Titus 2:11

2:11 For the grace of God has appeared, bringing salvation to all people. ¹ 

Titus 3:5-6

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 ²  through Jesus Christ our Savior.

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 1:10

1:10 For there are many ³  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ⁴ 

Titus 3:9

3:9 But avoid foolish controversies, genealogies, ⁵  quarrels, and fights about the law, ⁶  because they are useless and empty.

Titus 3:11

3:11 You know ⁷  that such a person is twisted by sin ⁸  and is conscious of it himself. ⁹ 

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 3:12

Final Instructions and Greeting

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.

Titus 2:14

2:14 He ¹⁰  gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, ¹¹  who are eager to do good. ¹² 

Titus 1:1

Salutation

1:1 From Paul, ¹³  a slave ¹⁴  of God and apostle of Jesus Christ, to further the faith ¹⁵  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:13

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

Titus 1:7

1:7 For the overseer ¹⁶  must be blameless as one entrusted with God’s work, ¹⁷  not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain.

Titus 2:8

2:8 and a sound message that cannot be criticized, so that any opponent will be at a loss, ¹⁸  because he has nothing evil to say about us.

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 3:7

3:7 And so, ¹⁹  since we have been justified by his grace, we become heirs with the confident expectation of eternal life.” ²⁰ 

Titus 1:3

1:3 But now in his own time ²¹  he has made his message evident through the preaching I was entrusted with according to the command of God our Savior.

Titus 1:6

1:6 An elder must be blameless, ²²  the husband of one wife, ²³  with faithful children ²⁴  who cannot be charged with dissipation or rebellion.

Titus 2:15

2:15 So communicate these things with the sort of exhortation or rebuke ²⁵  that carries full authority. ²⁶  Don’t let anyone look down ²⁷  on you.

Titus 3:14

3:14 Here is another way that our people ²⁸  can learn ²⁹  to engage in good works to meet pressing needs and so not be unfruitful.

[2:11]  ¹ tn Grk “all men”; but ἀνθρώποις (anqrwpois) is generic here, referring to both men and women.

[3:6]  ² tn Or “on us richly.”

[1:10]  ³ 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]  ⁴ 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”).

[3:9]  ⁵ tn Cf. 1 Tim 1:4.

[3:9]  ⁶ 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]  ⁷ tn Grk “knowing” (as a continuation of the previous clause).

[3:11]  ⁸ tn Grk “is perverted and is sinning.”

[3:11]  ⁹ tn Grk “is sinning, being self-condemned.”

[2:14]  ¹⁰ tn Grk “who” (as a continuation of the previous clause).

[2:14]  ¹¹ tn Or “a people who are his very own.”

[2:14]  ¹² tn Grk “for good works.”

[1:1]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:7]  ¹⁶ 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]  ¹⁷ tn Grk “as God’s steward.”

[2:8]  ¹⁸ tn Or “put to shame.”

[3:7]  ¹⁹ 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]  ²⁰ tn Grk “heirs according to the hope of eternal life.”

[1:3]  ²¹ 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.

[1:6]  ²² tn Grk “if anyone is blameless…” as a continuation of v. 5b, beginning to describe the elder’s character.

[1:6]  ²³ 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]  ²⁴ 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.

[2:15]  ²⁵ tn Or “reproof,” “censure.” The Greek word ἐλέγχω (elencw) implies exposing someone’s sin in order to bring correction.

[2:15]  ²⁶ tn Grk “speak these things and exhort and rebuke with all authority.”

[2:15]  ²⁷ tn Or “let anyone despise you”; or “let anyone disregard you.”

[3:14]  ²⁸ tn Grk “that those who are ours” (referring to the Christians).

[3:14]  ²⁹ tn Grk “and also let our people learn.”