Semantic Analysis

07 Semantic Analysis — Titus (Koine Greek → Bengali)

Scope and Method

This document analyzes the entire book of Titus in the original Koine Greek, chapter 1 through chapter 3, in full-book coverage as mandated for Phase 1. The core passage, Titus 2:11–3:8, receives verse-by-verse treatment of every load-bearing term. Every other section of the book (Titus 1:1–16; 2:1–10; 3:9–15) receives chapter/section-level treatment of its load-bearing theological vocabulary, so that no chapter is silently skipped.

Baseline reuse rule: Any term already recorded in the baseline Romans translation_memory.json is reused here exactly as recorded, with no re-derivation. Such terms are marked [TM-REUSE]. New terms coined for Titus are marked [NEW] and carry a proposed Bengali rendering and risk tier consistent with the baseline’s risk framework (Critical/High/Medium/Low).

PART 1 — CORE PASSAGE VERSE-BY-VERSE: Titus 2:11–3:8

Titus 2:11

Greek: Ἐπεφάνη γὰρ ἡ χάρις τοῦ θεοῦ σωτήριος πᾶσιν ἀνθρώποις Gloss: “For the grace of God has appeared, bringing salvation to all people.”

ἐπεφάνη (epephanē) — [NEW] Literal: “was made to appear / was manifested” (aorist passive of ἐπιφαίνω). Semantic range: a decisive, historical, public manifestation of something previously hidden; used of divine appearing in Hellenistic religious language and adapted by Paul for God’s redemptive acts in history. English variants: “appeared,” “has appeared,” “was revealed,” “dawned.” Contextual theological meaning: refers to the historical, once-for-all appearing of grace in the incarnation and earthly ministry of Christ (paired with the future ἐπιφάνεια of glory in v.13) — NOT a repeatable or cyclical divine descent. Bengali rendering: প্রকাশিত হয়েছে (prokashito hoyeche, “has been manifested/revealed”). Risk: Critical. Reason: the common Bengali word for a deity’s “appearing/advent,” আবির্ভাব, is the standard term used of Krishna’s and other avatars’ periodic descents in Bengali Vaishnava devotional literature (কৃষ্ণের আবির্ভাব). Using আবির্ভাব here would import the same avatar-cycle framework the baseline already excludes for “incarnation” (দেহধারণ, never অবতার). প্রকাশ/প্রকাশিত হওয়া is required instead, consistent with the established দেহধারণ convention.
χάρις τοῦ θεοῦ (charis tou theou) — [TM-REUSE] “the grace of God.” Bengali: ঈশ্বরের অনুগ্রহ (Ishshorer anugroho). Risk: High (per baseline grace entry). Notes: reuse অনুগ্রহ exactly; never পুণ্য/ভাগ্য/কৃপা in this soteriological sense.
σωτήριος (sōtērios) — [NEW] Literal: “salvation-bringing,” an adjective from the σωτηρία (salvation) root. Semantic range: “saving,” “bringing deliverance.” English variants: “brought salvation,” “saving,” “that saves.” Contextual meaning: grace itself is personified as the saving agent reaching all humanity. Bengali rendering: পরিত্রাণদায়ক (poritran-dayok, “salvation-giving”), built directly on the TM noun পরিত্রাণ. Risk: Medium. Must not drift toward মুক্তিদায়ক (liberation-giving), which would reintroduce the forbidden মুক্তি/মোক্ষ association.
πᾶσιν ἀνθρώποις (pasin anthrōpois) — “to all people/all mankind.” Bengali: সমস্ত মানুষের জন্য. Risk: High. This is universal-scope language (cf. baseline’s “universal_scope_of_gospel” doctrine) and must not be softened or restricted to a particular caste, class, or religious community in translation.

Titus 2:12

Greek: παιδεύουσα ἡμᾶς ἵνα ἀρνησάμενοι τὴν ἀσέβειαν καὶ τὰς κοσμικὰς ἐπιθυμίας σωφρόνως καὶ δικαίως καὶ εὐσεβῶς ζήσωμεν ἐν τῷ νῦν αἰῶνι Gloss: “training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age.”

παιδεύουσα (paideuousa) — [NEW] Literal: “training/disciplining/child-rearing” (present participle of παιδεύω, root of “pedagogy”). Semantic range: formative instruction combining teaching and corrective discipline, as a parent forms a child. English variants: “training,” “teaching,” “disciplining,” “instructing.” Contextual theological meaning: THE key verb for the doctrine “Grace That Trains for Godly Living.” Grace is not passive pardon only; it actively forms character. Crucially, the participle is grammatically subordinate to and flows from grace already given (v.11) — training is the fruit of grace, not a precondition for receiving it. Bengali rendering: আমাদের শিক্ষা দিচ্ছে (amader shikkha dicche, “is instructing/training us”), with an available fuller gloss গড়ে তুলছে (“is forming/building up”) where context allows. Risk: High. Reason: must not be rendered with a term suggesting self-effort training toward merit (sādhanā-like striving in Hindu/yogic frameworks) or Islamic tarbiyah/disciplinary formation toward righteousness earned by compliance. A translator note is required: “grace trains those it has already saved; training does not produce the grace.”
ἀρνησάμενοι (arnēsamenoi) — “having renounced/denied.” Bengali: প্রত্যাখ্যান করে (protyakhyan kore). Risk: Low-Medium.
ἀσέβεια (asebeia) — [NEW] Literal: “not-godliness,” the negation of εὐσέβεια (see below). Semantic range: irreverence toward God, a life lived with no reference to God’s claims. English variants: “ungodliness,” “impiety.” Bengali rendering: অভক্তি (a-bhokti). Risk: High. See εὐσέβεια note below for the underlying collision.
κοσμικὰς ἐπιθυμίας (kosmikas epithymias) — [NEW] “worldly desires/passions.” Semantic range: desires oriented to the present age’s value system rather than God’s. Bengali: জাগতিক অভিলাষ (jagatik obhilash). Risk: Medium.
σωφρόνως (sōphronōs) — [NEW] Literal: “with a sound mind,” “self-controlled-ly.” Semantic range: rational self-mastery, moderation, sound judgment — a cardinal virtue in Titus (also 1:8; 2:2,5,6). English variants: “self-controlled,” “sensibly,” “soberly,” “with self-control.” Bengali rendering: সংযতভাবে (shonghotobhabe, “in a self-restrained manner”). Risk: Medium-High. Reason: must be distinguished from Hindu/Buddhist ascetic self-denial (indriya-nigraha) pursued as a path to liberation from desire itself; here self-control is a Spirit-given fruit of grace already received, not a means of self-purification.
δικαίως (dikaiōs) — “righteously/justly.” Related to δικαιοσύνη [TM-REUSE root: ধার্মিকতা]. Bengali: ধার্মিকভাবে (dharmikbhabe). Risk: High (inherits the Critical-tier collision risk of ধার্মিকতা vs. ধর্ম; never render with ধর্ম-based vocabulary).
εὐσεβῶς (eusebōs) — [NEW] Adverbial form of εὐσέβεια, “godly/devoutly.” Bengali: ভক্তিপূর্ণভাবে (bhoktipurnobhabe). Risk: High. See εὐσέβεια discussion under Chapter 1 below (1:1) for the full bhakti-collision analysis; this is the single most consequential new-term decision in Titus.
νῦν αἰῶνι (nun aiōni) — “the present age.” Bengali: এই বর্তমান যুগে. Risk: Low.

