Semantic Analysis

07 Semantic Analysis — Titus (Koine Greek → Burmese)

Method Note

This analysis follows the PRD Phase 1 Step 1 mandate: full-book coverage of Titus (chapters 1–3, all 46 verses), with the core passage (Titus 2:11–3:8) receiving verse-by-verse treatment of every load-bearing term. All other material in chapters 1–3 receives chapter-level treatment of load-bearing theological terms with the same six fields: original word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, and destination-language (Burmese) rendering + risk.

Any term already established in the baseline Romans translation_memory.json / bible_term_registry.json is marked [BASELINE — reuse exactly] and its recorded Burmese rendering is carried over unchanged. New terms introduced by Titus are proposed here for the first time and carried into 08_core_glossary.md; they must be added to translation memory in Phase 2 with the risk tiers assigned here.

Titus is short (46 verses) but doctrinally dense, concentrated on seven curriculum doctrines: Grace That Trains for Godly Living, Qualifications for Elders, Sound Doctrine and Good Works, Salvation by Grace not Works, Regeneration by the Holy Spirit, Submission to Authority, and Avoiding Divisive Controversies. All seven surface directly in the term analysis below.

PART ONE — Core Passage Verse-by-Verse: Titus 2:11–3:8

Titus 2:11

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

χάρις (charis) — Literal: favor, gift. Semantic range: unmerited favor; a benefaction given without repayment expected. English variants: grace, favor, kindness. Contextual meaning: the decisive, historically-anchored appearing of God’s saving favor in Christ, the hinge of the whole letter’s ethical argument (grace precedes and produces obedience). Burmese: ကျေးဇူးတော် [BASELINE — reuse exactly, Critical]. Must be taught, as in Romans, against ကုသိုလ် (accumulated merit).
θεοῦ (theou) — God. Burmese: ဘုရားသခင် [BASELINE — reuse exactly, Critical].
ἐπεφάνη (epephanē, from ἐπιφαίνω) — Literal: “shone forth upon,” “was made visible.” Semantic range: a decisive, datable, historical manifestation of what was previously hidden — the root of “epiphany.” English variants: appeared, has appeared, was manifested, dawned. Contextual meaning: grace is not an abstract principle but a concrete historical event (the incarnation and gospel proclamation), paired later with the future ἐπιφάνεια of Christ’s glory (2:13) and God’s kindness (3:4) — Titus structures its ethics around two “appearings,” one past, one future. Burmese: ပေါ်ထွန်းတော်မူခြင်း (pyaw-htun taw-mu chin) — [NEW TERM, risk High]. Risk: must be rendered consistently across all three occurrences (2:11; 2:13; 3:4) so the “already/not yet” epiphany structure of the letter is visible to Burmese readers; a generic “began” or “came” would flatten this design.
σωτήριος (sōtērios) — Literal: “saving,” “bringing salvation.” Semantic range: adjectival form of salvation, describing grace’s saving effect. English variants: bringing salvation, that saves, salvation-bringing. Contextual meaning: grace does not merely offer an opportunity for salvation; it is itself salvation’s bearer. Burmese: ကယ်တင်ခြင်းကို ဆောင်ဖြစ်စေသော (built on baseline ကယ်တင်ခြင်း) — [NEW compound, risk High]. Risk: must not be softened into “helpful” or “beneficial,” which would drain the soteriological force.
πᾶσιν ἀνθρώποις (pasin anthrōpois) — all people/all mankind. Contextual meaning: universal scope of the gospel offer, the doctrine already flagged as High risk in the baseline registry (universal_scope_of_gospel). Burmese: လူအားလုံး — [reuse baseline doctrine pattern, risk High]. Must not be qualified by ethnicity or social class; Myanmar’s Buddhist-Burman-majority religious-national framing makes this a live pastoral sensitivity, as already documented for Romans.

