Titus 2:3

Titus 2:3 in Multiple Translations

Berean Standard Bible BSB

Older women, likewise, are to be reverent in their behavior, not slanderers or addicted to much wine, but teachers of good.

King James Version KJV

The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things;

American Standard Version ASV

that aged women likewise be reverent in demeanor, not slanderers nor enslaved to much wine, teachers of that which is good;

Bible in Basic English BBE

That old women are to be self-respecting in behaviour, not saying evil of others, not given to taking much wine, teachers of that which is good,

Free Bible Version FBV

Similarly older women ought to behave in a way that shows they live their lives for God. They shouldn't destroy people's reputations by what they say, and they shouldn't be addicted to wine.

Geneva Bible 1599 GNV

The elder women likewise, that they be in such behauiour as becommeth holinesse, not false accusers, not subiect to much wine, but teachers of honest things,

Young's Literal Translation YLT

aged women, in like manner, in deportment as doth become sacred persons, not false accusers, to much wine not enslaved, of good things teachers,

World English Bible WEB

and that older women likewise be reverent in behavior, not slanderers nor enslaved to much wine, teachers of that which is good,

Noah Webster Bible WBS

The aged women likewise, that they be in behavior as becometh holiness, not false accusers, not given to much wine, teachers of good things;

Douay-Rheims 1899 DRV

The aged women, in like manner, in holy attire, not false accusers, not given to much wine, teaching well:

Translation for Translators T4T

Similarly, tell the older women that they should behave ◄in a reverent manner that shows that they are devoted to God/in a manner that honors God►; specifically, they should not ◄slander others/talk evil about others►, and they should not ◄be drinking much/habitually drinking► alcohol. Tell them that they should teach the younger women what is good,

Plain English Version PEV

You also have to teach the older women to do the things that make God happy. Tell them not to say bad things about people, and not to drink a lot of grog, but they have to teach people good things.

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Berean Amplified Bible — Titus 2:3

BAB

Word Study

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Titus 2:3 Interlinear (Deep Study)

BIB

GRK πρεσβυτιδας ωσαυτως εν καταστηματι ιεροπρεπεις μη διαβολους μη οινω πολλω δεδουλωμενας καλοδιδασκαλους

πρεσβυτιδας presbutis G4247 old woman Noun-APF

ωσαυτως hōsautōs G5615 likewise Adv

εν en G1722 in/on/among Prep

καταστηματι katastēma G2688 behavior Noun-DSN

ιεροπρεπεις hieroprepēs G2412 reverent Adj-APF

μη mē G3361 not Particle-N

διαβολους diabolos G1228 devilish/the Devil Adj-APF

μη mē G3361 not Particle-N

οινω oinos G3631 wine Noun-DSM

πολλω polus G4183 much Adj-DSM

δεδουλωμενας douloō G1402 to enslave Verb-RPP-APF

καλοδιδασκαλους kalodidaskalos G2567 teaching good Adj-APF

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Greek Word Reference — Titus 2:3

πρεσβυτιδας presbutis G4247 "old woman" Noun-APF

An old woman, like the ones mentioned in Titus 2:3, is called a presbytes, a term of respect for her age and wisdom.

Definition: πρεσβῦτις, -ιδος, ἡ fem, of πρεσβύτης, [in LXX: 4Ma.16:14 * ;] an aged woman: Tit.2:3.† (AS)

Usage: Occurs in 1 NT verses. KJV: aged woman See also: Titus 2:3.

ωσαυτως hōsautōs G5615 "likewise" Adv

This word means likewise or in the same way, showing a similarity. It's used in Matthew 20:5 and Romans 8:26 to show that things are done in a similar manner. It helps to compare actions or events.