Titus 2:13

Greek: προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ Gloss: “waiting for the blessed hope, the appearing of the glory of our great God and Savior Jesus Christ.”

προσδεχόμενοι (prosdechomenoi) — “eagerly waiting/awaiting.” Bengali: প্রতীক্ষা করে (protikkha kore). Risk: Low.
μακαρίαν ἐλπίδα (makarian elpida) — [NEW] “blessed hope.” ἐλπίς semantic range: confident expectation grounded in God’s promise, not a wishful desire. English variants: “hope,” “blessed hope,” “happy expectation.” Bengali rendering: ধন্য প্রত্যাশা (dhonyo protyasha). Risk: Medium. Reason: the ordinary Bengali word আশা often means a mere wish with uncertain outcome; প্রত্যাশা better conveys confident, promise-grounded expectation and should be preferred in doctrinal contexts.
ἐπιφάνειαν τῆς δόξης (epiphaneian tēs doxēs) — “the appearing of the glory.” δόξα [TM-REUSE: মহিমা]. Bengali: মহিমার প্রকাশ. Risk: High (see ἐπεφάνη at 2:11 — same আবির্ভাব-avoidance rule applies; this is the future, visible Second Coming appearing, distinct in referent but identical in translation risk).
τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ (tou megalou theou kai sōtēros hēmōn Iēsou Christou) — [NEW/CRITICAL] Literal: “of the great God and Savior of us, Jesus Christ.” Grammatical note: a single article (τοῦ) governs both “great God” and “Savior,” a Greek construction (Sharp’s rule pattern) that identifies one Person bearing both titles — Jesus Christ himself is called “our great God and Savior,” not two persons (“the great God, and [separately] our Savior Jesus Christ”). Contextual theological meaning: this is one of the New Testament’s most direct affirmations of the full deity of Christ, standing alongside Romans 9:5 (“God over all,” already Critical in the baseline registry). English variants (some looser translations obscure the grammar): “our great God and Savior Jesus Christ” (correct) vs. “the great God and our Savior Jesus Christ” (ambiguous, to be avoided). Bengali rendering: আমাদের মহান ঈশ্বর ও পরিত্রাতা যীশু খ্রীষ্টের, structured so that “মহান ঈশ্বর ও পরিত্রাতা” (great God and Savior) reads unambiguously as apposition to যীশু খ্রীষ্ট, not as two separate figures. Risk: Critical. This is the doctrinal peak of Titus’s Christology and requires mandatory human theologian review at every occurrence, exactly as the baseline’s “deity_of_christ” and “lordship_of_christ” doctrines require. যীশু and খ্রীষ্ট reuse TM exactly [TM-REUSE].
σωτήρ (sōtēr) — [NEW, but built on TM root] “Savior.” Bengali: পরিত্রাতা (poritrata), formed on the established পরিত্রাণ (salvation) root. Risk: High. Never রক্ষাকর্তা alone without the established root, to keep terminological unity with পরিত্রাণ across all Savior/salvation language in the curriculum.

Titus 2:14

Greek: ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν ἵνα λυτρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίας καὶ καθαρίσῃ ἑαυτῷ λαὸν περιούσιον ζηλωτὴν καλῶν ἔργων Gloss: “who gave himself for us, to redeem us from all lawlessness and purify for himself a people for his own possession, zealous for good works.”

ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν (edōken heauton huper hēmōn) — “gave himself for us.” Substitutionary self-giving. Bengali: আমাদের জন্য নিজেকে দিলেন. Risk: High (atonement-adjacent language; per baseline escalation rules, atonement/propitiation-class segments require theologian review).
λυτρώσηται (lytrōsētai) — [NEW/CRITICAL] Literal: “might ransom/redeem,” from λύτρον, “ransom price.” Semantic range: deliverance secured by a price paid, distinct from σῴζω (save) though overlapping. English variants: “redeem,” “ransom,” “buy back,” “rescue.” Contextual theological meaning: Christ’s self-gift is the ransom price that liberates believers from lawlessness’s bondage. Bengali rendering: উদ্ধার করেন (uddhar koren, “rescues/redeems”), with the fuller phrase মূল্য দিয়ে উদ্ধার করেন (“redeems by paying a price”) available where the ransom nuance is theologically load-bearing. Risk: Critical. Reason: NEVER render with bare মুক্তি — exactly the same forbidden-term logic the baseline applies to “salvation,” since মুক্তি’s dominant cultural sense in Bengal is liberation from the karmic rebirth cycle (moksha-adjacent), not a ransom paid by a substitute for guilt before a personal God.
ἀνομία (anomia) — [NEW] Literal: “law-lessness” (ἀ- negative + νόμος, TM: ব্যবস্থা). Semantic range: a state or pattern of lawless rebellion, broader than a single sinful act (πᾶσα ἀνομία, “all/every lawlessness”). Bengali rendering: ব্যবস্থাহীনতা (bebosthahinota, “law-lessness,” built on the TM law-root). Risk: High. Reason: NEVER অধর্ম — this would reintroduce ধর্ম’s dual Hindu-dharma/religion sense into a term meant to describe rebellion against God’s moral law, exactly the collision the baseline already excludes for “righteousness.”
καθαρίσῃ (katharisē) — “might cleanse/purify.” Bengali: শুচি করেন is explicitly avoided (see baseline’s rejection of শুচি for holiness); use পবিত্র করেন (pobitro koren, “makes holy/pure”), reusing the TM পবিত্র root. Risk: High.
λαὸν περιούσιον (laon periousion) — [NEW] Literal: “a people for [his own] possession,” echoing the Septuagint’s Exodus 19:5 language of Israel as God’s treasured possession (LXX περιούσιος). Semantic range: a people specially owned and cherished, set apart by covenant relationship, not achievement. English variants: “a people of his own,” “a peculiar people” (older translations), “his own possession.” Contextual theological meaning: the church inherits and extends Israel’s covenant identity — directly relevant to the baseline’s “unity_of_jews_and_gentiles” doctrine. Bengali rendering: তাঁর নিজস্ব প্রজা (tar nijoshsho proja, “his own special people”). Risk: Medium-High. Requires a translator note connecting this to the Old Testament covenant background, since OT narrative literacy is assumed low among both Hindu- and Muslim-background readers per the baseline tone requirements.
ζηλωτὴν καλῶν ἔργων (zēlōtēn kalōn ergōn) — “zealous for good works.” ζηλωτής: “zealous one, enthusiast.” καλὰ ἔργα: [NEW, doctrinally central] “good works.” Bengali rendering: ζηλωτής → উদ্যোগী (udyogi, “eager/zealous”); καλὰ ἔργα → সৎকর্ম (shotkormo, “good/righteous deeds”) or the plainer ভালো কাজ. Risk: High/Critical framing note. Reason: সৎকর্ম is fully intelligible Bengali but sits inside a cultural framework (shared across Hindu and Muslim contexts in Bengal) where good deeds are conceived as merit accumulating toward one’s eternal fate — precisely the punya/weighed-deeds logic the baseline already flags for grace (see baseline grace doctrine notes on karma-merit and Islamic weighed-deeds frameworks). Every occurrence of “good works” in Titus (2:7, 2:14, 3:1, 3:8, 3:14) must be anchored with surrounding text or footnote clarifying that good works are the fruit and evidence of grace already received (3:5, “not by works of righteousness”), never its cause.

