1. one's own; __(a) of that which is private and personal (in cl. opposite to κοινός, δημόσιος; cf. infr. 3); __(b) of property, friends, home, country, etc. (in cl. opposite to ἀλλότριος; in late writers often, like ἑαυτοῦ, with weakened sense, see M, Pr., 87ff.; Deiss., BS, 123f.): Luk.6:41, Jhn.1:42 5:43, Act.2:6 20:28, 1Co.11:21, Gal.6:5, 2Ti.1:9, Heb.7:27, Ju 6, al.; πράσσειν τὰ ἴ., 1Th.4:11; κατὰ τὰς ἰ. ἐπιθυμίας, 2Ti.4:3; οἱ ἴδιοι, Jhn.1:11 (M, Pr., 90f.; Field, Notes, 84) 13:1, Act.4:23, 1Ti.5:8; τὰ ἴδια, one's home (Field, Notes, l.with), Luk.18:28, Jhn.1:11 16:32 19:27. __2. peculiar, distinct, appropriate, proper: τὸ ἴ. σῶμα, 1Co.15:38; ἐν τ. ἰ. τάγματι, 1Co.15:23; εἰς τ. τόπον τ. ἴ., Act.1:25; = αὐτοῦ (see Deiss., ut. supr.), Mat.22:5, Jhn.1:42 (cf. Wis.10:1). __3. Adverbially (see supr., 1 (a); and cf. WM, 739:2); __(a) ἰδίᾳ, severally, separately: 1Co.12:11; __(b) κατ᾽ ἰδίαν, apart, privately, in private: Mat.14:13, 23 20:17, Mrk.4:34 7:33, Luk.10:23, Act.23:19, al. (AS)

Usage: Occurs in 109 NT verses. KJV: X his acquaintance, when they were alone, apart, aside, due, his (own, proper, several), home, (her, our, thine, your) own (business), private(-ly), proper, severally, their (own) See also: 1 Corinthians 3:8; Galatians 6:5; 1 Peter 3:1.

ανδρασιν anēr G435 "man" Noun-DPM

A man in the Bible refers to an adult male, often in contrast to a woman or child. It can also describe a husband, as seen in Matthew 1:16 and Romans 7:2. The term is used to address or describe individuals, such as a prophet or brother.

Definition: ἀνήρ, ἀνδρός, ὁ, [in LXX chiefly for אִישׁ, frequently אֱנוֹשׁ, also אָדָם, etc. ;] a man, Lat. vir. __1. As opposite to a woman, Act.8:12, 1Ti.2:12; as a husband, Mat.1:16, Jhn.4:16, Rom.7:2, Tit.1:6. __2. As opposite to a boy or infant, 1Co.13:11, Eph.4:13, Jas.3:2. __3. In appos. with a noun or adj., as ἀ. ἁμαρτωλός, Luk.5:8; ἀ. προφήτης, 24:19; frequently in terms of address, as ἀ. ἀδελφοί, Act.1:16; and esp. with gentilic names, as ἀ. Ἰουδαῖος, Act.22:3; ἀ. Ἐφέσιοι, 19:35. __4. In general, a man, a male person: = τις, Luk.8:41, Act.6:11. SYN.: ἄνθρωπος, which see (cf. MM, VGT, see word). (AS)

Usage: Occurs in 192 NT verses. KJV: fellow, husband, man, sir See also: 1 Corinthians 7:2; Acts 18:24; 1 Peter 3:1.

ινα hina G2443 "in order that/to" Conj

This word means 'in order that' or 'to', showing purpose or result, as seen in Acts 19:4 and Romans 11:31. It's used to express a goal or outcome. In Ephesians 1:17, it's used to describe a purpose.

