Menu

Titus 2:4

Titus 2:4 in Multiple Translations

In this way they can train the young women to love their husbands and children,

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,

Training the younger women to have love for their husbands and children,

They should be teachers of what's good, teaching the young wives to love their husbands and their children.

That they may instruct the yong women to be sober minded, that they loue their husbands, that they loue their children,

that they may make the young women sober-minded, to be lovers of [their] husbands, lovers of [their] children,

that they may train the young wives 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 teach the young women to be wise, to love their husbands, to love their children,

in order that they may love their husbands and their children.

Then the old women can teach the young women to love their husbands and their kids,

Study Highlights

Key words in the translations above are automatically highlighted. Names of God and Jesus are marked in purple, the Holy Spirit in orange, divine action verbs are underlined, and repeated key words are highlighted in yellow.

Enable Study Highlights
God & Jesus
Holy Spirit
Divine Actions
Repeated Words

Berean Amplified Bible — Titus 2:4

BAB
Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Titus 2:4 Interlinear (Deep Study)

BIB
GRK ινα σωφρονιζωσιν τας νεας φιλανδρους ειναι φιλοτεκνους
ινα hina G2443 in order that/to Conj
σωφρονιζωσιν sōphronizō G4994 to train Verb-PAS-3P
τας ho G3588 the/this/who Art-APF
νεας neos G3501 new Adj-APF
φιλανδρους philandros G5362 husband-loving Adj-APF
ειναι eimi G1510 to be Verb-PAN
φιλοτεκνους philoteknos G5388 child loving Adj-APF
Greek Word Study

Select any word above to explore its original meaning, root, and usage across Scripture.

Use arrow keys to navigate between words.