Titus 2:15

Greek: Ταῦτα λάλει καὶ παρακάλει καὶ ἔλεγχε μετὰ πάσης ἐπιταγῆς μηδείς σου περιφρονείτω Gloss: “Declare these things; exhort and rebuke with all authority. Let no one disregard you.”

λάλει (lalei) — “speak/declare.” Bengali: বল (bolo). Risk: Low.
παρακάλει (parakalei) — [TM-REUSE] “exhort/encourage.” Bengali: উৎসাহিত কর or, in the rebuking-authority sense here, the entreaty sense বিনতি কর per baseline’s context-sensitive note under “exhort.” Risk: Low, context-check required.
ἔλεγχε (elenche) — “reprove/rebuke/refute.” Bengali: অনুযোগ কর or তিরস্কার কর (tiroshkar koro, “rebuke”). Risk: Medium.
ἐπιταγῆς (epitagēs) — [NEW] “authority/command/injunction.” Bengali: কর্তৃত্ব (kortritto) or আদেশ. Risk: Medium.
περιφρονείτω (periphroneitō) — [NEW] “let him disregard/despise.” Bengali: অবজ্ঞা করুক (obhoggya koruk, “let him disregard”). Risk: Low.

Titus 3:1

Greek: Ὑπομίμνησκε αὐτοὺς ἀρχαῖς καὶ ἐξουσίαις ὑποτάσσεσθαι πειθαρχεῖν πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους εἶναι Gloss: “Remind them to be submissive to rulers and authorities, to be obedient, ready for every good work.”

Ὑπομίμνησκε (hypomimnēske) — “remind/put in mind.” Bengali: স্মরণ করিয়ে দাও. Risk: Low.
ἀρχαῖς καὶ ἐξουσίαις (archais kai exousiais) — [NEW] “rulers and authorities.” Semantic range: civil governmental power structures (parallels Romans 13:1’s ἐξουσίαι). Bengali rendering: শাসনকর্তা ও কর্তৃপক্ষ (shashonkorta o kortripokkho). Risk: Medium. Central term for the doctrine “Submission to Authority.” Note: real political and social sensitivity for this term-family in both Bangladesh and West Bengal contexts, mirroring the baseline’s flag on Romans 13:1–7; native speaker review recommended for tone.
ὑποτάσσεσθαι (hypotassesthai) — [NEW] Literal: “to be arranged/ordered under,” a military-derived middle/passive infinitive. Semantic range: voluntary, ordered submission within a structure, not coerced servility nor an assertion of inherent inferiority. English variants: “submit,” “be subject to,” “be subordinate to.” Bengali rendering: অধীন হওয়া (odhin howa, “be subordinate/submissive”). Risk: High. Reason: this same verb governs the wife’s submission to husband (2:5) and the slave’s submission to master (2:9), and Christian submission to civil rulers here — a single Greek verb spanning household, social, and political spheres. A translator note is required each time distinguishing willing, dignity-preserving submission modeled on Christ from submission that implies inherent inferiority of personhood, given the salience of honor/status hierarchy in Bengali social structure (as the baseline separately notes for Romans’ honor/shame dynamics).
πειθαρχεῖν (peitharchein) — [NEW] “to obey/be obedient to rule.” Bengali: বাধ্য থাকা (badhyo thaka). Risk: Medium.
ἔργον ἀγαθὸν (ergon agathon) — “good work” (singular form of the recurring good-works theme; see 2:14 note). Bengali: সৎকর্ম [TM-consistent with 2:14 decision]. Risk: High (same framing caution as above).
ἑτοίμους (hetoimous) — “ready/prepared.” Bengali: প্রস্তুত. Risk: Low.

Titus 3:2

Greek: μηδένα βλασφημεῖν ἀμάχους εἶναι ἐπιεικεῖς πᾶσαν ἐνδεικνυμένους πραΰτητα πρὸς πάντας ἀνθρώπους Gloss: “to slander no one, to avoid quarreling, to be gentle, showing every courtesy to all people.”

βλασφημεῖν (blasphēmein) — [NEW] “to slander/speak evil of/blaspheme.” Range spans slander of a person and blasphemy of God, depending on object. Bengali: নিন্দা করা (ninda kora, “to slander”) when directed at people; ঈশ্বরনিন্দা করা when directed at God. Risk: Medium. Context-sensitive polarity flag, same pattern as “called.”
ἀμάχους (amachous) — “peaceable, not quarrelsome.” Bengali: শান্তিপ্রিয় (shantipriyo). Risk: Low.
ἐπιεικεῖς (epieikeis) — [NEW] “gentle/reasonable/considerate,” a virtue combining fairness with forbearance. Bengali: সহনশীল (shohonshil). Risk: Low-Medium.
πραΰτητα (prautēta) — [NEW] “gentleness/meekness,” strength held under control rather than weakness. Bengali: নম্রতা (nomrota). Risk: Low-Medium. Note: distinguish from passivity; biblical meekness is power submitted to God, not an absence of strength.

Titus 3:3

Greek: Ἦμεν γάρ ποτε καὶ ἡμεῖς ἀνόητοι ἀπειθεῖς πλανώμενοι δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις ἐν κακί�ᾳ καὶ φθόνῳ διάγοντες στυγητοί μισοῦντες ἀλλήλους Gloss: “For we ourselves were once foolish, disobedient, led astray, enslaved to various passions and pleasures, spending our lives in malice and envy, hated and hating one another.”

ἀνόητοι (anoētoi) — “foolish/without understanding.” Bengali: নির্বোধ. Risk: Low.
ἀπειθεῖς (apeitheis) — [NEW] “disobedient.” Related antonym to the TM concept “obedience of faith” (বিশ্বাসের বাধ্যতা). Bengali: অবাধ্য (obadhyo). Risk: Medium, since it sits in direct theological contrast with a High-risk TM term.
πλανώμενοι (planōmenoi) — [NEW] “being led astray/deceived/wandering.” Bengali: বিপথে চালিত হয়ে (bipothe chalito hoye, “led onto a wrong path”). Risk: Medium.
δουλεύοντες (douleuontes) — [NEW] “being enslaved to/serving as slaves to.” Bengali: দাসত্ব করে (dasotto kore). Risk: High. Reason: the same root δοῦλος is used positively by Paul of himself in Titus 1:1 (“Paul, a δοῦλος [servant/slave] of God”) and of Christian household servants in 2:9–10, but negatively here of slavery to sin. This single word’s polarity must always be resolved by context in translation and flagged with a translator note whenever it recurs in the curriculum, so that “slave of God” (an honored identity) and “enslaved to passions” (a state of bondage) are never confused or homogenized in Bengali.
ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις (epithymiais kai hēdonais poikilais) — “various passions and pleasures.” Bengali: বিভিন্ন কামনা ও ভোগবিলাসে. Risk: Low-Medium.
κακίᾳ καὶ φθόνῳ (kakia kai phthonō) — “malice and envy.” Bengali: দুষ্টতা ও ঈর্ষায়. Risk: Low.
στυγητοί (stygētoi) — “hateful/detestable.” Bengali: ঘৃণ্য. Risk: Low.
μισοῦντες ἀλλήλους (misountes allēlous) — “hating one another.” Bengali: পরস্পরকে ঘৃণা করে. Risk: Low.

