Titus 1:8 — Word Study
N1904ἀλλὰ φιλόξενον, φιλάγαθον, σώφρονα, δίκαιον, ὅσιον, ἐγκρατῆ,
BSAbutalla hospitable,philoxenos [given to, a lover of, welcoming to guests] a lover of good,philagathos△ [devoted to, promoting, virtue, righteousness] self-controlled,sōphrōn [sober-minded] upright,dikaios [just, fair, and innocent] holy,hosios [sacred, pure, and holy] [and] disciplined,egkratēs△ [temperate, having self-mastery]
| Greek | English | Parsing |
|---|---|---|
| ἀλλὰ | but | Conjunction |
| φιλόξενον, | hospitable, | Adjective, accusative, singular |
| φιλάγαθον, | a lover of good, | Adjective, accusative, singular |
| σώφρονα, | self-controlled, | Adjective, accusative, singular |
| δίκαιον, | upright, | Adjective, accusative, singular |
| ὅσιον, | holy, | Adjective, accusative, singular |
| ἐγκρατῆ, | [and] disciplined, | Adjective, accusative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Instead, he must be hospitable, a lover of good, self-controlled, upright, holy, and disciplined. |
| KJV | But a lover of hospitality, a lover of good men, sober, just, holy, temperate; |
| ASV | but given to hospitality, a lover of good, sober-minded, just, holy, self-controlled; |
| YLT | but a lover of strangers, a lover of good men, sober-minded, righteous, kind, self-controlled, |
| WEB | but given to hospitality, a lover of good, sober minded, fair, holy, self-controlled, |
| BBE | But opening his house freely to guests; a lover of what is good, serious-minded, upright, holy, self-controlled; |
Where they part company is φιλόξενον — see How Translations Differ.
The sentence is structured around a main clause followed by a series of adjective phrases that detail the necessary qualities of a church leader.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
2 of 7 occur nowhere else in the New Testament — words chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Titus 1:8
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Qualifications for Church Leadersgenerated
Titus 1:8 provides a list of character traits for church leaders, emphasizing the importance of hospitality, goodness, self-control, and righteousness. Paul is instructing Titus on how to identify suitable candidates for leadership in the church, highlighting that these qualities reflect a life aligned with God's standards. This guidance is crucial for establishing strong and healthy church communities.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Timothy 3:2 | An overseer, then, must be above reproach, the husband of but one wife, temperate, self-controlled, respectable, hospitable, able to teach, |
| 2 | 1 Samuel 18:1 | After David had finished speaking with Saul, the souls of Jonathan and David were knit together, and Jonathan loved him as himself. |
| 3 | 1 Kings 5:1–7 | Now when Hiram king of Tyre heard that Solomon had been anointed king in his father’s place, he sent envoys to Solomon; for Hiram had always been a friend of David. |
| 4 | Psalm 16:3 | As for the saints in the land, they are the excellence in whom all my delight resides. |
| 5 | Amos 5:15 | Hate evil and love good; establish justice in the gate. Perhaps the LORD, the God of Hosts, will be gracious to the remnant of Joseph.” |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — φιλόξενον, philoxenosgenerated
The Greek word φιλόξενος (*philoxenos*) combines φίλος (friend) and ξένος (stranger), literally meaning 'loving strangers' or 'hospitable.' It describes a person who is generous and welcoming to guests, a quality that is particularly valued in church leaders as seen in 1 Timothy 3:2 and 1 Peter 4:9.
This word is an adjective in the accusative singular masculine form, indicating that it describes the subject of the sentence. The emphasis on hospitality shows the importance of openness and kindness in leadership roles within the church.
How Translations Differ — measured against the Berean Standard Biblegenerated
The Berean Standard Bible translates this verse as, "Instead, he must be hospitable, a lover of good, self-controlled, upright, holy, and disciplined." This aligns closely with the KJV, which uses similar language.
However, some versions differ in their choice of words. For example, the ASV uses "given to hospitality," while the YLT states "a lover of strangers." The differences highlight various nuances in understanding hospitality, but they all convey the core idea of being welcoming.
Sentence Structuregenerated
The main verb of the sentence is δεῖ, meaning 'it is necessary,' which governs the entire structure. The sentence then lists several qualities that are expected of a church leader, each described by an adjective phrase.
The qualities are presented in a series, creating a compound predicate that describes what the leader must be: hospitable, a lover of good, self-controlled, upright, holy, and disciplined. This structure emphasizes the cumulative nature of the qualifications.
Septuagint Backgroundgenerated
φιλόξενος does not appear in the Septuagint, but its roots in hospitality reflect values found in the Hebrew Scriptures, where kindness to strangers is a recurring theme. The Hebrew word for hospitality, such as חָסִיד (kind, pious), captures the essence of being welcoming.
Similarly, the qualities of being just and holy, as seen in δίκαιος and ὅσιος, are echoed in the Old Testament's calls for righteousness and piety among God's people.
In plain words — the whole versegenerated
Titus 1:8 lists the qualities that a church leader should have: they must be hospitable, love what is good, be self-controlled, upright, holy, and disciplined. These traits are important for guiding and leading a church community.
Frequently Asked Questionsgenerated
To be hospitable means to be welcoming and generous to guests, as well as creating a friendly and inviting atmosphere for others.
Self-control is crucial for a church leader because it reflects their ability to manage their desires and emotions, setting a positive example for the congregation.
Being a lover of good means promoting virtue and righteousness, actively seeking to do what is right and encouraging others to do the same.
You can apply these qualities by practicing hospitality in your home, striving for self-control in your actions, and committing to living a life that reflects goodness and righteousness.
Reflection Questionsgenerated
- How can I show hospitality in my daily life?
- In what areas do I struggle with self-control, and how can I improve?
- What does it mean to me to be a lover of good?
- How can I encourage others to embody these qualities in their lives?
The early church on this verse — how the Fathers read it
Early church Fathers comment on the qualities of church leaders, arguing for the importance of these traits in maintaining a faithful community.
"But [he should be] hospitable, a lover of good, chaste, just, holy, continent or abstinent, one who holds to the correct doctrine, faithful in speech,Early Church Fathers on Titus 1 →
Ver. 8. "But a lover of hospitality, a lover of good men, sober, just, holy, temperate." Ver. 9. "Holding fast the faithful word as he has been taught." You see what intensity of virtue he required.Early Church Fathers on Titus 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Titus 1:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut a lover of hospitality,.... [See comments on 1 Timothy 3:2] a lover of good men, or "of good"; the Syriac version renders it, "of good things"; as prayer, preaching, reading, meditation,
Read John Gill on Titus 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut a lover of hospitality, a lover of good men, sober, just, holy, temperate; Lover of hospitality - needed especially in those days (Romans 12:13; Hebrews 13:2; 1 Peter 4:9; 3 John 1:5).
Read Robert Jamieson on Titus 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut a lover of hospitality; a lover of strangers: See Poole on "". A lover of good men; one that hath a kindness for good men, or who loves all good things. Sober: See Poole on "". Just; just in his dealings between man and man, giving to all their due. Holy; one that reverenceth and worshippeth God, and is heavenly and spiritual in his conversation. Temperate; one that restraineth all his evil inclinations and propensions, that hath brought his sensitive appetite under the dominion and government of his reason.
