Titus 1:10

1:10 For there are many ¹  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ² 

Titus 1:15

1:15 All is pure to those who are pure. But to those who are corrupt and unbelieving, nothing is pure, but both their minds and consciences are corrupted.

Titus 3:15

3:15 Everyone with me greets you. Greet those who love us in the faith. ³  Grace be with you all. ⁴ 

Titus 1:9

1:9 He must hold firmly to the faithful message as it has been taught, ⁵  so that he will be able to give exhortation in such healthy teaching ⁶  and correct those who speak against it.

Titus 3:8

Summary of the Letter

3:8 This saying ⁷  is trustworthy, and I want you to insist on such truths, ⁸  so that those who have placed their faith in God may be intent on engaging in good works. These things are good and beneficial for all people.

Titus 1:14

1:14 and not pay attention to Jewish myths ⁹  and commands of people who reject the truth.

Titus 2:3

2:3 Older women likewise are to exhibit behavior fitting for those who are holy, not slandering, not slaves to excessive drinking, but teaching what is good.

Titus 2:8

2:8 and a sound message that cannot be criticized, so that any opponent will be at a loss, ¹⁰  because he has nothing evil to say about us.

Titus 1:1

Salutation

1:1 From Paul, ¹¹  a slave ¹²  of God and apostle of Jesus Christ, to further the faith ¹³  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 3:10

3:10 Reject a divisive person after one or two warnings.

[1:10]  ¹ tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ² tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).

[3:15]  ³ tn Or “faithfully.”

[3:15]  ⁴ tc Most witnesses (א² D¹ F G H Ψ 0278 Ï lat sy bo) conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, early and excellent witnesses (א* A C D* 048 33 81 1739 1881 sa) lack the particle, rendering the omission the preferred reading.

[1:9]  ⁵ tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).

[1:9]  ⁶ tn Grk “the healthy teaching” (referring to what was just mentioned).

[3:8]  ⁷ sn This saying (Grk “the saying”) refers to the preceding citation (Titus 3:4-7). See 1 Tim 1:15; 3:1; 4:9; 2 Tim 2:11 for other occurrences of this phrase.

[3:8]  ⁸ tn Grk “concerning these things.”

[1:14]  ⁹ sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4.

[2:8]  ¹¹ tn Or “put to shame.”

[1:1]  ¹³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁴ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ¹⁵ tn Grk “for the faith,” possibly, “in accordance with the faith.”