Titus 3:5 KJV (With Strong’s)

ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
ou (Greek #3756)
the absolute negative (compare 3361) adverb; no or not
KJV usage: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but. See also 3364, 3372.
Pronounce: oo
Origin: οὐκ (ook), and (before an aspirate) οὐχ (ookh) a primary word
g by
ek (Greek #1537)
or ἐξ (ex) a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause; literal or figurative; direct or remote)
KJV usage: after, among, X are, at, betwixt(-yond), by (the means of), exceedingly, (+ abundantly above), for(- th), from (among, forth, up), + grudgingly, + heartily, X heavenly, X hereby, + very highly, in, ...ly, (because, by reason) of, off (from), on, out among (from, of), over, since, X thenceforth, through, X unto, X vehemently, with(-out). Often used in composition, with the same general import; often of completion.
Pronounce: ek
ergon (Greek #2041)
toil (as an effort or occupation); by implication, an act
KJV usage: deed, doing, labour, work.
Pronounce: er'-gon
Origin: from a primary (but obsolete) ἔργω (to work)
en (Greek #1722)
"in," at, (up-)on, by, etc.
KJV usage: 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). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.
Pronounce: en
Origin: a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537)
dikaiosune (Greek #1343)
equity (of character or act); specially (Christian) justification
KJV usage: righteousness.
Pronounce: dik-ah-yos-oo'-nay
Origin: from 1342
hos (Greek #3739)
the relatively (sometimes demonstrative) pronoun, who, which, what, that
KJV usage: one, (an-, the) other, some, that, what, which, who(-m, -se), etc. See also 3757.
Pronounce: hos
Origin: ἥ (hay), and neuter ὅ (ho) probably a primary word (or perhaps a form of the article 3588)
hemeis (Greek #2249)
we (only used when emphatic)
KJV usage: us, we (ourselves).
Pronounce: hay-mice'
Origin: nominative plural of 1473
have done
poieo (Greek #4160)
to make or do (in a very wide application, more or less direct)
KJV usage: abide, + agree, appoint, X avenge, + band together, be, bear, + bewray, bring (forth), cast out, cause, commit, + content, continue, deal, + without any delay, (would) do(-ing), execute, exercise, fulfil, gain, give, have, hold, X journeying, keep, + lay wait, + lighten the ship, make, X mean, + none of these things move me, observe, ordain, perform, provide, + have purged, purpose, put, + raising up, X secure, shew, X shoot out, spend, take, tarry, + transgress the law, work, yield. Compare 4238.
Pronounce: poy-eh'-o
Origin: apparently a prolonged form of an obsolete primary
, but
alla (Greek #235)
properly, other things, i.e. (adverbially) contrariwise (in many relations)
KJV usage: and, but (even), howbeit, indeed, nay, nevertheless, no, notwithstanding, save, therefore, yea, yet.
Pronounce: al-lah'
Origin: neuter plural of 243
according to
kata (Greek #2596)
(prepositionally) down (in place or time), in varied relations (according to the case (genitive, dative or accusative) with which it is joined)
KJV usage: about, according as (to), after, against, (when they were) X alone, among, and, X apart, (even, like) as (concerning, pertaining to touching), X aside, at, before, beyond, by, to the charge of, (charita-)bly, concerning, + covered, (dai-)ly, down, every, (+ far more) exceeding, X more excellent, for, from ... to, godly, in(-asmuch, divers, every, -to, respect of), ... by, after the manner of, + by any means, beyond (out of) measure, X mightily, more, X natural, of (up-)on (X part), out (of every), over against, (+ your) X own, + particularly, so, through(-oughout, -oughout every), thus, (un-)to(-gether, -ward), X uttermost, where(-by), with. In composition it retains many of these applications, and frequently denotes opposition, distribution, or intensity.
Pronounce: kat-ah'
Origin: a primary particle
autos (Greek #846)
the reflexive pronoun self, used (alone or in the comparative 1438) of the third person , and (with the proper personal pronoun) of the other persons
KJV usage: 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. Compare 848.
Pronounce: ow-tos'
Origin: from the particle αὖ (perhaps akin to the base of 109 through the idea of a baffling wind) (backward)
eleos (Greek #1656)
compassion (human or divine, especially active)
KJV usage: (+ tender) mercy.
Pronounce: el'-eh-os
Origin: of uncertain affinity
he saved
sozo (Greek #4982)
to save, i.e. deliver or protect (literally or figuratively)
KJV usage: heal, preserve, save (self), do well, be (make) whole.
Pronounce: sode'-zo
Origin: from a primary σῶς (contraction for obsolete σάος, "safe")
hemas (Greek #2248)
KJV usage: our, us, we.
Pronounce: hay-mas'
Origin: accusative case plural of 1473
, by
dia (Greek #1223)
through (in very wide applications, local, causal, or occasional)
KJV usage: after, always, among, at, to avoid, because of (that), briefly, by, for (cause) ... fore, from, in, by occasion of, of, by reason of, for sake, that, thereby, therefore, X though, through(-out), to, wherefore, with (-in). In composition it retains the same general importance.
Pronounce: dee-ah'
Origin: a primary preposition denoting the channel of an act
the washing
loutron (Greek #3067)
a bath, i.e. (figuratively), baptism
KJV usage: washing.
Pronounce: loo-tron'
Origin: from 3068
of regeneration
paliggenesia (Greek #3824)
(spiritual) rebirth (the state or the act), i.e. (figuratively) spiritual renovation; specially, Messianic restoration
KJV usage: regeneration.
Pronounce: pal-ing-ghen-es-ee'-ah
Origin: from 3825 and 1078
, and
kai (Greek #2532)
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
KJV usage: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.
Pronounce: kahee
Origin: apparently, a primary particle, having a copulative and sometimes also a cumulative force
anakainosis (Greek #342)
KJV usage: renewing.
Pronounce: an-ak-ah'-ee-no-sis
Origin: from 341
of the Holy
hagios (Greek #40)
sacred (physically, pure, morally blameless or religious, ceremonially, consecrated)
KJV usage: (most) holy (one, thing), saint.
Pronounce: hag'-ee-os
Origin: from ἅγος (an awful thing) (compare 53, 2282)
pneuma (Greek #4151)
a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit
KJV usage: ghost, life, spirit(-ual, -ually), mind. Compare 5590.
Pronounce: pnyoo'-mah
Origin: from 4154

