Titus 3:9

Titus 3:9 in Multiple Translations

Berean Standard Bible BSB

But avoid foolish controversies, genealogies, arguments, and quarrels about the law, because these things are pointless and worthless.

King James Version KJV

But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain.

American Standard Version ASV

but shun foolish questionings, and genealogies, and strifes, and fightings about the law; for they are unprofitable and vain.

Bible in Basic English BBE

But have nothing to do with foolish questionings, and lists of generations, and fights and arguments about the law; for they are of no profit and foolish.

Free Bible Version FBV

Avoid pointless discussions, and obsessions about ancestry. Don't get into arguments, and avoid fights over the Jewish laws—they're useless and don't help at all.

Geneva Bible 1599 GNV

But stay foolish questions, and genealogies, and contentions, and brawlings about the Lawe: for they are vnprofitable and vaine.

Young's Literal Translation YLT

and foolish questions, and genealogies, and contentions, and strivings about law, stand away from — for they are unprofitable and vain.

World English Bible WEB

but shun foolish questionings, genealogies, strife, and disputes about the law; for they are unprofitable and vain.

Noah Webster Bible WBS

But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain.

Douay-Rheims 1899 DRV

But avoid foolish questions, and genealogies, and contentions, and strivings about the law. For they are unprofitable and vain.

Translation for Translators T4T

but there are people who foolishly dispute/argue with you, wanting you to believe senseless ◄myths/stories that came from your ancestors►, stories in which there are ◄genealogies/lists of your ancestors’ names►. They argue and quarrel with you, ◄insisting/telling you► that you must obey the Jewish laws. ◄Stay completely away from/Do not talk with► them, because arguing about such things is not profitable for anyone. It is completely worthless!

Plain English Version PEV

But make sure you don’t argue with people about silly things. You know, some people argue about family groups from a long time ago. They argue about all sorts of old rules. Don’t do that. It’s a waste of time. It doesn’t get you anywhere.

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Berean Amplified Bible — Titus 3:9

BAB

Word Study

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Titus 3:9 Interlinear (Deep Study)

BIB

GRK μωρας δε ζητησεις και γενεαλογιας και ερεις και μαχας νομικας περιιστασο εισιν γαρ ανωφελεις και ματαιοι

μωρας mōros G3474 foolish Adj-APF

δε de G1161 then Conj

ζητησεις zētēsis G2214 controversy Noun-APF

και kai G2532 and Conj

γενεαλογιας genealogia G1076 genealogy Noun-APF

και kai G2532 and Conj

ερεις eris G2054 quarrel Noun-APF

και kai G2532 and Conj

μαχας machē G3163 quarrel Noun-APF

νομικας nomikos G3544 lawyer Adj-APF

περιιστασο periistēmi G4026 to stand around Verb-PMM-2S

εισιν eimi G1510 to be Verb-PAI-3P

γαρ gar G1063 for Conj

ανωφελεις anōphelēs G512 useless Adj-NPF

και kai G2532 and Conj

ματαιοι mataios G3152 futile Adj-NPF

Greek Word Study

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Greek Word Reference — Titus 3:9

μωρας mōros G3474 "foolish" Adj-APF

A foolish person is someone who is dull or stupid, like the fool in Matthew 7:26. It describes someone who is heedless or lacking in good sense, often in a moral or spiritual way.

Definition: μωρός, -ά, -όν [in LXX for נָבָל, etc.; frequently in Sir. ;] __1. prop., of the nerves, dull, sluggish (Hipp., Arist.). __2. Of the mind, dull, stupid, foolish: Mat.5:22 (see Field, Notes, 3 ff.) Mat.7:26 23:17, 19 (T, WH, txt., R, om.) Mat.25:2-3, 8, 1Co.3:18 4:10; of things, παράδοσις, Mrk.7:13 (T, WH, txt., R, om.) : ζητήσεις, 2Ti.2:23, Tit.3:9; τὸ μ. τ. θεοῦ, 1Co.1:25; τὰ μ. τ. κόσμου, 1Co.1:27.† (AS)

Usage: Occurs in 13 NT verses. KJV: fool(-ish, X -ishness) See also: 1 Corinthians 1:25; Matthew 7:26; Titus 3:9.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

ζητησεις zētēsis G2214 "controversy" Noun-APF

A controversy or dispute, such as the one in 2 Timothy 2:23 about foolish arguments.

