Titus 2:4 — Word Study
N1904ἵνα σωφρονίζωσιν τὰς νέας φιλάνδρους εἶναι, φιλοτέκνους,
BSAso thathina [to achieve this purpose] they may trainsōphronizō△▸ [teach to be sober-minded, discipline] theho young [women]neos [younger wives, newly married] lovers of [their] husbandsphilandros△ [be devoted to, have affection for, spouses, partners] to be,eimi▸ loving [their] children,philoteknos△ [offspring, kids]
| Greek | English | Parsing |
|---|---|---|
| ἵνα | so that | Conjunction |
| σωφρονίζωσιν | they may train | Verb, present, active |
| τὰς | the | Article, accusative, plural |
| νέας | young [women] | Adjective, accusative, plural |
| φιλάνδρους | lovers of [their] husbands | Adjective, accusative, plural |
| εἶναι, | to be, | Verb, present, active |
| φιλοτέκνους, | loving [their] children, | Adjective, accusative, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In this way they can train the young women to love their husbands and children, |
| KJV | That they may teach the young women to be sober, to love their husbands, to love their children, |
| ASV | that they may train the young women to love their husbands, to love their children, |
| YLT | that they may make the young women sober-minded, to be lovers of [their] husbands, lovers of [their] children, |
| WEB | that they may train the young wives to love their husbands, to love their children, |
| BBE | Training the younger women to have love for their husbands and children, |
Where they part company is νέας — see How Translations Differ.
The structure includes a main clause with an infinitive phrase detailing what is to be taught.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbσωφρονίζω
The sentence as the grammar sees it Open the tree ›
3 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 2:4
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 — Instructions for Godly Livinggenerated
Titus 2:4 emphasizes the importance of older women teaching younger women to love their husbands and children. This instruction is part of a broader teaching on how different groups within the church should conduct themselves. The Apostle Paul outlines these roles to ensure a healthy and godly community, where love and respect are foundational in family relationships, similar to the guidance given in 1 Timothy 5:2.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Timothy 5:2–11 | older women as mothers, and younger women as sisters, with absolute purity. |
| 2 | 1 Timothy 5:14 | So I advise the younger widows to marry, have children, and manage their households, denying the adversary occasion for slander. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — σωφρονίζω, sōphronizōgenerated
The verb σωφρονίζω means to train or discipline someone to be of sound mind. It is a present active subjunctive form, indicating an ongoing action that is intended to happen, specifically in the context of teaching younger women.
This word captures the essence of nurturing self-control and moderation, which is vital in the context of family life. Paul uses it in Titus 2:4 to highlight the role of older women in guiding the younger generation.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'In this way they can train the young women to love their husbands and children,' which is similar in meaning to the KJV and ASV that both use 'teach' and 'train' in their translations.
Where translations differ is in the rendering of νέας. The ASV, BSB, and others use 'young', while the BBE and NETB opt for 'younger'.
Sentence Structuregenerated
The main verb in this verse is σωφρονίζωσιν, they may train, and it governs the rest of the sentence. The structure includes a purpose clause introduced by ἵνα, indicating the goal of the training.
The sentence is complex, with various phrases describing the actions and qualities expected of the young women, such as loving their husbands and children, which are all linked to the main verb.
Septuagint Backgroundgenerated
ἵνα is used in the Septuagint to express purpose, similar to its use in the New Testament. It translates the Hebrew word מַ֫עַן, which also indicates intention or purpose.
The connection of σωφρονίζω to the Septuagint is less direct, but the concept of training or discipline aligns with themes found in Proverbs, where wisdom and instruction are emphasized.
In plain words — the whole versegenerated
Titus 2:4 shows the importance of older women teaching younger women to love their families. This guidance helps build strong family relationships, which are essential in a Christian community.
Frequently Asked Questionsgenerated
It means to show deep affection and commitment to their family, prioritizing love and care in their relationships.
Older women have experience and wisdom that can guide younger women in navigating family life and responsibilities.
You can seek mentorship from older women in your community or strive to be a mentor yourself, fostering love and support within families.
To be sober-minded means to have sound judgment and self-control, which is crucial for managing family life effectively.
Reflection Questionsgenerated
- In what ways can I show love and support to my family?
- How can I seek guidance from older women in my life?
- What are some practical ways to teach younger generations about love and family?
- How does being sober-minded affect my relationships with others?
The early church on this verse — how the Fathers read it
Early church Fathers comment on this verse to emphasize the importance of teaching love and devotion within families.