Greek Word Reference — Titus 2:4

ινα hina G2443 "in order that/to" Conj
This word means 'in order that' or 'to', showing purpose or result, as seen in Acts 19:4 and Romans 11:31. It's used to express a goal or outcome. In Ephesians 1:17, it's used to describe a purpose.
Definition: ἵνα, __I. adverb (poët., Hom., al.), __1. of place, where, whither. __2. of circumstance, when. __II. Conjunction, __1. prop., final, denoting purpose or end (cl.), that, in order that, usually the first word in the clause, but sometimes (cl. also) preceded by an emphatic word (Act.19:4, Rom.11:31 (?), Gal.2:10, al.); __(a) with optative (so in cl. after historic tenses): after a pres., Eph.1:17 (but WH, mg., subjc.; see Burton, §225, Rem., 2); __(b) with subjc.: after a pres., Mrk.4:21, Luk.6:34, Jhn.3:15, Act.2:25, Rom.1:11, al.; after a pf., Mat.1:22, Jhn.5:23 1Co.9:22, al.; after an imperat. (present or aor.), Mat.7:1, Mrk.11:25, Jhn.10:38, 1Co.7:5, al.; after a delib. subjc., Mrk.1:38, al.; after a fut., Luk.16:4, Jhn.14:3, 1Co.15:28, al.; after historic tenses (where optative in cl.; WM, 359f.; M, Pr., 196f.), Mrk.6:41 (impf.), Jhn.4:8 (plpf.), Mrk.3:14 (aor.), al.; __(with) in late writers (M, Pr., 35; Burton, §§198, 199), with indic., fut: Luk.20:10, 1Pe.3:1, al.; __(d) as often in eccl. writers (Thayer, see word), with indic. pres.: 1Co.4:6, Gal.4:17, al. (?; but V. Burton, §198, Rem.); __(e) εἰς (διὰ) τοῦτο, ἵνα: Jhn.18:37, 1Ti.1:16, al.; τούτου χάριν, Tit.1:5; __(f) elliptical constructions: omission of the principal verb, Jhn.1:8, 2Th.3:9, 1Jn.2:19, al.; of the final verb, Rom.4:16, 2Co.8:13, al. __2. In late writers, definitive, = inf. (WM, 420; Bl, §69, 1), that; __(a) after verbs of wishing, caring, striving, etc.: θέλω, Mat.7:12, al.; ζητῶ, 1Co.4:2 14:12; ζηλόω, 1Co.14:1, al.; __(b) after verbs of saying, asking, exhorting: εἰπεῖν, Mat.4:3, al.; ἐρωτῶ, Mrk.7:26, al.; παρακαλῶ, Mat.14:36, 1Co.1:10, al., etc.; __(with) after words expressing expediency, etc.: συμφέρει, Mat.18:6, Jhn.11:50, al.; ἱκανός, Mat.8:8, Luk.7:6; χρείαν ἔχω, Jhn.2:25, al, etc.; __(d) after substantives, adding further definition: ὥρα, Jhn.12:23 13:1; χρόνος, Rev.2:21; συνήθεια, Jhn.18:39; μισθός, 1Co.9:18. __3. In late writers, ecbatic, denoting the result, = ὥστε, that, so that (M, Pr., 206ff.; WM, 572; Bl., §69, 3; Burton, §223): Rom.11:11, 1Co.7:29, 1Th.5:4, al. (but see Thayer, see word); so with the formula referring to the fulfilment of prophecy, ἵνα πληρωθῇ, Mat.1:22 2:14, Jhn.13:18, al. (AS)
Usage: Occurs in 626 NT verses. KJV: albeit, because, to the intent (that), lest, so as, (so) that, (for) to See also: 1 Corinthians 1:10; 1 Timothy 5:20; 1 Peter 1:7.
σωφρονιζωσιν sōphronizō G4994 "to train" Verb-PAS-3P
This word means to train or discipline someone to be of sound mind. In Titus 2:4, it's about teaching people to be sober-minded and self-controlled.
Definition: σωφρονίζω [in Aq.: Isa.38:16 * ;] to make σώφρων, recall one to his senses, control (RV, train): with accusative of person(s), Tit.2:4.† (AS)
Usage: Occurs in 1 NT verses. KJV: teach to be sober See also: Titus 2:4.
τας ho G3588 "the/this/who" Art-APF
The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.
Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)
Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.
νεας neos G3501 "new" Adj-APF
The Greek word for new or youthful, used to describe someone or something as fresh or recently created, like new wine in Matthew 9:17. It can also mean regenerate, or spiritually renewed. This word appears in the New Testament, including Titus 2:4.
Definition: νέος, -α, -ον [in LXX for נַעַר (Gen.37:2, Exo_33:11, al.), חָדָשׁ (Lev.23:16, Num.28:26, al.), etc.; compar. -ώτερος for קָטָן, צָעִיר, etc. ;] __1. young, youthful: Tit.2:4. __2. new (prop., in respect of time; see: καινός): οἶνος (cf. οἶ. καινός, Mat.26:20), Mat.9:17, Mrk.2:22, Luk.5:37-39; φύραμα (figuratively), 1Co.5:7; διαθήκη (cf. καινὴ δ., Heb.9:15), Heb.12:24; metaphorically, ἄνθρωπος (cf. καινὸς ἀ, Eph.2:15), Col.3:10. __3. Compar., -ώτερος, -α, -ον, younger: Luk.15:12-13 22:26, Jhn.21:18; pl., οἱ ν., Act.5:6 (Rackham, in l), 1Ti.5:11, Tit.2:6; opposite to πρεσβύτεροι, 1Ti.5:1, 1Pe.5:5; αἱ ν., 1Ti.5:2 5:14. __4. Νέα Πόλις, Neapolis: Act.16:11 (Rec., Νεάπολις, which see) νεώτερος, see: νέος SYN.: καινός, which see (AS)
Usage: Occurs in 20 NT verses. KJV: new, young See also: 1 Corinthians 5:7; Luke 5:37; 1 Peter 5:5.
φιλανδρους philandros G5362 "husband-loving" Adj-APF
This word means loving one's husband, used in Titus 2:4 to instruct wives to love their husbands.
Definition: φίλανδρος, -ον __1. loving men (Æsch.). __2. Of a wife, loving her husband (frequently in epitaphs, see LS, see word, Deiss., BS, 255): Tit.2:4.† (AS)
Usage: Occurs in 1 NT verses. KJV: love their husbands See also: Titus 2:4.
ειναι eimi G1510 "to be" Verb-PAN
To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.
Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)
Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.
φιλοτεκνους philoteknos G5388 "child loving" Adj-APF
This word describes a mother's love for her children, as seen in Titus 2:4 where women are encouraged to love their children. It emphasizes the importance of maternal affection. This love is a key part of family relationships.
Definition: φιλότεκνος, -ον (φίλος, τέκνον), [in LXX: 4Ma.15:4-6 * ;] loving one's children (Hdt., Arist., Plut., al.): of women, joined with φίλανδρος, which see, Tit.2:4.† (AS)
Usage: Occurs in 1 NT verses. KJV: love their children See also: Titus 2:4.