Definition: ζήτησις, -εως, ἡ (ζητέω). __1. a seeking, search. __2. a questioning, inquiry, debate: Act.15:2, 7, 2Ti.2:23, Tit.3:9; before περί, Jhn.3:26, Act.25:20, 1Ti.6:4.† (AS)

Usage: Occurs in 7 NT verses. KJV: question See also: 1 Timothy 1:4; Acts 15:2; Titus 3:9.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

γενεαλογιας genealogia G1076 "genealogy" Noun-APF

This term refers to a family tree or a list of ancestors, as seen in 1 Timothy 1:4 and Titus 3:9. It involves making a pedigree and studying genealogy.

Definition: γενεαλογία, -ας, ἡ (see previous word); __1. the making of a pedigree. __2. a genealogy: pl., 1Ti.1:4, Tit.3:9 (see CGT, in l., and ib. Intr., xlix ff.; DB, ii, p. 141).† (AS)

Usage: Occurs in 2 NT verses. KJV: genealogy See also: 1 Timothy 1:4; Titus 3:9.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ερεις eris G2054 "quarrel" Noun-APF

A quarrel or strife, as seen in Romans 1:29 and 1 Corinthians 3:3. This means a dispute or argument between people, often involving loud and angry words.

Definition: ἔρις, -ιδος accusative, ἔριν (on the declension, see B1., § 8, 3; WH, App., 157), ἡ, [in LXX: Psa.139:20, Sir.28:11 40:5, 9 * ;] strife, wrangling, contention: Rom.1:29 13:13, 1Co.3:3, 2Co.12:20, Gal.5:20, Php.1:15, 1Ti.6:4, Tit.3:9; pl. (see: ἐριθία), Rom.13:13, WH, mg., 1Co.1:11, Ga, l.with, WH, mg.† (AS)

Usage: Occurs in 9 NT verses. KJV: contention, debate, strife, variance See also: 1 Corinthians 1:11; Galatians 5:20; Romans 1:29.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

μαχας machē G3163 "quarrel" Noun-APF

The Greek word for a battle or quarrel, describing a fight or controversy. In 2 Corinthians 7:5 and James 4:1, it refers to a struggle or strife, often between people.

Definition: μάχη, -ης, ἡ (μάχομαι), [in LXX chiefly for רִיב ;] __1. a fight. __2. a strife, contention, quarrel: 2Co.7:5, 2Ti.2:23, Jas.4:1; pl., Tit.3:9.† (AS)

Usage: Occurs in 4 NT verses. KJV: fighting, strive, striving See also: 2 Corinthians 7:5; James 4:1; Titus 3:9.

νομικας nomikos G3544 "lawyer" Adj-APF

A lawyer in the Bible is someone who knows a lot about God's laws, like in Matthew 22:35 where a lawyer asks Jesus a question. This word is used to describe people who are experts in the laws of Moses.

Definition: νομικός, -ή, -όν (νόμος), [in LXX: 4Ma.5:4 * ;] __1. relating to law: μάχαι, Tit.3:9. __2. learned in the law; as subst., ὁ ν. (EV, lawyer): Mat.22:35, Luk.10:25, Tit.3:13; pl., Luk.7:30 11:45-46, 52 14:3 (cf. MM, xvii).† SYN.: γραμματεύς, q.v (AS)

Usage: Occurs in 9 NT verses. KJV: about the law, lawyer See also: Luke 7:30; Luke 11:52; Titus 3:13.

περιιστασο periistēmi G4026 "to stand around" Verb-PMM-2S

To stand around or be a bystander, like in John 11:42 and Acts 25:7. It can also mean to avoid or shun something, as in 2 Timothy 2:16 and Titus 3:9.

Definition: περι-ίστημι (Rec. ΐστημι) [in LXX: Jos.6:3 (סָבַב), 2Ki.13:31 (נָצַב ni.), 1Ki.4:16, Ep. Jer.37:1-21, Jdth.5:22, 2Ma.14:9 * ;] __1. to place around. __2. to stand around: Jhn.11:42; with accusative of person(s), Act.25:7. Mid. (in late writers), to turn oneself about to avoid, to shun: with accusative of thing(s), 2Ti.2:16, Tit.3:9.† (AS)

Usage: Occurs in 4 NT verses. KJV: avoid, shun, stand by (round about) See also: 2 Timothy 2:16; John 11:42; Titus 3:9.

εισιν eimi G1510 "to be" Verb-PAI-3P

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

ανωφελεις anōphelēs G512 "useless" Adj-NPF

This word means useless or unprofitable, as seen in Titus 3:9, where it describes unprofitable discussions. It can also refer to something that is without benefit or value, such as in Hebrews 7:18.

