Semantic Analysis
Semantic Analysis — Titus
Part A: Core Passage Verse-by-Verse — Titus 2:11–3:8
This span is the theological anchor of the curriculum: grace as the ground and teacher of godly living (2:11-14), the pastoral charge (2:15), submission and civic conduct (3:1-2), the pre-conversion condition and the conversion event itself (3:3-7), and the concluding charge to good works (3:8). It also contains the highest concentration of Critical-risk terms in the whole letter (Savior/deity of Christ in 2:13, regeneration in 3:5).
Titus 2:11
Greek: Ἐπεφάνη γὰρ ἡ χάρις τοῦ θεοῦ ἡ σωτήριος πᾶσιν ἀνθρώποις
| Terms | Variants | Contextual theological meaning | Bodo rendering | Risk |
|---|---|---|---|---|
| appeared/has appeared ἐπεφάνη epephanē ”shone forth, became visible” | epiphany-language; a decisive, datable historical appearing, not a recurring event appeared, was manifested, was revealed | The first of Titus’s three “epiphanies” (2:11, 2:13, 3:4); grace has broken into history once, in the incarnation and finished work of Christ | दैखा जानाय (daikha janai) | High — must be rendered identically at 2:11, 2:13, 3:4 to preserve the letter’s epiphany structure; do not vary the verb across occurrences |
| grace χάρις charis unmerited favor/gift | God’s saving disposition and its historical enactment grace, favor, gift | Grace is not an abstract quality but an event: it “appeared” in Christ. Reuse baseline term exactly | मोफादांनाय दान (mwphwdangnai daan) — reused from baseline | Critical (reused) |
| bringing salvation / saving σωτήριος sōtērios ”salvation-bringing,” adjectival | describes grace’s saving effect bringing salvation, saving | Grace itself is the saving reality, not a means to a separately-earned salvation | reuse फोरायनाय root: फोरायग्रा मोफादांनाय दान (a grace that rescues) | Critical (reused root) |
| all people πᾶσιν ἀνθρώποις pasin anthrōpois every human, without exception | universal scope, not “all without distinction of class” only all men, all people, everyone | Same universal-scope doctrine flagged Critical/High in the Romans baseline (3:23; 10:12-13); must not be softened given Bodo ethnic-identity sensitivities | सर्बजुथुद मानुष (retain unqualified universality) | High |
Titus 2:12
Greek: παιδεύουσα ἡμᾶς ἵνα ἀρνησάμενοι τὴν ἀσέβειαν καὶ τὰς κοσμικὰς ἐπιθυμίας σωφρόνως καὶ δικαίως καὶ εὐσεβῶς ζήσωμεν ἐν τῷ νῦν αἰῶνι
| Terms | Variants | Contextual theological meaning | Bodo rendering | Risk |
|---|---|---|---|---|
| training/disciplining παιδεύουσα paideuousa ”child-rearing, forming through instruction and correction” | pedagogical, formative discipline (root of “pedagogy”) training, instructing, disciplining | Grace itself is personified as a teacher/trainer — the letter’s title doctrine “Grace That Trains for Godly Living” rests on this single participle | गुरगुरै सिखायनाय (gurgurai sikhainai, “forming/training as in child-rearing”) | High — must not be flattened to generic “teaches”; the formative, disciplinary nuance is the doctrinal point |
| renounce/deny ἀρνησάμενοι arnēsamenoi ”say no to, disown” | same verb Paul uses negatively for denying Christ (1:16); here positively, of renouncing sin renounce, deny, reject | Same Greek verb used for both apostasy (1:16, deny God) and repentance (2:12, renounce sin) — moral polarity is opposite; context alone disambiguates | नकार खालामनाय (nakar khalamnai) | Medium — flag that this is the same root as “deny” in 1:16; teach the contrast explicitly |
| ungodliness ἀσέβεια asebeia ”absence of reverence toward God” | negation of εὐσέβεια (godliness) ungodliness, irreverence, impiety | The condition renounced at conversion | ईश्वर मानोन-गैया (Isor manwn-gaiya) | High |
| worldly passions κοσμικαὶ ἐπιθυμίαι kosmikai epithymiai ”desires belonging to the present world-order” | desires oriented to this age rather than to God worldly passions, worldly desires | Distinguish from neutral bodily appetite; these are desires structured by a God-excluding world-order | फिथिरनि मोनलोभ (phithirni mwnlobh) | Medium |
| self-controlled, upright, godly σωφρόνως, δικαίως, εὐσεβῶς sōphronōs, dikaiōs, eusebōs adverbs: “with self-mastery, justly, reverently” | a triad covering self/others/God soberly, righteously, godly | The threefold shape of the transformed life grace produces: toward self (self-control), toward neighbor (uprightness), toward God (godliness) | गोसो थुलुंनायजों, धार्मिक रूपेजों, ईश्वर मानोनजों | High — the triad structure should be preserved in teaching, not collapsed into one generic “godly” gloss |
| godliness εὐσέβεια eusebeia ”reverence, piety directed rightly at God” | a distinctly Pauline pastoral-letters term (frequent in 1-2 Timothy, Titus) godliness, piety, devotion | Must be distinguished from both Bathou ritual reverence toward Bathoubwrai/the Kherai pantheon and Brahma Dharma’s reformed devotional ethic; this is reverence flowing from grace, not ritual observance or accumulated merit | ईश्वर मानोन (Isor manwn) | High |
| present age ὁ νῦν αἰών ho nyn aiōn ”the now-age,” this present era | contrasted with the age to come (cf. 2:13’s future hope) this present age, the present time | Sets up the “already/not yet” structure completed in v.13 | दानि सोमोयाव (in this present time) | Low |
Titus 2:13
Greek: προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ
This is one of the New Testament’s clearest Deity-of-Christ texts (a Granville Sharp construction: one article governs both “God” and “Savior,” identifying Jesus Christ as both).