Read Matthew Poole on Titus 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments8 But a lover of hospitality, a lover of good men, sober, just, holy, temperate; Ver. 8. Temperate] εγκρατης. No slave to his fleshly appetite, but one that can master himself and give laws to his lusts. See my Commonplace of Abstinence.
Read John Trapp on Titus 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) But a lover of hospitality.—It has been suggested that this hospitality would be especially shown in the early centuries of Christianity, when Christians travelling from one place to another were received kindly and forwarded on their journey by their brethren; but the direction of St. Paul has that broader signification, so beautifully worded in the Epistle to the Hebrews, where we are told not to be forgetful to entertain strangers, for thereby some have entertained angels unawares (Hebrews 13:2). A lover of good men.—Although this rendering is possible, still it is better to understand the Greek word here as alluding to a virtue differing from the “hospitality” just mentioned. “A…
Read Charles John Ellicott on Titus 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. A lover of hospitality] φιλοξενον. A lover of strangers. 1 Timothy 3:2. Instead of φιλοξενον, one MS. has φιλοπτωξον, a lover of the poor. That minister who neglects the poor, but is frequent in his visits to the rich, knows little of his Master's work, and has little of his Master's spirit. A lover of good men] φιλαγαθον. A lover of goodness or of good things in general. Sober] Prudent in all his conduct. Just in all his dealings. Holy in his heart. Temperate-self-denying and abstemious, in his food and raiment; not too nice on points of honour, nor magisterially rigid in the exercise of his ecclesiastical functions. Qualifications rarely found in spiritual governors.
Read AdamClarke on Titus 1 →CambridgeThe Cambridge Bible for Schools and Colleges8. a lover of hospitality] As in 1 Timothy 3:2, where its appropriateness to the times is explained.a lover of good men] An adjective occurring only in N.T. suggested by the similar compound preceding, as with the similar play of words 2 Timothy 3:4, ‘lovers of pleasure rather than lovers of God.’ The contrast there of ‘thing’ and ‘person’ as the object of affection increases the probability of the neuter ‘good’ being intended here rather than the masculine ‘good men;’ but ‘lover’ should be kept as having suggested the phrase, a lover of hospitality, a lover of good.sober, just, holy, temperate] Rather, pure, righteous, holy, temperate. On the distinction between ‘pure’ and ‘temperate’ see…
Read Cambridge on Titus 1 →Albert Barnes1798–1870Barnes' Notes on the BibleBut a lover of hospitality - Notes, 1 Timothy 3:2. A lover of good men - Margin, “or things.” The Greek (φιλάγαθος philagathos) means, a lover of good, and may apply to any thing that is good.
Read Albert Barnes on Titus 1 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Instead, he must be hospitable, a lover of good, self-controlled, upright, holy, and disciplined.
but given to hospitality, a lover of good, sober minded, fair, holy, self-controlled,
Instead, he must be hospitable, a lover of good, self-controlled, upright, holy, and disciplined.
Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled.
Tyndale line
But a lover of hospitality, a lover of good men, sober, just, holy, temperate;
but given to hospitality, a lover of good, sober-minded, just, holy, self-controlled;
but given to hospitality, a lover of good, soberminded, just, holy, temperate;
But a lover of hospitality, a lover of good men, sober, just, holy, temperate;
But harberous, one that loueth goodnesse, wise, righteous, holy, temperate,
Strictly literal
but hospitable, a lover of goodness, discreet, just, pious, temperate,
but a lover of strangers, a lover of good men, sober-minded, righteous, kind, self-controlled,
but a lover of strangers, a lover of [the] good, sober-minded, righteous, holy, self-controlled,
Instead, he should be hospitable and a friend of what is good. He must be sensible, righteous, godly, and self-controlled.
From the Latin
But given to hospitality, gentle, sober, just, holy, continent:
Simplified
He should be hospitable, someone who loves what's good and does what's right. He should be living a life for God, self-controlled,
But opening his house freely to guests; a lover of what is good, serious-minded, upright, holy, self-controlled;
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
sed hospitalem, benignum, sobrium, justum, sanctum, continentem,
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܠܐ ܢܗܘܐ ܪܚܡ ܐܟܣܢܝܐ ܘܢܗܘܐ ܪܚܡ ܛܒܬܐ ܘܢܗܘܐ ܢܟܦ ܘܢܗܘܐ ܟܐܝܢ ܘܢܗܘܐ ܚܣܝܐ ܘܠܒܝܟ ܢܦܫܗ ܡܢ ܪܓܝܓܬܐ
The Bible of the Syriac-speaking church, in the language nearest to the Aramaic Jesus spoke.
Shown verse by verse rather than word by word: aligning a Greek word to its Latin or Syriac counterpart automatically would be guesswork, and a wrong alignment is worse than none.
The Greek editions compared — what the manuscripts actually say
Eight printed editions of the Greek New Testament, side by side. Where they agree the wording is settled; where a word is missing from an edition it is marked, so you can see the difference rather than take it on trust.
ἀλλὰ φιλόξενον, φιλάγαθον, σώφρονα, δίκαιον, ὅσιον, ἐγκρατῆ,
The standard critical text of the New Testament.
ἀλλὰ φιλόξενον, φιλάγαθον, σώφρονα, δίκαιον, ὅσιον, ἐγκρατῆ,
The previous edition, still widely cited.
ἀλλὰ φιλόξενον, φιλάγαθον, σώφρονα, δίκαιον, ὅσιον, ἐγκρατῆ,
The Society of Biblical Literature edition, freely licensed.
ἀλλὰ φιλόξενον, φιλάγαθον, σώφρονα, δίκαιον, ὅσιον, ἐγκρατῆ,
The edition that turned scholarship toward the earliest manuscripts.
ἀλλὰ φιλόξενον, φιλάγαθον, σώφρονα, δίκαιον, ὅσιον, ἐγκρατῆ,
An independent critical text built from the oldest witnesses then known.
ἀλλὰ φιλόξενον, φιλάγαθον, σώφρονα, δίκαιον, ὅσιον, ἐγκρατῆ,
A recent critical edition following documentary evidence closely.
ἀλλὰ φιλόξενον, φιλάγαθον, σώφρονα, δίκαιον, ὅσιον, ἐγκρατῆ,
The reading of the majority of surviving manuscripts.
ἀλλὰ φιλόξενον, φιλάγαθον, σώφρονα, δίκαιον, ὅσιον, ἐγκρατῆ,
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Titus 1:8
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word ἀλλά (alla) is an adversative particle, meaning 'but' or 'otherwise.' It is derived from the neuter plural of ἄλλος and is used to introduce opposition or contrast in sentences. In the New Testament, it often appears in contexts that involve negation or exceptions, such as in Matthew 5:15 and John 16:2. The lexicons note its stronger adversative force compared to δέ.