Titus 3:4

Greek: ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ σωτῆρος ἡμῶν θεοῦ Gloss: “But when the kindness and love for mankind of God our Savior appeared…”

χρηστότης (chrēstotēs) — [NEW] “kindness/goodness,” God’s benevolent disposition in action. Bengali: দয়া (doya). Risk: Medium. Distinguish from generic pleasantness — this is God’s redemptive kindness that breaks into human helplessness (v.3’s condition), not mere niceness.
φιλανθρωπία (philanthrōpia) — [NEW] Literal: “love of mankind” (φίλος + ἄνθρωπος). Semantic range: benevolent love directed at humanity as such. English variants: “love for mankind,” “loving kindness,” “philanthropy” (in modern English now a largely secular loanword for charitable giving). Contextual theological meaning: God’s own redemptive love toward humanity that motivates salvation — not a synonym for humanitarian relief work. Bengali rendering: মানবপ্রেম (manob-prem, “love for humanity”). Risk: Medium-High. Reason: given the prominence of NGO-style institutional Christian presence in Bangladesh and West Bengal (already flagged in the baseline’s “christ_centered_ministry” doctrine note), this term must be anchored to God’s redemptive initiative in context, not left to read as generic secular philanthropy or humanitarian benevolence divorced from the gospel.
ἐπεφάνη (epephanē) — [NEW, same as 2:11] “appeared/was manifested.” Bengali: প্রকাশিত হলো. Risk: Critical (see full note at 2:11 — never আবির্ভাব).
σωτῆρος ἡμῶν θεοῦ (sōtēros hēmōn theou) — “of God our Savior.” Bengali: আমাদের পরিত্রাতা ঈশ্বরের. Risk: High (see σωτήρ note at 2:13; θεός [TM-REUSE: ঈশ্বর]).

Titus 3:5

Greek: οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν ἡμεῖς ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου Gloss: “not by works done in righteousness which we ourselves did, but according to his own mercy he saved us, through the washing of regeneration and renewal of the Holy Spirit.”

ἔργων … ἐν δικαιοσύνῃ (ergōn … en dikaiosynē) — “works … in righteousness.” δικαιοσύνη [TM-REUSE: ধার্মিকতা, Critical]. Bengali: ধার্মিকতায় করা কাজ (dharmikotay kora kaj, “works done in righteousness”). Risk: Critical. This is the doctrinal center of “Salvation by Grace not Works”: the text explicitly denies that self-performed righteous works save. Must never render this negation ambiguously; the “not… but” contrast (οὐκ…ἀλλά) must be sharply preserved in Bengali syntax (নয়… কিন্তু).
ἔλεος (eleos) — [NEW] “mercy,” compassion shown toward those deserving judgment. Bengali: করুণা (koruna). Risk: Medium. Note: করুণা also carries a Buddhist compassion (karuṇā) connotation in South Asian religious vocabulary generally; in Bengali Christian usage it is an accepted, distinct term for divine mercy toward the guilty, but a translator note noting the distinction from Buddhist karuṇā (universal compassion without a personal, offended, and reconciling God) is advisable at first occurrence.
ἔσωσεν (esōsen) — “he saved” (aorist of σῴζω, verb form of the TM noun σωτηρία/পরিত্রাণ). Bengali: পরিত্রাণ দিলেন (poritran dilen, “gave/granted salvation”) or রক্ষা করলেন (rokkha korlen, “rescued/saved”) — পরিত্রাণ দিলেন preferred to keep the noun root visible and consistent with TM. Risk: Critical (inherits salvation’s Critical tier).
λουτροῦ (loutrou) — [NEW/CRITICAL] “washing/bath” — the outward sign (baptism) of the inward reality of regeneration. Bengali rendering: ধৌতকরণ (dhoutokoron, “washing/cleansing”). Risk: Critical. Reason: the natural everyday Bengali word for ritual bathing, স্নান, is saturated with Hindu ritual-purification associations (e.g., sacred bathing in the Ganges); the baseline has already rejected শুচি/শুদ্ধিকরণ for the same family of reasons under “holy” and “sanctification.” স্নান and শুচি/শুদ্ধিকরণ must both be avoided here; ধৌতকরণ is proposed as a term describing the act of washing without invoking either the ritual-bath or ritual-purity frame.
παλιγγενεσίας (palingenesias) — [NEW/CRITICAL — THE HIGHEST-RISK NEW TERM IN TITUS] Literal: “again-birth” (πάλιν, “again” + γένεσις, “birth/becoming”). Semantic range: a decisive spiritual new-creation event effected by God, not a repeatable natural process. English variants: “regeneration,” “new birth,” “rebirth.” Contextual theological meaning: the Spirit’s once-for-all act of spiritual new birth that makes salvation’s washing effective — theologically parallel to John 3’s “born again” and the doctrine “Regeneration by the Holy Spirit.” Bengali rendering: নতুন জন্ম (notun jonmo, “new birth”). Risk: Critical — maximum caution required. Reason: the Greek word’s own etymology (“again” + “birth”) is the precise morphological pattern of the Bengali word পুনর্জন্ম (“again” + “birth” = reincarnation), which the baseline already forbids absolutely for “resurrection.” Unlike পুনরুত্থান/পুনর্জন্ম (a lexically distinct pair for resurrection), here the underlying Greek concept genuinely is “rebirth,” making the temptation to reach for পুনর্জন্ম far stronger and the doctrinal danger correspondingly greater: readers from a Hindu background could easily read Titus 3:5 as teaching a Christian version of reincarnation into a new bodily existence within an ongoing cycle. নতুন জন্ম (following the established Bengali Bible convention for John 3’s “born again,” which likewise avoids পুনর্জন্ম) must be used, and this term should be added to the curriculum’s forbidden-substitution list alongside পুনরুত্থান. A translator note is mandatory at every occurrence: “one, unrepeatable, Spirit-wrought spiritual new birth into permanent union with Christ — not rebirth into a new body within a cycle of existences.”
ἀνακαινώσεως (anakainōseōs) — [NEW] “renewal/renovation,” from ἀνά (“again,” but here in the sense of “up/afresh”) + καινός (“new,” qualitatively new). Semantic range: an ongoing renewing work distinguishable from, but flowing out of, the once-for-all new birth. Bengali: নবীকরণ (nabikoron, “renewal”). Risk: High. Must be distinguished from cyclical cosmic renewal concepts in Hindu cosmology (successive world-ages/kalpas); this is a definitive, non-repeating inward renewal continuously worked out by the same Spirit who caused the new birth.
πνεύματος ἁγίου (pneumatos hagiou) — [TM-REUSE] “Holy Spirit.” Bengali: পবিত্র আত্মা. Risk: Critical per baseline; never ব্রহ্ম/পরমাত্মা.

Titus 3:6

Greek: οὗ ἐξέχεεν ἐφ᾽ ἡμᾶς πλουσίως διὰ Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν Gloss: “whom he poured out on us richly through Jesus Christ our Savior.”

