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Titus 3:13

Titus 3:13 in Multiple Translations

Do your best to equip Zenas the lawyer and Apollos, so that they will have everything they need.

Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.

Set forward Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.

Send Zenas, the man of law, and Apollos on their journey with all care, so that they may be in need of nothing.

Do all you can to help Zenas the lawyer and Apollos on their way so that they have everything they need.

Bring Zenas the expounder of the Lawe, and Apollos on their iourney diligently, that they lacke nothing.

Zenas the lawyer and Apollos bring diligently on their way, that nothing to them may be lacking,

Send Zenas the lawyer and Apollos on their journey speedily, that nothing may be lacking for them.

Bring Zenas the lawyer and Apollos on their journey diligently, that nothing may be wanting to them.

Send forward Zenas, the lawyer, and Apollo, with care, that nothing be wanting to them.

As for Zenas ◄the lawyer/the expert in the law► and Apollos, when they are ready to leave Crete Island, help them as much as you can in order that they may have everything [LIT] that they need as they travel.

And you know Zenas, the lawyer, and his mate, Apollos. Those 2 men will be leaving your place soon to go on a trip. Please help them as much as you can. Make sure they have everything they need for their trip.

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Berean Amplified Bible — Titus 3:13

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Titus 3:13 Interlinear (Deep Study)

BIB
GRK ζηναν τον νομικον και απολλω σπουδαιως προπεμψον ινα μηδεν αυτοις λειπη
ζηναν Zēnas G2211 Zenas Noun-ASM
τον ho G3588 the/this/who Art-ASM
νομικον nomikos G3544 lawyer Adj-ASM
και kai G2532 and Conj
απολλω Apollōs G625 Apollos Noun-ASM
σπουδαιως spoudaiōs G4709 diligently Adv
προπεμψον propempō G4311 to help on the way Verb-AAM-2S
ινα hina G2443 in order that/to Conj
μηδεν mēdeis G3367 nothing Adj-ASN-N
αυτοις autos G846 it/s/he Pron-DPM
λειπη leipō G3007 to lack Verb-PAS-3S
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Greek Word Reference — Titus 3:13