ἀλλά (ἀλλ’ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146),
adversative particle,
stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Ro 3:31);
ἀλλά, an adversative particle, derived from ἄλλα, neut. of the adj. ἄλλος, which was originally pronounced ἀλλός (cf. Klotz ad Dévar. ii. p. 1 sq.), hence properly, other things se. than those just mentioned. It differs from δέ, as the Lat. at and sed from autem, [ef. W. 441 sq. (411)]. 1. But. So related to the preceding words that it serves to introduce 1. an opposition to concessions; nevertheless, notwithstanding: Mt. xxiv. 6; Mk. xiii. 20; xiv. 28; Jn. xvi. 7, 20; Acts iv. 17; vii. 48; Ro. v. 14 sq.; x. 16; 1 Co. iv. 4; 2 Co. vii. 6; Phil. ii. 27 (ἀλλ᾽ ὁ θεός etc.), ete. 2. an objection: Jn. vii. 27; Ro. x. 18 sq.; 1 Co. xv. 35; Jas. ii. 18. 3. an exception: Lk. xxii. 53; Ro. iv. 2; 1 Co. viii. 7; xe 29: 4. a restriction: Jn. xi. 42; Gal. iv. 8; Mk. xiv. 36. 5. an ascensive transition or gradation, nay rather, yea moreover: Jn. xvi. 2; 2 Co. i. 9; esp. with καί added, Lk. xii. 7…
Read the full entry →ἀλλά. The closeness οἱ ἀλλά to πλήν appears in more uses than one. Armitage Robinson, Zp/estans, p. 205, has a note on a quasi-resumpltive use of ἀλλά in Eph 524 which is closely paralleled by that of πλήν in ver. 33. Then there are instances of ἀλλά = ‘‘except.” ‘This is clear where we have ἀλλ᾽ ἤ (as in 2 Cor 13%): thus P Petr 11. 9 (3)® (B.c. 24139) ὥστε μηθένα εἶναι ἐνταῦθα ἀλλ᾽ ἢ ἡμᾶς, ‘ There is no one left here except ourselves” (Ed.), 2d. 46 (α)" (B.C. 209) καὶ μὴ ὑποκεῖσθαι πρὸς ἄλλο μηδὲν add’ ἢ τὴν mpoyeypap[μέν]ην ἐγγύην, “has not been pledged for any other purpose than the aforesaid security” (1α.), P Lond 89738 (a.p. 84) (=TIII. p. 207) ὃ μέντοιγε οὐ θέλων. ἀλλὰ ἢ ἀνάγκηι. In P Tebt I. το 419 (B.c. 92) μὴ ἐξέστω Φιλίσκωι γυναῖκα ἄλλην. μ γυ…
Read the full entry →ἀλλά (alla) — but.
ἀλλά,
conjunction, originally neuter plural of ἄλλος, otheruise: used adversatively to limit or oppose words, sentences, or clauses, stronger than δέ:
I. in simple oppositions, but,
I.1. after negative clauses, οὐ κακός, ἀλλ᾽ ἀγαθός[Refs 8th c.BC+]
I.1. b after a simple negative, ἦ παραφρονεῖ; οὔκ, ἀλλ᾽ ὕπνος μ᾽ ἔχει[Refs 5th c.BC+]
I.1. c frequently after οὐ μόνον, μὴ μόνον, with or without καί, οὐ μόνον ἅπαξ, ἀ. πολλάκις[Refs 5th c.BC+], either, not only.. but.., μὴ ὅτι ἰδιώτην τινά, ἀλλὰ τὸν μέγαν βασιλέα[Refs 5th c.BC+]; or, not only not.. but.., οὐχ ὅπως κωλυταὶ.. γενήσεσθε, ἀλλὰ καὶ.. περιόψεσθε[Refs 5th c.BC+]; the negative form is ἀλλ᾽ οὐδέ, μὴ ὅτι ὑπὲρ ἄλλου, ἀλλ᾽ οὐδὲ ὑπὲρ ἐμαυτοῦ δίκην εἴρηκα[Refs 4th…
ἀλλά
alla
neuter plural of 243; properly, other things, i.e. (adverbially)
contrariwise (in many relations):--and, but (even), howbeit, indeed,
nay, nevertheless, no, notwithstanding, save, therefore, yea, yet.
see GREEK for 243
ἀλλά
Cj.
but, except
ἀλλά Conjunct., properly neut. pl. of ἄλλος (with changed accent) otherwise, but, stronger than δέ:
to oppose single clauses, but, Lat. autem, the preceding clause being negat., οὐ μόνον ἅπαξ, ἀλλὰ πολλάκις Plat.; so, οὐχ (or μὴ) ὅτι, οὐχ (or μὴ) ὅπως, are followed by ἀλλά or ἀλλά καὶ . . . , not only . . . , but . . .
after a negative ἀλλά sometimes = ἀλλ᾽ ἤ, except, but, ἔπαισεν οὔτις ἀλλ᾽ ἐγώ Soph.
to oppose whole sentences, but, yet, Lat. at:— used by Hom., with imperat. or subj., to remonstrate, encourage, persuade, like Lat. tandem, ἀλλ᾽ ἴθι, ἀλλ᾽ ἄγε, ἀλλὰ ἴωμεν, Hom.
joined with other Particles, ἀλλ᾽ ἄρα, or, ἀλλ᾽ οὖν, but then, however, Hdt., etc.
ἀλλὰ γάρ, Lat. enimvero, but really, certainly, attic
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
643 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 638 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτους ἐπὶ τοῦ Φιλομήτορος, ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτει ἐπὶ τοῦ Φιλομήτορος ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ
The Greek word φιλόξενος (i.e. *philoxenos*) is built from φίλος (friend) and ξένος (stranger), meaning hospitable or loving strangers. It appears in the New Testament in 1 Timothy 3:2, Titus 1:8, and 1 Peter 4:9. The word conveys a sense of generosity towards guests and hospitality.
φιλόξενος, -ov, (φίλος and ξένος), fr. Hom. down, hospitable, generous to guests, [given to hospitality]: 1 Tim. τ... 9} ΕΠ} {Ὁ}. 8.2.1 δι: ἂν- ges
φιλόξενος. With this adj. in 1 Tim 3? Dibelius (WZN7 ad 1.) compares Hermas Sz. ix. 27. 2 ἐπίσκοποι καὶ φιλόξενοι, οἵτινες ἡδέως εἰς τοὺς οἴκους ἑαυτῶν πάντοτε ὑπεδέξαντο τοὺς δούλους τοῦ θεοῦ ἄτερ ὑποκρίσεως.
φιλόξενος (philoxenos) — hospitable.
φῐλόξεν-ος,
poetry φῐλοξέν-ξεινος, ον:— loving strangers, hospitable, [NT+8th c.BC+]; παθεῖν φιλόξενον ἔργον to meet with an act of hospitality, [Refs 5th c.BC+]; φιλόξεν᾽ ἐστὶν (i.e. τὰ δώματα) Αἰγίσθου διαί [Refs 4th c.BC+]: superlative -ώτατος[Refs 5th c.BC+]; -έστατος [Refs 5th c.BC+]. adverb -νως[Refs 5th c.BC+]
φιλόξενος
philoxenos
from 5384 and 3581; fond of guests, i.e. hospitable:--given to (lover
of, use) hospitality.
see GREEK for 5384
see GREEK for 3581
φιλόξενος, ον
Adj
hospitable
φιλόξενος philoxenos 3x
kind to strangers, hospitable, 1 Tim. 3:2; Tit. 1:8; 1 Pet. 4:9*
φιλόξενος φι^λό-ξενος, ποετ. -ξεινος, ον,
loving strangers, hospitable, Od., Aesch.; παθεῖν φιλόξενον ἔργον to meet with an act of hospitality, Pind.
Adj-ASM — Adjective · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
A-ASM Part of Speech: Adjective Case: Accusative Number: Singular Gender: Masculine
3 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
τὸ μὲν οὖν φιλόξενον τοῦ ἀνδρὸς εἴρηται, πάρεργον ὂν ἀρετῆς μείζονος·
ἡ οὖν φιλόξενος Ῥαὰβ εἰσδεξαμένη αὐτοὺς ἔκρυψεν εἰς τὸ ὑπερῷον ὑπὸ τὴν λινοκαλάμην.