Titus 2:12

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

παιδεύουσα (paideuousa, from παιδεύω) — Literal: to train/educate a child (paideia); by extension, to discipline, correct, form character. Semantic range: ranges from formal instruction to corrective discipline (cf. Heb 12:6, “the Lord disciplines”). English variants: training, teaching, disciplining, instructing. Contextual meaning: this is the anchor term for the curriculum doctrine Grace That Trains for Godly Living — grace itself is personified as the active trainer; godliness is grace’s product, not a precondition for receiving grace. Burmese: ဆုံးမလေ့ကျင့်ပေးခြင်း (sohn-ma lay-kyin pay-chin) — [NEW TERM, risk High]. Risk: must be taught as grace’s own transformative work upon the believer, in direct contrast to self-effort mental cultivation (e.g., vipassana or precept-training pursued to purify oneself); the trainer here is grace/God, not the disciple’s own discipline.
ἀρνησάμενοι (arnēsamenoi, from ἀρνέομαι) — Literal: to deny, disown, refuse. Semantic range: renunciation, repudiation. English variants: renouncing, denying, saying no to. Contextual meaning: a decisive, once-for-all renunciation flowing from grace’s training, not a repeated merit-building vow. Burmese: ငြင်းပယ်ခြင်း — [NEW, risk Medium].
ἀσέβειαν (asebeian) — Literal: “not-reverence,” irreverence toward God. Semantic range: godlessness, impiety, active irreverence (opposite of εὐσέβεια below). English variants: ungodliness, impiety, godlessness. Contextual meaning: the state grace trains believers away from. Burmese: ဘုရားတရားကို ငြင်းပယ်သောအကျင့် (phayar-tayar ko nyin-pai thaw a-kyin) — [NEW, risk High]. Risk: distinct from အပြစ် (sin, baseline) — this names a whole orientation of life turned away from God, not a single transgression.
κοσμικὰς ἐπιθυμίας (kosmikas epithymias) — Literal: “world-belonging desires.” Semantic range: desires whose object and origin are this present, passing order, as opposed to God’s kingdom. English variants: worldly passions, worldly desires, earthly lusts. Contextual meaning: what grace’s training renounces, together with ungodliness. Burmese: လောကီတပ်မက်မှု (lawki tat-mak-hmu) — [NEW, risk High]. Risk: တပ်မက်မှု overlaps conceptually with တဏှာ (tanha), the Buddhist doctrine of craving as the root of suffering, extinguished through the Noble Eightfold Path. Teaching notes must clarify that in Titus the solution to worldly desire is not self-effort extinguishing of craving but the Spirit-empowered training that flows from grace already given (2:11) and confirmed by regeneration (3:5).
σωφρόνως, δικαίως, εὐσεβῶς (sōphronōs, dikaiōs, eusebōs) — three adverbs describing the resulting life. σωφρόνως: self-controlled, sound-minded — Burmese ကိုယ်ကိုချုပ်တည်းစွာ [NEW, risk Medium — cognate to Buddhist self-restraint (sīla) exists, lowering incomprehension risk, but must be taught as Spirit-produced, not self-cultivated]. δικαίως: uprightly, justly — reuses baseline ဖြောင့်မတ်ခြင်း family, Burmese ဖြောင့်မတ်စွာ [reuse baseline root, risk Medium]. εὐσεβῶς: godly, in a manner reverencing God — Burmese ဘုရားတရားလိုက်နာသောစိတ်နှင့် [NEW, tied to εὐσέβεια below, risk High].
εὐσέβεια family (root behind εὐσεβῶς, and used again 1:1) — Literal: “good-reverence” toward God. Semantic range: piety, devotion, godliness — a person’s entire disposition of reverent devotion to God expressed in conduct. English variants: godliness, piety, devotion. Contextual meaning: the positive counterpart to ἀσέβεια; one of the letter’s key ethical goals. Burmese: ဘုရားတရားလိုက်နာမှု (phayar-tayar laik-na-hmu) — [NEW TERM, risk High]. Risk: the compound uses တရား (dhamma/law), already load-bearing in baseline (ပညတ်တရား). Must be taught explicitly as “living in reverent devotion to the true God” and not “following the Dhamma/Buddhist religious law.” This risk pattern parallels the baseline’s caution about သာသနာပြု (mission) carrying Buddhist-institutional flavor.
νῦν αἰῶνι (nyn aiōni) — Literal: “the now age.” Semantic range: the present temporal order, as opposed to the age to come. English variants: present age, this age, this world. Contextual meaning: believers live godly lives now, in anticipation of the future appearing (2:13). Burmese: ယခုခေတ် (ya-khu khet) — [NEW, risk Medium]. Risk: avoid ဘဝ (“existence/mode of being”) for “age,” since ဘဝ is closely tied to the Buddhist concept of bhava (a mode of existence within the cycle of becoming/samsara); ခေတ် (era/epoch) is the safer, more religiously neutral choice.