Definition: ὡσαύτως adv., strengthened for ὡς (in Hom, at the beginning of a clause, in the form ὣς δ᾽ αὔτως, later in one word), in like manner, just so, likewise: Mat.20:5 21:30, 36 25:17, Mrk.14:31, Luk.13:5 20:31, Rom.8:26, 1Ti.5:25, Tit.2:6; with verb to be supplied from context, Mrk.12:21, Luk.22:20, 1Co.11:25, 1Ti.2:9 3:8 3:11, Tit.2:3.† (AS)

Usage: Occurs in 17 NT verses. KJV: even so, likewise, after the same (in like) manner See also: 1 Corinthians 11:25; Mark 12:21; Romans 8:26.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

καταστηματι katastēma G2688 "behavior" Noun-DSN

This term refers to a person's behavior or demeanor, like how they conduct themselves. In Titus 2, it advises older women to teach younger women good behavior.

Definition: κατά-στημα, -τος, τό (καθίστημι), in LXX: 3Ma.5:45 (-εμα, A) * ;] __1. condition, of health, etc. __2. demeanour: Tit.2:3 (for exx. see Field, Notes, 220).† (AS)

Usage: Occurs in 1 NT verses. KJV: behaviour See also: Titus 2:3.

ιεροπρεπεις hieroprepēs G2412 "reverent" Adj-APF

This word means being reverent or respectful, especially towards God. It appears in Titus 2:3, describing how older women should behave.

Definition: ἱεροπρεπής, -ές (ἱερός, πρέπει) [in LXX: 4Ma.9:25 4Mac 11:20 * ;] suited to a sacred character, reverend (RV, reverent): Tit.2:3 (cf. Tr., Syn., § xcii).† (AS)

Usage: Occurs in 1 NT verses. KJV: as becometh holiness See also: Titus 2:3.

μη mē G3361 "not" Particle-N

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

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

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

διαβολους diabolos G1228 "devilish/the Devil" Adj-APF

The Greek word for the devil or a false accuser, used to describe Satan in the Bible, such as in Matthew 4:1 and Luke 4:2.

Definition: διάβολος, -ον (διαβάλλω, which see) [in LXX for שָׂטָן (as Job.1:6), exc. Est.7:4 8:1 (צַר, צָרַר) ;] slanderous, accusing falsely. As subst., ὁ, ἡ, δ.; __(a) generally (of. Es, ll. with), a slanderer, false accuser: 1Ti.3:6, 7 (CGT, in l., but see infr.) 3:11, 2Ti.3:3, Tit.2:3; __(b) as chiefly in LXX, of Satan, the Accuser, the Devil: Mat.4:1, 5, 8, 11 13:39 25:41, Luk.4:2, 3, 6, 13 8:12, Jhn.13:2, Act.10:38, Eph.4:27 6:11, 1Ti.3:6, 7 (but see supr.), 2Ti.2:26, Heb.2:14, Jas.4:7, 1Pe.5:8, Ju 9, Rev.2:10 12:9, 12 20:2, 10; εἶναι ἐκ τοῦ δ., Jhn.8:44, 1Jn.3:8; τέκνα τοῦ δ., 1Jn.3:10; υἱὸς, Act.13:10; metaphorically, of Judas, Jhn.6:70 (Cremer, 121; DCG, ii, 605).† (AS)

Usage: Occurs in 36 NT verses. KJV: false accuser, devil, slanderer See also: 1 John 3:8; Luke 4:2; 1 Peter 5:8.

μη mē G3361 "not" Particle-N

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

οινω oinos G3631 "wine" Noun-DSM

This word simply means wine, like the wine Jesus made at the wedding in John 2:3. It's also used to describe a spiritual wine, like in Revelation 14:8 and 17:2.

Definition: οἶνος, -ου, ὁ [in LXX chiefly for יַיִן also for תִּירוֹשׁ, etc. ;] wine; Mat.9:17, Luk.1:15, Jhn.2:3, al.; οἴνῳ προσέχειν, 1Ti.3:8; δουλοῦσθαι, Tit.2:3. Metaphorical, Rev.14:8, 10 16:19 17:2 18:3 19:15. By meton. for ἄμπελος, Rev.6:6 (AS)

Usage: Occurs in 25 NT verses. KJV: wine See also: 1 Timothy 3:8; Mark 2:22; Revelation 6:6.