| Terms | Variants | Contextual theological meaning | Bodo rendering | Risk |
|---|---|---|---|---|
| waiting for/awaiting προσδεχόμενοι prosdechomenoi ”receiving toward oneself, eagerly awaiting” | confident, active expectancy, not passive resignation waiting for, looking for, awaiting | Distinguish sharply from भागी (impersonal fate-acceptance); this is confident expectancy grounded in a person’s promise | आस लांनाय (aas langnai, “carrying hope/expectation”) | High |
| blessed hope μακαρία ἐλπίς makaria elpis ”happy/fortunate expectation” | the specific content is Christ’s return in glory blessed hope | Structural bookend with 1:2 and 3:7 “hope of eternal life”; the letter’s eschatological frame | आस (aas) — reused across the book | Critical (in this verse, due to co-occurrence with the deity-of-Christ clause) |
| appearing ἐπιφάνεια epiphaneia noun form of ἐπεφάνη (2:11) | the second of Titus’s three epiphanies — this one future, of glory rather than grace appearing, coming, manifestation | Must use the same root verb/noun family as 2:11 and 3:4 for consistency | दैखा जानाय (same root as 2:11) | High |
| glory δόξα doxa radiant honor, weighty presence | reused exactly from Romans baseline glory | God’s/Christ’s own self-existent majesty; not the trance-radiance attributed to a doudini in Kherai puja | महिमा (mohima) — reused | High (reused) |
| great God and Savior, [our] Jesus Christ τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ tou megalou theou kai sōtēros hēmōn Iēsou Christou one article + two nouns joined by καί = one referent | grammatically identifies Jesus Christ as “our great God and Savior” our great God and Savior, Jesus Christ | CRITICAL Deity-of-Christ text; cross-references baseline doctrine “मसीहनि ईश्वरत्व” (Deity of Christ, Romans 9:5). The grammar must not be loosened in translation to “God, and our Savior” (implying two referents) | नोंथांनि गोबां महान ईश्वर आरो फोरायग्रा, जिसु मसीह | CRITICAL |
| great μέγας megas large, great, supreme | modifies “God,” reinforcing supremacy great | Reinforces exclusivity against a populated Bathou pantheon of many “great old ones” (बुरहा/बर’ऐ) | महान (mohan) | Medium (High in this specific context) |
| Savior σωτήρ sōtēr one who rescues/delivers | applied 6 times in Titus to God the Father and to Christ interchangeably — a distinctive of this short letter Savior, deliverer, rescuer | Built on the same root as फोरायनाय (salvation) for morphological consistency; NEVER a protective-deity title from the Bathou/Kherai pantheon | फोरायग्रा (phoraygra) | CRITICAL |
Titus 2:14
Greek: ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν ἵνα λυτρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίας καὶ καθαρίσῃ ἑαυτῷ λαὸν περιούσιον, ζηλωτὴν καλῶν ἔργων
| Terms | Variants | Contextual theological meaning | Bodo rendering | Risk |
|---|---|---|---|---|
| gave himself ἔδωκεν ἑαυτόν edōken heauton ”gave himself over” | substitutionary self-offering gave himself, offered himself | Christ’s voluntary, personal, self-substituting death | सिबिखौ होबदेरनाय (giving himself over) | High |
| redeem λυτρώσηται lytrōsētai ”to release by paying a ransom-price” | commercial/manumission metaphor: buying a slave/captive out of bondage redeem, ransom, deliver | Must NOT be rendered with मुक्ति (etymologically tied to मोक्ष, Brahma Dharma’s forbidden liberation category). This is a price-paid rescue from lawlessness’s bondage, distinct from फोरायनाय’s broader “rescue” sense | दाम होनायजों जागायनाय (dam honaijw jagainai, “freeing by the paying of a price”) | CRITICAL |
| lawlessness ἀνομία anomia ”without-law-ness” | built on νόμος/बिथान (law) with negation lawlessness, wickedness | Built on the reused बिथान root | बिथान बेयान्नाय (bithan beyannai) | Medium |
| purify καθαρίσῃ katharisē ”make clean” | here moral/spiritual, not ritual purify, cleanse | Reuses the पबित्र root (moral set-apartness), NOT साफ (ritual cleanness, reserved per baseline for Bathou/Kherai purification rites) | पबित्र खालामनाय (pobitro khalamnai) | High |
| a people for his own possession λαὸν περιούσιον laon periousion ”a people over and above, a special/treasured people” | echoes Exodus 19:5 LXX — Israel’s covenant identity now extended to the church his own possession, special people, treasured possession | Must be taught as identity rooted in Christ’s redeeming purchase, not ethnic/territorial belonging — a live sensitivity given Bodo identity’s contemporary ties to the Bodoland Territorial Region | नोंथांनि फोसावनाय जुथुद (nwngthangni fosabnai juthud) | High |
| zealous for good works ζηλωτὴν καλῶν ἔργων zēlōtēn kalōn ergōn ”an eager devotee of good works” | works as the fruit/purpose of redemption, never its ground zealous for good works | Sets up the works-as-fruit-not-root theme completed at 3:8 | गोहोमथिजों मोजाङ खामानिखौ मोसोंग्रा | Medium |
| good works καλὰ ἔργα kala erga ”fine/beautiful deeds” | the letter’s dominant ethical refrain (occurs 6 times) good works, good deeds | Extremely high-stakes given curriculum doctrine “Salvation by Grace not Works”: good works are the necessary FRUIT of redeeming grace (2:14, 3:8, 3:14), never its GROUND (3:5) | मोजाङ खामानि (mojang khamani) | CRITICAL |
Titus 2:15
Greek: ταῦτα λάλει καὶ παρακάλει καὶ ἔλεγχε μετὰ πάσης ἐπιταγῆς. μηδείς σου περιφρονείτω
| Terms | Variants | Contextual theological meaning | Bodo rendering | Risk |
|---|---|---|---|---|
| exhort παρακάλει parakalei ”call alongside, urge, encourage” | reused exactly from baseline exhort, encourage, urge | Same Bodo term already used for Romans’s παρακαλέω | गोसो होनाय (gwsw honai) — reused | Low (reused) |
| rebuke ἔλεγχε elenche ”expose, refute, correct” | firm doctrinal/moral correction, not harsh personal attack rebuke, correct, reprove | Pastoral authority to correct false teaching and sin; new term for this curriculum | गलती फोरमायनाय (galti formainai) | Medium |
| with all authority μετὰ πάσης ἐπιταγῆς meta pasēs epitagēs ”with every/full injunction/command” | delegated apostolic authority behind Titus’s ministry with all authority | New term; distinguish from generic personal insistence — this is authority derived from apostolic commission (cf. 1:3 “by command of God”) | हुकुम (hukum) | Medium |
| disregard/despise περιφρονείτω periphroneitō ”think around/look down on” | dismissive contempt disregard, despise, look down on | Low risk; standard exhortation-closing formula | सोर सिनायख्रांथार गैया (do not treat with contempt) | Low |