Ver. 4. "That they may teach the young women to be sober." Observe how he binds the people together, how he subjects the younger women to the elder. For he is not speaking there of daughters, but merely in respect of age.Early Church Fathers on Titus 2 →
so that they may train the young women to love their husbands, to love their children, to be self-controlled, pure, homemakers, kind, submissive to their own husbands, so that the word of God may not be reviled.Early Church Fathers on Titus 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Titus 2:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThat they may teach the young women to be sober,.... Or to be chaste, modest, and temperate; or to be wise and prudent in their conduct to their husbands, and in the management of family affairs, who
Read John Gill on Titus 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThat they may teach the young women to be sober, to love their husbands, to love their children, Teach ... to be sober , [ soofronizoosin (G4994)] - 'self-restrained,' 'discreet:' Titus 2:2, "temperate" [ soofronas (G4998)].
Read Robert Jamieson on Titus 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat they may teach the young women to be sober: young women, especially conversing amongst heathens, are prone to be light and airy, and over frolicsome, following the heat of their youthful temper, and forming their converse after the manner of others; which is a behaviour, though it may suit their youth, yet if they be Christians it will not suit their profession, which calls to them for more gravity: speak to them that are aged to mind them to be sober. To love their husbands, to love their children: it being natural for young women to love their husbands and children, these precepts seem not so much to concern the things, as the manner of it, to love them as they ought to love them.
Read Matthew Poole on Titus 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments4 That they may teach the young women to be sober, to love their husbands, to love their children, Ver. 4. To be sober] Or wise, teaching them as schoolmasters do their disciples; so the word σωφρονιζωσι signifies. He was a foolish man that said, Μισωσοφηνγυναικα, I love not to have a woman wise. (Eurip.) "A prudent wife is of the Lord." Such a one was Abigail, and Aspasia, Milesia, the wife of Cyrus, who was said to be Καληκαισοφη, fair and wise also. (Aelian. xii. 1.) To love their husbands, though old and less lovely, as that famous Valadaura in Ludovicus Vives. To love their children] And to seal up their love, not by hugging them to death, as apes do their young; but by educating them…
Read John Trapp on Titus 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) That they may teach the young women to be sober.—Better rendered, simply, that they may teach (or school) the young women, omitting the words “to be sober.” In Ephesus the representative of the Apostle was directed himself to exhort the younger women; very likely the same charge being given here to the aged women of the congregations was owing to the state of the Cretan Christian, which called not only for more practical and homely, but also for more individual, exhortations. So here this special work was left for the elder women among the faithful to carry out. Such a reformation, not only in the discipline of the Church, but also in the individual life and conversation, as St. Paul…
Read Charles John Ellicott on Titus 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. That they may teach the young women to be sober] That it was natural for the young to imitate the old will be readily allowed; it was therefore necessary that the old should be an example of godly living to the young. St. Jerome, taking it for granted that drunkenness and impurity are closely connected, asks this serious question: Quomodo potest docere anus adolescentulas castitatem, cum, si ebrietatem vetulae mulieris adolescentula fuerit imitata, pudica esse non possit? "How can an elderly woman teach young women chastity, when, if the young woman should imitate the drunkenness of the matron, it would be impossible for her to be chaste?" To love their husbands] The duties…
Read AdamClarke on Titus 2 →CambridgeThe Cambridge Bible for Schools and Colleges4, 5. The standard of holy living for young women4. that they may teach the young women to be sober] A.V. ‘teach to be sober’ (i.e. pure) gives the full meaning of the verb, but not its grammatical force train in purity to be lovers of their husbands, lovers of their children. The verb has in Philo and other authors come to have hardly more than the force ‘school,’ ‘train,’ but surely St Paul is here restoring and raising it. The verb is only here, and the subst. only in 2 Timothy 1:7, where see note.
Read Cambridge on Titus 2 →Albert Barnes1798–1870Barnes' Notes on the BibleThat they may teach the young women to be sober - Margin, “wise” - a word similar to that which in Titus 2:2 is rendered “temperate,” and in 1 Timothy 3:2, “sober.” The meaning is, that they should
Read Albert Barnes on Titus 2 →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
In this way they can train the young women to love their husbands and children,
that they may train the young wives to love their husbands, to love their children,
In this way they can train the young women to love their husbands and children,
In this way they will train the younger women to love their husbands, to love their children,
Tyndale line
That they may teach the young women to be sober, to love their husbands, to love their children,
that they may train the young women to love their husbands, to love their children,
that they may train the young women to love their husbands, to love their children,
That they may teach the young women to be sober, to love their husbands, to love their children,
That they may instruct the yong women to be sober minded, that they loue their husbands, that they loue their children,
Strictly literal
that they may admonish the young women to be attached to [their] husbands, to be attached to [their] children,
that they may make the young women sober-minded, to be lovers of [their] husbands, lovers of [their] children,
that they may make the young women sober-minded, to be lovers of [their] husbands, lovers of [their] children,
In this way they may train the younger women to love their own husbands and children,
From the Latin
That they may teach the young women to be wise, to love their husbands, to love their children,
Simplified
They should be teachers of what's good, teaching the young wives to love their husbands and their children.