Study Notes — Titus 2:4

Show Verse Quote Highlights

Cross References

ReferenceText (BSB)
1 1 Timothy 5:14 So I advise the younger widows to marry, have children, and manage their households, denying the adversary occasion for slander.
2 1 Timothy 5:2 older women as mothers, and younger women as sisters, with absolute purity.
3 1 Timothy 5:11 But refuse to enroll younger widows. For when their passions draw them away from Christ, they will want to marry,

Titus 2:4 Summary

Titus 2:4 teaches that older women should help younger women learn to love their husbands and children. This is an important part of being a godly woman, as seen in Proverbs 31:10-31. By loving their families, women can show the love of God to those around them, as mentioned in 1 John 4:8. As we seek to love our families well, we can look to examples in the Bible, such as the Proverbs 31 woman, and ask God to help us, as mentioned in Ephesians 5:22-33 and Ephesians 6:1-4.

Frequently Asked Questions

What is the role of older women in the church according to Titus 2:4?

According to Titus 2:4, older women are to train the young women to love their husbands and children, as seen in the Berean Standard Bible translation, which is a vital part of their ministry in the church, as also mentioned in Romans 16:1-2 where Phoebe is referred to as a servant of the church.

Why is it important for young women to love their husbands and children?

Loving their husbands and children is crucial for young women as it reflects the character of God, who is love, as stated in 1 John 4:8, and it also helps to create a stable and loving family environment, as seen in Ephesians 5:22-33 and Ephesians 6:1-4.

How can older women effectively train young women in these areas?

Older women can effectively train young women by modeling godly behavior themselves, as mentioned in Titus 2:3, and by providing guidance, encouragement, and support, as seen in the example of Naomi and Ruth in the book of Ruth.

What is the ultimate goal of this training according to the surrounding verses?

The ultimate goal of this training is so that the word of God will not be discredited, as stated in Titus 2:5, and that young women will be equipped to live out their faith in a way that honors God, as seen in Proverbs 31:10-31.

Reflection Questions

  1. What are some ways I can demonstrate love to my family members, as mentioned in Titus 2:4, and how can I prioritize this in my daily life?
  2. How can I seek out older, wiser women in my life who can provide guidance and mentorship, as seen in Titus 2:3-4?
  3. What are some areas where I struggle to show love and kindness to those around me, and how can I ask God to help me in these areas, as mentioned in 1 John 4:8 and Ephesians 5:22-33?
  4. How can I balance the desire to be loved and appreciated by my family with the need to selflessly serve and love them, as seen in Ephesians 5:25 and Ephesians 6:1-4?

Gill's Exposition on Titus 2:4

That 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

Jamieson-Fausset-Brown on Titus 2:4

That 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)].

Matthew Poole's Commentary on Titus 2:4

That 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.