Titus 3:1
Greek: Ὑπομίμνησκε αὐτοὺς ἀρχαῖς ἐξουσίαις ὑποτάσσεσθαι, πειθαρχεῖν, πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους εἶναι
| Terms | Variants | Contextual theological meaning | Bodo rendering | Risk |
|---|---|---|---|---|
| remind ὑπομίμνησκε hypomimnēske ”call to mind again” | pastoral reminder of known truth, not novel teaching remind | Low risk | सुद्रांथिनाय होनाय (calling to remembrance) | Low |
| rulers, authorities ἀρχαῖς, ἐξουσίαις archais, exousiais governing powers, civil government | Roman civil authorities in context; extended to any legitimate governing structure rulers and authorities, governing authorities | Central to “Submission to Authority” doctrine. Given Bodoland Territorial Region’s own recent history of armed political conflict over governing authority, this is a genuinely live and sensitive topic, not an abstract civics lesson — teach carefully and pastorally | सरकार आरो अधिकारी (sarkar aro adhikari) | High |
| submit/be submissive ὑποτάσσεσθαι hypotassesthai ”arrange oneself under, place oneself in ordered submission” | the same verb used of wives (2:5) and slaves (2:9) — the letter’s recurring relational-order term be submissive, be subject to | Doctrinally must be distinguished from “obedience of faith” (baseline बिश्वासनि मानोन, submission to Christ) — this is submission to human governing structures, ordered but not salvific | मानोन खालामनाय (manwn khalamnai) | High |
| be obedient πειθαρχεῖν peitharchein ”obey rule/office” | civic compliance, a distinct Greek verb from ὑπακοή be obedient, obey | New term, general civil obedience | राव मानोन खालामनाय (rao manwn khalamnai) | Medium |
| ready for every good work ἑτοίμους… πρὸς πᾶν ἔργον ἀγαθὸν hetoimous pros pan ergon agathon ”prepared toward every good deed” | reuses मोजाङ खामानि ready for every good work | Civic submission and good works are linked, not opposed | मोजाङ खामानिनि थाखाय सज्जि थानाय | Medium |
Titus 3:2
Greek: μηδένα βλασφημεῖν, ἀμάχους εἶναι, ἐπιεικεῖς, πᾶσαν ἐνδεικνυμένους πραΰτητα πρὸς πάντας ἀνθρώπους
| Terms | Variants | Contextual theological meaning | Bodo rendering | Risk |
|---|---|---|---|---|
| speak evil of βλασφημεῖν blasphēmein ”slander, revile” | same root as English “blaspheme,” here directed at people, not God speak evil of, slander, malign | Low-medium; connects to 2:5’s concern that “the word of God not be reviled” | बेया रायनाय (beya rainai) | Medium |
| avoid quarreling ἄμαχοι amachoi ”not fighters, non-combative” | civic peaceableness not quarrelsome, peaceable | Low risk | जगडा गैया (jagda gaiya) | Low |
| gentle ἐπιεικεῖς epieikeis ”yielding, reasonable, gentle” | conciliatory disposition gentle, considerate | Low risk | मोजाङ मोन (mojang mwn) | Low |
| courtesy/gentleness πραΰτης prautēs ”mildness of spirit” | inward disposition producing outward gentleness courtesy, gentleness, meekness | Low risk | नरम मोन (norom mwn) | Low |
| toward all people πρὸς πάντας ἀνθρώπους pros pantas anthrōpous ”toward all humans” | universal scope of Christian civility, echoing 2:11’s πᾶσιν ἀνθρώποις toward everyone | Reinforces universal-scope doctrine already flagged in 2:11 | सर्बजुथुद मानुषखौ | High |
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
| Terms | Variants | Contextual theological meaning | Bodo rendering | Risk |
|---|---|---|---|---|
| foolish ἀνόητοι anoētoi ”without understanding” | moral/spiritual, not intellectual, foolishness foolish, senseless | Low-medium | बुद्धि गैया (buddhi gaiya) | Low |
| disobedient ἀπειθεῖς apeitheis ”unpersuaded, disobedient” | same word-family used in 1:16 for false teachers; here of “us” before conversion — universal accountability disobedient | Reinforces “Universal Human Accountability” (baseline doctrine, High risk) — no exception, including the apostle himself | मानोन-गैया (manwn-gaiya) | High |
| led astray πλανώμενοι planōmenoi ”wandering, deceived” | passive: being deceived by others/by sin led astray, deceived | Medium | गोरां जानाय (gorang janai) | Medium |
| slaves to passions and pleasures δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις douleuontes epithymiais kai hedonais poikilais ”serving as slaves to various desires and pleasures” | total bondage to appetite, prior to grace’s arrival slaves to passions, enslaved to pleasures | Sets the “before” state that 3:5’s regeneration reverses | गुबुन गुबुन मोनलोभ आरो सुखनि दासनाय | Medium |
| malice and envy κακία καὶ φθόνος kakia kai phthonos ill-will and resentment at others’ good | relational corruption malice and envy | Low-medium | बेयादिन आरो हिंसा-मोन | Low |
| hated, hating one another στυγητοί, μισοῦντες ἀλλήλους stygētoi, misountes allēlous detestable, mutually hating | breakdown of community hateful and hating one another | Sets up the stark contrast with 3:4’s “loving-kindness” | घिन जायग्रा, गुबुन-गुबुनखौ सोकोरनाय | Medium |
Titus 3:4
Greek: ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ σωτῆρος ἡμῶν θεοῦ
| Terms | Variants | Contextual theological meaning | Bodo rendering | Risk |
|---|---|---|---|---|
| goodness χρηστότης chrēstotēs kindness, benevolence | God’s active, kind disposition goodness, kindness | Distinct from, and complementary to, grace and mercy | मोजाङनाय (mojangnai) | Medium |
| loving-kindness φιλανθρωπία philanthrōpia ”love of mankind” | God’s benevolent love directed at humanity as such loving kindness, love for mankind | New term; builds the “love” root also needed at 2:2,4 | मानसिखौ मोसोंनाय (manwsikhou mwswnnai) | Medium |
| appeared ἐπεφάνη epephanē same verb as 2:11 | third of the three epiphanies appeared | MUST match 2:11 and 2:13 exactly | दैखा जानाय (same root) | High |
| our Savior God τοῦ σωτῆρος ἡμῶν θεοῦ tou sōtēros hēmōn theou ”of God our Savior” | here Savior applied explicitly to God the Father (compare 2:13’s application to Christ) God our Savior | Reinforces that “Savior” belongs equally and non-competitively to Father and Son — supports rather than undermines 2:13’s deity-of-Christ reading | ईश्वर, नोंथांनि फोरायग्रा | Critical |
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
This verse is the doctrinal core of the curriculum’s “Salvation by Grace not Works” and “Regeneration by the Holy Spirit” doctrines and carries the single highest translation-risk term in the book.