ἐπίσκοποι καὶ φιλόξενοι, οἵτινες ἡδέως εἰς τοὺς οἴκους ἑαυτῶν πάντοτε ὑπεδέξαντο τοὺς δούλους τοῦ θεοῦ ἄτερ ὑποκρίσεως: οἱ δὲ ἐπίσκοποι πάντοτε τοὺς ὑστερημένους καὶ τὰς χήρας τῇ διακονίᾳ ἑαυτῶν ἀδιαλείπτως ἐσκέπασαν καὶ ἁγνῶς ἀνεστράφησαν πάντοτε.
τρίτῃ καὶ εἰκάδι Ἁθὺρ τρίτῃ καὶ εἰκάδι ἐν Πτολεμαίδι Εὐεργέτιδι τοῦ Ἀρσινοίτου νομοῦ· ἐμίσθωσαν Φιλόξενος καὶ Ποσειδώνιος ἀμφότεροι Διογνήτου οἱ προεστῶτες τῆς πρότερον Πετενεφιείους νυνὶ δὲ Καίσαρος αὐτοκράτορος γῆς
r ἔτους ϛ Αὐτοκράτορος Καίσαρος Τραιανοῦ Ἁδριανοῦ Σεβαστοῦ Ἐπεὶφ δ ἀριθμήσεως Παῦνι. διέγραψε Φιλόξενος Μηνᾶτος Φιλοξένου Ζωιδοῦτος ὑπὲρ λαογραφίας ἕκτου ἔτους Ἱερᾶς Πύλης δραχμὰς εἴκοσι γίνεται κ προσδιαγραφομένων
ε. ιγ ἔτους Αὐτοκράτορος Καίσαρος Τραιανοῦ Ἁδριανοῦ Σεβαστοῦ, Χοίακ κβ. Διογένης παρέλαβα. Ὀνησᾶς συνπαρέλαβα. Φιλόξενος συνπαρέλαβα.
The Greek word φιλάγαθος (*philagathos*) is composed of the roots for 'loving' and 'good.' It means 'loving goodness' or 'a promoter of virtue.' This term appears in the New Testament in Titus 1:8, where it describes someone who is fond of good qualities.
** φιλ-άγαθος, -ον
[in LXX: Wi 7:22 * ;]
loving that which is good, loving goodness: Tit 1:8 (Arist., Polyb., al.).†
φιλ-άγαθος, -ov, (fr. φίλος and ἀγαθός), loving goodness: Tit.i.8. (Sap. vii. 22; Plut. praec. conjug.c.17; also comp. Thes. 6. Rom. 6. 2; [φιλάγαθος οὐ φίλαυτος, Aristot. magn. mor. ii. 14 p. 1212518; Polyb. 6, 53,9; Philo de vit. Moys. ii. § 2].)
φιλάγαθος, “loving what is good” (Tit 18). In P Oxy I. 33it 0 (late ii/A.D.) a certain Appianus taunts an Emperor, perhaps Commodus (see P Oxy II. p. 319), by extolling the superior virtues of his predecessor Marcus Aurelius—&kove, τὸ μὲν πρῶτον ἣ[ν] φιλόσοφος, τὸ δεύτερον ἀφιλάργυρος, τίὸ] τρίτον φιλάγαθος, ‘listen; in the first place he was a lover of wisdom, secondly, he was no lover of gain, thirdly, he was a lover of virtue ” (Edd.). For the corr. subst., which is common in the inscrr., cf. Preisigke 1106% (Ptol.) of συνπόσιον γευόμενοι φιλαγαθίας ἕνεκεν τῆς εἰς ἑαυτούς, 26. 61174 (B.C. 18) φιλαγαθίας χάριν, and for the verb cf. P Tebt I. 12477 (c. B.c. 118) ἧι ἔχομεν ἀπὸ τῆς ἀρχῆς εὐνοίαι…
Read the full entry →φιλάγαθος (philagathos) — lover of good.
φῐλᾰγᾰθ-ος, ον,
loving goodness, [LXX+4th c.BC+]; as honorary epithet in inscriptions of religious associations, etc., [Refs] adverb -θως[Refs 1st c.BC+]
φιλάγαθος
philagathos
from 5384 and 18; fond to good, i.e. a promoter of virtue:--love of
good men.
see GREEK for 5384
see GREEK for 18
φιλάγαθος, ον
Adj
loving what is good
φιλάγαθος philagathos 1x
a lover of goodness, or, of the good, a fosterer of virtue, Tit. 1:8*
Adj-ASM — Adjective · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
A-ASM Part of Speech: Adjective Case: Accusative Number: Singular Gender: Masculine
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
τὸ φιλάνθρωπον, τὸ φιλοδίκαιον, τὸ φιλάγαθον, τὸ μισοπόνηρον·
σώφρων is an adjective meaning self-controlled, temperate, or of sound mind. It is built from the roots for 'safe' and 'mind,' covering a range of meanings from discretion to moderation in desires. The New Testament references include 1 Timothy 3:2 and Titus 1:8, where it describes qualities of leaders and older women. Moulton & Milligan note its idealization in womanhood, contrasting it with destructive thoughts.
σώφρων, -ov, (fr. σάος, contr. σῶς [cf. coo, init.], and φρήν. hence the poet. σαόφρων; cf. ἄφρων, ταπεινόφρων, μεγαλόφρων), [fr. Hom. down]; a. of sound mind, sane, in one’s senses, (see σωφρονέω, a. and σωφροσύνη, a.). b. curbing one’s desires and impulses, self-controlled, temperate, [R.V. soberminded], ([ἐπιθυμεῖ 6 σώpov ὧν δεῖ καὶ ὡς δεῖ καὶ Gre, Aristot. eth. Nic. 3, 15 fin.], see σωφροσύνη, b.): 1 Tim. iii. 2; Tit. i. 8; 11, 2, δ." T [T, τ: on the receding of tr in the vocabulary of the N. T. before oa, see under Σ, σ, s.]
σώφρων of this same use of σώφρων, as an ideal of womanhood, e.g. BCH xxy. (1901) p. 88 ἡ σόφρων (s7c) καὶ φίλανδρος γυνὴ γενομένη, and 76. xxii. (1898), p. 496, ἡ φίλανδρος καὶ o[a|dpwv ἡ φιλόσοφος ζήσασα κοσμίως (cf. 1 Tim 25). In view of this, and of what is stated σον, σωφροσύνη, we may be allowed to refer to a striking passage in Gilbert Murray’s Rise of the Greek Epic, p. 26, in which σώφρων or σαόφρων, ‘with saving thoughts,” is contrasted with Part VII. ὀλοόφρων, ‘‘ with destructive thoughts.’’ ‘‘ There is a way of thinking which destroys and a way which saves. The man or woman who is séf4r6x walks among the beauties and perils of the world, feeling the love, joy, anger, and the rest; and through all he has that in his mind which saves.—Whom does it save? Not him only, but, as we should say, the whole situation. It saves the imminent evil from coming to…
Read the full entry →σώφρων (sōphrōn) — self-controlled.