Training the younger women to have love for their husbands and children,
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.
ut prudentiam doceant adolescentulas, ut viros suos ament, filios suos diligant,
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܡܢܟܦܢ ܠܐܝܠܝܢ ܕܛܠܝܢ ܕܢܪܚܡܢ ܒܥܠܝܗܝܢ ܘܒܢܝܗܝܢ
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.
ἵνα σωφρονίζωσιν τὰς νέας φιλάνδρους εἶναι, φιλοτέκνους,
The standard critical text of the New Testament.
ἵνα σωφρονίζωσιν τὰς νέας φιλάνδρους εἶναι, φιλοτέκνους,
The previous edition, still widely cited.
ἵνα σωφρονίζωσιν τὰς νέας φιλάνδρους εἶναι, φιλοτέκνους,
The Society of Biblical Literature edition, freely licensed.
ἵνα σωφρονίζωσιν τὰς νέας φιλάνδρους εἶναι, φιλοτέκνους,
The edition that turned scholarship toward the earliest manuscripts.
ἵνα — τὰς νέας φιλάνδρους εἶναι, φιλοτέκνους,
An independent critical text built from the oldest witnesses then known.
ἵνα — τὰς νέας φιλάνδρους εἶναι, φιλοτέκνους,
A recent critical edition following documentary evidence closely.
ἵνα σωφρονίζωσιν τὰς νέας φιλάνδρους εἶναι, φιλοτέκνους,
The reading of the majority of surviving manuscripts.
ἵνα σωφρονίζωσιν τὰς νέας φιλάνδρους εἶναι, φιλοτέκνους,
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
| Word | Editions carrying it | Missing from |
|---|---|---|
| σωφρονίζωσιν they may train | NA28, NA27, SBL, WH, TR, Byz | Treg, Tyn |
Apparatus — SBL Greek New Testament, CC BY 4.0
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 2:4
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 ἵνα is primarily a conjunction meaning 'in order that' or 'that,' indicating purpose or intention. It can also function as an adverb of place, meaning 'where' or 'whither.' In the New Testament, it appears in various contexts, often introducing clauses that express purpose, such as in Matthew 1:22. The lexicons do not show significant disagreement on its meanings or usages.
ἵνα, I. an adv. of Place. fr. Hom. down, esp. in the poets; a. where; in what place. b. to what place; whither. Of the former signification C. F. A. Fritzsche (on Mt. p. 836; differently in Fritzschiorum Opusce. p. 186 sqq-.) thought he had found two examples in bibl. Greek, and H. A. W. Meyer agrees with him. The first viz. iva μὴ φυσιοῦσθε, 1 Co. iv. 6, they explain thus: where (i. e. in which state of things viz. when ye have leatned from my example to think humbly of yourselves) the one is not exalted to the other’s disadvantage; the second, iva αὐτοὺς ζηλοῦτε, Gal. iv. 17, thus: where ye zealously court them; but see II. 1 d. below. “ iva I. a final Conjunction (for from local direction, indicated by the adverb, the transition was easy te mental direction or intention) denoting pur pose and end: to the intent that; to the end that, in order that; ἵνα pn, that not, lest; it is used…
Read the full entry →ἵνα (hina) — in order that/to.
ἵνα,
adverb,
I. of Place,
I.1. in that place, there, once in [Refs 8th c.BC+]
I.2. elsewhere relative, in which place, where,[Refs 8th c.BC+]: rarely in Attic dialect Prose, [Refs 5th c.BC+]; ἵ. ἡ Νίκη (i.e. ἐστίν) [Refs 8th c.BC+] [same place]; ἵν᾽ ἄν with subjunctive, wherever, [Refs 5th c.BC+]; as indirect interrogative, [Refs 5th c.BC+]
I.2. b after [Refs 8th c.BC+]; ἔμαθε ἵ. ἦν κακοῦ in what a calamity, [Refs 5th c.BC+]; ἵν᾽ ἕσταμεν χρείας[Refs 5th c.BC+]
I.2. c with Verbs of motion, whither, [Refs 8th c.BC+]
II. of circumstance, γάμος.., ἵ. χρή at which, when, [Refs 8th c.BC+]; ἵ. μὲν ἐξῆν αὐτοῖς.., ἐνταῦθα.. when it was in their power, [Refs 5th c.BC+]
II.2. ={ἐάν}, uncertain in [Refs 8th c.BC+]
ἵνα
hina
probably from the same as the former part of 1438 (through the
demonstrative idea; compare 3588); in order that (denoting the purpose
or the result):--albeit, because, to the intent (that), lest, so as,
(so) that, (for) to. Compare 3363.
see GREEK for 1438
see GREEK for 3588
see GREEK for 3363
ἵνα
Cj.
in order that, so that
ἵνα Adverb,
of Place,
demonstr. in that place, there, only in Il. 10. 127.
relat., = ὅπου, in which place, where, Hdt., etc.;—so, ἵνα τε Il.; ἵνα περ Hom.:—c. gen., ἵνα γῆς in whatever part of the land, Hdt.; ἔμαθε ἵνα ἦν κακοῦ in what a calamity, id. Hdt.; οὐχ ὁρᾷς ἵν᾽ εἶ κακοῦ Soph.