| Terms | Variants | Contextual theological meaning | Bodo rendering | Risk |
|---|---|---|---|---|
| not by works οὐκ ἐξ ἔργων ouk ex ergōn ”not out of works” | direct denial of a works-basis for salvation not by works, not because of works | Parallels Romans 4:4-5, 11:5-6 (baseline Critical grace doctrine); reuse the same explicit “apart from merit and apart from ritual exchange” teaching frame | मोजाङ खामानिनि थाखाय नङा | Critical |
| done in righteousness τῶν ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν ἡμεῖς tōn en dikaiosynē ha epoiēsamen hēmeis ”which we did in righteousness” | self-produced righteous acts righteous things we had done | Even our best moral effort is excluded as a ground of salvation | जोंनि गोरजों खालामनाय धार्मिक खामानि | Critical |
| his own mercy τὸ αὐτοῦ ἔλεος to autou eleos God’s compassion toward the undeserving/suffering | complements but is distinct from grace: mercy = relief from deserved judgment; grace = gift beyond desert mercy | New term. Must be taught alongside, not collapsed into, मोफादांनाय दान (grace) | रहम (roham) | High |
| saved ἔσωσεν esōsen aorist “he saved” | a completed, decisive act he saved | Reuse फोरायनाय verb root exactly | फोरायलांबाय (phoraylangbai) — reuse फोराय root | Critical (reused root) |
| washing of regeneration λουτροῦ παλιγγενεσίας loutrou palingenesias ”a washing/bath belonging to again-birth” | παλιγγενεσία = παλιν (“again”) + γένεσις (“birth/genesis”) — literally “rebirth” washing of regeneration, washing of new birth | CRITICAL — highest-risk term in the entire book. The Greek etymology itself is “again-birth,” which is precisely the semantic territory the baseline forbids (φιν जोनोम, the rebirth/reincarnation vocabulary Brahma Dharma absorbed from Hindu teaching). A translator reaching for the etymologically “obvious” Bodo rendering could easily produce a phrase indistinguishable from teaching a Christianized reincarnation. This must be a ONE-TIME, non-cyclical, Spirit-given new life, symbolized in the washing of baptism — never a repeatable birth-cycle. See glossary entry for full reasoning. | नोतुन जिउनाय होनायनि साफनाय (notun jiunai honaini safnai, “the washing of the giving of new life”) | CRITICAL |
| regeneration παλιγγενεσία palingenesia ”again-birth” | see above regeneration, new birth | Same critical flag as above, standing alone | नोतुन जिउनाय होनाय (notun jiunai honai) | CRITICAL |
| renewal ἀνακαινώσεως anakainōseōs ”making new again” | ongoing renewing work, complementary to the once-for-all regeneration renewal, renewing | Distinguish the once-for-all new-birth moment (παλιγγενεσία) from the Spirit’s ongoing renewing work (ἀνακαίνωσις, comparable to sanctification, baseline पबित्रनाय) | नोतुन सोलायनाय (notun solainai) | High |
| Holy Spirit πνεύματος ἁγίου pneumatos hagiou reused exactly from baseline | Holy Spirit | The personal agent of regeneration — never bare आत्था/देउ | पबित्र आत्था (pobitro aatha) — reused | Critical (reused) |
Titus 3:6
Greek: οὗ ἐξέχεεν ἐφ’ ἡμᾶς πλουσίως διὰ Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν
| Terms | Variants | Contextual theological meaning | Bodo rendering | Risk |
|---|---|---|---|---|
| poured out ἐξέχεεν exechéen ”poured out abundantly” | echoes Joel 2:28/Acts 2’s Pentecost outpouring imagery poured out, richly given | The Spirit’s regenerating work is generously, richly given, not rationed or earned by ritual performance | दैनो होनाय (daino honai) | Medium |
| richly πλουσίως plousiōs abundantly | emphasizes generosity of the gift richly, abundantly | Low | गोबां रूपेजों (gwbang rupejw) | Low |
| through Jesus Christ our Savior διὰ Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν dia Iēsou Christou tou sōtēros hēmōn ”through Jesus Christ our Savior” | Savior title again applied to Christ (parallel to 3:4’s application to God) through Jesus Christ our Savior | Trinitarian shape of salvation: Father’s mercy, Spirit’s regenerating/renewing work, accomplished through the Son | जिसु मसीह, जोंनि फोरायग्रानि गेजेरजों | Critical |
Titus 3:7
Greek: ἵνα δικαιωθέντες τῇ ἐκείνου χάριτι κληρονόμοι γενηθῶμεν κατ’ ἐλπίδα ζωῆς αἰωνίου
| Terms | Variants | Contextual theological meaning | Bodo rendering | Risk |
|---|---|---|---|---|
| having been justified δικαιωθέντες dikaiōthentes passive aorist participle of δικαιόω | forensic declaration of righteous status, reused exactly from baseline justified, declared righteous | Reuse धार्मिक होनाय राव exactly; do not abbreviate to mere forgiveness | धार्मिक होनाय (root of धार्मिक होनाय राव) — reused | Critical (reused) |
| by his grace τῇ ἐκείνου χάριτι tē ekeinou chariti ”by that one’s grace” | the instrumental ground of justification by his grace | Ties justification explicitly, grammatically, to grace, not to the good works or washing just described — works/washing are the fruit and setting, grace alone is the ground | बिनि मोफादांनाय दानजों | Critical |
| heirs κληρονόμοι klēronomoi those who receive an inheritance | full inheritance-rights status, cross-referencing baseline “adoption” doctrine (गोसोआव फैनाय) heirs | As with adoption in the Romans baseline, formal inheritance-by-legal-declaration (rather than by birth lineage) is not a ready-made category in traditional Bodo clan (afad) kinship, where inheritance runs through birth; this must be explicitly taught, not assumed | जायगीरि लाग्रा (jaygiri lagra) | High |
| according to the hope of eternal life κατ’ ἐλπίδα ζωῆς αἰωνίου kat’ elpida zōēs aiōniou ”in keeping with/toward the hope of life eternal” | closes the inclusio begun in 1:2 in hope of eternal life | Structural bookend: the letter opens (1:2) and (via 3:7) climaxes with this same phrase — must be rendered identically in both places | आस, मोनथाय गैया जिउनि थाखाय | Critical |
| eternal life ζωὴ αἰώνιος zōē aiōnios unending life | not cyclical existence or absorption into an impersonal absolute eternal life, everlasting life | Deliberately built without the Sanskrit loan अनन्त (associated with Brahma Dharma’s Sanskritized eternalism) — uses a native negation-compound instead, consistent with the baseline’s own preference (मंगल खबर over सुसमाचार) for terms that read as Bodo rather than imported Sanskritic theology | मोनथाय गैया जिउ (monthai gaiya jiu) | Critical |
Titus 3:8
Greek: Πιστὸς ὁ λόγος, καὶ περὶ τούτων βούλομαί σε διαβεβαιοῦσθαι, ἵνα φροντίζωσιν καλῶν ἔργων προΐστασθαι οἱ πεπιστευκότες θεῷ. ταῦτά ἐστιν καλὰ καὶ ὠφέλιμα τοῖς ἀνθρώποις