Definition: ἵνα, __I. adverb (poët., Hom., al.), __1. of place, where, whither. __2. of circumstance, when. __II. Conjunction, __1. prop., final, denoting purpose or end (cl.), that, in order that, usually the first word in the clause, but sometimes (cl. also) preceded by an emphatic word (Act.19:4, Rom.11:31 (?), Gal.2:10, al.); __(a) with optative (so in cl. after historic tenses): after a pres., Eph.1:17 (but WH, mg., subjc.; see Burton, §225, Rem., 2); __(b) with subjc.: after a pres., Mrk.4:21, Luk.6:34, Jhn.3:15, Act.2:25, Rom.1:11, al.; after a pf., Mat.1:22, Jhn.5:23 1Co.9:22, al.; after an imperat. (present or aor.), Mat.7:1, Mrk.11:25, Jhn.10:38, 1Co.7:5, al.; after a delib. subjc., Mrk.1:38, al.; after a fut., Luk.16:4, Jhn.14:3, 1Co.15:28, al.; after historic tenses (where optative in cl.; WM, 359f.; M, Pr., 196f.), Mrk.6:41 (impf.), Jhn.4:8 (plpf.), Mrk.3:14 (aor.), al.; __(with) in late writers (M, Pr., 35; Burton, §§198, 199), with indic., fut: Luk.20:10, 1Pe.3:1, al.; __(d) as often in eccl. writers (Thayer, see word), with indic. pres.: 1Co.4:6, Gal.4:17, al. (?; but V. Burton, §198, Rem.); __(e) εἰς (διὰ) τοῦτο, ἵνα: Jhn.18:37, 1Ti.1:16, al.; τούτου χάριν, Tit.1:5; __(f) elliptical constructions: omission of the principal verb, Jhn.1:8, 2Th.3:9, 1Jn.2:19, al.; of the final verb, Rom.4:16, 2Co.8:13, al. __2. In late writers, definitive, = inf. (WM, 420; Bl, §69, 1), that; __(a) after verbs of wishing, caring, striving, etc.: θέλω, Mat.7:12, al.; ζητῶ, 1Co.4:2 14:12; ζηλόω, 1Co.14:1, al.; __(b) after verbs of saying, asking, exhorting: εἰπεῖν, Mat.4:3, al.; ἐρωτῶ, Mrk.7:26, al.; παρακαλῶ, Mat.14:36, 1Co.1:10, al., etc.; __(with) after words expressing expediency, etc.: συμφέρει, Mat.18:6, Jhn.11:50, al.; ἱκανός, Mat.8:8, Luk.7:6; χρείαν ἔχω, Jhn.2:25, al, etc.; __(d) after substantives, adding further definition: ὥρα, Jhn.12:23 13:1; χρόνος, Rev.2:21; συνήθεια, Jhn.18:39; μισθός, 1Co.9:18. __3. In late writers, ecbatic, denoting the result, = ὥστε, that, so that (M, Pr., 206ff.; WM, 572; Bl., §69, 3; Burton, §223): Rom.11:11, 1Co.7:29, 1Th.5:4, al. (but see Thayer, see word); so with the formula referring to the fulfilment of prophecy, ἵνα πληρωθῇ, Mat.1:22 2:14, Jhn.13:18, al. (AS)

Usage: Occurs in 626 NT verses. KJV: albeit, because, to the intent (that), lest, so as, (so) that, (for) to See also: 1 Corinthians 1:10; 1 Timothy 5:20; 1 Peter 1:7.

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

λογος logos G3056 "word" Noun-NSM

In the Bible, this word refers to a message or idea expressed through words, like in Matthew 8:8 and Luke 7:7. It's not just a single word, but a whole thought or concept. Jesus used this word to teach about God's kingdom.