Trapp's Commentary on Titus 2:4

4 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 in the fear and admonition of the Lord, as Bathsheba, Proverbs 31:1. Plutarch speaks of a Spartan woman, that when her neighbours were showing their apparel and jewels, she brought out her children, virtuous and well taught, and said, These are my ornaments and jewels. Mothers must learn to love their children’ s souls, 1 Peter 3:4.

Ellicott's Commentary on Titus 2:4

(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 desired to see in Crete, would never be brought about by a sermon, or even by many sermons, however eloquent and earnest, from Titus. It would be a matter requiring long time and patience, and would, as observed above, rather follow as the result of patient individual effort and holy example. To love their husbands, to love their children.—There was evidently in Crete a feverish longing for excitement, for novelty in religious teaching; hence the demand for, and consequent supply of, the “fables” and “commandments of men” spoken of in Titus 1:14. Women as well as men preferred rather to do something for religion and for God, and thus to wipe out past transgressions, and perhaps to purchase the liberty of future licence. They preferred the rigid and often difficult observance of the elaborate ritual, “the tithing of the mint, and anise, and cummin,” to quietly and reverently “doing their Father’s business.’ St. Paul’s method of correcting this false and unhealthy view of religion was to recall women as well as men to the steady, faithful performance of those quiet every-day duties to which God had, in His providence, called them. The first duty of these younger women, St. Paul tells Titus, and which he would have their elder sisters impress on them, was the great home duty of loving their husbands and children. While St. Paul would never have the women of Christ forget their new and precious privileges in the present, their glorious hopes in the future, yet here on earth he would never let them desert, or even for a moment forget, their first and chiefest duties. Their work, let them remember, lay not abroad in the busy world. Their first duty was to make home life beautiful by the love of husband and child—that great love which ever teaches forgetfulness of self.

Adam Clarke's Commentary on Titus 2:4

Verse 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 recommended in this and the following verses are so plain as to need no comment; and so absolutely necessary to the character of a wife, that no one deserves the name who does not live in the practice of them.

Cambridge Bible on Titus 2:4

4, 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.

Barnes' Notes on Titus 2:4

That 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

Whedon's Commentary on Titus 2:4

4. They may teach—As Titus was to teach the elder, so the elder must teach the younger. Thus, healthful instruction may be transmitted through many successors.

Sermons on Titus 2:4

SermonDescription
David Wilkerson We Shall All Stand Before the Judgement Seat of Christ by David Wilkerson In this sermon, the preacher emphasizes the importance of appearing before the Judgment Seat of Christ. He references Romans 14:10, which states that everyone will give an account
Clement of Rome Praising the Saints in Corinth by Clement of Rome Clement of Rome addresses the Church of God in Corinth, expressing regret for the delay in responding to their concerns due to recent calamities. He commends the Corinthians for th
George Verwer Major Misunderstanding the Girls Have - I by George Verwer In this sermon, the speaker addresses the question of what women can do in the context of spreading the gospel. They emphasize the importance of believing in the work of raising aw
C.T. Studd Forward Ever, Backward Never! (Biography) by C.T. Studd Greek Word Studies delves into the concept of 'aphorme,' which signifies a starting point or base of operations for an action to become possible. In the context of sin, 'aphorme' i
Ignatius of Antioch The Duties of Husbands and Wives by Ignatius of Antioch Ignatius of Antioch emphasizes the importance of fleeing evil practices while openly discussing them in public. He urges sisters to love the Lord and be content with their husbands
George Fox Epistle 24 by George Fox George Fox emphasizes the importance of dwelling in truth and walking in love, patience, and humility, urging Friends to maintain their spiritual integrity and resist the adversary
Jim Logan Spiritual Warfare - 2 "Resistance" by Jim Logan In this sermon, the speaker discusses the importance of resisting temptation and standing against the attacks of the enemy. He uses the analogy of two missionaries finding a wallet

Everything we make is available for free because of a generous community of supporters.

Donate