Titus 2:13

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

προσδεχόμενοι (prosdechomenoi) — Literal: to receive/welcome toward oneself; to wait for expectantly. English variants: waiting for, awaiting, looking forward to. Contextual meaning: active, confident expectation, not passive resignation. Burmese: မျှော်လင့်စောင့်ဆိုင်းခြင်း — [NEW, risk Low].
μακαρίαν ἐλπίδα (makarian elpida) — “blessed hope.” ἐλπίς (elpis): Literal: hope, expectation. Semantic range: confident anticipation of a certain future good, grounded in God’s character and promise (not wishful uncertainty). English variants: hope, expectation. Contextual meaning: the Christian’s hope is fixed and certain, unlike a fatalistic or karma-conditioned uncertain future. Burmese: မျှော်လင့်ချက် (myaw-lin-chet) — [NEW TERM, risk Medium]. μακάριος (makarios, “blessed”): Burmese မင်္ဂလာရှိသော — [risk Medium, established Myanmar Bible convention since the Judson tradition (as in the Beatitudes), retained despite its folk-auspiciousness overtones because it is already the settled ecclesial usage; teaching notes should clarify this “blessedness” is God-given favor tied to the promised hope, not ritual auspiciousness (မင်္ဂလာ ceremonies)].
ἐπιφάνειαν (epiphaneian) — the noun form of the epiphany root seen in 2:11. Contextual meaning: here it names the future appearing — Christ’s return in glory — completing the “already/not yet” pair with 2:11. Burmese: ပေါ်ထွန်းတော်မူခြင်း — [reuse the 2:11 rendering exactly, risk High, for structural consistency].
δόξης (doxēs) — glory. Burmese: ဘုန်းတော် [BASELINE — reuse exactly, risk High].
τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ (tou megalou theou kai sōtēros hēmōn Iēsou Christou) — “our great God and Savior Jesus Christ.” Semantic range: grammatically (Sharp’s rule construction: single article governing two nouns joined by καί, both followed by the same genitive) this identifies Jesus Christ himself as “the great God and Savior,” not two separate persons. English variants vary (some older translations split “the great God, and our Savior Jesus Christ,” but the grammar favors the single-referent reading). Contextual meaning: one of the New Testament’s clearest direct affirmations of the deity of Christ, load-bearing for the deity_of_christ and lordship_of_christ doctrines already flagged Critical in the baseline. Burmese: ငါတို့၏ကြီးမြတ်တော်မူသောဘုရားနှင့် ကယ်တင်ရှင်ယေရှုခရစ် — [risk Critical]. Risk: Burmese sentence structure must preserve the single-referent grammar so the text is not misread (by translator, reviewer, or reader) as naming two figures — a false reading would strip this verse of its deity-of-Christ force and align it instead with a “lesser divine being subordinate to a greater God” pattern uncomfortably close to Buddhist cosmology’s ranked Brahma-realm deities. Requires mandatory human theologian review per baseline escalation rules for any Deity of Christ segment.
σωτήρ (sōtēr) — “Savior” as a title (distinct from the abstract baseline term σωτηρία/salvation). Literal: one who rescues/delivers. Contextual meaning: applied to both God the Father (1:3; 2:10; 3:4) and Jesus Christ (1:4; 2:13; 3:6) — six occurrences across three chapters, a distinctive concentration in this short letter that reinforces shared identity/deity between Father and Son. Burmese: ကယ်တင်ရှင် (kaetin shin, built from baseline ကယ်တင် + ရှင် “lord/sovereign one”) — [NEW TERM, risk Critical]. Must be rendered identically whether the referent is the Father or the Son, preserving the letter’s rhetorical strategy.