Definition: λόγος, -ου, ὁ (λέγω) [in LXX chiefly for דָּבָר, also for מִלָּה ,אֵמֶר, etc. ;] __I. Of that by which the inward thought is expressed, Lat. oratio, sermo, vox, verbum. __1. a word, not in the grammatical sense of a mere name (ἔπος, ὄνομα, ῥῆμα), but a word as embodying a conception or idea: Mat.8:8, Luk.7:7, 1Co.14:9, 19 Heb.12:19, al. __2. a saying, statement, declaration: Mat.19:22 (T om.), Mrk.5:36 7:29, Luk.1:29, Jhn.2:22 6:60, Act.7:29, al.; with genitive attrib., Act.13:15, Rom.9:9, Heb.7:28, al.; of the sayings, commands, promises, etc., of teachers, Mat.7:24 10:14, Mrk.8:38, Luk.9:4, Jhn.14:24, al.; λ. κενοί, Eph.5:6; ἀληθινοί, Rev.19:9; πιστοί, Rev.22:6; esp. of the precepts, decrees and promises of God, ὁ λ. τ. θεοῦ, the word of God: Mrk.7:13, Jhn.10:35, Rom.13:9, 1Co.14:36, Php.1:14, al.; absol., ὁ λ., Mat.13:21, 22 Mrk.16:[20], Luk.1:2, Act.6:4, Heb.4:12, al. __3. speech, discourse: Act.14:12, 2Co.10:10, Jas.3:2; opposite to ἐπιστολή, 2Th.2:15; disting, from σοφία, 1Co.2:1; ἀναστροφή, 1Ti.4:12; δύναμις, 1Co.4:19, 1Th.1:5; ἔργον, Rom.15:18; οὐδενὸς λ. τίμιον (not worthy of mention), Act.20:24; of the faculty of speech, Luk.24:19, 2Co.11:6; of the style of speech, Mat.5:37, 1Co.1:5; of instruction, Col.4:3, 1Pe.3:1; with genitive of person(s), Jhn.5:24 8:52, Act.2:41, al.; ὁ λ. ὁ ἐμός, Jhn.8:31; with genitive obj. (τ.) ἀληθείας, 2Co.6:7, Col.1:5, Jas.1:18; τ. καταλλαγῆς, 2Co.5:19; τ. σταυροῦ, 1Co.1:18; of mere talk, 1Co.4:19, 2o, Col.2:23, 1Jn.3:18; of the talk which one occasions, hence, repute: Col.2:23. __4. subject-matter, hence, teaching, doctrine: Act.18:15, 2Ti.2:17, al.; esp. of Christian doctrine: Mat.13:20-23, Mrk.4:14-20 8:32, Luk.1:2, Act.8:4, Gal.6:6, 1Th.1:6, al.; with genitive of person(s), τ. θεοῦ, Luk.5:1, Jhn.17:6, Act.4:29, 1Co.14:36, I Jhn.1:10, Rev.6:9, al.; τ. Κυρίου, Act.8:25, 1Th.1:8, al.; τ. Χριστοῦ, Col.3:16, Rev.3:8; with genitive appos., Act.15:7; with genitive attrib., Heb.5:13. __5. a story, tale, narrative: Mat.28:15, Jhn.21:23, Act.1:1 11:22; before περί, Luk.5:15. __6. That which is spoken of (Plat., al.; V. Kennedy, Sources, 124), matter, affair, thing: Mat.21:24, Mrk.1:45 11:29, Luk.20:3, Act.8:21; of a matter in dispute, as a case or suit at law, Act.19:38; pl. (1Ma.7:33, al.), Luk.1:4. __II. Of the inward thought itself, Lat. ratio. __1. reason, __(a) of the mental faculty (Hdt., Plat., al.): κατὰ λόγον, Act.18:14; __(b) a reason, cause: τίνι λόγῳ, Act.10:29; παρεκτὸς λόγου πορνείας, Mat.5:32 19:9, WH, mg., R, mg. __2. account, __(a) regard: Act.20:24, Rec.; __(b) reckoning: Php.4:15, 17; συναίρειν (which see) λ., Mat.18:23 25:19; in forensic sense, Rom.14:12, Heb.13:17, 1Pe.4:5; with genitive of thing(s), Luk.16:2; before περί, Mat.12:36, Act.19:40, 1Pe.3:15. __3. proportion, analogy: Php.2:16 (Field, Notes, 193 f.). __III. ὁ λ., the Divine Word or Logos: Jhn.1:1, 14; τ. ζωῆς, 1Jn.1:1; τ. θεοῦ, Rev.19:13 (see Westc, Swete, CGT, in ll.; reff. in Artt., Logos, DB, DCG). (AS)

Usage: Occurs in 317 NT verses. KJV: account, cause, communication, X concerning, doctrine, fame, X have to do, intent, matter, mouth, preaching, question, reason, + reckon, remove, say(-ing), shew, X speaker, speech, talk, thing, + none of these things move me, tidings, treatise, utterance, word, work See also: 1 Corinthians 1:5; Acts 13:49; 1 Peter 1:23.