More on:


Cross References


Ministry on This Verse

by works.
Job 9:20• 20If I justified myself, mine own mouth would condemn me; were I perfect, he would prove me perverse. (Job 9:20)
Job 15:14• 14What is man, that he should be pure? and he that is born of a woman, that he should be righteous? (Job 15:14)
Job 25:4• 4And how should man be just with *God? Or how should he be clean that is born of a woman? (Job 25:4)
Psa. 143:2• 2And enter not into judgment with thy servant; for in thy sight no man living shall be justified. (Psa. 143:2)
Isa. 57:12• 12I will declare thy righteousness, and thy works; and they shall not profit thee. (Isa. 57:12)
Luke 10:27‑29• 27But he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thine understanding; and thy neighbour as thyself.
28And he said to him, Thou hast answered right: this do and thou shalt live.
29But he, desirous of justifying himself, said to Jesus, And who is my neighbour?
(Luke 10:27‑29)
Rom. 3:20,28• 20Wherefore by works of law no flesh shall be justified before him; for by law is knowledge of sin.
28for we reckon that a man is justified by faith, without works of law.
(Rom. 3:20,28)
Rom. 4:5• 5but to him who does not work, but believes on him who justifies the ungodly, his faith is reckoned as righteousness. (Rom. 4:5)
Rom. 9:11,16,30• 11the children indeed being not yet born, or having done anything good or worthless (that the purpose of God according to election might abide, not of works, but of him that calls),
16So then it is not of him that wills, nor of him that runs, but of God that shews mercy.
30What then shall we say? That they of the nations, who did not follow after righteousness, have attained righteousness, but the righteousness that is on the principle of faith.
(Rom. 9:11,16,30)
Rom. 11:6• 6But if by grace, no longer of works: since otherwise grace is no more grace. (Rom. 11:6)
Gal. 2:16• 16but knowing that a man is not justified on the principle of works of law nor but by the faith of Jesus Christ, *we* also have believed on Christ Jesus, that we might be justified on the principle of the faith of Christ; and not of works of law; because on the principle of works of law no flesh shall be justified. (Gal. 2:16)
Gal. 3:16‑21• 16But to Abraham were the promises addressed, and to his seed: he does not say, And to seeds, as of many; but as of one, And to thy seed; which is Christ.
17Now I say this, A covenant confirmed beforehand by God, the law, which took place four hundred and thirty years after, does not annul, so as to make the promise of no effect.
18For if the inheritance be on the principle of law, it is no longer on the principle of promise; but God gave it in grace to Abraham by promise.
19Why then the law? It was added for the sake of transgressions, until the seed came to whom the promise was made, ordained through angels in the hand of a mediator.
20But a mediator is not of one, but God is one.
21Is then the law against the promises of God? Far be the thought. For if a law had been given able to quicken, then indeed righteousness were on the principle of law;
(Gal. 3:16‑21)
Eph. 2:4,8‑9• 4but God, being rich in mercy, because of his great love wherewith he loved us,
8For ye are saved by grace, through faith; and this not of yourselves; it is God's gift:
9not on the principle of works, that no one might boast.
(Eph. 2:4,8‑9)
2 Tim. 1:9• 9who has saved us, and has called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given to us in Christ Jesus before the ages of time, (2 Tim. 1:9)
Titus 3:4• 4But when the kindness and love to man of our Saviour God appeared, (Titus 3:4)
Psa. 62:12• 12And unto thee, O Lord, belongeth loving-kindness; for *thou* renderest to every man according to his work. (Psa. 62:12)
Psa. 86:5,15• 5For thou, Lord, art good, and ready to forgive, and art of great loving-kindness unto all that call upon thee.