ἐξέχεεν (exechéen) — “poured out.” Bengali: ঢেলে দিয়েছেন (dhele diyechen). Risk: Low. Evocative of Pentecost outpouring language; no significant collision risk.
πλουσίως (plousiōs) — “richly/abundantly.” Bengali: প্রাচুর্যে/প্রচুরভাবে. Risk: Low.
Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν (Iēsou Christou tou sōtēros hēmōn) — [TM-REUSE for Jesus Christ; NEW for σωτῆρος] “Jesus Christ our Savior.” Bengali: আমাদের পরিত্রাতা যীশু খ্রীষ্টের মাধ্যমে. Risk: Critical (Christology-bearing; see notes above).

Titus 3:7

Greek: ἵνα δικαιωθέντες τῇ ἐκείνου χάριτι κληρονόμοι γενηθῶμεν κατ᾽ ἐλπίδα ζωῆς αἰωνίου Gloss: “so that, having been justified by his grace, we might become heirs according to the hope of eternal life.”

δικαιωθέντες (dikaiōthentes) — [TM-REUSE] “having been justified” (aorist passive participle of δικαιόω). Bengali: ধার্মিক বলে গণ্য হয়ে. Risk: Critical, per baseline exactly. This ties Titus 3:7 directly to the same forensic-declaration doctrine anchored in Romans 3–5; must never be softened to mere forgiveness (ক্ষমা).
τῇ ἐκείνου χάριτι (tē ekeinou chariti) — “by his grace.” [TM-REUSE: অনুগ্রহ]. Bengali: তাঁর অনুগ্রহে. Risk: High.
κληρονόμοι (klēronomoi) — [NEW] “heirs.” Semantic range: those who receive an inheritance by virtue of a family relationship, not by achievement. English variants: “heirs,” “inheritors.” Contextual theological meaning: connects directly to the baseline’s “adoption” doctrine (দত্তকপুত্রতা, “full son-status with complete inheritance rights” — see baseline notes rejecting দত্তক নেওয়া for implying reduced status). Bengali rendering: উত্তরাধিকারী (uttorodhikari). Risk: High. Must be translated consistently with, and cross-referenced to, the adoption doctrine’s emphasis on full, undiminished inheritance rights, not a provisional or partial share.
κατ᾽ ἐλπίδα ζωῆς αἰωνίου (kat’ elpida zōēs aiōniou) — “according to the hope of eternal life.” Bengali: অনন্ত জীবনের প্রত্যাশা অনুসারে. ζωὴ αἰώνιος: অনন্ত জীবন (established Bengali NT term). Risk: Medium. Distinguish from a disembodied eternal soul-continuity or escape from rebirth; this is embodied, relational, unending life with God, consistent with পুনরুত্থান (bodily resurrection) already established in the baseline.

Titus 3:8

Greek: Πιστὸς ὁ λόγος καὶ περὶ τούτων βούλομαι σε διαβεβαιοῦσθαι ἵνα φροντίζωσιν καλῶν ἔργων προΐστασθαι οἱ πεπιστευκότες θεῷ ταῦτα ἐστὶν καλὰ καὶ ὠφέλιμα τοῖς ἀνθρώποις Gloss: “The saying is trustworthy, and I want you to insist on these things, so that those who have believed God may be careful to devote themselves to good works. These things are good and profitable for people.”

Πιστὸς ὁ λόγος (Pistos ho logos) — [NEW] A fixed formula in the Pastoral Epistles (cf. 1 Tim 1:15; 3:1; 4:9; 2 Tim 2:11) marking an authoritative, memorable doctrinal summary. Bengali rendering: এই বচন বিশ্বাসযোগ্য (“this saying is trustworthy/believable”), built on the TM বিশ্বাস root. Risk: Medium. Should be rendered identically at every Pastoral Epistles occurrence across the curriculum for consistency (per the baseline’s cross-document consistency principle).
διαβεβαιοῦσθαι (diabebaiousthai) — [NEW] “to insist confidently/affirm strongly.” Bengali: দৃঢ়ভাবে বলা or জোর দিয়ে বলা. Risk: Low.
φροντίζωσιν (phrontizōsin) — [NEW] “may be careful/mindful to.” Bengali: যত্নবান হয়. Risk: Low.
καλῶν ἔργων προΐστασθαι (kalōn ergōn proistasthai) — “devote themselves to good works.” προΐστημι here: “to be engaged in/occupied with, to practice diligently.” Bengali: সৎকর্মে নিয়োজিত থাকা (shotkorme niyojito thaka). Risk: High (same good-works framing caution as 2:14/3:1 — good works here are explicitly the result of having believed God, θεῷ πεπιστευκότες, reinforcing rather than contradicting the grace-not-works contrast of 3:5).
πεπιστευκότες θεῷ (pepisteukotes theō) — [TM-REUSE root] “those who have believed/trusted God.” Bengali: যারা ঈশ্বরে বিশ্বাস করেছে. Risk: High (per baseline “faith” entry — object of faith, here θεῷ/God, must remain explicit).
ὠφέλιμα (ōphelima) — [NEW] “profitable/beneficial.” Bengali: উপকারী. Risk: Low.

PART 2 — CHAPTER-BY-CHAPTER STUDY OF THE ENTIRE BOOK

Chapter 1 (Titus 1:1–16) — Apostolic Greeting; Qualifications for Elders; False Teachers

This chapter is entirely outside the core passage and introduces most of the vocabulary for the doctrines “Qualifications for Elders” and “Sound Doctrine and Good Works,” plus foundational identity/calling language.

Salutation and calling (1:1–4):