του ho G3588 "the/this/who" Art-GSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

θεου theos G2316 "God" Noun-GSM

This word simply means God, referring to the one true deity. It is used throughout the New Testament, including in Matthew 27:46 and Acts 14:11, to describe the supreme being and creator of the universe.

Definition: θεός, -οῦ, ὁ, ἡ (Act.19:37 only; see M, Pr., 60, 244), late voc., θεέ (Mat.27:46; cf. Deu.3:24, al.), [in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc. ;] a god or deity, God. __1. In polytheistic sense, a god or deity: Act.28:6, 1Co.8:4, 2Th.2:4, al.; pl., Ac. 14:11 19:26, Gal.4:8, al. __2. Of the one true God; __(a) anarthrous: Mat.6:24, Luk.20:38, al.; esp. with prep. (Kühner 3, iii, 605), ἀπὸ θ., Jhn.3:2; ἐκ, Act.5:39, 2Co.5:1, Php.3:9; ὑπό, Rom.13:1; παρὰ θεοῦ, Jhn.1:6; παρὰ θεῷ, 2Th.1:6, 1Pe.2:4; κατὰ θεόν, Rom.8:27, 2Co.7:9, 10; also when in genitive dependent on an anarth. noun (Bl., §46, 6), Mat.27:43, Luk.3:2, Rom.1:17, 1Th.2:13; as pred., Lk 20:38, Jhn.1:1, and when the nature and character rather than the person of God is meant, Act.5:29, Gal.2:6, al. (M, Th., 14); __(b) more freq., with art.: Mat.1:23, Mrk.2:7, al. mult.; with prep., ἀπὸ τ. θ., Luk.1:26; ἐκ, Jhn.8:42, al.; παρὰ τοῦ θ., Jhn.8:40; π. τῷ θ., Rom.9:14; ἐν, Col.3:3; ἐπὶ τῷ θ., Luk.1:47; ἐπὶ τὸν θ., Act.15:19; εἰς τ. θ., Act.24:15; πρὸς τ. θ., Jhn.1:2; with genitive of person(s), Mat.22:32, Mrk.12:26, 27, Luk.20:37, Jhn.20:17, al.; ὁ θ. μου, Rom.1:8, Php 1:3, al.; ὁ θ. καὶ πατήρ κ. τ. λ., Rom.15:6, Eph.1:3, Phi 4:20, al.; with genitive of thing(s), Rom.15:5, 13, 33, 2Co.1:3, 1Th.5:23; τὰ τ. θεοῦ, Mat.16:23, Mrk.12:17, 1Co.2:11; τὰ πρὸς τὸν θ., Rom.15:17, Heb.2:17 5:1; τ. θεῷ, as a superl. (LXX, Jos.3:3), Act.7:20, 2Co.10:4; Hebraistically, of judges (Psa.81(82):6), Jhn.10:34" (LXX), 35. (AS)

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

βλασφημηται blasphēmeō G987 "to blaspheme" Verb-PPS-3S

To blaspheme means to speak badly of God or sacred things, showing disrespect. This word appears in Matthew 9:3 and Mark 2:7, where Jesus is accused of blasphemy. The KJV translates it as blaspheme or speak evil.