| Terms | Variants | Contextual theological meaning | Bodo rendering | Risk |
|---|---|---|---|---|
| trustworthy is the saying πιστὸς ὁ λόγος pistos ho logos ”faithful/reliable is the word” | a fixed formula marking the preceding statement (3:4-7) as settled, creed-like teaching this is a trustworthy saying, faithful is the saying | Signals that 3:4-7 functions as a compact summary of the gospel — teach it as such, a memorizable core statement | बिश्वासजाबाय राव (biswasjabai rao) | High |
| insist διαβεβαιοῦσθαι diabebaiousthai ”affirm strongly, insist confidently” | Low-medium insist, speak confidently | Titus is to teach this with full confidence, not tentatively | गोहोमथिजों राव होनाय | Low |
| those who have believed God οἱ πεπιστευκότες θεῷ hoi pepisteukotes theō ”the ones having believed/trusted God” | reuses बिश्वास exactly those who have believed in God | The object of faith is explicitly named (God) — avoids the risk flagged in the baseline that बिश्वास alone could read as generic devotion | ईश्वरखौ बिश्वास खालामग्रासोर | High (reused caution) |
| careful to devote themselves to good works φροντίζωσιν καλῶν ἔργων προΐστασθαι phrontizōsin kalōn ergōn proistasthai ”take care to be devoted/foremost in good works” | closes the works-as-fruit theme opened at 2:14 be careful to devote themselves to good works | The letter’s climactic statement of the grace→faith→good-works order: works follow, and can never precede or ground, salvation | मोजाङ खामानिखौ गोहोमथिजों लानाय | Critical |
| excellent and profitable for people καλὰ καὶ ὠφέλιμα τοῖς ἀνθρώποις kala kai ōphelima tois anthrōpois ”good and beneficial for humans” | practical, communal benefit of good works good and profitable for everyone | Low risk closing statement | मोजाङ आरो फायदा होनाय | Low |
Part B: Chapter-by-Chapter Study, Full Book
Chapter 1 (Titus 1:1–16) — outside the core passage; foundational
Covers the salutation (1:1-4), qualifications for elders/overseers (1:5-9), and the rebuke of false teachers (1:10-16). Introduces significant new load-bearing vocabulary not present in the core passage.
Salutation (1:1-4):
| Term | Original | Transliteration | Literal meaning | English variants | Contextual meaning | Bodo rendering | Risk |
|---|---|---|---|---|---|---|---|
| servant [of God] | δοῦλος [θεοῦ] | doulos [theou] | bondslave, one wholly owned | servant, slave, bondservant | Paul’s self-identification as God’s wholly-owned servant — a title of honor, not degradation | सेवक (sebok) | Medium |
| apostle of Jesus Christ | ἀπόστολος Ἰησοῦ Χριστοῦ | apostolos Iēsou Christou | one sent with delegated authority | apostle | Reused exactly from baseline | गोदान जायगारि (godan jaigari) — reused | Medium (reused) |
| faith of God’s elect | πίστις ἐκλεκτῶν θεοῦ | pistis eklektōn theou | the faith belonging to God’s chosen ones | faith of God’s elect | Reuses both बिश्वास and ईश्वरनि सायख exactly | बिश्वास, ईश्वरनि सायख — reused | High (reused) |
| knowledge of the truth | ἐπίγνωσις ἀληθείας | epignōsis alētheias | full/experiential knowing of what is true | knowledge of the truth | Not mere information but personally appropriated truth | सत्यतानि जानानाय (sotyotani jananai) | Medium |
| which accords with godliness | κατ’ εὐσέβειαν | kat’ eusebeian | ”according to godliness” | in godliness | Ties true knowledge inseparably to godly life, not abstract doctrine alone | ईश्वर मानोननि रूपजों | High |
| in hope of eternal life | ἐπ’ ἐλπίδι ζωῆς αἰωνίου | ep’ elpidi zōēs aiōniou | opens the inclusio closed at 3:7 | in hope of eternal life | Must be rendered identically to its 3:7 counterpart | आस, मोनथाय गैया जिउनि थाखाय — same as 3:7 | Critical |
| God, who never lies | ὁ ἀψευδὴς θεός | ho apseudēs theos | ”the not-lying God” | God, who never lies | God’s promise-keeping character grounds assurance of salvation | गूज़ाम-गैया ईश्वर (guzam-gaiya Isor) | Medium |
| promised before the ages began | ἐπηγγείλατο πρὸ χρόνων αἰωνίων | epēngeilato pro chronōn aiōniōn | ”promised before times eternal” | promised long ago, before the ages | Reuses थारायनाय exactly; ties Titus into the same fulfillment-of-prophecy doctrine as Romans | थारायनाय — reused | High (reused) |
| manifested | ἐφανέρωσεν | ephanerōsen | different verb (φανερόω) but same semantic field as ἐπιφαίνω | manifested, revealed | Part of the epiphany word-family; keep terminologically related to दैखा जानाय | दैखा जानाय (same family) | Medium |
| Savior | σωτήρ | sōtēr | see core-passage entries | our Savior | First of six occurrences in the letter | फोरायग्रा — reused within-book | Critical |
| true child in a common faith | γνήσιος τέκνον ἐν κοινῇ πίστει | gnēsios teknon en koinē pistei | ”genuine child in shared faith” | true/genuine son, common faith | Titus as Paul’s genuine spiritual son | थार सोगोर, समान बिश्वासाव | Low |
| grace and peace | χάρις καὶ εἰρήνη | charis kai eirēnē | standard Pauline greeting | grace and peace | Reuses both terms exactly | मोफादांनाय दान, सान्ति — reused | Critical/Medium (reused) |
Qualifications for Elders (1:5-9):
| Term | Original | Transliteration | Literal meaning | English variants | Contextual meaning | Bodo rendering | Risk |
|---|---|---|---|---|---|---|---|
| elder (church office) | πρεσβύτερος | presbyteros | senior, elder | elder | Distinct church office; provisional term pending native-speaker confirmation given no attested settled Bodo Christian usage is known to this analysis | मण्डलिनि प्राचीन (mwndolini prachin) | High — provisional |
| overseer/bishop | ἐπίσκοπος | episkopos | one who watches over | overseer, bishop | In Titus, functionally synonymous with elder (1:5→1:7 shift) — teach the synonymy explicitly | देखा-रैखा लाग्रा (dekha-raikha lagra) | High — provisional |
| God’s steward | οἰκονόμος θεοῦ | oikonomos theou | household manager | steward, manager | Elder as one entrusted with God’s household affairs, not an owner | ईश्वरनि नोगोर देखा-रैखा लाग्रा | Medium |
| above reproach | ἀνέγκλητος | anenklētos | without accusation | above reproach, blameless | Occurs twice (1:6, 1:7) — a public-reputation standard, not sinlessness | दोष गैया (dosh gaiya) | Medium |
| husband of one wife | μιᾶς γυναικὸς ἀνήρ | mias gynaikos anēr | ”a one-wife husband” | husband of one wife, faithful to his wife | Given some Northeast Indian tribal customary practices around plural marriage/leviratic remarriage, this qualification may require explicit pastoral teaching rather than being assumed as self-evidently already the local norm | मोनसे सिबि सायथावनि सामलायग्रा | High |
