Titus 1:3

1:3 But now in his own time ¹  he has made his message evident through the preaching I was entrusted with according to the command of God our Savior.

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 1:9

1:9 He must hold firmly to the faithful message as it has been taught, ²  so that he will be able to give exhortation in such healthy teaching ³  and correct those who speak against it.

Titus 2:10

2:10 not pilfering, but showing all good faith, ⁴  in order to bring credit to ⁵  the teaching of God our Savior in everything.

Titus 2:12

2:12 It trains us ⁶  to reject godless ways ⁷  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 3:5

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,

Titus 3:15

3:15 Everyone with me greets you. Greet those who love us in the faith. ⁸  Grace be with you all. ⁹ 

[1:3]  ¹ tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.

[1:9]  ² tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).

[1:9]  ³ tn Grk “the healthy teaching” (referring to what was just mentioned).

[2:10]  ⁴ tn Or “showing that genuine faith is productive.” At issue between these two translations is the force of ἀγαθήν (agaqhn): Is it attributive (as the text has it) or predicate (as in this note)? A number of considerations point in the direction of a predicate ἀγαθήν (e.g., separation from the noun πίστιν (pistin) by the verb, the possibility that the construction is an object-complement, etc.), though is not usually seen as an option in either translations or commentaries. Cf. ExSyn 188-89, 312-13, for a discussion. Contextually, it makes an intriguing statement, for it suggests a synthetic or synonymous parallel: “‘Slaves should be wholly subject to their masters…demonstrating that all [genuine] faith is productive, with the result [ecbatic ἵνα] that they will completely adorn the doctrine of God.’ The point of the text, then, if this understanding is correct, is an exhortation to slaves to demonstrate that their faith is sincere and results in holy behavior. If taken this way, the text seems to support the idea that saving faith does not fail, but even results in good works” (ExSyn 312-13). The translation of ἀγαθήν as an attributive adjective, however, also makes good sense.

[2:10]  ⁵ tn Or “adorn,” “show the beauty of.”

[2:12]  ⁶ 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]  ⁷ tn Grk “ungodliness.”

[3:15]  ⁸ tn Or “faithfully.”

[3:15]  ⁹ 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.