= ὅποι, with Verbs of motion, whither, Od.; ὁρᾷς ἵν᾽ ἥκεις Soph.
of circumstance, when, at which, Od.
Final Conjunction, = ὅπως, that, in order that, Lat. ut, Hom.:
with subj.,
after principal tenses of ind., id. Hom., etc.
after historical tenses, in similes, where the aor. refers to any possible time, Od.
after opt. and ἄν, ἔδωκε μένος, ἵνα γένοιτο she gave him vigour, that he might become, Il.
with opt., after historical tenses, Hom., etc.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
677 occurrences in the New Testament, rendered 10 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 669 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.
Counted over the 300 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.
ἑκάστῃ δὲ τῶν ἡμερῶν ἀπένειμεν ἔνια τῶν τοῦ παντὸς τμημάτων τὴν πρώτην ὑπεξελόμενος, ἣν αὐτὸς οὐδὲ πρώτην, ἵνα μὴ ταῖς ἄλλαις συγκαταριθμῆται, καλεῖ, μίαν δ’ ὀνομάσας ὀνόματι εὐθυβόλῳ προσαγορεύει, τὴν μονάδος φύσιν καὶ πρόσρησιν ἐνιδών τε καὶ…
ἵνα καὶ τῆς πλινθίνης ἀφανισθείσης ὑπὸ τῆς ἐπομβρίας ἡ λιθίνη μείνασα παράσχῃ μαθεῖν τοῖς ἀνθρώποις τὰ ἐγγεγραμμένα δηλοῦσα καὶ πλινθίνην ὑπʼ αὐτῶν ἀνατεθῆναι.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
καὶ θεῶν μὴ ὀκνήσῃς διελθὼν εἰς ἐμπόριον καὶ ἀγοράσας, οὐθὲν γὰρ ἄλλο ἡμᾶς ἐπικωλύει, ἵνα μὴ ὑστερήσωμεν τῆς ἐργασίας. τὰς δὲ τιμὰς τούτων λαβὲ παρὰ Ἀπολλοφάνους. τὸ γύναιον ἐπίτοκον
vestiges … ἵνα μηθὲν ἐν τούτοις ἀγνοηθῆι … … Ἑρμίαι τῶν διαδόχων καὶ ἐπιμελητῆι, παρὰ Δρύτωνος τοῦ
ἕκαστος τῶν παρὰ σοὶ σιτοποιησάμενος πυροῦ ἀρτάβην μίαν ἐν ἑτοίμωι ἔσται αὐτοῖς ὁ ἄρτος, ἵνα δὲ καὶ κριθὴ ὑπάρξηι ἐπιμε … … ηγησαιἐμμέτρως αἴτησαιἐμμε … … τησαι ἔρρωσο ἔτους
σωφρονίζω (sophronizo) means to restore someone to a sound mind or to discipline them, often implying a sense of moderation or control. It appears in the New Testament in Titus 2:4, where it is translated as 'train.' The word is built from the root for 'sound mind' and covers a range of meanings related to correction and self-control.
σωφρονίζω, 3 pers. plur. ind. -ζουσιν, Tit. ii. 4 Lmrg. T Tr, al. subjune. -ζωσι; to make one σώφρων, restore one to his senses; to moderate, control, curb, discipline; to hold one to his duty; so fr. Eur. and Thue. down; to admonish, to exhort earnestly, [R. V. train]: τινά foll. by an inf. Tit. ii. 4.
σωφρονίζω. In the extraordinary interview with an Emperor, perhaps Commodus (P Oxy II. p. 319), the Emperor is represented as saying to acertain Appianus, who had addressed him in insulting language, ἰώθαμεν καὶ ἡμεῖς μαινομένους καὶ ἀπονενοημένους σωφριί -- οἡνίζειν, ‘‘we too are accustomed to bring to their senses those who are mad or beside themselves’? (Edd.) (P Oxy I. 33 verso 'V-1—late ii/a.D.): cf. Tit 24, where, however, the RV understands the verb in the general sense of ‘‘ train.” , σωφρονισμός by its termination suggests the trans. meaning ““ power to make céppwy,” but in its only occurrence in the NT, 2 Tim 1’, the context clearly suggests the meaning ‘‘selfcontrol,’’ ‘‘ self-discipline.
σωφρονίζω (sōphronizō) — to train.