| insubordinate | ἀνυπότακτος | anypotaktos | not-submitting | insubordinate, disobedient, rebellious | Same word-family as 3:1’s ὑποτάσσεσθαι (submit) — reuse the मानोन root with negation for consistency | मानोन-गैया (manwn-gaiya) | Medium |
| character-list qualifications (not arrogant, not quick-tempered, not a drunkard, not violent, not greedy for gain; hospitable, a lover of good, self-controlled, upright, holy, disciplined) | αὐθάδη, ὀργίλος, πάροινος, πλήκτης, αἰσχροκερδής; φιλόξενος, φιλάγαθος, σώφρων, δίκαιος, ὅσιος, ἐγκρατής | authadē, orgilos, paroinos, plēktēs, aischrokerdēs; philoxenos, philagathos, sōphrōn, dikaios, hosios, egkratēs | a virtue/vice catalogue | not arrogant/quick-tempered/a drunkard/violent/greedy for gain; hospitable, a lover of good, self-controlled, upright, holy, disciplined | Standard Greco-Roman virtue-list genre repurposed for church leadership; note that ὅσιος (“devout”) and ἅγιος (“holy,” baseline पबित्र) are distinct Greek words collapsed into one Bodo term here — minor nuance loss worth flagging for translators | गर्व गैया, गुसा-गैया, मद जायग्रा नङा, मार-सोर गैया, बेया फायदा नांगुनग्रा नङा; बाहागारिखौ आदर खालामग्रा, मोजाङखौ मोसोंग्रा, गोसो थुलुंग्रा, धार्मिक, पबित्र, गोसो थुलुंग्रा | Medium (as a set) |
| the trustworthy word as taught, sound doctrine | τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου, τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ | tou kata tēn didachēn pistou logou, tē didaskalia tē hygiainousē | ”the trustworthy word in accordance with the teaching” / “healthy teaching” | sound doctrine, sound teaching | Introduces the sound-doctrine terminology that governs chapter 2 | मोजाङ सिख्रोंनाय (mojang sikhrwnnai) | High |
| rebuke | ἐλέγχειν | elenchein | see 2:15 | rebuke, refute | Elders must be equipped to correct error | गलती फोरमायनाय — reused within-book | Medium |
Rebuking False Teachers (1:10-16):
| Term | Original | Transliteration | Literal meaning | English variants | Contextual meaning | Bodo rendering | Risk |
|---|---|---|---|---|---|---|---|
| insubordinate, empty talkers, deceivers | ἀνυπότακτοι, κενολόγοι, φρεναπάται | anypotaktoi, kenologoi, phrenapatai | rebellious, empty-word-speakers, mind-deceivers | insubordinate, empty talkers, deceivers | Rhetorical triad describing false teachers | मानोन-गैया, सारनाय गैया रावग्रा, भुल खालामग्रा | Medium |
| the circumcision party | οἱ ἐκ τῆς περιτομῆς | hoi ek tēs peritomēs | ”those of the circumcision” | the circumcision party | Historical Jewish-Christian legalist faction; requires OT/Judaism background teaching given low assumed background literacy | खतना जुथुदनि सोर | Medium |
| for shameful gain | αἰσχροῦ κέρδους ἕνεκεν | aischrou kerdous heneken | ”for the sake of shameful profit” | for shameful/dishonest gain | Financial exploitation motive behind false teaching; echoes the elder-qualification’s prohibition (1:7) | बेया फायदा नांगुनग्रा — reused | Medium |
| Cretans always liars, evil beasts, lazy gluttons | Κρῆτες ἀεὶ ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί | Krētes aei pseustai, kaka thēria, gasteres argai | quotation of a Cretan proverb (attributed to Epimenides) | Cretans are always liars, evil brutes, lazy gluttons | Translator note required: this is Paul quoting a native ethnic proverb about Cretans, not Paul’s own original composition or general biblical teaching about any ethnic group’s character. Given the sensitivity of ethnic-stereotype language in multi-ethnic Assam, this quotation’s source and limited rhetorical purpose must be explained in teaching notes, not applied as a general principle about any people group | क्रीटीय सोरनि खौरां (a quoted saying about the Cretan people) | High — cultural-sensitivity flag |
| sound in the faith | ὑγιαίνωσιν ἐν τῇ πίστει | hygiainōsin en tē pistei | ”be healthy in the faith” | be sound in the faith | Reuses मोजाङ (healthy) + बिश्वास | बिश्वासाव मोजाङ थानाय | Medium |
| Jewish myths | μύθοις Ἰουδαϊκοῖς | mythois Ioudaikois | fables/legends of Jewish origin | Jewish myths, Jewish fables | Deliberately renders “myth” with a generic word for invented tale rather than a term (like पुराण) tied to Hindu scriptural genre, to avoid implying a broader dismissal of another tradition’s scripture | कथा (kotha) | Medium |
| to the pure all things are pure; to the defiled, nothing is pure | καθαροῖς πάντα καθαρά, τοῖς δὲ μεμιαμμένοις… οὐδὲν καθαρόν | katharois panta kathara, tois de memiammenois… ouden katharon | proverb-form statement about inner purity determining outward evaluation | to the pure all things are pure | Reuses पबित्र for moral purity; distinguishes this inward orientation from the external ritual-purity concerns of both Bathou/Kherai practice and Jewish ceremonial law | पबित्रसोरनि थाखाय गासैबो पबित्र | High |
| mind and conscience defiled | ὁ νοῦς καὶ ἡ συνείδησις μεμίανται | ho nous kai hē syneidēsis memiantai | ”the mind and the conscience have been defiled” | mind and conscience are defiled | Introduces “conscience,” a new term | गोसो-मोन आरो विवेक अपबित्र जानाय | Medium |
| conscience | συνείδησις | syneidēsis | inner moral faculty of self-judgment | conscience | Must be defined as a God-given moral faculty answerable to God, not an impersonal dharmic/cosmic-order sensing mechanism as in Brahma Dharma’s reformed ethic | विवेक (bibek) | Medium |
| profess to know God but deny him by works | θεὸν ὁμολογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀρνοῦνται | theon homologousin eidenai, tois de ergois arnountai | ”they confess to know God, but by their works they deny [him]“ | claim to know God but deny him by their actions | Introduces “profess/confess” and reuses “deny” from 2:12’s word-family, opposite moral valence | स्वीकार खालामनाय …, मोजाङ खामानि गैयाजों नकार खालामनाय | Medium |
| detestable, disobedient, unfit for any good work | βδελυκτοί, ἀπειθεῖς, πρὸς πᾶν ἔργον ἀγαθὸν ἀδόκιμοι | bdelyktoi, apeitheis, pros pan ergon agathon adokimoi | abominable, disobedient, disqualified/failing the test for any good deed | detestable, disobedient, unfit for every good work | Closes chapter 1 with the good-works refrain used negatively — a foil for 2:14 and 3:8 | घिन जायग्रा, मानोन-गैया, मोजाङ खामानिनि थाखाय देम्थि गैया | Medium |
Chapter 2 (vv. 1–10) — outside the core passage; household code preceding the core passage
Verses 2:11-15 are treated fully in Part A above and are not repeated here.
