What Does Titus 1:8 Mean in the King James?
But a lover of hospitality, a lover of good men, sober, just, holy, temperate;
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
The verse’s first mark of character is a love that makes the stranger a friend.
THE MEANING
This verse describes a life whose welcome reaches beyond the familiar and whose inner power stays governed. It loves what is good, moves in alignment, and remains set apart and self-controlled. These qualities belong together: openness to others does not require being ruled by impulse.
WHAT THIS UNDOES
It undoes the belief that character can be measured only by private conduct: the first quality named is how the outsider is received.
THE ROOT
φιλόξενον
philoxenon
GROWS FROM
ξεν-
xen-
Stranger, guest, or foreigner.
The form φιλόξενον (philoxenon, “lover of strangers” or “hospitable”) joins φίλος (philos, “friend” or “one who loves”) to ξένος (xenos, “stranger” or “guest”). The verse places welcome at the edge of the familiar: hospitality is affection toward the person who arrives as an outsider.
ALSO GROWS
xenos: Stranger, guest, foreigner.
ξένος
This is the person hospitality receives; the stranger is not an abstraction but someone arriving across the threshold.
philoxenia: Hospitality; love of strangers.
φιλοξενία
This related word names the same welcome as love directed toward the outsider.
δίκαιον
dikaion
GROWS FROM
δικ-
dik-
What is just, right, or due; a right relation or alignment.
δίκαιον (dikaion, “just”) belongs to the family of δικαιοσύνη (dikaiosynē, “righteousness” or “alignment”). Here justice carries the sense of a life held in right relation, joining welcome and goodness into a unified character.
ALSO GROWS
dikaiosynē: Righteousness; alignment.
δικαιοσύνη
This related form shows how the verse’s “just” belongs to a wider language of right relation.
dikaioō: To justify; declare or set right.
δικαιόω
This verb shares the same family, linking justice with being brought into what is right.
ἐγκρατῆ
enkratē
GROWS FROM
κρατ-
krat-
Strength, mastery, or holding power.
ἐγκρατῆ (enkratē, “self-controlled” or “temperate”) carries the idea of mastery within: power held rather than surrendered to impulse. Beside φιλοξενία (philoxenia, “hospitality” or “love of strangers”), it describes a life that is open in welcome yet governed within.
ALSO GROWS
enkratēs: Self-controlled; exercising mastery.
ἐγκρατής
This related form makes clear that temperance concerns command of oneself.
enkrateia: Self-control; mastery over desire.
ἐγκράτεια
This noun names the same inward mastery that “temperate” expresses in the verse.
THE PATTERN
A life of integrity lets love cross the boundary of familiarity and gives the stranger a place among its own.
Love ye therefore the stranger: for ye were strangers in the land of Egypt.Distributing to the necessity of saints; given to hospitality.Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.THE THREAD
For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:Titus calls this person a φιλόξενον (philoxenon, “lover of strangers”); Matthew uses ξένος (xenos, “stranger”) for the one received. The shared word-family makes hospitality more than a virtue at the edge of the list: the stranger’s welcome becomes a meeting with the speaker.
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