Definition: ἀν-ωφελής, -ές (ἀ- neg., ὄφελος), [in LXX: Isa.44:10 (יָעַל בִּלְתִּי) Jer.2:8 (יָעַל לֹא), Pro.28:3, Wis.1:11 * ;] unprofitable: Tit.3:9; neut. as subst., unprofitableness: Heb.7:18.† (AS)

Usage: Occurs in 2 NT verses. KJV: unprofitable(-ness) See also: Hebrews 7:18; Titus 3:9.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ματαιοι mataios G3152 "futile" Adj-NPF

This word means something is empty or useless, like an idol that has no real power. In 1 Corinthians 15:17, it describes faith that is useless if Jesus did not really rise from the dead.

Definition: μάταιος, -ον (as in Att.., but -αία, -αιον, 1Co.15:17, 1Pe.1:18; μάτην), [in LXX for שָׁוְא, הֶבֶל, כָּזָב, etc. ;] vain, useless: ἀνωφελὴς κ. μ., Tit.3:9; πίστις, 1Co.15:17; θρησκεία, Jas.1:26; διαλογισμοί, 1Co.3:20 (LXX); ἀναστροφή, 1Pe.1:18; of idols and heathen gods, τὰ μ. (Jer.2:5, 4Ki.17:15, al.): Act.14:15 SYN.: κενός, q.v (AS)

Usage: Occurs in 6 NT verses. KJV: vain, vanity See also: 1 Corinthians 3:20; Acts 14:15; 1 Peter 1:18.

Study Notes — Titus 3:9

Show Verse Quote Highlights

Context
Cross References
Titus 3:9 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Titus 3:9
Jamieson-Fausset-Brown on Titus 3:9
Matthew Poole's Commentary on Titus 3:9
Trapp's Commentary on Titus 3:9
Ellicott's Commentary on Titus 3:9
Adam Clarke's Commentary on Titus 3:9
Cambridge Bible on Titus 3:9
Barnes' Notes on Titus 3:9
Whedon's Commentary on Titus 3:9
Sermons on Titus 3:9

Context — Avoid Divisions

7so that, having been justified by His grace, we would become heirs with the hope of eternal life. 8This saying is trustworthy. And I want you to emphasize these things, so that those who have believed God will take care to devote themselves to good deeds. These things are excellent and profitable for the people.

9But avoid foolish controversies, genealogies, arguments, and quarrels about the law, because these things are pointless and worthless.

10Reject a divisive man after a first and second admonition, 11knowing that such a man is corrupt and sinful; he is self-condemned.

Cross References

	Reference	Text (BSB)
1	2 Timothy 2:14	Remind the believers of these things, charging them before God to avoid quarreling over words, which succeeds only in leading the listeners to ruin.
2	2 Timothy 2:23	But reject foolish and ignorant speculation, for you know that it breeds quarreling.
3	1 Timothy 4:7	But reject irreverent, silly myths. Instead, train yourself for godliness.
4	2 Timothy 2:16	But avoid irreverent, empty chatter, which will only lead to more ungodliness,
5	Titus 1:14	and will pay no attention to Jewish myths or to the commands of men who have rejected the truth.
6	Job 15:3	Should he argue with useless words or speeches that serve no purpose?
7	1 Timothy 1:3–7	As I urged you on my departure to Macedonia, you should stay on at Ephesus to instruct certain men not to teach false doctrines or devote themselves to myths and endless genealogies, which promote speculation rather than the stewardship of God’s work, which is by faith. The goal of our instruction is the love that comes from a pure heart, a clear conscience, and a sincere faith. Some have strayed from these ways and turned aside to empty talk. They want to be teachers of the law, but they do not understand what they are saying or that which they so confidently assert.
8	1 Corinthians 8:1	Now about food sacrificed to idols: We know that we all have knowledge. Knowledge puffs up, but love builds up.
9	1 Corinthians 13:2	If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have absolute faith so as to move mountains, but have not love, I am nothing.

Titus 3:9 Summary

This verse is warning us to stay away from foolish arguments and debates that don't lead to anything good. We should focus on loving and serving others, rather than getting caught up in pointless discussions about the law or family lines. As it says in Romans 14:19, we should pursue things that lead to peace and mutual edification. By avoiding foolish controversies, we can devote ourselves to good deeds and live a life that is pleasing to God, as seen in Matthew 5:16.