σωφρον-ίζω,
recall a person to his senses, chasten, [Refs 5th c.BC+]; τοὺς πονηροτάτους αἱ συμφοραὶ σ. [Refs 4th c.BC+]infinitive, ἵνα σωφρονίζωσιν τὰς νέας φιλάνδρους εἶναι κτλ. [NT]:—passive, to be chastened, learn self-control, [Refs 5th c.BC+]
2. of passions, things, etc., σ. τὸ θυμούμενον τῆς γνώμης [Refs 5th c.BC+]; οὐ τὴν λαγνείαν λιμῷ σ. [Refs 5th c.BC+]; ἀμπνοὰς σ. to pant less violently, [Refs 5th c.BC+]; τῶν κατὰ τὴν πόλιν τι ἐς εὐτέλειαν σ. to reduce the expenses of government at home, [Refs 5th c.BC+]
σωφρονίζω
sophronizo
from 4998; to make of sound mind, i.e. (figuratively) to discipline or
correct:--teach to be sober.
see GREEK for 4998
σωφρονίζω
v.
I admonish
σωφρονίζω sōphronizō 1x
encourage, to restore to a right mind; to make sober-minded, to steady by exhortation and guidance, Tit. 2:4*
σωφρονίζω σωφρονίζω, σώφρων to recal a person to his senses, to chasten, Eur., Xen., etc.:—Pass. to be chastened, to learn self-control, Thuc., etc.
of passions, to correct, moderate, Xen.; so, ς. ἀμπνοάς to pant less violently, Eur.; ἐς εὐτέλειαν ς. to reduce expenses, Thuc.
Verb-PAS-3P — Verb · present · active · subjunctive · third person · pluralpresent active subjunctive — an action in progress.
V-PAS-3P Part of Speech: Verb Tense: Present Voice: Active Mood: Subjunctive Person: third Number: Plural
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.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-APF — Article · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
T-APF Part of Speech: definite arTicle Case: Accusative Number: Plural Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 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 19,783 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
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
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.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
νέος (neos) means 'young' or 'new,' referring to both people and things. It is often used in the New Testament to describe youthfulness (Titus 2:4) and freshness (Matthew 9:17). The word can imply regeneration in a figurative sense. Some lexicons note a distinction between νέος and καινός in terms of their nuances, particularly regarding time versus quality.
Some have denied that any difference can in the N. T. be traced between these words. They derive a certain plausible support for this denial from the fact that manifestly νέος and καινός, both rendered ‘new’ in our Version, are often interchangeably used; thus νέος ἄνθρωπος (Col. iii. 10), and καινὸς ἄνθρωπος (Eph. ii. 15), in both cases “ the 1 Our English ‘ world,’ etymologically regarded, more nearly represents αἰών than κόσμος. The old ‘ weralt’ (in modern German ‘ welt’) is composed of two words, ‘wer,’ man, and ‘alt,’ age or generation. The ground-meaning, therefore, of ‘weralt’ is generation of men (Pott. Etym. Forsch. vol. ii, pt. i. p. 125). Out of this expression of time unfolds itself that of space, as αἰών passed into the meaning of κόσμος (Grimm, Deutsche Myth. p. 752); but in the earliest German records ‘ weralt’ is used, first as an expression of time, and only…
Read the full entry →νέος, -α, -ον, [allied with Lat. novus, Germ. neu, Eng. new; Curtius § 433], as in Grk. auth. fr. Hom. down, aE recently born, young, youthful: Tit. ii. 4 (for 1, Gen. xxxvii. 2; Ex. xxxiii. 11); οἶνος νέος, recently made, Mt. ix. 17; Mk. ii. 22; Lk. v. 37-39 [but 39 WH in br.], (Sir. ix. 10). 2. new: 1Co.v.7; Heb. xii. 24; i. q. born again, ἄνθρωπος (q. v. 1 f.), Col. iii. 10. [Syn. see καινός, fin.]” νεοσσός and (so T WH, see νοσσιά) νοσσός, -οὔ, 6, (νέος), a young (creature), young bird: Lk. ii. 24. The form νοσσός appears in the Vat. txt. of the Sept.; but in cod. Alex. everywhere veooods; cf. Sturz, De dial. Maced. p. 185 sq.; Lob. ad Phryn. p. 206 sq.; [cf. W. 24]. (In Grk. writ. fr. Hom. down; Sept. often for 13, of the young of animals, as Lev. xii. 6, 8; Job xxxviii. 41.)
νέος (neos) — new.
νέος, νέα,
Ionic dialect νέη, νέον; Ionic dialect νεῖος (which see): [feminine νέας as monosyllable, [Refs 4th c.BC+]; contraction feminine νῆ [Refs 6th c.BC+]
1. young, youthful (of children, youths, and of men at least as old as [Refs 8th c.BC+]youths, [Refs 8th c.BC+]: later mostly with Article, οἱ νέοι [Refs 5th c.BC+] 'boys will be boys', [Refs 4th c.AD+]; οἱ ν., corporately organized, [Refs 8th c.BC+]; opposed to γεραιός, [Refs 5th c.BC+]; εὐθὺς ἐκ νέου ἐθίζειν from youth upwards, [Refs 5th c.BC+]; ἐκ νέας (i.e. ψυχῆς) [Refs 5th c.BC+]; τὸ ν., ={νεότης}, youth (in the abstract), [Refs 5th c.BC+] all young creatures, [Refs 5th c.BC+]; also, of minors, νέου ὄντος ἔτι [Refs 5th c.BC+]; compare νεώτερος.