Definition: βλασφημέω, -ῶ (βλάσφημος), [in LXX: 4Ki.19:4 (יכח hi.) ib. 6, 22 (גּדף pi.), Isa.52:5 (נאץ hith.), Dan LXX 3:29 (96) (אמר שׁלח), Tob.1:18, Da TH Bel 9, 2Ma.2 * ;] __1. to speak lightly or profanely of sacred things (in cl., opp. of εὐφημέω), esp. to speak impiously of God, to blaspheme, speak blasphemously: absol., Mat.9:3 26:65, Mrk.2:7, Jhn.10:36, Act.26:11, 1Ti.1:20, 2Pe.2:12; τ. θεόν, Act.19:37, Rev.16:11, 21; τὸ ὄνομα τ. θεοῦ, Rev.13:6 16:9; δόξας, Ju 3, 2Pe.2:10; εἰς τὸ πνεῦμα τὸ πνεῦμα τὸ ἅγιον, Mrk.3:29, Luk.12:10. __2. to revile, rail at, slander: absol., Luk.22:65, Act.13:45 18:6, 1Pe.4:4; with accusative, Mat.27:39, Mrk.3:28 15:29, Luk.23:39, Tit.3:2, Jas.2:7, Ju 10. Pass.: Rom.2:24 3:8 14:16, 1Co.10:30, 1Ti.6:1, Tit.2:5, 2Pe.2:2 (Cremer, 570).† (AS)

Usage: Occurs in 35 NT verses. KJV: (speak) blaspheme(-er, -mously, -my), defame, rail on, revile, speak evil See also: 1 Corinthians 4:13; Luke 12:10; 1 Peter 4:4.

Study Notes — Titus 2:5

Show Verse Quote Highlights

Context
Cross References
Titus 2:5 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Titus 2:5
Jamieson-Fausset-Brown on Titus 2:5
Matthew Poole's Commentary on Titus 2:5
Trapp's Commentary on Titus 2:5
Ellicott's Commentary on Titus 2:5
Adam Clarke's Commentary on Titus 2:5
Cambridge Bible on Titus 2:5
Barnes' Notes on Titus 2:5
Whedon's Commentary on Titus 2:5
Sermons on Titus 2:5

Context — Teaching Sound Doctrine

3Older women, likewise, are to be reverent in their behavior, not slanderers or addicted to much wine, but teachers of good. 4In this way they can train the young women to love their husbands and children,

5to be self-controlled, pure, managers of their households, kind, and submissive to their own husbands, so that the word of God will not be discredited.

6In the same way, urge the younger men to be self-controlled. 7In everything, show yourself to be an example by doing good works. In your teaching show integrity, dignity,

Cross References

	Reference	Text (BSB)
1	Proverbs 31:10–31	A wife of noble character, who can find? She is far more precious than rubies. The heart of her husband trusts in her, and he lacks nothing of value. She brings him good and not harm all the days of her life. She selects wool and flax and works with eager hands. She is like the merchant ships, bringing her food from afar. She rises while it is still night to provide food for her household and portions for her maidservants. She appraises a field and buys it; from her earnings she plants a vineyard. She girds herself with strength and shows that her arms are strong. She sees that her gain is good, and her lamp is not extinguished at night. She stretches out her hands to the distaff and grasps the spindle with her fingers. She opens her arms to the poor and reaches out her hands to the needy. When it snows, she has no fear for her household, for they are all clothed in scarlet. She makes coverings for her bed; her clothing is fine linen and purple. Her husband is known at the city gate, where he sits among the elders of the land. She makes linen garments and sells them; she delivers sashes to the merchants. Strength and honor are her clothing, and she can laugh at the days to come. She opens her mouth with wisdom, and faithful instruction is on her tongue. She watches over the affairs of her household and does not eat the bread of idleness. Her children rise up and call her blessed; her husband praises her as well: “Many daughters have done noble things, but you surpass them all!” Charm is deceptive and beauty is fleeting, but a woman who fears the LORD is to be praised. Give her the fruit of her hands, and let her works praise her at the gates.
2	Colossians 3:18	Wives, submit to your husbands, as is fitting in the Lord.
3	1 Timothy 5:10	and well known for good deeds such as bringing up children, entertaining strangers, washing the feet of the saints, imparting relief to the afflicted, and devoting herself to every good work.
4	1 Peter 3:1–5	Wives, in the same way, submit yourselves to your husbands, so that even if they refuse to believe the word, they will be won over without words by the behavior of their wives when they see your pure and reverent demeanor. Your beauty should not come from outward adornment, such as braided hair or gold jewelry or fine clothes, but from the inner disposition of your heart, the unfading beauty of a gentle and quiet spirit, which is precious in God’s sight. For this is how the holy women of the past adorned themselves. They put their hope in God and were submissive to their husbands,
5	1 Timothy 5:13–14	At the same time they will also learn to be idle, going from house to house and being not only idle, but also gossips and busybodies, discussing things they should not mention. So I advise the younger widows to marry, have children, and manage their households, denying the adversary occasion for slander.
6	Genesis 3:16	To the woman He said: “I will sharply increase your pain in childbirth; in pain you will bring forth children. Your desire will be for your husband, and he will rule over you.”
7	Ephesians 5:22–24	Wives, submit to your husbands as to the Lord. For the husband is the head of the wife as Christ is the head of the church, His body, of which He is the Savior. Now as the church submits to Christ, so also wives should submit to their husbands in everything.
8	Proverbs 7:11	She is loud and defiant; her feet do not remain at home.
9	Ephesians 5:33	Nevertheless, each one of you also must love his wife as he loves himself, and the wife must respect her husband.
10	Genesis 18:9	“Where is your wife Sarah?” they asked. “There, in the tent,” he replied.

