But speak thou ( συ δε λαλε ). In contrast to these Pharisaic Gnostics in Crete.

Befit ( πρεπε ). Old verb to be becoming, seemly. See 1Ti 2:10; Eph 5:3. With dative case  διδασκαλια.

Sound ( υγιαινουση ). Healthful as in 1:13; 2:2; 1Ti 1:10, common word in the Pastorals.

Aged men ( πρεσβυτας ). See Phm 1:9 for this word. For discussion of family life see also Co 3:18-4:1; Eph 5:22-6:9; 1Ti 5:1-6:2. For the adjectives here see 1Ti 3:2,8; for the substantives see 1Ti 6:11.

Aged women ( πρεσβυτιδας ). Old word, feminine of  πρεσβυτης, only here in N.T. See  πρεσβυτερας in 1Ti 5:2.

Reverent ( ιεροπρεπεις ). Old word ( ειροσ, πρεπε ). Only here in N.T. Same idea in 1Ti 2:10. Like people engaged in sacred duties (Lock).

In demeanour ( εν καταστηματ ). Late and rare word (inscriptions) from  καθιστημ, deportment, only here in N.T.

Not slanderers ( μη διαβολους ). See 1Ti 3:11; 2Ti 3:3.

Nor enslaved to much wine ( μηδε οινω πολλω δεδουλωμενας ). Perfect passive participle of  δουλοω, with dative case  οινω. See 1Ti 3:8. "It is proved by experience that the reclamation of a woman drunkard is almost impossible" (White). But God can do the "impossible."

Teachers of that which is good ( καλοδιδασκαλους ). Compound word found here alone, bona docentes (teaching good and beautiful things). A sorely needed mission.

That they may train ( ινα σωφρονιζωσιν ). Purpose clause,  ινα and present active subjunctive of  σωφρονιζω, old verb (from  σωφρων, sound in mind,  σαοσ, φρην, as in this verse), to make sane, to restore to one's senses, to discipline, only here in N.T.

To love their husbands ( φιλανδρους εινα ). Predicate accusative with  εινα of old adjective  φιλανδρος ( φιλοσ, ανηρ, fond of one's husband), only here in N.T.  Ανηρ means man, of course, as well as husband, but only husband here, not "fond of men" (other men than their own).

To love their children ( φιλοτεκνους ). Another old compound, here only in N.T. This exhortation is still needed where some married women prefer poodle-dogs to children.

Workers at home ( οικουργους ). So the oldest MSS. (from  οικοσ, εργου ) instead of  οικουρους, keepers at home (from  κοισο, ουρος, keeper). Rare word, found in Soranus, a medical writer, Field says. Cf. 1Ti 5:13. "Keepers at home" are usually "workers at home."

Kind ( αγαθας ). See Ro 5:7. See Col 3:18; Eph 5:22 for the same use of  υποτασσομα, to be in subjection. Note  ιδιοις (their own). See 1Ti 6:1 for the same negative purpose clause ( ινα μη βλασφημητα ).

The younger men ( τους νεωτερους ). Just one item, besides "likewise" ( οσαυτως as in 3; 1Ti 2,9), "to be soberminded" ( σωφρονειν, old verb as in Rom 12:3). It is possible to take "in all things" ( περ παντα ) with  σωφρονειν, though the editors take it with verse 7.

Shewing thyself ( σεαυτον παρεχομενος ). Present middle (redundant middle) participle of  παρεχω with the reflexive pronoun  σεαυτον as if the active voice  παρεχων. The Koine shows an increasing number of such constructions (Robertson, Grammar, p. 811). See active in 1Ti 1:4.

An ensample ( τυπον ). For this word see 2Th 3:9; Php 3:17.

Uncorruptness ( αφθοριαν ). Only example, from late adjective  αφθορος ( α privative and  φθειρω ).

Sound ( υγιÂη, Attic usually  υγιÂα in accusative singular), elsewhere in Pastorals participle  υγιανÂων (verse 1).

That cannot be condemned ( ακαταγνωστον ). Only N.T. example (verbal,  α privative and  καταγνωστος ) and in IV Macc. 4:47. Deissmann (Bible Studies, p. 200) quotes it from an inscription and the adverb from a papyrus.

He that is of the contrary part ( ο εξ εναντιας ). "The one on the opposite side" (your opponent). Cf. verse 9; 1Ti 5:14.

May be ashamed ( ινα εντραπη ). Final clause with  ινα and second aorist passive subjunctive of  εντρεπω, to turn, in middle and passive to turn one on himself and so be ashamed (to blush) as in 2Th 3:14; 1Co 4:14. This sense in the papyri.

Evil ( φαυλον ). Old word, easy (easy morals), worthless; bad, as in 2Co 5:10.

Servants ( δουλους ). "Slaves." Supply "exhort" ( παρακαλε ). See 1Ti 6:1 for "masters" ( δεσποταις ).