| Term | Original | Transliteration | Literal meaning | English variants | Contextual meaning | Bodo rendering | Risk |
|---|---|---|---|---|---|---|---|
| sound doctrine | τῇ ὑγιαινούσῃ διδασκαλίᾳ | tē hygiainousē didaskalia | ”healthy teaching” | sound doctrine | Reused exactly from ch.1; governs the whole household-code section | मोजाङ सिख्रोंनाय — reused within-book | High |
| older men | πρεσβύτας | presbytas | aged men | older men | Age-referring, not the church-office term (πρεσβύτερος, ch.1) — must be kept distinct | बुढ़ा मानुष (budha manwsw) | Medium — flag: phonetically adjacent to, but doctrinally distinct from, बुरहा (the honorific “Grand Old One” title reserved for Bathoubwrai); avoid any elevated/honorific inflection when using this ordinary adjective |
| sober-minded, dignified, self-controlled, sound in faith/love/steadfastness | νηφάλιος, σεμνός, σώφρων, ὑγιαίνοντας τῇ πίστει τῇ ἀγάπῃ τῇ ὑπομονῇ | nēphalios, semnos, sōphrōn, hygiainontas tē pistei tē agapē tē hypomonē | a virtue list for older men | temperate, dignified, self-controlled, sound in faith, love, and endurance | Introduces “love” (ἀγάπη) and “endurance” (ὑπομονή) as new terms | सिगांथिजों थानाय, सम्मान जायग्रा, गोसो थुलुंग्रा, बिश्वास-मोसोंनाय-थाबथानायाव मोजाङ थानाय | Medium |
| love | ἀγάπη | agapē | selfless, committed love | love | New term for this curriculum (not in Romans baseline); provisional | मोसोंनाय (mwswnnai) | Medium — provisional |
| steadfastness/endurance | ὑπομονή | hypomonē | patient perseverance | steadfastness, endurance, patience | New term | थाबथानाय (thabthanai) | Medium |
| older women | πρεσβύτιδας | presbytidas | aged women | older women | Age-referring, parallel caution to “older men” above | बुढ़ी सिबि | Medium |
| reverent in behavior | ἱεροπρεπεῖς | hieroprepeis | ”befitting sacred things” | reverent in behavior, holy in demeanor | Behavior fitting one set apart to God, reusing पबित्र | पबित्रनि रूपजों थाग्रा | Low |
| not slanderers | μὴ διαβόλους | mē diabolous | ”not devils/slanderers” | not slanderers | Same Greek word (διάβολος) used elsewhere for Satan; here adjectival “slanderous” — render with a distinct descriptive term to avoid confusion with “the devil” | फेंगनाय रावग्रा नङा | Medium |
| not slaves to much wine | μὴ οἴνῳ πολλῷ δεδουλωμένας | mē oinō pollō dedoulōmenas | ”not enslaved to much wine” | not slaves to much wine | Reuses “slave/enslaved” root and “drunkard” root | गोबां मदजों दास जायग्रा नङा | Medium |
| teachers of what is good | καλοδιδασκάλους | kalodidaskalous | ”good-teachers” | teaching what is good | Reuses मोजाङ + सिख्रोंनाय | मोजाङखौ सिखायग्रा | Low |
| train young women | σωφρονίζωσιν τὰς νέας | sōphronizōsin tas neas | causative: “bring to soundness of mind” | train, encourage, urge | Distinct verb from παιδεύω (2:12); a mentoring/training relationship among women specifically | गोसो थुलुंनो सिख्रोंनाय | Medium |
| love husbands, love children | φίλανδρος, φιλότεκνος | philandros, philoteknos | husband-loving, child-loving | loving their husbands, loving their children | Uses the new love-root | सायथावखौ मोसोंनाय, सोगोरखौ मोसोंनाय | Low |
| self-controlled, pure | σώφρων, ἁγνή | sōphrōn, hagnē | self-mastery, moral purity | self-controlled, pure | ἁγνός is a distinct Greek word from ἅγιος (baseline पबित्र); render with a related but distinguishable term | गोसो थुलुंग्रा, साफ-गोसो (pure-hearted) | Medium |
| working at home | οἰκουργός | oikourgos | home-working | working at home, keepers at home | First-century household-management virtue; brief cultural-application note needed given contemporary gender-role sensitivities so the term is not read as a rigid universal prescription | नोगोरनि खामानि खालामग्रा | Medium — cultural-application flag |
| submissive to their own husbands | ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν | hypotassomenas tois idiois andrasin | same verb as 3:1 | submissive to their own husbands | Same मानोन root reused across all three submission contexts (wives, slaves, civil authority) — teach the shared root deliberately | मानोन खालामनाय — reused within-book | High |
| that the word of God may not be reviled | ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται | hina mē ho logos tou theou blasphēmētai | so that God’s word is not slandered | so that the word of God may not be maligned | Household conduct has evangelistic/apologetic stakes | ईश्वरनि रावखौ बेयाजों रायनाय गैया | Medium |
| younger men | νεωτέρους | neōterous | younger males | younger men | Parallel structure, self-controlled urged as the single virtue named | जवान सिगां मानुष | Low |
| a model of good works | τύπον καλῶν ἔργων | typon kalōn ergōn | ”a pattern/example of good works” | a model of good works | Reuses मोजाङ खामानि; Titus himself as exemplar | मोजाङ खामानिनि आदर्श | Medium |
| sound speech that cannot be condemned | λόγον ὑγιῆ ἀκατάγνωστον | logon hygiē akatagnōston | ”healthy, uncondemnable speech” | sound speech beyond reproach | Reuses मोजाङ (sound/healthy) | दोष गैया मोजाङ राव | Low |