15But thou, Lord, art a *God merciful and gracious, slow to anger, and abundant in goodness and truth.
(Psa. 86:5,15)
Psa. 130:7• 7Let Israel hope in Jehovah, because with Jehovah there is loving-kindness, and with him is plenteous redemption; (Psa. 130:7)
Mic. 7:18• 18Who is a *God like unto thee, that forgiveth iniquity, and passeth by the transgression of the remnant of his heritage? He retaineth not his anger for ever, because he delighteth in loving-kindness. (Mic. 7:18)
Luke 1:50,54,72,78• 50and his mercy is to generations and generations to them that fear him.
54He has helped Israel his servant, in order to remember mercy,
72to fulfil mercy with our fathers and remember his holy covenant,
78on account of the bowels of mercy of our God; wherein the dayspring from on high has visited us,
(Luke 1:50,54,72,78)
Eph. 1:6‑7• 6to the praise of the glory of his grace, wherein he has taken us into favour in the Beloved:
7in whom we have redemption through his blood, the forgiveness of offences, according to the riches of his grace;
(Eph. 1:6‑7)
Heb. 4:16• 16Let us approach therefore with boldness to the throne of grace, that we may receive mercy, and find grace for seasonable help. (Heb. 4:16)
1 Peter 1:3• 3Blessed be the God and Father of our Lord Jesus Christ, who, according to his great mercy, has begotten us again to a living hope through the resurrection of Jesus Christ from among the dead, (1 Peter 1:3)
1 Peter 2:10• 10who once were not a people, but now God's people; who were not enjoying mercy, but now have found mercy. (1 Peter 2:10)
 The philanthropy of God means His special affection towards man and, as we shall see presently, shown in a way of which the creature is quite incapable. (On Titus 3:5 by W. Kelly)
 We committed sins in unrighteousness abundantly; works in righteousness we ourselves never did till we were justified by divine grace. But according to His mercy God saved us. Thus is He God our Savior. It is not only the title of His character: He has wrought according to His mercy in Christ. (On Titus 3:5 by W. Kelly)
 Regeneration is a new state of things (On Titus 3:5 by W. Kelly)
 the regeneration when the Son of Man shall sit on the throne of His glory, ye also shall sit on twelve thrones, judging the twelve tribes of Israel." It is the changed state of the earth which the Lord will introduce at His coming, as the kingdom of God pre-supposes according to John 3 That state is not yet come; but there is an action of grace which already apprehends a believer for it the moment he receives Christ. (On Titus 3:5 by W. Kelly)
 If the washing of regeneration is an objective sign, the renewing is a real and divine work in the soul. In order that it should be so, the Holy Spirit, as He does invariably, takes His suited, and efficacious part, which is no mere token but a reality in power. (On Titus 3:5 by W. Kelly)
 There is a total change of position in Christ, a new place which is given to the believer, as well as another state subjectively. This is expressed by the washing and renewing. Old things are passed away, all things are become new. (On Titus 3:6 by W. Kelly)
 This is the double character of the work in us, the same two points which we find in John 3 in the Lord’s discourse with Nicodemus; except that here is added that which has now its place because of the work of Christ, namely, that the Holy Spirit is also shed on us abundantly to be the strength of that new life of which He is the source. (Titus 3 by J.N. Darby)
 “Regeneration.” Verses 37 show what we were until God in mercy saved us by bringing us out of our old status into the eternally new (Eph. 2:8-10; 2 Tim. 1:9; 2 Cor. 5:17-18; Col. 1:13; 2:12-13; 3:1,3). Then, in addition to this, the Holy Spirit renews us day by day. (Help on Hard Verses by A.C. Brown)