δοῦλος θεοῦ (doulos theou) — “servant/slave of God,” Paul’s self-designation. Bengali: ঈশ্বরের দাস (Ishshorer das). Risk: High. See the polarity note under 3:3 above: this same root (δοῦλος) is used positively here (an honored identity of belonging to and serving God) and negatively of slavery to sin in 3:3, and again in the household-code sense (a social status) at 2:9–10. A translator note distinguishing these three uses is required wherever δοῦλος/δουλεύω recurs in the curriculum.
ἀπόστολος (apostolos) — [TM-REUSE] “apostle.” Bengali: প্রেরিত. Risk: Medium, per baseline.
κατὰ πίστιν ἐκλεκτῶν θεοῦ (kata pistin eklektōn theou) — “according to the faith of God’s elect/chosen ones.” ἐκλεκτός: [NEW, built on TM election root ঈশ্বরের মনোনয়ন]. Bengali: ঈশ্বরের মনোনীত লোকদের বিশ্বাস অনুসারে (mononito, “elect/chosen”). Risk: High. Reuse the baseline’s election framework precisely: God’s sovereign, personal choice, never karma-determined fate (ভাগ্য/নিয়তি/কর্মফল, all already rejected in TM).
ἐπίγνωσιν ἀληθείας (epignōsin alētheias) — [NEW] “knowledge of the truth.” Bengali: সত্যের জ্ঞান. Risk: Medium.
εὐσέβεια (eusebeia) / κατ᾽ εὐσέβειαν (1:1) — [NEW — MAJOR TERM, full analysis] Literal: “good reverence/worship” (εὖ, “well” + σέβομαι, “to revere/worship”). Semantic range: reverent, God-oriented piety expressed in a whole pattern of life; occurs repeatedly across Titus (1:1; 2:12) and is a signature term of the Pastoral Epistles generally. English variants: “godliness,” “piety,” “devotion.” Contextual theological meaning: the truth-knowledge that produces a life of reverent devotion to God — one of the chief practical aims of sound doctrine in this letter. Bengali rendering: ভক্তি (bhokti). Risk: Critical-tier collision, though the established rendering. Reason: ভক্তি is the central term of Bengali Vaishnava bhakti devotionalism (bhakti-yoga, bhakti-marga as a path of liberation through emotional/devotional surrender to a chosen deity, centered historically in Bengal through the Chaitanya Vaishnava tradition). This is structurally the same category of risk the baseline documents for শক্তি (Shakta goddess-power association, uniquely strong in Bengal) and ভগবান (Hindu devotional address) — yet, as with ঈশ্বর itself (which the baseline retains despite Vedantic roots because it has stabilized as the neutral Bengali Christian standard), established Bengali Bible tradition already renders εὐσέβεια as ভক্তি. This curriculum therefore retains ভক্তি as the working term but assigns it High risk and mandates a translator note at first occurrence in every unit distinguishing Christian eusebeia — reverent devotion to the one true God expressed in obedient, ethical, truth-shaped living, received through the gospel — from Hindu bhakti-mārga — devotional union with a chosen personal deity conceived as one path among several (jñāna, karma, bhakti) toward liberation. The corresponding negative, ἀσέβεια (1:2:12 note above), is অভক্তি, same risk tier.
ἀψευδὴς θεός (apseudēs theos) — [NEW] “the unlying/never-lying God.” Bengali: সত্যবাদী ঈশ্বর (shotyobadi Ishshor, “the truthful God”) or যিনি মিথ্যা বলেন না এমন ঈশ্বর. Risk: Medium. Doctrinally significant (God’s promise-keeping character underwrites v.2’s hope of eternal life) though low collision risk.
πρὸ χρόνων αἰωνίων (pro chronōn aiōniōn) — [NEW] “before times eternal / before the ages began.” Bengali: অনন্তকাল পূর্বে. Risk: Medium. Distinguish God’s linear eternal plan from cyclical Hindu cosmological ages (kalpas/yugas); this is a single, purposeful, once-decided eternal plan, not a recurring cosmic cycle — cross-reference to the baseline’s “fulfillment_of_prophecy” doctrine note on linear vs. cyclical time.
κήρυγμα (kērygma) — “proclamation/preaching.” Bengali: প্রচার, reusing the TM মিশন root (সুসমাচার প্রচার). Risk: Low.
γνησίῳ τέκνῳ (gnēsiō teknō) — “true/genuine child,” of Titus. Bengali: সত্য পুত্র. Risk: Low.
κοινὴν πίστιν (koinēn pistin) — “common/shared faith.” Bengali: সাধারণ বিশ্বাস. Risk: Low-Medium.
χάρις καὶ εἰρήνη (charis kai eirēnē) — [TM-REUSE] “grace and peace.” Bengali: অনুগ্রহ ও শান্তি. Risk: Low (both terms already established).

Qualifications for elders (1:5–9):

πρεσβύτερος (presbyteros) — [NEW — key term for the doctrine “Qualifications for Elders”] Literal: “elder/older man.” Semantic range: an official church leadership office (not merely an aged person). English variants: “elder,” “presbyter.” Bengali rendering: প্রাচীন (prachin, “elder/ancient one”), the established Bengali Christian term for this office. Risk: High. Must be distinguished from a generic village or community elder (murubbi/matobor figure common in Bengali social structure) and from a Hindu guru or spiritual-elder figure; this is a specific ecclesial office with the qualifications listed in 1:6–9.
ἐπίσκοπος (episkopos) — [NEW] “overseer.” Bengali: অধ্যক্ষ (odhyokkho). Risk: High. Note: 1:5–7 uses πρεσβύτερος and ἐπίσκοπος interchangeably for the same office; the Bengali rendering and any accompanying teaching notes must make clear these are two titles for one office in this text, not two distinct offices in a developed hierarchy.
οἰκονόμον θεοῦ (oikonomon theou) — [NEW] “God’s steward/household manager.” Bengali: ঈশ্বরের গৃহাধ্যক্ষ. Risk: Medium.
ἀνέγκλητος (anenklētos) — [NEW] “blameless/above reproach” (legal-forensic: “not liable to accusation”). Bengali: অনিন্দনীয় (oninindonio). Risk: Medium-High.
Virtue/vice list (1:6–8): μιᾶς γυναικὸς ἀνήρ (“husband of one wife”) — Bengali: একের অধিক স্ত্রী নেই এমন স্বামী, Risk Medium (marital-status qualification, culturally sensitive framing recommended); αὐθάδης (self-willed) → উদ্ধত; ὀργίλος (quick-tempered) → ক্রোধী; πάροινος (given to wine) → মদ্যপ; πλήκτης (violent/striker) → মারমুখী; αἰσχροκερδής (greedy for dishonest gain) → অসাধু লাভলোভী; φιλόξενος (hospitable) → অতিথিপরায়ণ; φιλάγαθος (lover of good) → সদ্‌গুণপ্রিয়; σώφρων [reuse 2:12 rendering] → সংযত; δίκαιος [TM-adjacent: ধার্মিক] → ধার্মিক; ὅσιος (holy/devout, distinct nuance from ἅγιος) → ভক্তিপরায়ণ (bhoktiporayon), Risk Medium-High (inherits the same bhakti-collision family as εὐσέβεια above); ἐγκρατής (self-disciplined) → আত্মসংযমী. All Low-Medium individually except as noted.
ἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου (antechomenon tou kata tēn didachēn pistou logou) — “holding fast the trustworthy word as taught.” Bengali: শিক্ষা অনুযায়ী বিশ্বাসযোগ্য বচন দৃঢ়ভাবে ধরে রাখা. Risk: Medium.
τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ (tē didaskalia tē hygiainousē) — [NEW — key term for “Sound Doctrine and Good Works”] Literal: “the healthy/sound teaching” (ὑγιαίνω, “to be healthy,” root of “hygiene”). Semantic range: doctrine that produces spiritual health, as opposed to the “diseased” teaching of the false teachers (cf. 1:13’s ὑγιαίνωσιν ἐν τῇ πίστει, “be sound in the faith,” and 2:1’s ὑγιαίνουσα διδασκαλία). English variants: “sound doctrine,” “sound teaching,” “healthy teaching.” Bengali rendering: সুস্থ শিক্ষা (sustho shikkha, “healthy teaching”). Risk: High. This is a doctrinally central, recurring phrase (1:9, 2:1, cf. 1:13) that must be rendered identically throughout the curriculum; it must not be flattened into a generic “good advice” but retain the sense of authoritative, health-giving apostolic teaching contrasted with teaching that corrupts.
τοὺς ἀντιλέγοντας ἐλέγχειν (tous antilegontas elenchein) — “to refute those who contradict.” Bengali: বিরোধীদের যুক্তি খণ্ডন করা. Risk: Low-Medium.