σώφρων,
Epic dialect and poetry σᾰόφρων (as in [Refs 8th c.BC+], ονος, ὁ, ἡ: neuter σῶφρον:—properly of sound mind (from σῶς, φρήν, [Refs 5th c.BC+]: hence, discreet, prudent, οὐκ ἄν με σαόφρονα μυθήσαιο ἔμμεναι [Refs 8th c.BC+]; opposed to ἄφρων, [Refs 6th c.BC+]; opposed to νήπιος, [Refs]; opposed to ἀνόητος, [Refs 5th c.BC+]
2. of things, τοῖσι λόγοις σῶφρον ἔπεστιν ἄνθος [Refs 5th c.BC+]; σ. οἶκτος reasonable compassion, [Refs 5th c.BC+]; σῶφρόν ἐστι with infinitive, [Refs]
II. in Attic dialect, especially having control over the sensual desires, temperate, self-controlled, chaste (σώφρων ὁ μετρίας ἐπιθυμίας ἔχων [Refs 5th c.BC+]; γυνὴ σ. [NT+5th…
σώφρων
sophron
from the base of 4982 and that of 5424; safe (sound) in mind, i.e.
self-controlled (moderate as to opinion or passion):--discreet, sober,
temperate.
see GREEK for 4982
see GREEK for 5424
σώφρων, ον
Adj
self-controlled, temperate
σώφρων sōphrōn 4x
of a sound mind, sane; temperate, discreet, 1 Tim. 3:2; Tit. 1:8; 2:2; modest, chaste, Tit. 2:5*
σώφρων σώ-φρων, epic σα^ό-φρων, ονος, ὁ, ἡ, σῶς, φρήν of sound mind, Lat. sanae mentis:— hence sensible, discreet, wise, Hom., Hdt., Xen.
of things, σώφρονα εἰπεῖν Eur.; ἄλλο τι σωφρονέστερον γιγνώσκειν Thuc.:— σῶφρόν ἐστι, c. inf., id. Thuc.
having control over the sensual desires, temperate, self-controlled, moderate, chaste, sober, Trag., Plat., etc.:—so, ς. γνώμη Aesch.; ς. ἀριστοκρατία Thuc.
τὸ σῶφρον ῀ σωφροσύνη, Eur., Thuc., etc.
adv. -όνως, Hdt.—comp. σωφρονέστερον, Thuc.; so, ἐπὶ τὸ σωφρονέστερον Hdt.:—but -εστέρως, Eur.:—Sup. -έστατα, Isocr.
Adj-ASM — Adjective · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
A-ASM Part of Speech: Adjective Case: Accusative Number: Singular Gender: Masculine
4 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 4 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ὥσπερ γὰρ ἀπὸ τῶν ἀρετῶν ὁ κατ’ αὐτὰς ποιὸς καλεῖται φρόνιμος ἢ σώφρων ἢ δίκαιος ἢ ἀνδρεῖος, οὕτως ἀπὸ τῶν κακιῶν ἄδικος καὶ ἄφρων καὶ ἄνανδρος, ἐπειδὰν τὰς ἕξεις προσκαλέσηται καὶ δεξιώσηται.
τοὺς δὲ σώφρονας καὶ μηδέτερον τῶν λεγομένων εἰς ἡδονὴν λαμβάνοντας ἰδίαν, καὶ τὸ θηρίοις περιπεσόντα ἀποθανεῖν ἀνθρώπινον ἡγουμένους καὶ τὸ ὑπὸ τοῦ θεοῦ πρὸς αὐτὸν μεταστῆναι διὰ τὴν προσοῦσαν ἀρετὴν εἰκὸς νομίζοντας, πρᾴως ἔχειν οὗτος ὁ λογισμὸς…
τήν τε σώφρονα καὶ ἐπιεικῆ ἐν Χριστῷ εὐσέβειαν οὐκ ἐθαύμασεν;
τοῦ ἡμετέρου πατρὸς Ἀκι … ως συνεθέμεθα ἐπὶ τοῖς προκειμένοις πᾶσι ὡς πρόκιται. Αὐρήλιος Σώφρων ἔγραψα ὑπὲρ αὐτοῦ ἀγραμμάτου. … ιε ἔτους καὶ ιδ ἔτους καὶ ζ ἔτους τῶν
ᾑρησάμεθα Ἐπίμαχον υἱὸν … ης ἱκανὸν ὄντα καὶ ἐπιτήδειον, δυνάμενον … … ντα καὶ σώφρονα, κεκοσμημένον … σ … ην παρὰ πάντων αὐτῷ ἐπενηνε … τοῦ ἁγίου τόπου οἰκονομ
τὴν τροφείαν ἐντὸς τοῦ χρόνου· ἐὰν δέ τι παραβαίνῃ, εἶναι αὐτήν τε καὶ τὸν Σώφρονα ἀγωγίμους καὶ συνέχεσθαι μέχρι τοῦ ἐκτῖσαι ἅ τε εἴληφεν τροφεῖα καὶ ἃ ἐὰν λάβῃ
δίκαιος is an adjective meaning 'righteous' or 'just,' derived from the concept of δίκη, which refers to justice or right. It describes individuals or things that align with divine standards of morality and duty. In the New Testament, it is used to refer to God, Christ, and various righteous individuals, as seen in passages like Romans 3:26 and Matthew 1:19. The term can also imply innocence or fairness.
δίκαιος, -α, -ον
(< δίκη),
[in LXX chiefly for צַדִּיק (for rendering of צַדִּיק in sense of correct, v. Deiss., BS, 115 f.); sometimes for נָקִי as Pr 1:11, al. ;]
in early Gk. writers
of persons, observant of δίκη, custom, rule, right, righteous in performing duties to gods and men ;
of things, righteous, in accordance with right.
In NT
righteous, chiefly in the broad sense, as above, of the person or thing corresponding to the Divine standard of right
δίκαιος, -aia, -αιον, (fr. δίκη right), [fr. Hom. down], prop. the Hebr. pas, observant of ἡ δίκη, righteous, observing divine and human laws; one who is such as he ought to be; (Germ. rechtbeschaffen; in the earlier laneuage, whence appropriated by Luther, gerecht in a broad sense; in Grk. writ. used even of physical things, as ἵππος, Xen. mem. 4, 4,5; γήδιον δικαιότατον, most fertile, Xen. Cyr. 8, 3, 38; [ἅρμα δίκαιον, ib. 2, 2, 26]); al in a wide sense, upright, righteous, virtuous, keeping the commands of God; a. univ.: Mt. i. 19 (the meaning is, it was not consistent with his uprightness to expose his betrothed to public reproach); Mt. x. 41; xiii. 43, 49; xxiii. 28; xxv. 37,46; Lk. i. 6,17; xiv. 145 xviii. 9; xx. 20; Ro. v. 7 [ef. W. 117 (111)]; 1 Tim.i. 9; Jas. v. 6, 16; 1 Pet. 111. 12; 1 Jn. iii. 7, [10 Lehm.]; Rev. xxii. 11; opp. to ἁμαρτωλοὶ καὶ ἀσεβεῖς, 1 Pet. iv. 18; δίκαιοι…
Read the full entry →δίκαιος. Our sources have naturally little light to throw upon the deeper Christian significance of this important word, but we may give a few examples showing its general usage. The adjective is applied to a ‘‘just measure” (μετρήσει δ.) ΒΡ. Denn Si(p: cheno) atose4n (BiG 108) Εἴδι, anda “ust rule” (σκυτάλη δ.) P Rein 20% (p.c. 108). Then it would seem to have become a vox propria in connexion with the rise of the Nile, e.g. OG/S 666" (i/A.p.) viv μᾶλλον ἀπέλαυσε (sc. ἡ Αἴγυπτος) τῆς δικαίας ἀναβάσεως τοῦ θεοῦ : see Dittenberger’s note and cf. Deissmann BS, p. 116. In P Petr IL. 28 011. 6 (taxing account—iii/B.c.) we hear of a δικαίου νήσου. The neuter is very largely used substantially, for ‘‘ duty,” Thus in P Petr II. 1027 the royal gooseherds make petition that certain grievances be set right, ἵνα δυνώμεθα τὰ δίκαια ποιεῖν τῶι βασιλεῖ, ‘in order that we may be able to do our duty to…
Read the full entry →δίκαιος (dikaios) — just.
