Titus 1:8

1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled.

Titus 1:11

1:11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught.

Titus 2:2

2:2 Older men are to be temperate, dignified, self-controlled, ¹  sound in faith, in love, and in endurance. ² 

Titus 3:14

3:14 Here is another way that our people ³  can learn ⁴  to engage in good works to meet pressing needs and so not be unfruitful.

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 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 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 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 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ¹¹  authorities, to be obedient, to be ready for every good work.

Titus 1:6

1:6 An elder must be blameless, ¹²  the husband of one wife, ¹³  with faithful children ¹⁴  who cannot be charged with dissipation or rebellion.

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ¹⁵  sound teaching.

Titus 1:13

1:13 Such testimony is true. For this reason rebuke them sharply that they may be healthy in the faith

Titus 2:9

2:9 Slaves ¹⁶  are to be subject to their own masters in everything, ¹⁷  to do what is wanted and not talk back,

Titus 2:7

2:7 showing yourself to be an example of good works in every way. In your teaching show integrity, dignity,

Titus 3:10

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

Titus 1:7

1:7 For the overseer ¹⁸  must be blameless as one entrusted with God’s work, ¹⁹  not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain.

Titus 2:6

2:6 Encourage younger men likewise to be self-controlled, ²⁰ 

Titus 2:11

2:11 For the grace of God has appeared, bringing salvation to all people. ²¹ 

Titus 1:10

1:10 For there are many ²²  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ²³ 

Titus 2:10

2:10 not pilfering, but showing all good faith, ²⁴  in order to bring credit to ²⁵  the teaching of God our Savior in everything.

Titus 1:1

Salutation

1:1 From Paul, ²⁶  a slave ²⁷  of God and apostle of Jesus Christ, to further the faith ²⁸  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 2:13

2:13 as we wait for the happy fulfillment of our hope in the glorious appearing ²⁹  of our great God and Savior, Jesus Christ. ³⁰ 

Titus 3:8

Summary of the Letter

3:8 This saying ³¹  is trustworthy, and I want you to insist on such truths, ³²  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.

[2:2]  ¹ tn Or “sensible.”

[2:2]  ² sn Temperate…in endurance. See the same cluster of virtues in 1 Thess 1:3 and 1 Cor 13:13.

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

[3:14]  ⁴ tn Grk “and also let our people learn.”

[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).

[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.”

[2:8]  ¹⁰ tn Or “put to shame.”

[3:1]  ¹¹ tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.

[1:6]  ¹² tn Grk “if anyone is blameless…” as a continuation of v. 5b, beginning to describe the elder’s character.

[1:6]  ¹³ tn Or “married only once,” “devoted solely to his wife.” See the note on “wife” in 1 Tim 3:2; also 1 Tim 3:12; 5:9.

[1:6]  ¹⁴ tn Or “believing children.” The phrase could be translated “believing children,” but the parallel with 1 Tim 3:4 (“keeping his children in control”) argues for the sense given in the translation.

[2:1]  ¹⁵ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[2:9]  ¹⁶ tn See the note on the word “slave” in 1:1.

[2:9]  ¹⁷ tn Or “to be subject to their own masters, to do what is wanted in everything.”

[1:7]  ¹⁸ sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.

[1:7]  ¹⁹ tn Grk “as God’s steward.”

[2:6]  ²⁰ tn Or “sensible.”

[2:11]  ²¹ tn Grk “all men”; but ἀνθρώποις (anqrwpois) is generic here, referring to both men and women.

[1:10]  ²² 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]  ²³ 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”).

[2:10]  ²⁴ 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]  ²⁵ tn Or “adorn,” “show the beauty of.”

[1:1]  ²⁶ 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]  ²⁷ 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]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ²⁸ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[2:13]  ²⁹ tn Grk “the blessed hope and glorious appearing.”

[2:13]  ³⁰ 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.

[3:8]  ³¹ 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]  ³² tn Grk “concerning these things.”