πολλω polus G4183 "much" Adj-DSM

This word means much or many, and is used to describe things like large crowds, as in Mark 5:24, or a great amount of time, as in Matthew 25:19. It emphasizes the magnitude of something.

Definition: πολύς, πολλή, πολύ, [in LXX chiefly for רַב and cognate forms ;] __1. as adj., much, many, great, of number, space, degree, value, time, etc.: ἀριθμός, Act.11:21; ὄχλος, Mrk.5:24; θερισμός, Mat.9:37; χόρτος, Jhn.6:10; χρόνος, Mat.25:19; γογγυσμός, Jhn.7:12; πόνος, Col.4:13; δόξα, Mat.24:30; σιγή, Act.21:40; pl., προφῆται, Mat.13:17; ὄχλοι, Mat.4:25; δαιμόνια, Mrk.1:34; δυνάμεις, Mat.7:22, __2. As subst., pl. masc, πολλοί, many (persons): Mat.7:22, Mrk.2:2, al.; with genitive partit., Mat.3:7, Luk.1:16, al.; before ἐκ, Jhn.7:31, Act.17:12; with art., οἱ π., the many, Mat.24:12, Rom.12:5, 1Co.10:17, 33 2Co.2:17; opposite to ὁ εἶς (Lft., Notes, 291), Rom.5:15, 19; neut. pl., πολλά: Mat.13:3, Mrk.5:26, al.; accusative with adverbial force, Mrk.1:45, Rom.16:6 (Deiss., LAE, 317), 1Co.16:12, Jas.3:2, al.; neut. sing., πολύ: Luk.12:48; adverbially, Mrk.12:27, al.; πολλοῦ (genitive pret.), Mat.26:9; with compar. (Bl., §44, 5), π. σπουδαιότερον, 2Co.8:22; πολλῷ πλείους, Jhn.4:41. Compar., πλείων, neut., πλεῖον and πλέον (see WH, App., 151), pl., πλείονες, -ας, -α, contr., πλείους, -ω (cf. Mayser, 69), more, greater; __1. as adj.: Jhn.15:2, Act.18:2o, Heb.3:3; before παρά, Heb.11:4 (cf. Westc, in l. Was ΠΛΙΟΝΑ here a primitive error for ΗΔΙΟΝΑ ?); pi., Act.13:31, al.; with genitive compar., Mat.21:36; with num. (ἤ of comp. omitted), Act.4:22 24:11, al. __2. As subst., οἱ π., the greater number: Act.10:32 27:12, 1Co.10:5 15:6; also (Bl., §44, 3) others, more, the more: 2Co.2:6 4:15, Php.1:14; πλείονα, Luk.11:53; πλειον, πλέον, Mat.20:10, 2Ti.3:9; with genitive comp., Mk 12:43, Luk.21:3; π. Ἰωνᾶ ὧδε, Mat.12:41; adverbially, Act.4:17 20:9 24:4. __3. As adv., πλεῖον: before ἤ, Luk.9:13; with genitive comp., Mat.5:20; πλείω: with num., Mat.26:53. Superl., πλεῖστος, -η, -ον, __(a) prop., most: Mat.11:20 21:8; adverbially, τὸ π., 1Co.14:27; __(b) elative (M, Pr., 79), very great: ὄχλος π., Mrk.4:1. (AS)

Usage: Occurs in 386 NT verses. KJV: abundant, + altogether, common, + far (passed, spent), (+ be of a) great (age, deal, -ly, while), long, many, much, oft(-en (-times)), plenteous, sore, straitly See also: 1 Corinthians 1:26; Acts 23:21; 1 Peter 1:3.

δεδουλωμενας douloō G1402 "to enslave" Verb-RPP-APF

To enslave or bring into bondage is the meaning of this word, like in Acts 7:6 and 2 Peter 2:19. It involves controlling or dominating someone. This concept is about having power over others.