νέος
neos
including the comparative neoteros neh-o'-ter-os; a primary word;
"new", i.e. (of persons) youthful, or (of things) fresh; figuratively,
regenerate:--new, young.
νέος, α, ον
Adj
young, new, fresh
νέος neos 24x
recent, new, fresh, Mt. 9:17; 1 Cor. 5:7; Col. 3:10; Heb. 12:24; young, youthful, Tit. 2:4. In Acts 16:11 is used in the name Νέαν πόλις, which some lexicons list as its own lexical form. This occurrence is not included in the word’s frequency count.
νέος young, youthful, Hom.; or alone, νέοι youths, Il., Hes., etc.; in attic with Art., ὁ νέος, οἱ νέοι, Ar., etc.:— τὸ νέον, ῀ νεότης, Soph.; ἐκ νέου from a youth, from youth upwards, Plat., etc.; ἐκ νέων Arist.
suited to a youth, youthful, Lat. juvenilis, Aesch., Eur.
of things, new, fresh, Il., attic
of events, new, strange, τί νέον; Aesch.; μῶν τι βουλεύει νέον; Soph.
neut. νέον as adv. of Time, newly, lately, just, just now, Hom., attic; also with the Art., καὶ τὸ παλαιὸν καὶ τὸ νέον Hdt.: comp. adv. νεωτέρως Plat.; Sup. νεώτατα most recently, Thuc.;—also, ἐκ νέας, ionic ἐκ νέης, anew, afresh, Lat. denuo, Hdt.
for νεώτερος, νεώτατος, v. νεώτερος: the orig. comp. and Sup. were νεαρός, νέατος.
Adj-APF — Adjective · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
A-APF Part of Speech: Adjective Case: Accusative Number: Plural Gender: Feminine
The position of women in the Hebrew commonwealth contrasts favorably with that which in the present day is assigned to them generally in eastern countries. The most salient point of contrast in the usages of ancient as compared with modern Oriental society was the large amount of liberty enjoyed by women. Instead of being immured in a harem, or appearing in public with the face covered. The wives and maidens of ancient times mingled freely and openly with the other sex in the duties and amenities of ordinary life. Rebekah travelled on a camel with her face unveiled until she came into the presence of her affianced. (Genesis 24:64,65) Jacob saluted Rachel with a kiss in the presence of the shepherds. (Genesis 29:11) Women played no inconsiderable part in public celebrations (
25 occurrences in the New Testament, rendered 4 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 24 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 63 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.
τῷ δὲ δευτέρῳ ἀνθρώπῳ βοηθὸς συνίσταται, πρῶτον μὲν γενητός, „ποιήσωμεν“ γάρ φησιν "αὐτῷ βοηθόν“, ἔπειτα δὲ νεώτερος τοῦ βοηθουμένου·
Ἄβελος μὲν γὰρ ὁ νεώτερος δικαιοσύνης ἐπεμελεῖτο καὶ πᾶσι τοῖς ὑπʼ αὐτοῦ πραττομένοις παρεῖναι τὸν θεὸν νομίζων ἀρετῆς προενόει, ποιμενικὸς δʼ ἦν ὁ βίος αὐτῷ·
φησὶν γὰρ ὁ ἐκλεκτὸς Δαυείδ: Ἐξομολογήσομαι τῷ κυρίῳ, καὶ ἀρέσει αὐτῷ ὑπὲρ μόσχον νέον κέρατα ἐκφέροντα καὶ ὁπλάς: ἰδέτωσαν πτωχοὶ καὶ εὐφρανθήτωσαν.
τόκῳ τὸ δὲ δάνειον ἀποδότω ὁ δεδανεισμένος Νεχούτηι ἐν μηνὶ Παχὼν τοῦ ζ ἔτους νέον καθαρὸν ἀποκαθεσταμένον εἰς οἶκον πρὸς αὐτὸν τοῖς ἰδίοις ἀνηλώμασιν μέτρῳ ὧι καὶ παρείληφεν ἐὰν
r … πυρὸν νέον καθαρὸν ἄδολον μέτρωι ὧι καὶ παρείληφεν καὶ ἀποκαθεστάμενον εἰς οἶκον πρὸς αὐτὸν ἰδίοις ἀνηλώμασιν.