| bondservants, submit to your own masters | δούλους, τοῖς ἰδίοις δεσπόταις ὑποτάσσεσθαι | doulous, tois idiois despotais hypotassesthai | literal household slaves; submit | slaves/bondservants, submit to their own masters | Historical institution of first-century household slavery; note explicitly this does not endorse slavery as an institution but instructs transformed conduct within an existing social structure — no direct indigenous Bodo parallel institution, requires background teaching | दास, सिबिनि मालिकनि आगोआव मानोन खालामनाय | Medium-High |
| not argue back, not pilfering, showing all good faith | μὴ ἀντιλέγοντας, μὴ νοσφιζομένους, πᾶσαν πίστιν ἐνδεικνυμένους ἀγαθήν | mē antilegontas, mē nosphizomenous, pasan pistin endeiknymenous agathēn | not talking back, not embezzling, showing all good faithfulness | not talking back, not stealing, showing good faith | Reuses बिश्वास (faith/faithfulness) in a trustworthiness-in-service sense | रां हांखो होनाय गैया, लुकिनाय चुरनाय गैया, गासैबो मोजाङ बिश्वास दिन्थिनाय | Medium |
| adorn the doctrine of God our Savior | κοσμῶσιν τὴν διδασκαλίαν | kosmōsin tēn didaskalian | ”beautify/adorn the teaching” | adorn the doctrine, make the teaching attractive | Closes household code; reuses सिख्रोंनाय (teaching) + फोरायग्रा (Savior) | सिख्रोंनायखौ सिङार खालामनाय | Medium |
Chapter 3 (vv. 9–15) — outside the core passage; avoiding controversy and closing greetings
Verses 3:1-8 are treated fully in Part A above and are not repeated here.
| Term | Original | Transliteration | Literal meaning | English variants | Contextual meaning | Bodo rendering | Risk |
|---|---|---|---|---|---|---|---|
| foolish controversies | μωρὰς ζητήσεις | mōras zētēseis | senseless disputes/investigations | foolish controversies, foolish debates | Reuses बुद्धि गैया (foolish) root | बुद्धि गैया जगडा-सुनानाय | Medium |
| genealogies | γενεαλογίαι | genealogiai | lineage-accounts | genealogies | Reuses बेंसे (lineage/seed) root from baseline “seed of David”; here the very thing warned against, in ironic tension with 1:6’s OT-lineage-affirming instincts — worth noting as a teaching point (genealogical speculation as idle controversy vs. genealogy as covenant-fulfillment evidence in other NT contexts) | बेंसेनि खौरां (bensenii khourang) | Medium |
| dissensions, quarrels about the law | ἔρεις, μάχας νομικάς | ereis, machas nomikas | strife, legal fights | dissensions, quarrels about the law | Reuses बिथान (law) root | जगडा, बिथाननि गेजेरनि जगडा | Medium |
| unprofitable and worthless | ἀνωφελεῖς καὶ μάταιοι | anōpheleis kai mataioi | useless and empty/vain | unprofitable and worthless | Directly opposite of 3:8’s “excellent and profitable” — deliberate rhetorical contrast; render with related-but-negated vocabulary | फायदा गैया आरो सारनाय गैया | Medium |
| a divisive person | αἱρετικὸν ἄνθρωπον | hairetikon anthrōpon | ”a person characterized by [destructive] factions/sects” (root of English “heretic”) | a divisive person, a factious person, a person who causes division | Central to “Avoiding Divisive Controversies” doctrine. Must be carefully distinguished from Titus’s own commanded firmness against false teaching in ch.1 (which is principled doctrinal correction, not what is condemned here) — this term addresses quarrelsome, faction-driving behavior over trivial disputes, not legitimate warning against syncretism with Bathou or Brahma Dharma teaching | मण्डली बुखियग्रा (mwndoli bukhiygra, “one who splits/divides the church”) | High |
| warn once and twice, then have nothing more to do with | νουθεσίαν… παραιτοῦ | nouthesian… paraitou | admonition; then “decline/avoid” | after a first and second warning, have nothing more to do with | Graduated church-discipline process, not immediate excommunication | गोसो होनाय…बाद खोन्थार्नाय (avoid/separate from, after warning) | Medium |
| such a person is warped | ὁ τοιοῦτος ἐξέστραπται | ho toioutos exestraptai | ”has been turned/twisted” | is warped, has become perverted | Same “turning astray” family as 3:3’s πλανάω | गोरां जाबाय (gorang jabai) | Medium |
| sinful and self-condemned | ἁμαρτάνει, ὢν αὐτοκατάκριτος | hamartanei, ōn autokatakritos | sins; is self-condemned | is sinning and self-condemned | Reuses गुनाह (sin) exactly | गुनाह खालामबाय आरो गोरा-गोरजों दोषी | High (reused गुनाह) |
| Artemas, Zenas, Apollos, Nicopolis (proper names) | — | Artemas, Zēnas, Apollōs, Nikopolis | proper names of coworkers and a place | (proper names) | Standard transliteration, no doctrinal risk | आर्तेमास, जेनास, आपोल्लो, निकोपोलिस | Low |
| grace be with you all | ἡ χάρις μετὰ πάντων ὑμῶν | hē charis meta pantōn hymōn | closing benediction | grace be with you all | Reuses मोफादांनाय दान exactly; closing formula parallel to 1:4’s opening | मोफादांनाय दान सर्बनि जोगोसे थागोन — reused | Critical (reused) |
Coverage note: All three chapters of Titus introduce load-bearing new theological vocabulary; there is no chapter without new terms requiring analysis. The core passage (2:11-3:8) has been given full verse-by-verse treatment in Part A; the remaining material in chapters 1-3 has been given chapter-section treatment above, with every baseline-reused term marked “reused” and every new term flagged with its risk tier.