δίκαιος [ῐ], α, ον,
also ος, ον [Refs 5th c.BC+]: (δίκη):
__A in [Refs 8th c.BC+] and all writers, of persons, observant of custom or rule, [Refs 8th c.BC+]; especially of social rule, well-ordered, civilized, ὑβρισταί τε καὶ ἄγριοι οὐδὲ δ. [Refs 8th c.BC+]; δ. πολίτης a good citizen, [Refs 4th c.BC+]: metaphorically of the sea, [Refs 6th c.BC+]; δικαίη ζόη a civilized way of living, [Refs 5th c.BC+] adverb δικαίως, μνᾶσθαι woo in due form, decently, [Refs 8th c.BC+]loyally, [Refs 5th c.BC+]
__A.2 observant of duty to gods and men, righteous, [Refs 8th c.BC+]; opposed to δυσσεβής, [Refs 5th c.BC+]; also of actions, etc., righteous, ἐπὶ ῥηθέντι δικαίῳ a thing rightly said, [Refs 8th c.BC+]
δίκαιος
dikaios
from 1349; equitable (in character or act); by implication, innocent,
holy (absolutely or relatively):--just, meet, right(-eous).
see GREEK for 1349
δίκαιος, ία, ιον
Adj
just, righteous, impartial
δίκαιος dikaios 79x
just, equitable, fair, Mt. 20:4; Lk. 12:57; Jn. 5:30; Col. 4:1; of persons, just, righteous, absolutely, Jn. 17:25; Rom. 3:10, 26; 2 Tim. 4:8; 1 Pet. 3:18; 1 Jn. 1:9; 2:1, 29; Rev. 16:5; righteous by account and acceptance, Rom. 2:13; 5:19; in ordinary usage, just, upright…
Read the full entry →δίκαιος adjdi^kai os_h_on adjdi^kai os_on δίκη in Hom. and early writers,
of persons, observant of custom and social rule, well-ordered, civilised, Od.; so, δικαίη ζόη a regular way of living, Hdt.:—adv., δικαίως μνᾶσθαι to woo in due form, decently, Od.
observant of right, righteous, Hom., etc.:—so of actions, in accordance with right, righteous, id. Hom.
later usage:
of things, even, well-balanced, ἅρμα δίκαιον Xen.:— regular, exact, rigid, ὀργυιαὶ δίκαιαι Hdt.; τῷ δικαιοτάτῳ τῶν λόγων to speak quite exactly, id. Hdt.; πάντα δικαίως τετήρηται Dem.
right, lawful, just, τὸ δίκαιον right, opp. to τὸ ἄδικον, Hdt., etc.; also, a right, a lawful claim, Thuc., etc.:—adv. -ως, rightly, justly, Hdt., etc.
Adj-ASM — Adjective · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
A-ASM Part of Speech: Adjective Case: Accusative Number: Singular Gender: Masculine
81 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 79 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 222 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
τοῦτο δὴ παιδεῦσαι βουληθεὶς Μωυσῆς τὸ παίδευμα τοὺς ἑαυτοῦ πολίτας τῆς τῶν νόμων θέσεως οὐκ ἀπὸ συμβολαίων καὶ τῶν πρὸς ἀλλήλους δικαίων ἤρξατο τοῖς ἄλλοις παραπλησίως, ἀλλʼ ἐπὶ τὸν θεὸν καὶ τὴν τοῦ κόσμου κατασκευὴν τὰς γνώμας αὐτῶν ἀναγαγὼν καὶ…
ὅτε δὲ τοὺς ἰδίους ἀποστόλους τοὺς μέλλοντας κηρύσσειν τὸ εὐαγγέλιον αὐτοῦ ἐξελέξατο, ὄντας ὑπὲρ πᾶσαν ἁμαρτίαν ἀνομωτέρους, ἵνα δείξῃ, ὅτι οὐκ ἦλθεν καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς, τότε ἐφανέρωσεν ἑαυτὸν εἶναι υἱὸν θεοῦ.
Τῆς δὲ σῆς δικαίας ἀντιλήψεως … τὴν ἐπὶ σὲ καταφυγὴν πεποιημέναι ἀξιοῦμεν σʼ ἐμβλέψαντʼ εἰς τὸν γεγονότα ὑπʼ
διὸ καὶ ἐπὶ Σαντοβίθυος τοῦ στρατηγοῦ … συνσχεθεὶς ἠξίωσεν ὡς μετὰ τὴν δίεσιν παντὶ δίκαιον … ου. Ὡσαύτως ἐπὶ Πτολεμαίου τοῦ ἐπὶ τοῦ Παθυρίτου … μων κληρονομίαν καὶ συνγραφὴν
γράψαι, οἷς καθήκει ἐξαποστεῖλαι αὐτοὺς ἐπί σε, ἵνʼ, καθὼς ἂν δόξηι σοι, τύχωμεν τῶν δικαίων. εὐτύχει. ἀναγνωσθέντος καὶ δικαιολογηθέντων αὐτῶν ἔπεισεν ὁ Θορταῖος προσενεγκάμενος τὴν τῆς γυναικὸς αὐτοῦ μητέρα
The Greek word ὅσιος (lemma: hosios) means 'holy' or 'pious,' often implying a sense of being sanctioned by divine law. It is used in the New Testament to describe righteous individuals (e.g., Titus 1:8, Hebrews 7:26) and is associated with the Messiah (Acts 2:27, 13:35). The term contrasts with δίκαιος (just, humanly sanctioned) and ἱερός (sacred to the gods), highlighting its unique religious connotation.
‘Iepos, probably the same word as the German ‘hehr’ (see Curtius, Grundziige, vol. v. p. 369), never in the N. T., and very seldom elsewhere, implies any moral excellence. It is singular how seldom the word is found there, indeed only twice (1 Cor. ix. 13; 2 Tim. iii. 15) ; and only once in the Septuagint (Josh. vi. 8: ἱεραὶ cadrvyyes); four times in 2 Maccabees, but not else in the Apocrypha; being in none of these instances employed of persons, who only are moral agents, but always of things. To persons the word elsewhere also is of rarest application, though examples are not wanting. Thus ἱερὸς ἄνθρωπος is in Aristophanes (Rane, 652) a man initiated in the mysteries ; kings for 328 SYNONYMS OF THE NEW TESTAMENT. § uxxxvut. Pindar (Pyth. v. 97 [Diss., 131 Heyn.]) are ἱεροί, as having their dignity from the gods; for Plutarch the Indian gymnosophists are ἄνδρες ἱεροὶ καὶ αὐτόνομοι (De…
Read the full entry →ὅσιος, -ον
(so sometimes in cl., but most freq. -α, -ον),
[in LXX chiefly for חָסִיד, also for טָהוֹר, יָשָׁר, תָּמִים;]
religiously right, righteous, pious, Holy: of men, Tit 1:8, He 7:26; by meton., ὁ. χεῖρας, I Ti 2:8 (cf. De 32:4); of God, Re 15:4 16:5; as subst., ὁ ὅ., of the Messiah, Ac 2:27 13:35 (LXX); τὰ ὅ. Δανεὶδ τ. πιστά (Field, Notes, 121), Ac 13:34(LXX).†
SYN.: v.s. ἅγιος (cf. also DB, ii, 399b; iv, 352b, and ref. s.v. -ίως).