Titus 2:5 Summary

[Titus 2:5 teaches women to live in a way that honors God, by being self-controlled, pure, and kind, and by taking care of their families. This means making choices that reflect our love for God and our desire to follow His ways, as seen in Proverbs 31:10-31, where the virtuous woman is described as a woman of noble character. By living in this way, we can show the world what it means to follow Jesus and bring glory to His name, as seen in Matthew 5:14-16, where Jesus teaches that we are the light of the world.]

Frequently Asked Questions

What does it mean for a woman to be 'self-controlled' in Titus 2:5?

Being self-controlled means having mastery over one's emotions, desires, and actions, as seen in 1 Corinthians 9:27, where the Apostle Paul disciplines his body to achieve spiritual goals.

Is the idea of a woman being 'submissive to their own husbands' in Titus 2:5 still relevant today?

Yes, this principle is still relevant today, as it reflects the biblical teaching on mutual submission and respect within marriage, as seen in Ephesians 5:21 and 1 Peter 3:1-7.

How can a woman balance being 'managers of their households' with other responsibilities, like work or ministry?

A woman can balance these responsibilities by prioritizing her family and seeking wisdom from God, as seen in Proverbs 31:27, where the virtuous woman manages her household with diligence and care.

Why is it important for women to live in a way that does not 'discredit the word of God' in Titus 2:5?

It is essential for women to live in a way that honors God, as their behavior reflects on the gospel and can either attract or repel people from the message of salvation, as seen in Matthew 5:16, where Jesus teaches that our good works should glorify our Father in heaven.

Reflection Questions

What are some areas in my life where I need to exercise self-control, and how can I seek God's help to achieve this?
How can I demonstrate kindness and purity in my relationships, especially within my own family?
What does it mean for me to be a 'manager of my household', and how can I fulfill this role in a way that honors God?
In what ways can I be submissive to my husband, while still maintaining my own identity and autonomy as a child of God?

Gill's Exposition on Titus 2:5

To be discreet,.... Or temperate in eating and drinking, so the word is rendered in Titus 2:2 or to be sober both in body and mind; or to be wise and prudent in the whole of their conduct, both at

Jamieson-Fausset-Brown on Titus 2:5

To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed. Keepers at home , [ oikourgous (G3626)] - 'guardians of the house.' So C H f g, Vulgate.

Matthew Poole's Commentary on Titus 2:5

To be discreet; swfronav the word signifies temperate, and imports an ability to govern all our affections and passions. Discretion is but one piece of the fruit. Chaste; the word signifieth pure as well as chaste, and chastity only as it is a species of purity. Keepers at home; house-wives, not spending their time in gadding abroad, but in looking to the affairs of their own families. Obedient to their own husbands: the same is required of wives, , and is due from them to their husbands, as being their head. That the word of God be not blasphemed: as for the discharge of their duty towards God, so for the credit and reputation of the gospel, that for their carriage contrary to the rules of nature and morality, as well as of religion, the gospel may not be evil spoken of, as if from that they had learned their ill and indecent behaviour.