Frequently Asked Questions

What are foolish controversies and why should we avoid them?

Foolish controversies refer to arguments and debates that are unprofitable and lead to division, as seen in Titus 3:9. We should avoid them because they do not lead to spiritual growth, but rather hinder it, as warned in 2 Timothy 2:23.

What does the Bible mean by 'genealogies' in this context?

In Titus 3:9, 'genealogies' likely refers to pointless discussions about family lines or ancestry, which were common in Jewish culture, as seen in 1 Timothy 1:4 and Genesis 11:10-26.

How can we distinguish between profitable and unprofitable discussions about the law?

We can distinguish between profitable and unprofitable discussions about the law by considering whether they lead to love, joy, and spiritual growth, as seen in Romans 13:10 and Galatians 5:22-23, or if they lead to strife and division, as warned in Titus 3:9.

What is the relationship between avoiding foolish controversies and being devoted to good deeds?

Avoiding foolish controversies and being devoted to good deeds are closely related, as seen in Titus 3:8-9, because when we focus on good deeds, we are less likely to get entangled in unprofitable arguments, and instead, we will be fruitful in our service to God and others, as seen in Matthew 5:16.

Reflection Questions

What are some areas in my life where I tend to get caught up in foolish controversies, and how can I avoid them?
How can I discern when a discussion about the law or doctrine is becoming unprofitable, and what should I do in that situation?
In what ways can I devote myself to good deeds, as encouraged in Titus 3:8, and how will that impact my relationships with others?
What are some practical steps I can take to prioritize love, joy, and spiritual growth in my interactions with others, rather than getting caught up in arguments and debates?

Gill's Exposition on Titus 3:9

But avoid foolish questions,.... Such as were started in the schools of the Jews; see 2 Timothy 2:23 and genealogies; of their elders, Rabbins, and doctors, by whom their traditions are handed down

Jamieson-Fausset-Brown on Titus 3:9

But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain. Foolish , [ mooras (G3474)] - 'insipid:' producing no moral fruit.

Matthew Poole's Commentary on Titus 3:9

But avoid foolish questions; in the discharge of thy ministry meddle not with idle questions, , tending to no godly edifying. And genealogies; and sifting out genealogies, . And contentions; and strifes about words, or things unprofitable; perverse disputings, and oppositions of science falsely so called, ,5,20. And strivings about the law; particularly questions about the law, the traditions and constitutions of the elders about it. For they are unprofitable and vain; these things are to no purpose or advantage.

Trapp's Commentary on Titus 3:9

9 But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain. Ver. 9. But foolish questions] Such as is that of the Papists, whether an ass drinking at the font do drink the water of baptism, and so may be said to be baptized? Est questio digna asinis, saith Melancthon. Such questionists are (as Stapleton saith of Bodin) magni nugatores, great triflers.

Ellicott's Commentary on Titus 3:9

(9) But avoid foolish questions, and genealogies.—The “questions” and “genealogies” have been discussed above (1 Timothy 1:4). The Apostle characterises them as “foolish,” because they were of an utterly unpractical nature, and consumed time and powers which were needed for other and better things. The “contentions” were disputes and wranglings which arose out of arguments advanced by different teachers upon the “questions” and “genealogies.” The “strivings about the law” were, most probably, arguments suggested by disputed and intricate points connected with the law of Moses. In the Talmud we possess unnumbered instances of all these strange and curious inquiries about which men then gravely disputed and wrangled, but none of which could in any way teach men how to make life more beautiful and loving, more like that fair pattern which St. Paul’s Master loved. St. Paul, well versed—thanks to his early and elaborate training—in all this useless, curious lore, once and for all would expel from orthodox Christian teaching everything which seemed to bear upon this favourite Jewish theology—so called. It had, cancer-like, eaten the life out of Judaism; it should not, if he could prevent it, poison in like manner the young life of Christianity.