ζηναν Zēnas G2211 "Zenas" Noun-ASM
Zenas was a Christian who helped Paul, mentioned in Titus 3:13. His name means Jove-given, and he was likely a lawyer or expert in Jewish law.
Definition: Ζηνᾶς, -ᾶ, accusative -ᾶν (contr. from Ζηνόδωρος), Zenas: Tit.3:13.† (AS)
Usage: Occurs in 1 NT verses. KJV: Zenas See also: Titus 3:13.
τον ho G3588 "the/this/who" Art-ASM
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.
νομικον nomikos G3544 "lawyer" Adj-ASM
A lawyer in the Bible is someone who knows a lot about God's laws, like in Matthew 22:35 where a lawyer asks Jesus a question. This word is used to describe people who are experts in the laws of Moses.
Definition: νομικός, -ή, -όν (νόμος), [in LXX: 4Ma.5:4 * ;] __1. relating to law: μάχαι, Tit.3:9. __2. learned in the law; as subst., ὁ ν. (EV, lawyer): Mat.22:35, Luk.10:25, Tit.3:13; pl., Luk.7:30 11:45-46, 52 14:3 (cf. MM, xvii).† SYN.: γραμματεύς, q.v (AS)
Usage: Occurs in 9 NT verses. KJV: about the law, lawyer See also: Luke 7:30; Luke 11:52; Titus 3:13.
και kai G2532 "and" Conj
And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.
Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)
Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.
απολλω Apollōs G625 "Apollos" Noun-ASM
Apollos was a Jewish Christian leader who is mentioned in the New Testament, particularly in 1 Corinthians and Acts, where he is described as a skilled speaker and evangelist.
Definition: Ἀπολλώς, -ώ, ὁ (perh. contr. from Ἀπολλώνιος, Act.18:24 D) Apollos: Act.18:24 19:1, 1Co.1:12 3:4-6 3:22 4:6 16:12, Tit.3:13.† (AS)
Usage: Occurs in 10 NT verses. KJV: Apollos See also: 1 Corinthians 1:12; 1 Corinthians 4:6; Titus 3:13.
σπουδαιως spoudaiōs G4709 "diligently" Adv
This word means to do something diligently or with zeal, like when Paul in 2 Timothy 1:17 searched for Timothy with earnestness. It describes a strong effort to accomplish something. Paul looked for Timothy with diligence.
Definition: σπουδαίως adv. (σπουδαῖος), [in LXX: Wis.2:6 * ;] __1. with haste or zeal, i.e. earnestly, zealously, diligently: Luk.7:4, 2Ti.1:17, Tit.3:13; compar., -οτέρως, Php.2:28 (RV, Lft., Weymouth, al., but see infr.) __2. hastily, speedily: compar., -οτέρως, Php.2:28 (Thayer, Zorell, see word; ICC, in l, al., but see supr.).† (AS)
Usage: Occurs in 2 NT verses. KJV: diligently, instantly See also: Luke 7:4; Titus 3:13.
προπεμψον propempō G4311 "to help on the way" Verb-AAM-2S
To help someone on their way, like escorting them on a journey, as seen in 1 Corinthians 16:11 and Titus 3:13. This means providing aid or support for travel. It's about assisting someone to get where they need to go.
Definition: προ-πέμπω [in LXX: I Est.4:47, Jdth.10:15, Wis.19:2, 1Ma.12:4, 2Ma.6:23 * ;] __1. to send before, send forth. __2. to set forward on a journey, escort: with accusative of person(s), 1Co.16:11, Tit.3:13, 3Jn.6; before εἰς, Act.20:38; οὗ, 1Co.16:6; ἕως, Act.21:5; pass., Act.15:3, Rom.15:24, 2Co.1:16.† (AS)
Usage: Occurs in 9 NT verses. KJV: accompany, bring (forward) on journey (way), conduct forth See also: 1 Corinthians 16:6; Acts 15:3; Romans 15:24.
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.
μηδεν mēdeis G3367 "nothing" Adj-ASN-N
Means nothing or no one, used in the Bible to emphasize the absence of something, like in Matthew 16:20 where Jesus tells his disciples to tell no one about him.
Definition: μηδείς, -δεμία, -δέν (and -θέν, Act.27:33, a Hellenistic form; see Bl., 6, 7; Thackeray, Gr., 58) related to οὐδείς as μή to οὐ, no, none, no one; neut., nothing: Mat.16:20, Mrk.5:43 6:8, Luk.3:14, Act.8:24, Rom.13:8, al.; with genitive, Act.4:17 24:23; neut. accusative, μηδέν, adverbially, in no respect, Act.10:20 11:12; as accusative obj. after verb, βλάπτειν, Luk.4:35; ὠφελεῖσθαι, Mrk.5:26; ὑστερεῖν, 2Co.11:5; μεριμνᾶν, Php.4:6; in double negation, strengthening the denial, μηκέτι μ., Mrk.11:14, Act.4:17; μὴ . . . μηδέν (μηδένα, μηδεμίαν), 2Co.13:7, 2Th.2:3, 1Pe.3:6 μηθείς, see. μηδείς (AS)
Usage: Occurs in 88 NT verses. KJV: any (man, thing), no (man), none, not (at all, any man, a whit), nothing, + without delay See also: 1 Corinthians 1:7; Acts 28:6; 1 Peter 3:6.
αυτοις autos G846 "it/s/he" Pron-DPM
This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.
Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)
Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.
λειπη leipō G3007 "to lack" Verb-PAS-3S
This verb means to lack or be without something, like in James 1:4 where it says to lack nothing. It can also mean to leave something behind.
Definition: λείπω [in LXX: Job.4:11, Pro.19:4 (פָּרַד), al. ;] __1. trans., to leave, leave behind; pass., to be left behind, to lack before prep. (as more usual in cl.), ἐν, Jas.1:4; with genitive of thing(s), Jas.1:5 2:15. __2. Intrans., to be gone, to be wanting: with dative of person(s), Luk.18:22, Tit.3:13; τὰ λείποντα, Tit.1:5 (cf. ἀπο-, δια-, ἐκ-, ἐπι-, κατα-, ἐν-κατα-, περι-, ὑπο-λείπω).† (AS)
Usage: Occurs in 6 NT verses. KJV: be destitute (wanting), lack See also: James 1:4; Luke 18:22; James 1:5.