Trapp's Commentary on Titus 2:5

5 To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed. Ver. 5. To be discreet, chaste, &c.] Coniugium humanae divina Academia vitae. Much good may be learned by wedlock. Keepers at home] Carrying her house on her back, as the snail doth. Sarah was found in the tent, so was Jael the wife of Heber. The Egyptian women ware no shoes, that they might the better keep home.

Ellicott's Commentary on Titus 2:5

(5) To be discreet.—See Note in Titus 2:2 of this chapter. Chaste.—Not only in act, but also in look, in speech, in thought, even in dress. Keepers at home.—The older authorities here, instead of “keepers at home” (domum custodientes, domus curam habentes), read workers at home; the Greek word is not found elsewhere. The sense of the passage is, however, little changed by the alteration. The meaning is clear, “Domi mansit lanam fecit.” Home duties, cares, pleasures, sacrifices of self—these God-appointed duties ought to fill the mind and the heart of the young wife. There should be no desire, no attempt, to go round to the other houses, and so contracting idle, gossiping habits. Hofmann thus sums up these directions to the young Christian women of Crete, “Gute Hausfrauen will der Apostel haben.” Good.—Gracious, kind, thoughtful to others, especially to inferiors. Obedient to their own husbands.—More accurately, submitting themselves to their own husbands. Women who really love their Master Christ should take care that, as far as in them lay, the law of subordination in the family to its rightful head should be strictly carried out. In a Church like that of Crete, made out of divided houses often, where the Christian wife was married to a Pagan husband, such a charge as this was especially needful. That the word of God be not blasphemed.—These words refer to all the exhortations from Titus 2:2 onwards, but more particularly to those clauses enforcing home duties immediately preceding. There was, of course, the fear that wives, carried away by religious fervour, might neglect the plainer every-day duties for the seemingly loftier and more self-denying occupations included under the head of religious works. Such failure in every-day tasks would, of course, be bitterly charged on the religion of Christ, and the gospel would run the danger of being evil-spoken of, even in other than purely Pagan circles. But the reference extends over a broader area than that occupied by Christian mistresses of households. All, of every rank and age, who think they love the Lord Jesus should remember that the “enemy” is ever watching their words and works; never should they who wear the colours of the great King forget the charge of the King’s son, “Let your light so shine before men that they may see your good works, and glorify your Father which is in heaven.”

Adam Clarke's Commentary on Titus 2:5

Verse 5. Keepers at home] οικουρους. A woman who spends much time in visiting, must neglect her family. The idleness, dirtiness, impudence, and profligacy of the children, will soon show how deeply criminal the mother was in rejecting the apostle's advice. Instead of οικουρους, keepers of the house, or keepers at home, ACD*EFG, and several of the Itala, have οικουργους, workers at home; not only staying in the house and keeping the house, but working in the house. A woman may keep the house very closely, and yet do little in it for the support or comfort of the family. That the word of God be not blasphemed.] The enemies of the Gospel are quick-eyed to spy out imperfections in its professors; and, if they find women professing Christianity living an irregular life, they will not fail to decry the Christian doctrine on this account: "Behold your boasted religion! it professes to reform all things, and its very professors are no better than others! Our heathenism is as good as your Christianity." These are cutting reproaches; and much they will have to answer for who give cause for these blasphemies.