J. N. Darby Translation

not on the principle of works which have been done in righteousness which *we* had done, but according to his own mercy he saved us through the washingb of regeneration and renewal of the Holy Spirit,

JND Translation Notes

"Washing" is right here. It is a bath, or the water for it. "Regeneration" is not the same word as "being born again," nor is it used so in scripture. The force of the word is a change of position; a new state of things. The word is only used here, and in Matt. 19.28 for the Saviour's coming kingdom.

W. Kelly Translation

not by works in righteousness which we ourselves did, but according to his mercy he saved us, through the washing of regeneration and the renewing of the Holy Ghost1,

WK Translation Notes

washing: It is well known that some are disposed to understand here "the laver of regeneration." The A.V. did not recognize this; the margin of the Revised Version does. It is well that the Revisers did not venture farther. The notion is absolutely unfounded; for λουτρὸν never means laver but washing, or the water for the washing (in the sense of bath), as is notorious. Never in the N.T. occurs λουτὴρ which is the proper word for "laver." They are both found in the Septuagint, and even λουτρὼν a place for washing or bathing-room. It is strange indeed that a commentator of learning could say that λουτρὸν, is always a vessel or pool in which washing takes place, here the "baptismal font." Liddell and Scott do, it is true, give "a bath, bathing place," but not a solitary instance of such usage. Their abundant references are to hot or cold bathing in the sense of washing, or water for it, or even libations to the dead; but λουτὴρ is the tub or laver, as λουτρὼν is the place or bathroom. Bp. Ellicott and Dean Alford misrepresent the LXX., of course only through haste or pre-occupation. The word is correctly translated "washing" in our text. There could be no question about the matter, unless there had been a prejudice to warp the mind. The wish was father of the thought. (Exp. of Titus and Phile., p.102)
washing: [The RV] rightly follow[s] the Authorized Version, and give[s] "washing." "Laver ought not to be even in the margin. (See Eph. 5:26) (Bible Treasury 14:31)
Ghost ^: [See note to 3:3]