Study Notes — Titus 3:13

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Cross References

ReferenceText (BSB)
1 Acts 18:24 Meanwhile a Jew named Apollos, a native of Alexandria, came to Ephesus. He was an eloquent man, well versed in the Scriptures.
2 Matthew 22:35 One of them, an expert in the law, tested Him with a question:
3 3 John 1:6–8 They have testified to the church about your love. You will do well to send them on their way in a manner worthy of God. For they went out on behalf of the Name, accepting nothing from the Gentiles. Therefore we ought to support such men, so that we may be fellow workers for the truth.
4 Acts 28:10 The islanders honored us in many ways and supplied our needs when we were ready to sail.
5 Luke 14:3 So Jesus asked the experts in the law and the Pharisees, “Is it lawful to heal on the Sabbath or not?”
6 Luke 11:45 One of the experts in the law told Him, “Teacher, when You say these things, You insult us as well.”
7 Acts 21:5 But when our time there had ended, we set out on our journey. All the disciples, with their wives and children, accompanied us out of the city and knelt down on the beach to pray with us.
8 Luke 11:52 Woe to you experts in the law! For you have taken away the key to knowledge. You yourselves have not entered, and you have hindered those who were entering.”
9 Luke 10:25 One day an expert in the law stood up to test Him. “Teacher,” he asked, “what must I do to inherit eternal life?”
10 1 Corinthians 16:11 No one, then, should treat him with contempt. Send him on his way in peace so that he can return to me, for I am expecting him along with the brothers.

Titus 3:13 Summary

[Titus 3:13 teaches us to take care of those who are serving God, like Zenas and Apollos, by providing them with the things they need to do their work. This can be a great example to us of how we can support and care for one another, as seen in other scriptures like Acts 2:44-45 and Galatians 6:2. By equipping others, we can help them fulfill their mission and serve God more effectively, just like the early church did in the book of Acts. As we consider how to apply this verse to our lives, we can look to other scriptures like 1 Corinthians 12:7 and 2 Corinthians 9:8 for guidance on how to use our resources and talents to support one another.]

Frequently Asked Questions

Who were Zenas and Apollos, and why were they important to the early church?

Zenas the lawyer and Apollos were likely early Christian leaders who needed support, as seen in Titus 3:13, and their roles are also mentioned in other scriptures such as Acts 18:24 and 1 Corinthians 1:12, indicating their significance in the early church.

What does it mean to 'equip' someone in a biblical sense?

To equip someone, as mentioned in Titus 3:13, means to provide them with the necessary resources, support, and care to fulfill their tasks or mission, as also seen in Ephesians 4:12, where believers are equipped for works of service.

How can we apply the principle of equipping others, as seen in Titus 3:13, to our own lives?

We can apply this principle by providing physical, emotional, or spiritual support to those in need, such as missionaries, pastors, or fellow believers, as encouraged in Galatians 6:2 and 1 Thessalonians 5:14.

Is the command to equip Zenas and Apollos only for the church in Titus' time, or is it still relevant today?

The command to equip others, as seen in Titus 3:13, is still relevant today, as it reflects the broader biblical principle of caring for one another and supporting those in need, as taught in Acts 2:45 and 2 Corinthians 9:12-13.

Reflection Questions

  1. What are some ways we can practically equip and support those around us who are serving the Lord, just like Zenas and Apollos?
  2. How can we balance the need to equip others with our own needs and responsibilities, as seen in the context of Titus 3:13 and other scriptures like Matthew 25:31-46?
  3. In what ways can we show hospitality and care to those who are traveling or in need, as implied in Titus 3:13 and explicitly taught in Hebrews 13:2 and 1 Peter 4:9?
  4. What role does faith and trust in God play in our ability to equip and support others, as seen in the broader context of Titus and other scriptures like Philippians 4:13 and 19?