ὅσιος, “*holy,” ‘* pious,” is of course common in inscrr. dealing with religion. Note Sy// 814 (=* 1199)7, a leaden plate from Cnidus containing an invocation of ὅσ[ι]α on certain persons if they restore a trust (παραθήκη) and ἀν[όσια] if they do not. The meaning seems to help us for ὅσια AavelS in Ac 1335 (from LXX: Field Mores, p. 121), as does the combination ὅσια καὶ ἐλεύθερα in other inscrr., such as Sy// 815 (=* 1180) ἐμοὶ δ᾽ ε(ἴ)η ὅσια καὶ ἐλεύθερα ὁμοστεγησάσηι ἢ ὧι ποῖτε] τρόπωι ἐπιπλεκομένηι. For the adj. see also a iii/B.C. law regulating mourning for the dead, Syll 879 (=* 1219) "5 where it is laid down regarding women who do not conform—pa, ὅσιον αὐταῖς εἶναι, ὡς ἀσεβούσαις, θύειν μηθενὶ θεῶν ἐπὶ δέκα ἔτη, and notice P Flor IIT. 334! (ii/A.D.) σφράγισον τὸ δαπανηθὲν ἀνάλωμα εἰς τοὺς θησαυρούς, εἰς ἢ (‘‘a vulgarism for a simple 9” (Ed.)) ὅσιόν ἐστι. The acc. fem. pl. ὁσίους…
Read the full entry →ὅσιος (hosios) — sacred.
ὅσι-ος, α, ον,
also ος, ον [Refs 5th c.BC+]:— hallowed, i. e. sanctioned or allowed by the law of God or of nature, δίκη [Refs 6th c.BC+]; οὐχ ὅ. unhallowed, ὕβρις [Refs 5th c.BC+] —The sense of ὅσιος often depends on its relation on the one hand to δίκαιος (sanctioned by human law), on the other to ἱερός (sacred to the gods):
1. opposed to δίκαιος, sanctioned by divine law, hallowed, holy (μόριον τοῦ δικαίου τὸ ὅ. [Refs 5th c.BC+] things of human and divine ordinance, [Refs 5th c.BC+]; θεοὺς ὅσιόν τι δρᾶν discharge a duty men owe the gods, [Refs 5th c.BC+]; τὸ ὅσιον, ={εὐσέβεια}, [Refs 5th c.BC+]: in an imprecatory formula, ἀποδοῦσι μὲν αὐτοῖς ὅσια ᾖ, μὴ ἀποδοῦσι δὲ ἀνόσια [Refs]
ὅσιος
hosios
of uncertain affinity; properly, right (by intrinsic or divine
character; thus distinguished from 1342, which refers rather to human
statutes and relations; from 2413, which denotes formal consecration;
and from 40, which relates to purity from defilement), i.e. hallowed
(pious, sacred, sure):--holy, mercy, shalt be.
342
see GREEK for 2413
see GREEK for 40
ὅσιος, ία, ιον
Adj
holy, pious
ὅσιος hosios 8x
pr. sanctioned by the supreme law of God, and nature; pious, devout, Tit. 1:8; pure, 1 Tim. 2:8; supremely holy, Acts 2:27; 13:35; Heb. 7:26; Rev. 15:4; 16:5; τὰ ὅσια, pledged bounties, mercies, Acts 13:34*
ὅσιος ὅσιος, η, ον hallowed, sanctioned by the law of God, Theogn., Trag.:— οὐχ ὅσιος unhallowed, Eur., etc
opp. to δίκαιος (sanctioned by human law), sanctioned by divine law, τὰ ὅσια καὶ δίκαια things of divine and human ordinance, Plat.; θεοὺς ὅσιόν τι δρᾶν to discharge a duty men owe the gods, Eur.
opp. to ἱερός (sacred to the gods), permitted or not.forbidden by divine law, ἱερὰ καὶ ὅσια things sacred and profane, Thuc., etc.:— ὅσιόν or ὅσιά [ἐστι], foll. by inf., it is lawful, fas est, Hdt., etc.; οὐκ ὅσιόν ἐστι nefas est, id. Hdt.; ὅσιον χωρίον a place which may be trodden without impiety, and so = βέβηλος, Lat. profanus, Ar.; so, ὅσια ποιέειν Hdt.; φρονεῖν Eur.
of persons, pious, devout, religious, Aesch., Eur., etc.
Adj-ASM — Adjective · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
A-ASM Part of Speech: Adjective Case: Accusative Number: Singular Gender: Masculine
8 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 24 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἀλλὰ πολλάκις συνεισέρχεται μὲν ὁ νοῦς εἰς ἱερὰς καὶ ὁσίους καὶ κεκαθαρμένας δόξας, ἀλλὰ ἀνθρωπείους ταύτας, οἷον τὰς περὶ τῶν καθηκόντων, τὰς περὶ τῶν κατορθωμάτων, τὰς περὶ τῶν θέσει νομίμων, τὰς περὶ τῆς κατ’ ἀνθρώπους ἀρετῆς·
προσετίθει δὲ καὶ ταῦτα τοῖς προειρημένοις, ὡς ἀδελφὸν οὐδὲ ἀδικήσαντα κτείνειν ὅσιον, καλὸν δὲ καὶ τὸ μὴ μνησικακεῖν τοῖς οὕτω φίλοις ὑπὲρ ὧν ἁμαρτεῖν ἔδοξαν.
Δίκαιον οὖν καὶ ὅσιον, ἄνδρες ἀδελφοί, ὑπηκόους ἡμᾶς μᾶλλον γενέσθαι τῷ θεῷ ἡ τοῖς ἐν ἀλαζονείᾳ καὶ ἀκαταστασίᾳ μυσεροῦ ζήλους ἀρχηγοῖς ἐξακολουθεῖν.
πάλι τῆι σῆι σφραγῖδι ἀσφαλῶς κλείσας σφράγισον. τὸ δαπανηθὲν ἀνάλωμα εἰς τοὺς θησαυρούς Εἰσῆ ὅσιόν ἐστιν, ἵνα τῷ κρατίστῳ ἡγεμόνι μετε… εσο … … … ἔρρωσο
καὶ τὸν ὄντα πρότερον τόπον καὶ τὰς ὑπαρχούσας αὐτῷ Πασίωνι … τοῦ ἐν … όσιος ἐδάφει κλήρου κατοικικοῦ ἀρούρας πέντε τέταρτον ὧν … ἀρούρης τέταρτον καὶ ὅσα ἐὰν ἄλλα
Σενφαμῖνις Ψεντατρίφιος Ψεναρσιήσιος μητρὸς Σενψεν … ἡ ὁσία γυνή Demotic
The Greek word ἐγκρατής (i.e., *egkrates*) is derived from the root for strength, indicating a sense of being strong or masterful. It primarily refers to self-control or temperance, particularly in relation to one's appetites. The New Testament uses it in Titus 1:8 to describe a quality expected in leaders. Various lexicons note its broader meanings of having power over or mastering oneself.