Definition: δουλόω, -ῶ (δοῦλος), [in LXX for עָבַד ;] to enslave, bring into bondage: Act.7:6 (LXX), 2Pe.2:19; metaphorically, 1Co.9:19; pass., before ἐν, 1Co.7:15; τ. θεῷ, Rom.6:22; τ. δικαιοσύνῃ, Rom.6:18; οἴνῳ, Tit.2:3; ὑπὸ τὰ στοιχεῖα τ. κόσμου, Gal.4:3 (Cremer, 217).† (AS)

Usage: Occurs in 8 NT verses. KJV: bring into (be under) bondage, X given, become (make) servant See also: 1 Corinthians 7:15; Galatians 4:3; Romans 6:18.

καλοδιδασκαλους kalodidaskalos G2567 "teaching good" Adj-APF

A teacher of good things, as seen in Titus 2:3, is someone who teaches what is right and good. This word describes a person who instructs others in virtuous things. They guide people to live a good life.

Definition: καλο-διδάσκαλος, -ου, ὁ a teacher of that which is good: Tit.2:3.† (AS)

Usage: Occurs in 1 NT verses. KJV: teacher of good things See also: Titus 2:3.

Study Notes — Titus 2:3

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Context
Cross References
Titus 2:3 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Titus 2:3
Jamieson-Fausset-Brown on Titus 2:3
Matthew Poole's Commentary on Titus 2:3
Trapp's Commentary on Titus 2:3
Ellicott's Commentary on Titus 2:3
Adam Clarke's Commentary on Titus 2:3
Cambridge Bible on Titus 2:3
Barnes' Notes on Titus 2:3
Whedon's Commentary on Titus 2:3
Sermons on Titus 2:3

Context — Teaching Sound Doctrine

1But as for you, speak the things that are consistent with sound doctrine. 2Older men are to be temperate, dignified, self-controlled, and sound in faith, love, and perseverance.

3Older women, likewise, are to be reverent in their behavior, not slanderers or addicted to much wine, but teachers of good.

4In this way they can train the young women to love their husbands and children, 5to be self-controlled, pure, managers of their households, kind, and submissive to their own husbands, so that the word of God will not be discredited.

Cross References

	Reference	Text (BSB)
1	Titus 2:4	In this way they can train the young women to love their husbands and children,
2	1 Timothy 3:11	In the same way, the women must be dignified, not slanderers, but temperate and faithful in all things.
3	1 Peter 3:3–5	Your beauty should not come from outward adornment, such as braided hair or gold jewelry or fine clothes, but from the inner disposition of your heart, the unfading beauty of a gentle and quiet spirit, which is precious in God’s sight. For this is how the holy women of the past adorned themselves. They put their hope in God and were submissive to their husbands,
4	1 Timothy 2:9–10	Likewise, I want the women to adorn themselves with respectable apparel, with modesty, and with self-control, not with braided hair or gold or pearls or expensive clothes, but with good deeds, as is proper for women who profess to worship God.
5	Titus 1:7	As God’s steward, an overseer must be above reproach—not self-absorbed, not quick-tempered, not given to drunkenness, not violent, not greedy for money.
6	1 Timothy 3:8	Deacons likewise must be dignified, not double-tongued or given to much wine or greedy for money.
7	1 Timothy 5:5–10	The widow who is truly in need and left all alone puts her hope in God and continues night and day in her petitions and prayers. But she who lives for pleasure is dead even while she is still alive. Give these instructions to the believers, so that they will be above reproach. If anyone does not provide for his own, and especially his own household, he has denied the faith and is worse than an unbeliever. A widow should be enrolled if she is at least sixty years old, the wife of one man, and well known for good deeds such as bringing up children, entertaining strangers, washing the feet of the saints, imparting relief to the afflicted, and devoting herself to every good work.
8	Romans 16:2	Welcome her in the Lord in a manner worthy of the saints, and assist her with anything she may need from you. For she has been a great help to many people, including me.
9	Ephesians 5:3	But among you, as is proper among the saints, there must not be even a hint of sexual immorality, or of any kind of impurity, or of greed.
10	Hebrews 5:12	Although by this time you ought to be teachers, you need someone to reteach you the basic principles of God’s word. You need milk, not solid food!

