Titus 3:9

3:9 But avoid foolish controversies, genealogies, ¹  quarrels, and fights about the law, ²  because they are useless and empty.

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 2:12

2:12 It trains us ³  to reject godless ways ⁴  and worldly desires and to live self-controlled, upright, and godly lives in the present age,

Titus 3:3

3:3 For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another.

Titus 3:10

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

Titus 1:4

1:4 To Titus, my genuine son in a common faith. Grace and peace from God the Father and Christ Jesus our Savior!

Titus 2:13

2:13 as we wait for the happy fulfillment of our hope in the glorious appearing ⁵  of our great God and Savior, Jesus Christ. ⁶ 

Titus 2:15

2:15 So communicate these things with the sort of exhortation or rebuke ⁷  that carries full authority. ⁸  Don’t let anyone look down ⁹  on you.

Titus 1:9

1:9 He must hold firmly to the faithful message as it has been taught, ¹⁰  so that he will be able to give exhortation in such healthy teaching ¹¹  and correct those who speak against it.

Titus 1:16

1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

Titus 1:10

1:10 For there are many ¹²  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ¹³ 

Titus 1:14

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

Titus 3:4

3:4 ¹⁵  But “when the kindness of God our Savior and his love for mankind appeared,

Titus 3:11

3:11 You know ¹⁶  that such a person is twisted by sin ¹⁷  and is conscious of it himself. ¹⁸ 

Titus 3:13

3:13 Make every effort to help ¹⁹  Zenas the lawyer ²⁰  and Apollos on their way; make sure they have what they need. ²¹ 

Titus 3:8

Summary of the Letter

3:8 This saying ²²  is trustworthy, and I want you to insist on such truths, ²³  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 1:1

Salutation

1:1 From Paul, ²⁴  a slave ²⁵  of God and apostle of Jesus Christ, to further the faith ²⁶  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 3:14

3:14 Here is another way that our people ²⁷  can learn ²⁸  to engage in good works to meet pressing needs and so not be unfruitful.

Titus 1:5

Titus’ Task on Crete

1:5 The reason I left you in Crete was to set in order the remaining matters and to appoint elders in every town, as I directed you.

Titus 2:14

2:14 He ²⁹  gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, ³⁰  who are eager to do good. ³¹ 

Titus 3:5

3:5 he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit,

[3:9]  ¹ tn Cf. 1 Tim 1:4.

[3:9]  ² sn Fights about the law were characteristic of the false teachers in Ephesus as well as in Crete (cf. 1 Tim 1:3-7; Titus 1:10, 14).

[2:12]  ³ tn Grk “training us” (as a continuation of the previous clause). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 by translating the participle παιδεύουσα (paideuousa) as a finite verb and supplying the pronoun “it” as subject.

[2:12]  ⁴ tn Grk “ungodliness.”

[2:13]  ⁵ tn Grk “the blessed hope and glorious appearing.”

[2:13]  ⁶ tn The terms “God and Savior” both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. The only issue is whether terms such as “God” and “Savior” could be considered common nouns as opposed to proper names. Sharp and others who followed (such as T. F. Middleton in his masterful The Doctrine of the Greek Article) demonstrated that a proper name in Greek was one that could not be pluralized. Since both “God” (θεός, qeos) and “savior” (σωτήρ, swthr) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharp’s rule. Although there have been 200 years of attempts to dislodge Sharp’s rule, all attempts have been futile. Sharp’s rule stands vindicated after all the dust has settled. For more information on Sharp’s rule see ExSyn 270-78, esp. 276. See also 2 Pet 1:1 and Jude 4.

[2:15]  ⁷ tn Or “reproof,” “censure.” The Greek word ἐλέγχω (elencw) implies exposing someone’s sin in order to bring correction.

[2:15]  ⁸ tn Grk “speak these things and exhort and rebuke with all authority.”

[2:15]  ⁹ tn Or “let anyone despise you”; or “let anyone disregard you.”

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

[1:9]  ¹⁰ tn Grk “the healthy teaching” (referring to what was just mentioned).

[1:10]  ¹¹ 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]  ¹² 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”).

[1:14]  ¹³ 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.

[3:4]  ¹⁵ tn Verses 4-7 are set as poetry in NA²⁶/NA²⁷. These verses probably constitute the referent of the expression “this saying” in v. 8.

[3:11]  ¹⁷ tn Grk “knowing” (as a continuation of the previous clause).

[3:11]  ¹⁸ tn Grk “is perverted and is sinning.”

[3:11]  ¹⁹ tn Grk “is sinning, being self-condemned.”

[3:13]  ¹⁹ tn Grk “Eagerly help.”

[3:13]  ²⁰ tn Although it is possible the term νομικός (nomikos) indicates an expert in Jewish religious law here, according to L&N 33.338 and 56.37 it is more probable that Zenas was a specialist in civil law.

[3:13]  ²¹ tn Grk “that nothing may be lacking for them.”

[3:8]  ²¹ 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]  ²² tn Grk “concerning these things.”

[1:1]  ²³ 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]  ²⁴ 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]  ²⁵ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[3:14]  ²⁵ tn Grk “that those who are ours” (referring to the Christians).

[3:14]  ²⁶ tn Grk “and also let our people learn.”

[2:14]  ²⁷ tn Grk “who” (as a continuation of the previous clause).

[2:14]  ²⁸ tn Or “a people who are his very own.”

[2:14]  ²⁹ tn Grk “for good works.”