Titus 1:5
Konteks1:5 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.
Filipi 1:1
Konteks1:1 From Paul 1 and Timothy, slaves 2 of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, 3 with the overseers 4 and deacons.
Filipi 1:1
Konteks1:1 From Paul 5 and Timothy, slaves 6 of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, 7 with the overseers 8 and deacons.
Titus 3:1-13
Konteks3:1 Remind them to be subject to rulers and 9 authorities, to be obedient, to be ready for every good work. 3:2 They must not slander 10 anyone, but be peaceable, gentle, showing complete courtesy to all people. 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. 3:4 11 But “when the kindness of God our Savior and his love for mankind appeared, 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, 3:6 whom he poured out on us in full measure 12 through Jesus Christ our Savior. 3:7 And so, 13 since we have been justified by his grace, we become heirs with the confident expectation of eternal life.” 14
3:8 This saying 15 is trustworthy, and I want you to insist on such truths, 16 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. 3:9 But avoid foolish controversies, genealogies, 17 quarrels, and fights about the law, 18 because they are useless and empty. 3:10 Reject a divisive person after one or two warnings. 3:11 You know 19 that such a person is twisted by sin 20 and is conscious of it himself. 21
3:12 When I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, for I have decided to spend the winter there. 3:13 Make every effort to help 22 Zenas the lawyer 23 and Apollos on their way; make sure they have what they need. 24
[1:1] 1 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] 2 tn Traditionally, “servants” or “bondservants.” 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] 3 map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[1:1] 4 sn The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7.
[1:1] 5 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] 6 tn Traditionally, “servants” or “bondservants.” 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] 7 map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[1:1] 8 sn The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7.
[3:1] 9 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.
[3:2] 10 tn Or “discredit,” “damage the reputation of.”
[3:4] 11 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.
[3:6] 12 tn Or “on us richly.”
[3:7] 13 tn This is the conclusion of a single, skillfully composed sentence in Greek encompassing Titus 3:4-7. Showing the goal of God’s merciful salvation, v. 7 begins literally, “in order that, being justified…we might become heirs…”
[3:7] 14 tn Grk “heirs according to the hope of eternal life.”
[3:8] 15 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] 16 tn Grk “concerning these things.”
[3:9] 18 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).
[3:11] 19 tn Grk “knowing” (as a continuation of the previous clause).
[3:11] 20 tn Grk “is perverted and is sinning.”
[3:11] 21 tn Grk “is sinning, being self-condemned.”
[3:13] 22 tn Grk “Eagerly help.”
[3:13] 23 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.