Titus 2:3 Summary

This verse, Titus 2:3, reminds older women to behave in a way that honors God and is respectful to others. It also warns them against gossiping, drinking too much, and instead encourages them to teach younger women how to live a good life, as seen in Titus 2:4-5. By following this guidance, older women can be a positive influence on those around them and help spread the love of Jesus, as encouraged in John 13:35 and 1 Corinthians 13:1-3. As we strive to live out this verse, we can look to other scriptures like Proverbs 31:10-31 and 1 Timothy 5:9-10 for guidance on what it means to live a virtuous and godly life.

Frequently Asked Questions

What does it mean for older women to be 'reverent in their behavior'?

This means that older women should conduct themselves in a way that is respectful and honorable, as seen in Titus 2:3, and is in line with the character of a believer as described in Ephesians 4:1-3 and Colossians 3:12-14.

Why are older women warned against being 'slanderers'?

Slander can cause harm and division, as noted in Proverbs 16:28 and Ephesians 4:31, and as representatives of the faith, older women should strive to promote unity and kindness, as encouraged in Titus 2:3 and Romans 12:14-21.

How can older women be 'teachers of good'?

Older women can be teachers of good by modeling godly behavior, sharing their life experiences, and instructing younger women in biblical principles, as seen in Titus 2:3-5 and 2 Timothy 1:5, and as exemplified by older women like Lois and Eunice in 2 Timothy 1:5 and 3:15.

What is the significance of older women being 'not addicted to much wine'?

This warning is given because excessive drinking can lead to poor judgment and behavior, as noted in Proverbs 20:1 and 23:20-21, and as believers, older women should strive to be self-controlled and set a good example, as encouraged in Titus 2:3 and 1 Thessalonians 5:6-8.

Reflection Questions

How can I, as an older woman, demonstrate reverence in my behavior and be a positive influence on those around me?
What are some ways I can practically teach 'good' to younger women in my life, as encouraged in Titus 2:3?
How can I balance being a teacher and mentor with being a humble learner and follower of Jesus, as seen in Matthew 11:28-30 and 1 Peter 5:5-7?
What are some areas in my life where I may be struggling with self-control, and how can I seek help and support to overcome these challenges, as encouraged in Galatians 5:22-23 and Hebrews 10:24-25?

Gill's Exposition on Titus 2:3

And the aged women likewise,.... Speak also to them the things which become their profession, and what is right for them to be, and do: these aged women design not persons in office, who were ancient

Jamieson-Fausset-Brown on Titus 2:3

The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things; Behaviour , [ katasteemati (G2688)] - 'deportment:' 'the

Matthew Poole's Commentary on Titus 2:3

The aged women likewise; that is, do thou also teach the women that in age exceed others. That they be in behaviour as becometh holiness; en katasthmati ieroprepeiv to be in their habit becoming holiness. The word is of a very large signification, it signifies state, gesture, and habit; we have well translated it by as general a word, behaviour; it signifies clothes, converse, one’ s whole carriage. Not false accusers; not devils. That name is given to the devil, because he is the accuser of the brethren, and he was a liar from the beginning; it is applied to any persons that charge others falsely. Not given to much wine: Greek, not serving much wine; for those that frequent the tap too much, are ordinarily enslaved to it. Teachers of good things; privately instructing others in what is good, both by their discourse and example.

Trapp's Commentary on Titus 2:3

3 The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things; Ver. 3. In behaviour] ενκαταστηματι, or, in habit, apparel, gait, gesture. Teachers of good things] As was Bathsheba, Proverbs 31:1-2; Lois, 2 Timothy 1:5; Monica, &c.