Gill's Exposition on Titus 3:13

Bring Zenas the lawyer,.... Whether he was brought up to the civil law, either among the Greeks or Romans, is not certain; it may be he was a Jewish lawyer, or scribe, an interpreter of Moses's law

Jamieson-Fausset-Brown on Titus 3:13

Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them. Bring ... on their journey - enable them to proceed by supplying necessaries for their journey. Zenas - contracted from Zenodorus.

Matthew Poole's Commentary on Titus 3:13

Of this Zenas we read no more in holy writ, but of Apollos we read both in the Acts, and ,5,22: it seemeth they were about to go to Paul to Nicopolis. That nothing be wanting unto them; the apostle would have Titus take care that they might want no necessaries that might accommodate them in their journey.

Trapp's Commentary on Titus 3:13

13 Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them. Ver. 13. That nothing be wanting] Those that labour in the Lord’ s work must have all necessary accommodations and encouragements. They must be set forth and brought forward on their journey and in their negotiations worthy of God, 3 John 1:6. Deduetione honorifica, Acts 15:3; Acts 20:38; Acts 21:5. A Balaam will not deal hardly with his ass, if once he perceive the Lord to be in him, and to speak by him; shall we deal unworthily with God’ s ministers, in whom God is of a truth, 1 Corinthians 14:25, and hath given unto them the ministry of reconciliation? 2 Corinthians 5:8.

Ellicott's Commentary on Titus 3:13

(13) Bring Zenas the lawyer.—A name contracted, as it seems, from Zenodorus. The term “lawyer” might possibly indicate that this friend of Paul’s was a Roman jurist, but it is more likely that the law in which he was an expert was that of Moses. Hippolytus numbers him among the seventy disciples, and relates how in after years he was Bishop of Diospolis. He is never mentioned by name in the New Testament, except in this place. And Apollos.—This famous teacher appears often in the New Testament records, in the Acts and several of the Epistles. A distinguished Alexandrian scholar and a disciple of John the Baptist, he was converted to Christianity by the agency of the devoted Priscilla and Aquila, the tent-makers. He became the friend and intimate associate of St. Paul, and might, had he chosen, have rivalled or even superseded St. Paul in his supreme authority over the churches planted along the Mediterranean sea-board. But Apollos seems resolutely to have declined any such rivalry, and to have lived ever as the loyal and devoted friend of the great Apostle; who, however, always seems to have treated the learned and eloquent Alexandrian as an equal power in the Church of Christ, classing Apollos with St. Peter and himself. Luther’s well-known suggestion that Apollos was the unknown writer of the Epistle to the Hebrews—“auctor Epistolæ ad Hebros . . . ut ego arbritror Apollo”—the authorship (though not the canonicity) of which has been a disputed point as far back as the days of Origen, in the first half of the third century—has been adopted, though, of course, with much reserve, by many. Attention has been called to the somewhat remarkable fact that the names of these three friends of St. Paul, who were classed among his most faithful adherents in this almost the last Epistle he wrote, were derived from three of the most famous heathen deities—Zenas from Zeus; Artemas from Artemis, the famous tutelary goddess of Ephesus; Apollos from the well-known sun-god.

Adam Clarke's Commentary on Titus 3:13

Verse 13. Bring Zenas the lawyer] This person is only mentioned in this place; whether he was a Jewish, Roman, or Greek lawyer, we cannot tell. And Apollos] Of this person we have some valuable particulars in Acts 18:24; 1 Corinthians 1:12; 1 Corinthians 3:5-6; 1 Corinthians 4:6. Either St. Paul had left these at Crete when he visited that island, or he had heard that, in their evangelical itinerancy, they were about to pass through it. On their journey diligently] Afford them the means to defray their expenses. The Churches through which these evangelists passed, bore their expenses from one to the other. See 3 John 1:6.