False teachers (1:10–16):

ἀνυπότακτοι (anypotaktoi) — [NEW] “insubordinate/undisciplined.” Bengali: অবাধ্য. Risk: Low-Medium.
ματαιολόγοι (mataiologoi) — [NEW] “empty talkers.” Bengali: অসার বক্তা. Risk: Low.
φρεναπάται (phrenapatai) — [NEW] “deceivers/mind-deceivers.” Bengali: প্রতারক. Risk: Low.
οἱ ἐκ τῆς περιτομῆς (hoi ek tēs peritomēs) — “those of the circumcision [party].” περιτομή [NEW]: ত্বকছেদ. Bengali phrase: ত্বকছেদ-পক্ষীয় লোকেরা. Risk: Medium. Requires historical-background note (Jewish-Christian legalist faction) since this is not self-explanatory to readers unfamiliar with the Judaizing controversy.
αἰσχροῦ κέρδους χάριν (aischrou kerdous charin) — “for the sake of shameful/dishonest gain.” Bengali: কুৎসিত লাভের জন্য. Risk: Low-Medium.
Ἰουδαϊκοῖς μύθοις (Ioudaikois mythois) — [NEW] “Jewish myths/fables.” Bengali: ইহুদী উপকথা. Risk: Medium. This term-family relates to the doctrine “Avoiding Divisive Controversies,” carried forward into 3:9’s “foolish controversies and genealogies.”
ἐντολαῖς ἀνθρώπων (entolais anthrōpōn) — “commandments of men.” Bengali: মানুষের বিধিনিয়ম. Risk: Low.
πάντα καθαρὰ τοῖς καθαροῖς (panta kathara tois katharois) — “to the pure, all things are pure.” Bengali: যারা শুদ্ধ তাদের কাছে সবই শুদ্ধ. Risk: Medium. Note: this maxim concerns ceremonial/dietary purity debates, not moral purity; care is needed so that শুদ্ধ here is not read through a Hindu ritual-purity (shuddhi) lens as endorsing ritual-cleanliness distinctions, when Paul’s point is precisely the opposite — inward corruption, not external ritual status, is what actually defiles (see next entry).
μεμιαμμένοις καὶ ἀπίστοις … μεμίανται … ὁ νοῦς καὶ ἡ συνείδησις (memiammenois kai apistois … memiantai … ho nous kai hē syneidēsis) — “to the defiled and unbelieving … both mind and conscience are defiled.” συνείδησις [NEW]: “conscience.” Bengali: বিবেক. μεμιαμμένος [NEW]: “defiled/polluted.” Bengali: কলুষিত. Risk: Medium. Note: conscience here is a morally responsive inner faculty before the personal God, distinct from a karma-conditioned residue of past-life merit/demerit in some Hindu/Buddhist frameworks.
βδελυκτοί (bdelyktoi) — “detestable/abominable.” Bengali: ঘৃণ্য. Risk: Low.
ὁμολογοῦσιν … ἀρνοῦνται (homologousin … arnountai) — “they profess [to know God] … they deny [him by their works].” Bengali: স্বীকার করে … অস্বীকার করে. Risk: Medium (contrast between verbal profession and practical denial — central to “Sound Doctrine and Good Works”).
ἀδόκιμοι (adokimoi) — [NEW] “disqualified/failing the test.” Bengali: অযোগ্য. Risk: Medium.

Chapter 2, Section 1 (Titus 2:1–10) — Household Instructions and Sound Doctrine

This section precedes the core passage and shares its vocabulary field (ὑγιαίνουσα διδασκαλία, σώφρων-family terms, ὑποτάσσω, good works); only newly-introduced terms are treated here.

ἃ πρέπει τῇ ὑγιαινούσῃ διδασκαλίᾳ (ha prepei tē hygiainousē didaskalia) — “what is fitting for sound doctrine.” Reuses সুস্থ শিক্ষা [see Ch.1 note]. Risk: High (same tier as Ch.1 entry).
πρεσβύτας (presbytas) — [NEW] “older men” (distinct from the office-term πρεσβύτερος at 1:5). Bengali: প্রবীণ পুরুষ (probin purush). Risk: Low. Note: distinguish this generic age-term from the technical elder-office term at 1:5, even though both derive from the same root — a translator note preventing confusion between “an elder [man]” and “an Elder [office-holder]” is advisable.
νηφαλίους (nēphalious) — [NEW] “sober-minded.” Bengali: সংযত/প্রকৃতিস্থ. Risk: Low.
σεμνούς / σεμνότητα (semnous / semnotēta) — [NEW] “dignified / dignity.” Bengali: গম্ভীর / গাম্ভীর্য. Risk: Low-Medium.
ὑπομονῇ (hypomonē) — [NEW] “endurance/steadfastness.” Bengali: ধৈর্য/সহিষ্ণুতা. Risk: Low.
πρεσβύτιδας (presbytidas) — [NEW] “older women.” Bengali: প্রবীণা নারী. Risk: Low.
ἱεροπρεπεῖς (hieroprepeis) — [NEW] “reverent in behavior, befitting sacred service.” Bengali: পবিত্রোচিত আচরণযুক্ত (built on the TM পবিত্র root). Risk: Medium. Care that this not be read as implying a special sacral/priestly caste-like status for older women, but rather conduct fitting one set apart for God generally, consistent with the baseline’s “saints” doctrine (all believers, not an ascetic or ritually elevated elite).
διαβόλους (diabolous, adj., “slanderous”) — [NEW] Bengali: নিন্দুক (nindak, “slanderer”). Risk: Medium. Important homonym flag: this is the ordinary adjective “slanderous,” grammatically and etymologically the same word as Ὁ Διάβολος, “the Devil” (the personal evil being), used elsewhere in the NT. In Bengali the personal title সয়তান/দিয়াবল (“Satan”/“the Devil”) must never be confused with this common adjective নিন্দুক describing a human vice; translators must keep the two visually and lexically distinct in Bengali despite the shared Greek root.
καλοδιδασκάλους (kalodidaskalous) — [NEW] “teachers of what is good.” Bengali: উত্তম শিক্ষক. Risk: Low.
σωφρονίζωσιν (sōphronizōsin) — [NEW] “may train/encourage to be sensible” (causative of σώφρων-family). Bengali: সচেতন করে তোলে. Risk: Medium.
φιλάνδρους / φιλοτέκνους (philandrous / philoteknous) — [NEW] “loving husbands / loving children.” Bengali: স্বামীপ্রেমী / সন্তানপ্রেমী. Risk: Low.
ἁγνάς (hagnas) — [NEW] “pure/chaste.” Bengali: সচ্চরিত্র (sacchoritro, “of virtuous/chaste character”). Risk: Medium. Deliberately avoids শুচি (rejected in the baseline for ritual-purity connotations) in favor of a character-virtue term.
οἰκουργούς (oikourgous) — [NEW] “working at home.” Bengali: গৃহকর্মে নিবিষ্ট. Risk: Low.
ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν (hypotassomenas tois idiois andrasin) — “submitting to their own husbands.” Reuses ὑποτάσσω rendering [see 3:1 note: অধীন হওয়া]. Risk: High — same translator-note requirement as noted at 3:1, especially salient here given household gender dynamics.
ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται (hina mē ho logos tou theou blasphēmētai) — “so that the word of God may not be reviled.” Bengali: যাতে ঈশ্বরের বচন নিন্দিত না হয়. Risk: Medium (reputational/missional concern, ties to honor/shame dynamics already flagged in the baseline).
νεωτέρους (neōterous) — [NEW] “younger men.” Bengali: যুবক. Risk: Low.
τύπον καλῶν ἔργων (typon kalōn ergōn) — “a pattern/example of good works.” τύπος [NEW]: দৃষ্টান্ত. Risk: Low (καλὰ ἔργα inherits its established High-risk framing note).
ἀφθορίαν (aphthorian) — [NEW] “integrity/incorruptibility [in teaching].” Bengali: সততা (shotota) or অক্ষয়তা. Risk: Medium.
λόγον ὑγιῆ ἀκατάγνωστον (logon hygiē akatagnōston) — “sound speech beyond reproach,” same ὑγιής root as ὑγιαίνουσα διδασκαλία. Bengali: সুস্থ ও অনিন্দনীয় বচন. Risk: Medium.
δούλους ἰδίοις δεσπόταις ὑποτάσσεσθαι (doulous idiois despotais hypotassesthai) — “slaves [to be] submissive to their own masters.” Bengali: দাসদের নিজ নিজ মনিবের অধীন হতে. Risk: High. Same ὑποτάσσω translator-note requirement; also intersects the δοῦλος polarity note (Ch.1/3:3 above) — here δοῦλος denotes an actual first-century social-legal status, requiring careful historical framing so contemporary Bengali readers do not either read modern chattel-slavery assumptions back into the text uncritically or, conversely, dismiss the passage’s ethical weight.
εὐαρέστους (euarestous) — [NEW] “well-pleasing.” Bengali: সন্তোষজনক. Risk: Low.
μὴ ἀντιλέγοντας (mē antilegontas) — “not talking back/contradicting.” Bengali: প্রতিবাদ না করে. Risk: Low.
μὴ νοσφιζομένους (mē nosphizomenous) — [NEW] “not pilfering/stealing.” Bengali: চুরি না করে. Risk: Low.
πᾶσαν πίστιν ἐνδεικνυμένους ἀγαθήν (pasan pistin endeiknymenous agathēn) — “showing all good faithfulness.” Bengali: সমস্ত সততা প্রদর্শন করে. Risk: Low-Medium.
ἵνα τὴν διδασκαλίαν … κοσμῶσιν (hina tēn didaskalian … kosmōsin) — “so that they may adorn the teaching.” κοσμέω [NEW]: শোভিত করা (“to adorn/beautify”). Bengali: শিক্ষাকে শোভিত করে. Risk: Low-Medium.