Well-pleasing ( ευαρεστους ). See on 2Co 5:9.

Not gainsaying ( μη αντιλεγοντας ). "Not answer back." See Ro 10:21.

Not purloining ( μη νοσφιζομενους ). Present middle participle of  νοσφιζω, old verb (from  νοσφ, apart), in middle to set apart for oneself, to embezzle, in N.T. only here and Ac 5:2f.

Fidelity ( πιστιν ). See Ga 5:22; 1Ti 5:12 for  πιστις in the sense of faithfulness. Nowhere else in the N.T. do we have  αγαθη with  πιστις as here, but an Oxyr. papyrus (iii. 494, 9) has this very phrase ( πασαν πιστιν ενδεικνυμενη ). Westcott and Hort put  αγαπην in the margin. See 3:2.

That they may adorn ( ινα κοσμωσιν ). Final clause with  ινα and present active subjunctive. See 1Ti 2:9 for  κοσμεω. Paul shows slaves how they may "adorn" the teaching of God.

Hath appeared ( επεφανη ). "Did appear," the first Epiphany (the Incarnation). Second aorist passive indicative of  επιφαινω, old verb, in N.T. here, 3:4; Lu 1:79; Ac 27:20.

Bringing salvation ( σωτηριος ). Old adjective from  σωτηρ (Saviour), here alone in N.T. except  το σωτηριον (salvation, "the saving act") in Lu 2:30; 3:6; Eph 6:17.

Instructing ( παιδευουσα ). See 1Ti 1:20.

Ungodliness ( ασεβειαν ). See Ro 1:18.

Worldly lusts ( τας κοσμικας επιθυμιας ). Aristotle and Plutarch use  κοσμικος (from  κοσμος ) about the universe as in Heb 9:1 about the earthly. Here it has alone in N.T. the sense of evil "in this present age" as with  κοσμος in 1Jo 2:16. The three adverbs set off the opposite (soberly  σωφρονως, righteously  δικαιως, godly  ευσεβως ).

Looking for ( προσδεχομενο ). Present middle participle of  προσδεχομα, old verb, the one used of Simeon (Lu 2:25) and others (Lu 2:38) who were looking for the Messiah.

The blessed hope and appearing of the glory ( την μακαριαν ελπιδα κα επιφανειαν της δοξης ). The word  επιφανεια (used by the Greeks of the appearance of the gods, from  επιφανησ, επιφαινω ) occurs in 2Ti 1:10 of the Incarnation of Christ, the first Epiphany (like the verb  επεφανη, Tit 2:11), but here of the second Epiphany of Christ or the second coming as in 1Ti 6:14; 2Ti 4:1,8. In 2Th 2:8 both  επιφανεια and  παρουσια (the usual word) occur together of the second coming.

Of our great God and Saviour Jesus Christ ( του μεγαλου θεου κα σωτηρος Ιησου Χριστου ). This is the necessary meaning of the one article with  θεου and  σωτηρος just as in 2Pe 1:1,11. See Robertson, Grammar, p. 786. Westcott and Hort read  Χριστου Ιησου.

Who gave himself for us ( ος εδωκεν εαυτον υπερ ημων ). Paul's great doctrine (Ga 1:4; 2:20; 1Ti 2:6).

That he might redeem us ( ινα λυτρωσητα ). Final clause,  ινα and the aorist middle subjunctive of  λυτροω, old verb from  λυτρον (ransom), in N.T. only here, Lu 24:21; 1Pe 1:18.

Purify to himself ( καθαριση εαυτω ). Final clause with first aorist active subjunctive of  καθαριζω, for which verb see Eph 5:26.

Lawlessness ( ανομιας ). See 2Th 2:3.

A people for his own possession ( λαον περιουσιον ). A late word (from  περιειμ, to be over and above, in papyri as well as  περιουσια ), only in LXX and here, apparently made by the LXX, one's possession, and so God's chosen people. See 1Pe 2:9 ( λαος εις περιποιησιν ).

Zealous of good works ( ζηλωτην καλων εργων ). "A zealot for good works." Substantive for which see 1Co 14:12; Ga 1:14. Objective genitive  εργων.

With all authority ( μετα πασης επιταγης ). See 1Co 7:6; 2Co 8:8. Assertion of authority is sometimes necessary.

Let no man despise thee ( μηδεις σου περιφρονειτω ). Present active imperative in prohibition of  περιφρονεω, old verb, only here in N.T., to think around (on all sides). Literally, "let no man think around thee" (and so despise thee). In 1Ti 4:12 it is  καταφρονειτω (think down on), a stronger word of scorn, but this one implies the possibility of one making mental circles around one and so "out-thinking" him. The best way for the modern minister to command respect for his "authority" is to do thinking that will deserve it.