Cambridge Bible on Titus 3:13

13. Bring Zenas the lawyer and Apollos on their journey] The verb ‘bring on their journey’ is literally ‘send forward,’ and so Vulg. here ‘praemitte’; but in the other eight places of its use in N.T. ‘deduco’ is used, that is, ‘conduct,’ ‘take them a certain part of the way.’ So in old provincial English ‘I will send you a mile,’ meaning ‘accompany you.’ R.V. in four places has ‘bring on the way,’ in five, ‘set forward on the journey;’ but in only one, Acts 21:5, does the context require that the ‘accompanying’ should be prominent, ‘they all with wives and children brought us on our way till we were out of the city.’ Here set forward with less thought of bringing (A.V.) seems sufficient.Zenas the lawyer and Apollos] Zenas is the Greek form of Zenodorus, as Apollos of Apollodorus, Artemas of Artemidorus. Nothing is known of him, but the phrase itself suggests that he was one of the class of Jewish scribes or lawyers, i.e. experts in Jewish law who were especially numerous among the Pharisees. On his conversion he may have retained the name, as Simon the Zealot and Matthew the publican did theirs. As his class had for their fuller title ‘teachers of the law,’ ‘doctors,’ Luke 2:46; Luke 5:17, he would be especially fitted to become one of the order of the Christian ‘teachers’; cf. Ephesians 4:11, ‘some to be apostles, some prophets, some evangelists, some pastors and teachers.’ Apollos, on the other hand, was recognised as an apostle. He was an Alexandrian by race, a learned (or eloquent) man, mighty in the Scriptures, instructed in the way of the Lord, to whom Priscilla and Aquila ‘expounded the way of God more carefully’ (Acts 18:26) at Ephesus. He became a most successful evangelist in Achaia and at Corinth, and was regarded by St Paul as a brother apostle, independent in will and action, 1 Corinthians 16:12, but preaching and serving an undivided Christ, 1 Corinthians 1:12; 1 Corinthians 3:22-23. From this passage we may infer, not that they had been resident in Crete, which introduces an unnecessary complication with the official authority of Titus, but that they had undertaken such a ‘pastoral mission’ there as St Paul had invited Apollos to undertake to Corinth, 1 Corinthians 16:12; perhaps, with Mr Lewin, that they were on the way from Corinth to Alexandria, and were the bearers of this letter to Titus.This visit of ‘an apostle’ and ‘a teacher,’ and the hospitality to be exercised towards them by Titus, are to stimulate, St Paul adds, the zeal and liberality of the whole body of Christians, the Cretan Church.diligently] Vulg. ‘sollicite’ Theod. Mops. Lat. ‘velociter’; but the following clause ‘that nothing be wanting unto them,’ favours ‘attention’ rather than ‘speed,’ and implies provision for the journey as part of the sympathetic attendance; so in 3 John 1:6 ‘set forward on their journey worthily of God,’ i.e.

Barnes' Notes on Titus 3:13

Bring Zenas the lawyer - - This person is not elsewhere mentioned in the New Testament, and nothing more is known of him.

Sermons on Titus 3:13

SermonDescription
Zac Poonen Ambassadors for Christ - Part 3 by Zac Poonen In this sermon, the speaker emphasizes the importance of humbling ourselves and seeking God's face. He encourages the listeners to respond to the teachings they have heard and to a
Anton Bosch Interdependent Churches by Anton Bosch In this sermon, the speaker emphasizes the importance of unity among believers based on the truth of the Word of God. He highlights the need for agreement and alignment in faith an
St. John Chrysostom Titus 1:1-4 by St. John Chrysostom John Chrysostom preaches about the responsibilities and challenges of being a servant of God and an Apostle of Jesus Christ, emphasizing the importance of faith, truth, and godline
Jim Cymbala When the Spirit Comes by Jim Cymbala In this sermon, the pastor shares his personal experience of being filled with the Holy Spirit at the age of 14. He emphasizes that this experience is not limited to strong Christi
Pat Necerato The Idolatry of Street Preaching by Pat Necerato This sermon emphasizes the importance of being called by God before engaging in street preaching, highlighting the need to be set afire by the Holy Spirit, eliminate idolatry, and
Carl Armerding Apollos by Carl Armerding Carl Armerding preaches on the life of Apollos, emphasizing his eloquence, knowledge of the Scriptures, and fervent spirit. He draws parallels between Apollos and other biblical fi
Harold Vaughan Gone With the Wind by Harold Vaughan In this sermon, the preacher shares a testimony of a man who had lost his health and way in life, and had been addicted to internet pornography for 10 years. However, the preacher

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