(Titus 2:11–15 is already fully treated in Part 1 above; not repeated here.)

Chapter 3, Section 2 (Titus 3:9–15) — Avoiding Divisive Controversies; Closing Instructions

(Titus 3:1–8 is already fully treated in Part 1 above.) This closing section introduces the vocabulary for “Avoiding Divisive Controversies” and closes the letter.

μωρὰς ζητήσεις (mōras zētēseis) — [NEW — key term for “Avoiding Divisive Controversies”] “foolish controversies/speculative questionings.” Bengali: মূর্খ তর্ক-বিতর্ক (murkho tarko-bitarko). Risk: Medium.
γενεαλογίας (genealogias) — [NEW] “genealogies.” Bengali: বংশতালিকা. Risk: Low. Connects thematically to 1:14’s “Jewish myths,” both symptomatic of the same false-teacher problem (see also 1 Timothy’s parallel warnings, useful cross-reference for later curriculum units).
ἔρεις καὶ μάχας νομικάς (ereis kai machas nomikas) — [NEW] “strife and quarrels about the law.” νόμος [TM-REUSE: ব্যবস্থা]. Bengali: ব্যবস্থা নিয়ে বিবাদ ও কলহ. Risk: Medium.
ἀνωφελεῖς καὶ μάταιοι (anōpheleis kai mataioi) — [NEW] “unprofitable and worthless.” Bengali: অনুপকারী ও নিষ্ফল. Risk: Low.
αἱρετικὸν ἄνθρωπον (hairetikon anthrōpon) — [NEW] Literal: “a person characterized by αἵρεσις [faction/self-chosen opinion]” — the root of English “heretic,” but here closer to “a divisive/factious person” than a developed doctrine of heresy. Bengali rendering: দলাদলিকারী ব্যক্তি (doladolikari byakti, “a person who causes factions/divisions”). Risk: High. Reason: must not be over-translated with a heavy doctrinal term implying formal excommunication procedure foreign to the simple pastoral instruction here (a repeated warning, then relational withdrawal), nor under-translated as mere “a person who disagrees” — the text specifically targets one who creates division, which is the central concern of this doctrine.
νουθεσίαν (nouthesian) — [NEW] “warning/admonition.” Bengali: সতর্কীকরণ or চেতাবনি. Risk: Low.
παραιτοῦ (paraitou) — [NEW] “reject/have nothing more to do with.” Bengali: পরিত্যাগ কর. Risk: Low.
ἐξέστραπται (exestraptai) — [NEW] “has turned aside/is warped/perverted.” Bengali: বিপথগামী হয়েছে. Risk: Medium.
αὐτοκατάκριτος (autokatakritos) — [NEW] “self-condemned.” Bengali: স্ব-দোষী. Risk: Low.
Ἀρτεμᾶν, Τυχικόν, Ζηνᾶν, Ἀπολλῶν (proper names) — Bengali established/transliterated forms: আর্তিমা, তুখিক, জীনা, আপল্লো. Risk: Low (proper names).
Νικόπολιν, Κρήτῃ (place names) — Bengali: নীকপলি, ক্রীট. Risk: Low.
μανθανέτωσαν … καλῶν ἔργων προΐστασθαι εἰς τὰς ἀναγκαίας χρείας (manthanetōsan … kalōn ergōn proistasthai eis tas anagkaias chreias) — “let them learn to devote themselves to good works to meet pressing needs.” Reuses established good-works rendering [see 2:14 note]. Bengali: প্রয়োজনীয় অভাবের জন্য সৎকর্মে নিয়োজিত থাকতে শিখুক. Risk: High (same good-works framing note applies throughout).
ἄκαρποι (akarpoi) — [NEW] “unfruitful.” Bengali: নিষ্ফল. Risk: Low.
ἡ χάρις μετὰ πάντων ὑμῶν (hē charis meta pantōn hymōn) — closing benediction, “grace be with you all.” [TM-REUSE: অনুগ্রহ]. Bengali: অনুগ্রহ তোমাদের সকলের সঙ্গে থাকুক. Risk: Low (established term, standard epistolary close).

Summary of Coverage

Chapter/Section	Status
Titus 1:1–16	Fully analyzed — introduces elder-qualification, false-teacher, and calling/election vocabulary; establishes εὐσέβεια/ὑγιαίνουσα διδασκαλία as major recurring terms
Titus 2:1–10	Fully analyzed — household-code and sound-doctrine vocabulary; extends σώφρων-family and ὑποτάσσω terms
Titus 2:11–3:8 (core passage)	Fully analyzed verse-by-verse — the theological center of the letter: grace’s appearing, deity of Christ, redemption, regeneration, justification, good works
Titus 3:9–15	Fully analyzed — controversy-avoidance and closing vocabulary; reuses established good-works and grace terms in the closing benediction

No chapter or section of Titus is without either new load-bearing vocabulary or an explicit note of vocabulary reuse; full-book coverage is complete.

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