** ἐγκρατής, -ές
(< κράτος),
[in LXX: Wi 8:20, Si 6:27 15:1 26:15 27:30, al. ;]
strong, powerful.
C. gen. rei, master of, hence,
(sc. ἑαυτοῦ), self -controlled, exercising self-control: Tit 1:8.†
SYN.: σώφρων (v. reff. s. ἐγκράτεια).
ἐγκρατής [see ἐν, III. 3], -ές, (κράτος) ; 1. prop. equiv. to ὁ ἐν κράτει ὦν, strong, robust: Aeschyl., Thuc., sqq- 2. having power over, possessed of (a thing), with a gen. of the object; so fr. [Soph. and] Hdt. down. 3. mastering, controlling, curbing, restraining : ἀφροδισίων, Xen. mem. 1, 2, 1 ; ἡδονῆς, ibid. 4, 5, 10; ἑαυτοῦ, Plat. ; absol. (without a gen.), controlling one’s self, temperate, continent, ([Aristot. eth. Nic. 7, 4 p. 1140", 10 sqq.]; Sir. xxvi. 15; Sap. viii. 21; Philo de Jos. § 11): Tit. i. 8.
ἐγκρατής. For ἐ. in its more literal sense of ‘‘ having power over” cf. P Tebt I. 3953 (B.c. 114) where certain assailants are described as ἡμῶν ἐγκρατεῖς γενόμενοι, and so 7). 230 (late ii/B.c.). The weaker sense, ‘‘ possessed of,” as in Wisd 831, appears in P Rein 18" (B.c. 108) ὁ ἐγκαλούμενος ἐγκρατὴς γενόμενος τῶν συναλλάξ[ε]ων, P Oxy VI. 8981) (A.D. 123) ταύτης ἐνκρατὴς γενομένη, with reference to a deed, and BGU I. 1688 (A.D. 169) ἐϊν]κρ[α]τ[ὴς] ἐγένετο πίά]ντων τῶν [ἀἸνηκόντων tot[s ἀφ]ήλιξι. From the new literature we may cite P Oxy III. 41316 (a mime—ii/A.D.) viv τοῦ yépovt(os) ἐνκρατὴς θέλω γενέσ(θαι) πρίν τι τούτ(ων) ἐπιγνοῖ, Menandrea p. 5458 τοῦ παιδίου ἐγκρατῆ. On the composition of the word see Moulton G7. ii. ὃ 118 (c), where it is shown that since κράτος suggests the possession of strength, as Bla the using of it, ἐν κράτει ὦν, -- ‘self-controlled,” involves only the…
Read the full entry →ἐγκρατής (egkratēs) — self-controlled.
ἐγκρατ-ής, ές,
(κράτος) in possession of power, [Refs 5th c.BC+]
II. holding fast, χεὶρ -εστάτη a hand with the firmest hold, [Refs 5th c.BC+]
II.2. stout, strong, ἐ. σθένει [Refs 5th c.BC+]
III. with genitive of things, having possession of, χωρέων [Refs 5th c.BC+]; ναὸς ἐγκρατῆ πόδα the sheet that controls the ship, [Refs 5th c.BC+]; ἐ. αὑτῶν masters of themselves, [Refs 5th c.BC+]
III.2. absolutely, master of oneself, self-controlled, [Refs 5th c.BC+]; self-disciplined, [Refs 4th c.BC+]
IV. adverb -τῶς, Ionic dialect - τέως [Refs 5th c.BC+]; with a strong hand, by force, ἄρχειν [Refs 5th c.BC+]; -τέως forcibly, [Refs 3rd c.BC+]
IV.2. with self-control, temperately, ἐ. ἔχειν [Refs 5th c.BC+]
ἐγκρατής
egkrates
from 1722 and 2904; strong in a thing (masterful), i.e. (figuratively
and reflexively) self-controlled (in appetite, etc.):--temperate.
see GREEK for 1722
see GREEK for 2904
ἐγκρατής, ές
Adj
self-controlled
ἐγκρατής enkratēs 1x
strong, stout; possessed of mastery; master of self, Tit. 1:8*
ἐγκρατής ἐγ-κρα^τής, ές κράτος in possession of power, Soph.
holding fast, stout, strong, Aesch., Soph.
c. gen. rei, having possession of a thing, master of it, Lat. compos rei, Hdt., Soph.; ναὸς ἐγκρατῆ πόδα the sheet that controls the ship, id. Soph.; ἐγκρατὴς ἑαυτοῦ master of oneself, Plat.
adv. -τῶς, with a strong hand, by force, Thuc.
Adj-ASM — Adjective · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
A-ASM Part of Speech: Adjective Case: Accusative Number: Singular Gender: Masculine
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
διὸ καὶ Ἰωσὴφ ὁ ἐγκρατὴς τρόπος τῇ λεγούσῃ ἡδονῇ „Κοιμήθητι μετ’ ἐμοῦ (Gen.
ὅτι μετανοήσας ἐπὶ τῷ τὸν Ἰωάκειμον ποιῆσαι βασιλέα καὶ στρατεύσας ἐπὶ Ἱεροσόλυμα ἐγκρατὴς τοῦ Ἰωακείμου γίνεται παραδόντος αὑτὸν μετὰ τῆς μητρὸς καὶ τῶν φίλων, ὅπως τ' ἔλαβε πολλοὺς αἰχμαλώτους ὁ Βαβυλώνιος καὶ ἀναθήματα βαστάσας ἐκ τοῦ ἱεροῦ…
ἔστιν μὲν τοῖς δούλοις τοῦ θεοῦ ἡ τοιαύτη βουλὴ ἁμαρτίαν ἐπιφέρουσα: πονηρὰ γὰρ βουλὴ καὶ ἔκπληκτος εἰς πάνσεμνον πνεῦμα καὶ ἤδη δεδοκιμασμένον, ἐὰν ἐπιθυμήσῃ πονηρὸν ἔργον, καὶ μάλιστα Ἑρμᾶς ὁ ἐγκρατής, ὁ ἀπεχόμενος πάσης ἐπιθυμίας πονηρᾶς καὶ…
πρὸς χρῆσιν ἐσχηκέναι, ταύτῃν δὲ τῆ τοιαύτῃ ἐπιτιμήσει λαβόντα ἀπηλλαχέναι καὶ σήμερον ἡμέραι τρεῖς ἐγκρατῆ αὐτῆς ὄντα μήτε αὐτὸν πάλιν ἐνφανίσαντα μήτε τὴν ὄνον τῇ οἰκείᾳ τάξει ἀποκαθεστακέναι καὶ
καὶ ἐθέμην αὐτῶι ἐν πίστει καθʼ ὧν ἔχω ψιλῶν τόπων συγγραφὴν ὑποθήκης· ὁ ἐγκαλούμενος ἐγκρατὴς γενόμενος τῶν συναλλάξεων οὐθὲν τῶν διασταθέντων μοι πρὸς αὐτὸν ἐπὶ τέλος ἤγαγεν, ὧν χάριν