Ellicott's Commentary on Titus 2:3

(3) The aged women likewise.—St. Paul, faithful to what had now become one of the guiding principles of Christianity, the equal position of women in the city of God, fellow-heirs with men in the citizenship of the city which hath foundations, proceeds to remind the elder women of Crete of their own high duties in the company of believers. They now—the women—must remember that the position which Christ and His disciples had claimed for them in the world was not without its grave responsibilities. These aged women of the flock. like the elders just exhorted, had also much to do for Christ. That they be in behaviour as becometh holiness.—That is, that they should show themselves as it becometh holiness; or, more literally, in demeanour reverend. The Greek word rendered “in behaviour,” or “in demeanour,” includes dress, appearance, conversation, manner; includes an outward deportment dependent on something more internal. The elder Christian woman in her whole bearing should exhibit a certain dignity of sacred demeanour; there should be something in her general appearance, in her dress, in her speech, in her every-day behaviour, which the younger and more thoughtless sister could respect and reverence—an ideal she might hope one day, if the Master spared her so long, herself to reach. For an admirable gloss on these words, see 1 Timothy 2:9-10. Not false accusers.—Or better, perhaps, not slanderers. St. Paul knew well how easily old age yields itself to this temptation. Old age is at times intolerant, censorious, even bitter, forgetful especially of the days of youth; but Christ’s aged saints must use their voice for better things than these. Not given to much wine.—This warning was probably called for, owing to the evil habits and customs of the Cretans. Teachers of good things.—Or, teachers of what is good. Beza’s rendering, “mistresses of honour” (honestatis magistrœ), is singular and expressive. This does not mean that these aged women should occupy the place of public instructresses, but that they should, by here and there speaking a kind warning word, and, better still, by the golden silence of a useful honoured life, teach their younger sisters lessons of truth and faith and love.

Adam Clarke's Commentary on Titus 2:3

Verse 3. The aged women likewise] I believe elderly women are meant, and not deaconesses. That they be in behaviour] ενκαταστηματιιεροπρεπεις. That they be in their dress, gait, and general deportment, such as their holy calling requires; that they be not like the world, but like the Church, decent without, and adorned with holiness within. Not false accusers] Μηδιαβολους. Not devils; we have had the same expression applied in the same way, 1 Timothy 3:11, where see the note. Not given to much wine] Μηοινῳπολλῳδεδουλωμενας·. Not enslaved by much wine, not habitual drunkards or tipplers; habit is a species of slavery. Both among the Greeks and Romans old women were generally reputed to be fond of much wine; hence the ancient scholiast on Homer, II. vi., speaking of old women, says: Χαιρειτῳοινῳἡἡλικιααυτη·. At this age they delight in wine; which words Ovid seems to have translated literally: Vinosior aetas haec erat. It is likely, therefore, that it was customary among the elderly women, both Greeks and Romans, to drink much wine, and because it was inconsistent with that moderation, which the Gospel requires, the apostle forbids it: doubtless it was not considered criminal among them, because it was a common practice; and we know that the Greek philosophers and physicians, who denied wine to young persons, judged it to be necessary for the aged. 1 Timothy 5:23.

