Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ¹ 

Titus 1:10-12

1:10 For there are many ²  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ³  1:11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught. 1:12 A certain one of them, in fact, one of their own prophets, said, “Cretans are always liars, evil beasts, lazy gluttons.” ⁴ 

Titus 2:2

2:2 Older men are to be temperate, dignified, self-controlled, ⁵  sound in faith, in love, and in endurance. ⁶ 

Titus 2:10

2:10 not pilfering, but showing all good faith, ⁷  in order to bring credit to ⁸  the teaching of God our Savior in everything.

Titus 2:12

2:12 It trains us ⁹  to reject godless ways ¹⁰  and worldly desires and to live self-controlled, upright, and godly lives in the present age,

Titus 3:14

3:14 Here is another way that our people ¹¹  can learn ¹²  to engage in good works to meet pressing needs and so not be unfruitful.

[1:2]  ¹ tn Grk “before eternal ages.”

[1:10]  ² 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]  ³ 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”).

[1:12]  ⁴ sn A saying attributed to the poet Epimenides of Crete (6th century b.c.).

[2:2]  ⁵ tn Or “sensible.”

[2:2]  ⁶ sn Temperate…in endurance. See the same cluster of virtues in 1 Thess 1:3 and 1 Cor 13:13.

[2:10]  ⁷ 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]  ⁸ tn Or “adorn,” “show the beauty of.”

[2:12]  ⁹ 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]  ¹⁰ tn Grk “ungodliness.”

[3:14]  ¹¹ tn Grk “that those who are ours” (referring to the Christians).

[3:14]  ¹² tn Grk “and also let our people learn.”