δὲ δάνειον τοῦτο ἀποδότωσαν οἱ δεδανεισμένοι Παήρι ἐν μηνὶ Παχὼν λ τοῦ αὐτοῦ ἔτους νέον καθαρὸν καὶ ἄδολον ἀπὸ παντός, καὶ ἀποκαθεσταμένον εἰς οἶκον πρὸς αὐτὸν ἐν Κροκοδίλων πόλει
The Greek word φίλανδρος (philandros) is an adjective meaning 'loving one's husband.' It is built from the roots for 'loving' and 'man.' This term appears in the New Testament in Titus 2:4, where it describes the expected behavior of wives. It is also noted for its use in epitaphs, emphasizing the affection of a wife towards her husband.
* φίλανδρος, -ον
loving men (Æsch.).
Of a wife, loving her husband (freq. in epitaphs, v. LS, s.v., Deiss., BS, 255): Tit 2:4.†
φίλανδρος, -ov, (φίλος and ἀνήρ), [fr. Aeschyl. down (in other senses) ], loving her husband: Tit. ii. 4 (φίλανSpor καὶ σώφρονες γυναῖκες, Plut. praec. conj. 6. 28).
φίλανδρος. iscommon in epitaphs of a wife ‘‘loving her husband ”’ (Tit 24): cf. Peg 604 (about the time of Hadrian) cited by Deissmann LAZ®, p. 314— ᾿Ιούλιος Βάσσος ᾽Οτακιλίᾳ Πώλλῃ τῇ γλυκυτάτῃ [γ]υναικί, φιλάνδρ[ῳ] καὶ φιλοτέκνῳ συνβιωσάσῃ ἀμέμπτως ἔτη λ. “Julius Bassus to Otacilia Polla, his sweetest wife. Loving her husband, and loving her children, she lived with him unblamably 30 years.”” Cf. Preisigke 330 Δίιονυσά]ριον παν[ά]ρετε φίλανδρε φιλότ[ε]κνε εὐψ[ύ]χει, and the citation from BCH xxii. s.v. φιλόσοφος : the corr. subst. occurs in Preisigke 5037 Εἰὐψύχι Tajot μητρῶον μόρον ἐκτανύσασα σωφροσύνῃ καὶ φιλανδρίᾳ.
φίλανδρος (philandros) — husband-loving.
φίλ-ανδρος, ον,
loving men; of a country, loving its men, πέδον [Refs 4th c.BC+]
II. loving masculine habits, of Atalanta, [Refs 5th c.BC+]
II.2. of women, lewd, [Refs 5th c.BC+]
II.3. loving one's husband, [NT+1st c.AD+] adverb -ρως, ἔζησε[Refs]
φίλανδρος
philandros
from 5384 and 435; fond of man, i.e. affectionate as a wife:--love
their husbands.
see GREEK for 5384
see GREEK for 435
φίλανδρος, ον
Adj
loving one’s husband
φίλανδρος philandros 1x
husband-loving; conjugal, Tit. 2:4*
φίλανδρος φίλ-ανδρος, ον, ἀνήρ loving men, Aesch.
loving one's husband, NTest.
Adj-APF — Adjective · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
A-APF Part of Speech: Adjective Case: Accusative Number: Plural Gender: Feminine
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.
ὄψονται καὶ γυναῖκας, ἃς ἠγάγοντο κουριδίας ἐπὶ γνησίων παίδων σπορᾷ, σώφρονας καὶ οἰκουροὺς καὶ φιλάνδρους ἑταιρῶν τρόπον ὑβριζομένας.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἶναι (einai) — to exist.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ…
Read the full entry →εἰμί ἐιμί
einai
present infinitive from 1510; to exist:--am, was. come, is, X lust
after, X please well, there is, to be, was.
see GREEK for 1510
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
Verb-PAN — Verb · present · active · infinitivepresent active infinitive — an action in progress.
V-PAN Part of Speech: Verb Tense: Present Voice: Active Mood: iNfinitive TVM equivalent: G5721
127 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The Greek word φιλότεκνος (i.e., *philoteknos*) is built from φίλος (friend) and τέκνον (child), meaning 'loving one's children.' It describes a maternal affection and appears in the New Testament in Titus 2:4. The word is consistently defined across lexicons, focusing on its parental connotation.
** φιλότεκνος, -ον
(< φίλος, τέκνον),
[in LXX: IV Mac 15:4-6 * ;]
loving one's children (Hdt., Arist., Plut., al.): of women, joined with φίλανδρος, q.v., Tit 2:4.†
φιλότεκνος, -ov, (φίλος and τέκνον), loving one’s offspring or children: joined with φίλανδρος (as in Plut. mor. p. 769 c.), of women, Tit. ii. 4. (4 Mace. xv. 3-5; Hat. 2,66; Arstph., Eur., Aristot., Plut., Leian., al.)