Cambridge Bible on Titus 2:3

3. The aged women likewise] That aged women, not of any order of women corresponding to that of ‘elders’; though this exact word is used of such an order in the 11th Laodicean Canon, ‘those that are called elder women, to wit those that preside in the church, must not be ordained’; cf. Neander, Ch. Hist., iii. 305 sqq.; and in Apocryphal Acts and Martyrdom of Matthew, Tisch. Act, apocr. apost., p. 187. It undoubtedly arose later, based upon this passage, see note on 1 Timothy 5:3-16.be in behaviour] Vulg. here ‘in habitu sancto,’ and in 1 Timothy 2:9 ‘in habitu ornato,’ but the Greek word here more properly corresponds to the classical sense of habitus ‘settled ways and bearing,’ (comp. ‘behaviour’), while the Greek word there fits its Low Latin sense ‘raiment’ (‘arrayment’), (comp. ‘riding habit’). The translation by the earlier English versions, Wiclif ‘habite,’ Tyndal, Cranmer ‘raiment,’ makes it likely that the sense of the Vulgate was the later sense of ‘habitus’ and therefore here inadequate. R.V. rightly demeanour as covering more than the modern sense of ‘behaviour,’—Jerome’s ‘incessus, motus, vultus, sermo, silentium.’as becometh holiness] One word, an adjective, in the Greek, for which R.V. gives reverent, Alford ‘reverend,’ with a difference of meaning intended, though ‘reverent’ had once the sense of ‘reverend,’ e.g. Homilies, p. 345, ‘partakers of his reverent Sacraments.’ But ‘reverent’ now implies ‘with a certain dignity of sacred decorum,’ to use Jerome’s words. ‘Reverend’ occurs in English Bible only in Psalms 111:9, ‘holy and reverend is his name,’ and 2Ma 15:12, ‘a virtuous and a good man, reverend in conversation.’The Greek means literally ‘as becometh a sacred office,’ and, as the simple word and its derivatives are used especially of the priesthood, well expresses a reverential spirit of consecration, mindful of the Christian believer’s priesthood and its requirements. This passage and 1 Timothy 2:9 ‘that women adorn themselves … which becometh women professing godliness—through good works,’ taken with 1 Peter 2:9, ‘a royal priesthood, a holy nation, a people for God’s own possession,’ and Titus 2:14, ‘a people for his own possession, zealous of good works,’ seem to supplement and explain one another. The phrase finds full recent appropriation in Miss F. R. Havergal’s lines:‘Keep my life, that it may beConsecrated, Lord, to Thee.Keep my feet, that they may beSwift and ‘beautiful’ for Thee.Keep my lips, that they may beFilled with messages from Thee.Keep myself, that I may beEver, only, all, for Thee.’Who that has known the happiness of help for Christian living from the example and service of such an elder saintly woman among his own kinsfolk or acquaintance, but will bless St Paul as Founder and Patron, through the Holy Spirit his Inspirer, of the best women’s rights, although he ‘suffered not a woman to speak in the church’?not false accusers] As 1 Timothy 3:11, A.V. and R.V., not slanderers; see note.not given to much wine] Lit. with R.V. nor enslaved to much wine, cf. Romans 6:16-18, where however the Revisers leave the weaker ‘servants’; lit. ‘ye were enslaved to Righteousness.’ Cf.

Barnes' Notes on Titus 2:3

The aged women likewise - Not only those who may have the office of deaconesses, but all aged females.

Whedon's Commentary on Titus 2:3

3. Likewise—Teach implied, or, rather, supplied, from speak, Titus 2:1.

Sermons on Titus 2:3

	Sermon	Description
	(Biblical Family) Biblical Womanhood - Part 1 by Voddie Baucham	In this sermon, the preacher discusses the concept of "wife swap" and how it relates to the role of wives in marriage. He argues that wives are meant to be a help meet for their hu
	Conversation Worthy of Christ by David Wilkerson	In this sermon, the preacher emphasizes the importance of having pure hearts and minds, which can only be achieved through the work of the Holy Spirit. He urges believers to let th
	(Biblical Family) Biblical Womanhood - Part 2 by Voddie Baucham	In this sermon, the speaker discusses the concept of love and how it should be understood biblically. He argues that love is not just a random force or an overwhelming and uncontro
	(Titus - Part 14): Temptations of Older Women by A.W. Tozer	In this sermon, the speaker addresses the temptation that older women face in gossiping and spreading rumors. He emphasizes the importance of resisting this temptation and instead
	Question and Answer - Part 2 (W/ Paul Washer) by Voddie Baucham	In this sermon, the speaker discusses the portrayal of fathers in media and the unwritten rule that fathers are often depicted as idiots. He also mentions that Buddhists are often
	Being Perfected in Love by Alan Martin	In this sermon, the speaker discusses the concept of perfecting love. He emphasizes that God demonstrates his love for us by loving us even when we were sinners. The speaker uses t
	Wives, Reverence Your Husbands by Aaron Hurst	In this sermon, Brother Denny discusses the importance of faith and its role in our lives as Christians. He emphasizes that faith is not based on our emotions or the influence of o