Adam Clarke's Commentary on Titus 3:9

Verse 9. Avoid foolish questions, and genealogies] In these the Jews particularly delighted; they abounded in the most frivolous questions; and, as they had little piety themselves, they were solicitous to show that they had descended from godly ancestors. Of their frivolous questions, and the answers given to them by the wisest and most reputable of their rabbins, the following is a specimen:- Rabbi Hillel was asked: Why have the Babylonians round heads? To which he answered: This is a difficult question, but I will tell the reason: Their heads are round because they have but little wit. Q. Why are the eyes of the Tarmudians so soft? A. Because they inhabit a sandy country. Q. Why have the Africans broad feet? A. Because they inhabit a marshy country. See more in Schoettgen. But ridiculous and trifling as these are, they are little in comparison to those solemnly proposed and most gravely answered by those who are called the schoolmen. Here is a specimen, which I leave the reader to translate:- Utrum essent excrementa in Paradiso? Utrum sancti resurgent cum intestinis? Utrum, si deipara fuisset vir, potuisset esse naturalis parens Christi? These, with many thousands of others, of equal use to religion and common sense, may be found in their writings. See the Summa of Thomas Aquinas, passim. Might not the Spirit have these religious triflers in view, rather than the less ridiculous Jews? 1 Timothy 1:4; "2 Timothy 2:23". Contentions, and strivings about the law] Of legal contentions, and different and conflicting decisions about the meaning of particular rites and ceremonies, the Talmud is full.

Cambridge Bible on Titus 3:9

9. The summary of the other chief topic of the letter; the dealing with the false teaching and evil living of the day. See note above.avoid foolish questions] The Greek puts the errors first in stronger contrast to the good; ‘questions’ should be ‘questionings’ as in 1 Timothy 1:4. see note there; where also ‘genealogies’ is considered. ‘Genealogies’ would be a special and prevailing theme of the ‘questionings,’ and ‘fightings about the law,’ of the ‘contentions,’ as Bp Ellicott points out, following Wiesinger. Cf. 1 Timothy 6:4; 2 Timothy 2:23; and Introduction on the Gnostic heresy. Keeping the A.V. avoid we may give it the due emphasis at the close, as we cannot with ‘shun’ of R.V. ‘Avoid’ from Fr. vuider, vider, ‘to make empty,’ is used intransitively and transitively, exactly as the Greek word here is also used to ‘give a wide berth,’ ‘to stand off and make a circuit.’ Cf. 1 Samuel 18:11, where R.V. still has ‘David avoided out of his presence twice;’ Proverbs 4:15, ‘walk not in the way of evil men: avoid it, pass not by it.’unprofitable and vain] ‘Vain’ is added to intensify ‘unprofitable’; from its use here then it should mean ‘vain’ in its results, and be opposed to ‘good,’ which is ‘seen to be good’ above. So in 1 Corinthians 15:17, ‘your faith is vain, ye are yet in your sins.’ While above, Titus 3:14, ‘our preaching is void; your faith also is void: we are found false witnesses;’ there is no true basis of fact for preaching or faith; the word there being different. See Bp Ellicott’s note, and references.

Barnes' Notes on Titus 3:9

But avoid foolish questions and genealogies - See the 1 Timothy 1:4 note; 2 Timothy 2:16, 2 Timothy 2:23 notes.

Whedon's Commentary on Titus 3:9

9. But, introduces the contrast of the unprofitable to the profitable of the last verse. These foolish questions, etc., (note 2 Timothy 2:23,) are the reverse of the above faithful saying. Genealogies—Note, 1 Timothy 1:4.

Sermons on Titus 3:9

	Sermon	Description
	The King James Only Controversy by Anton Bosch	Anton Bosch delves into the King James Only controversy, highlighting the debate around the KJV and the misconceptions perpetuated by some King James Only proponents. He discusses
	Epistle to Titus by Arno Clemens Gaebelein	Arno Clemens Gaebelein preaches on the Epistle to Titus, addressing the practical instructions and warnings given by Paul to Titus. The Epistle emphasizes the importance of sound d
	"Seeking God Through His Word" by A.W. Tozer	A.W. Tozer emphasizes the necessity of seeking God through His Word, warning against engaging in foolish debates and genealogies that distract from true spiritual growth. He highli
	A Letter From a Friend in America by Job Scott	In this sermon, the preacher delves into the meaning of 'periistemi', which signifies standing around or being a bystander, but figuratively means to turn oneself about to avoid so
	Contentiously Contending 2 by Anton Bosch	Anton Bosch emphasizes the importance of speaking and defending the truth in the church, urging believers to contend for the faith with the right method and attitude. He highlights
	Controversy by J.C. Philpot	J.C. Philpot delves into the controversial topic, acknowledging the tendency of controversy to lead to strife and unedifying debates, yet recognizing its necessity in defending ess
	2 Timothy - Part 4 by William MacDonald	In this sermon, Dr. Gooding discusses the importance of properly interpreting and teaching the word of God. He emphasizes the need to avoid getting caught up in meaningless argumen