φιλότεκνος ἵουσι. The subst. φιλοστοργία is common in Wills, where bequests are made κατὰ φιλοστοργίαν, see e.g. P Oxy III. 4904 (A.D. 124), 4925 (A.D. 130). Other exx. of the subst. are P Tebt 11. 4087 (A.D. 3) τῆι φιλοστοργίᾳ τῶν περὶ Σωτήριχον, ‘out of their regard for Soterichus and his people” (Edd.), P Oxy III. 49512 (a.p. 181-9) μητρικῇ φιλοστοργίᾳ, P Flor III. 3381 (iii/aA.D.) καὶ νῦν τάχα ἡ σὴ σπουδὴ Kal φιλοστοργεία κατανεικήσῃ τὴν ἐμὴν .. ἀκαιρείαν, and Chrest. II. 3618 (A.d. 360) ἐνέδειξών (1. ἐνέδειξάν) por εὔνοιαν kal φιλοστοργείαν. For the adverb cf. OG/S 2574 (B.C. 109) σοῦ ἐμνημονεύομεν [φιλοστ]όργως, and Preisigke 5294® (A.D. 235) ε[ὐ]νοίως kal φιλοστόργίως. A good ex. of the verb occurs in Sy//% 126778 (ii/iili A.D.) (= Deissmann 2.4.5, p. 140) ἐγὼ ὑπὸ τέκνων γονεῖς φιλοστοργεῖσθαι ἐνομοθέτησα ---4) 1515. inscr. from…
Read the full entry →φιλότεκνος (philoteknos) — child loving.
φῐλότεκν-ος, ον,
loving one's children or offspring, [NT+5th c.BC+]: comparative, αἱ μητέρες -ότεραι [Refs 4th c.BC+]; superlative -ότατος[Refs 1st c.AD+]
φιλότεκνος
philoteknos
from 5384 and 5043; fond of one's children, i.e. maternal:--love their
children.
see GREEK for 5384
see GREEK for 5043
φιλότεκνος, ον
Adj
loving one’s children
φιλότεκνος philoteknos 1x
loving one’s children, duly parental, Tit. 2:4*
φιλότεκνος φι^λό-τεκνος, ον, loving one's children or offspring, Hdt., Eur.
Adj-APF — Adjective · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
A-APF Part of Speech: Adjective Case: Accusative Number: Plural Gender: Feminine
The blessing of offspring, but especially of the male sex, is highly valued among all eastern nations, while a the absence is regarded as one of the severest punishments. (Genesis 16:2; 7:14; 1 Samuel 1:6; 2 Samuel 6:23; 2 Kings 4:14; Isaiah 47:9; Jeremiah 20:15; Psalms 127:3,5) As soon as the child was born it was washed in a bath, rubbed with salt and wrapped in swaddling clothes. (Ezekiel 16:4; Job 38:9; Luke…
A numerous offspring was regarded as a signal blessing, Ps 127:3-5, and childless wives sought various means to escape the reproach of barrenness, which was deprecated in the blessing given to a newly married couple, Ru 4:11. The pangs of childbirth, in their suddenness and sharpness, are often alluded to in Scripture. The apostle Paul speaks of them as fruits and evidences of the fall; but assures those who abide in faith, that, amid all the suffering that reminds them that woman was first in the transgression, Ge 3:16, they may yet look trustfully to God for acceptance and salvation, 1Ti 2:15.
→ In answer to prayer
To Abraham Ge 15:2-5; with 21:1,2
Isaac Ge 25:21
Leah Ge 30:17-22
Rachel Ge 30:22-24
Hannah 1Sa 1:9-20
Zacharias Lu 1:13
→ Treatment of, at birth Eze 16:4-6; Lu 2:7,12
→ Circumcision of
→ See CIRCUMCISION
→ Dedicated to God in infancy
Samson Jud 13:5,7
Samuel 1Sa 1:24-28
- Christ was an example to
- Are a gift from God
- Are capable of glorifying God
- SHOULD BE
. Brought to Christ
. Brought early to the house of God
. Instructed in the ways of God
. Judiciously trained
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.
ἀλλὰ φιλότεκνος ὢν οὐκ ἐνουθέτεις σου τὸν οἶκον, ἀλλὰ ἀφῆκες αὐτὸν καταφθαρῆναι, διὰ τοῦτό σοι ὀργίζεται ὁ κύριος: ἀλλὰ ἰάσεταί σου πάντα τὰ προγεγονότα πονηρὰ ἐν τῷ οἴκῳ σου: διὰ γὰρ τὰς ἐκείνων ἁμαρτίας καὶ ἀνομήματα σὺ κατεφθάρης ἀπὸ τῶν βιωτικῶν…
Ἰναάρως ἀπὸ Χεμφαμίας Ἰνααρωσα Χεμφαμίας φιλότεκνος, ἐτῶν ξε, ἔτους η, Χοιὰκ ιβ.
Πετεφνοῦθις ἱερεύς, ἐτῶν να, φιλότεκνος. ἔτους γ, Ἐπείφ ϛ.
Θασᾶς, ὡς ἐτῶν κη, φιλότεκνος, φιλάδελφος, φιλόφιλος. Θὼθ ιε.