Cambridge Bible on Titus 2:5

5. to be discreet, chaste] The ‘expulsive power of the new affection’ for husband and for child would lead them on best to be wholly pure (note above on Titus 2:2 and on 1 Timothy 3:2) in mind and spirit, and chaste in look, and word, and act.keepers at home] Rather, we should read with R.V. workers at home, following ms. authority though with no support from the older versions. Vulg. ‘domus curam habentes.’ The word, which appears not to be found elsewhere, is formed similarly to the word for ‘malefactor,’ which in N.T. occurs only 2 Timothy 2:9, and Luke 23:32-33; Luke 23:39 : and to that used of the younger widows, 1 Timothy 5:13, ‘prying round into other people’s work.’ The verb occurs with the same variation of reading, Clem. Rom. ad Cor. 1. 1, the Alexandrine ms. reading ‘workers’ as here; ‘And ye taught them to be grave workers at home, keeping to the due limits of subjection, wholly pure minded;’ an evident reminiscence of this passage.good, obedient to their own husbands] Vulg. excellently, ‘benignas,’ kindly, ‘amiable,’ ‘good,’ as we say ‘a good man is good to his beast’; so it is used evidently of masters towards slaves in union with ‘gentle,’ i.e. ‘considerate,’ 1 Peter 2:18, ‘in subjection to your masters, not only to the kindly and considerate, but also to the churlish.’ Render the next clause, which is identical in 1 Peter 3:1; 1 Peter 3:5, in subjection to their own husbands. This participial phrase is almost proverbial apparently at this time. The word and thought ‘subjection’ occurs prominently in Titus and St Peter; Titus 2:5; Titus 2:9; Titus 3:1; 1 Peter 2:3; 1 Peter 2:18; 1 Peter 3:1; 1 Peter 3:5; 1 Peter 5:5.that the word of God be not blasphemed] Better, be not evil spoken of; the word of God is here ‘the Gospel’ in the sense of ‘the Christian religion;’ in 1 Timothy 6:1 called ‘the name of God,’ and ‘the doctrine.’ For ‘the word of God’ cf. Revelation 1:2; Revelation 1:9; Revelation 6:9. St Paul’s earlier usage connects itself more with the preaching of the Gospel, 1 Corinthians 14:36; 2 Corinthians 2:17; 2 Corinthians 4:2; Colossians 1:25. The clause belongs to the whole instruction. ‘If Christians profess to be influenced by a supernaturally strong and sacred motive, and then fail to do what lower and ordinary motives often succeed in effecting, the world charges the failure on the lofty motive itself, and Christ bears once again the sins of His people.’ Dr Reynolds.

Barnes' Notes on Titus 2:5

To be discreet - The same word rendered, in Titus 2:2, “temperate,” and explained in Titus 2:4. Chaste - Pure - in heart, and in life.

Whedon's Commentary on Titus 2:5

5. Keepers at home—Instead of οικουρους, (home-keepers,) another reading, preferred by Alford, is οικουργους, (home-workers.) Good—In temper. Obedient—Note, Ephesians 5:22.

Sermons on Titus 2:5

	Sermon	Description
	A Bride Worthy of Christ’s Attention by Carter Conlon	In this sermon, the preacher focuses on Proverbs 31 and discusses the qualities of a bride worthy of Christ's attention. The preacher emphasizes the importance of fallen people and
	Husbands Love Your Wifes! by Keith Daniel	Keith Daniel emphasizes the biblical command for husbands to love their wives, drawing from Matthew 19:5 and Ephesians 5:25. He highlights the importance of 'cleaving' to one's spo
	1st Epistle of Peter by Keith Daniel	In this sermon, the speaker expresses gratitude for being invited to speak and for the opportunity to bring her family with her. She acknowledges the daily routine and challenges t
	Pt 7 the Pearl of Great Price by Alan Redpath	In this sermon, the speaker shares a personal experience of being hurt by someone's negative comment about the church attendance. He contrasts the reactions of two individuals, one
	Dreams in Flames - Part 1 by Winkie Pratney	In this sermon, the speaker emphasizes the importance of focusing on Jesus and loving others rather than being self-centered. He encourages listeners to reach out and help others,
	Choosing a Wife - Beauty Is Vain by Tim Conway	This sermon emphasizes the importance of choosing a godly spouse over outward beauty or charm. It warns against the consequences of marrying a contentious or ungodly partner, highl
	The Old-Fashioned Christian Home by Denny Kenaston	In this sermon, the preacher emphasizes the importance of returning to the old-fashioned Christian values and practices in order to build strong and successful families. He highlig