Titus 2:14

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

ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν (edōken heauton hyper hēmōn) — “gave himself for/on behalf of us.” Contextual meaning: substitutionary self-giving, the atonement’s grammatical core. Burmese: ငါတို့အတွက် မိမိကိုယ်ကိုပေးအပ်တော်မူသော — [risk Critical, atonement language; flagged per baseline escalation rules for any atonement/propitiation segment].
λυτρώσηται (lytrōsētai, from λυτρόω) — Literal: to release by paying a ransom price; the verb behind λύτρον (ransom). Semantic range: redemption through a costly transaction, historically a slave’s or captive’s ransom. English variants: redeem, ransom, set free by payment. Contextual meaning: Christ’s self-gift is the ransom price paid to free believers from lawlessness. Burmese: ရွေးနှင်းခြင်း (ywe-hnin chin) — [NEW TERM, risk Critical]. Risk: must not be conflated with paying off an impersonal karmic debt (ကံ) through merit-transfer; this is a personal ransom paid by a personal Savior for a personal captivity, not the balancing of an impersonal moral ledger.
ἀνομίας (anomias, from ἀνομία, “lawlessness”) — Literal: “without-law-ness.” Semantic range: comprehensive, rebellious lawlessness, a stronger and more totalizing term than the baseline’s ἁμαρτία (sin, “missing the mark”). English variants: lawlessness, iniquity, wickedness. Contextual meaning: the comprehensive condition from which Christ ransoms his people. Burmese: ဥပဒေမဲ့ကျင့်ခြင်း (u-pade-meh kyin-chin) — [NEW, risk High]. Note: must be kept distinguishable in teaching notes from the baseline’s အပြစ် (sin) — ἀνομία names the totalizing rebellious state, not a single transgression.
καθαρίσῃ (katharisē, from καθαρίζω) — to cleanse/purify. Contextual meaning: the moral-relational cleansing that results in a people set apart, distinct from a ritual bathing rite. Burmese: သန့်စင်စေခြင်း — [NEW, risk Medium; watch that readers do not import ritual ablution associations].
λαὸν περιούσιον (laon periousion) — “a people for his own possession.” Semantic range: a direct echo of the Septuagint’s Exodus 19:5/Deuteronomy 14:2 covenant language describing Israel as God’s treasured possession — now applied to the church. English variants: a people for his own possession, a peculiar people, his very own people. Contextual meaning: covenant continuity — the church inherits Israel’s covenant-people identity, paralleling the baseline’s unity_of_jews_and_gentiles doctrine. Burmese: ကိုယ်တော်ပိုင်ဆိုင်တော်မူသော လူစုတော် (koyaw pain-shain taw-mu-thaw lu-su-taw) — [NEW TERM, risk High]. Requires OT covenant background teaching for an audience with low OT narrative literacy, per the AI requirements document’s stated audience profile.
ζηλωτὴν καλῶν ἔργων (zēlōtēn kalōn ergōn) — “zealous for good works.” ζηλωτής: Burmese စိတ်အားထက်သန်စွာလိုလားသူ [NEW, risk Medium]. καλῶν ἔργων (“good works”) is the central refrain-term of the whole letter (appears six times: 1:16; 2:7; 2:14; 3:1; 3:8; 3:14). Burmese: ကောင်းသောအကျင့်များ (kaung-thaw a-kyin myar) — [NEW TERM, but load-bearing across the whole book, risk High as the anchor term for the doctrine Sound Doctrine and Good Works]. Risk: must be consistently distinguished from ကုသိုလ်ကောင်းမှု (merit-making good deeds performed to build karmic credit); good works in Titus are the fruit of grace and regeneration (3:5, 8), never their cause.

Titus 2:15

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

λάλει — speak/declare. Burmese: ပြောကြားလော့ — [Low].
παρακάλει (parakalei) — exhort. Burmese: တိုက်တွန်းနှိုးဆော်ခြင်း [BASELINE — reuse exactly, risk Low].
ἔλεγχε (elegche, from ἐλέγχω) — Literal: to expose, convict, bring to light a fault. Semantic range: reprove, rebuke, correct by exposing error — distinct from παρακαλέω’s encouragement. English variants: reprove, rebuke, correct, convict. Contextual meaning: Titus must not only encourage but also confront error directly — a distinct pastoral function from exhortation. Burmese: အပြစ်ဖော်ထုတ်၍ဆုံးမခြင်း (a-pyit hpaw-htok yway sohn-ma chin) — [NEW TERM, risk Medium]. Recurs at 1:9, 1:13, 3:10-11 (via cognates); render consistently.
ἐπιταγῆς (epitagēs) — command, authoritative order. Burmese: အာဏာတော် — [NEW, risk Medium; reuse pattern from baseline’s power/authority family].
περιφρονείτω (periphroneitō) — to disregard, look down on, despise. Burmese: မထီမဲ့မြင်မပြုစေရန် — [NEW, risk Low].

Titus 3:1

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

ἀρχαῖς ἐξουσίαις (archais exousiais) — “rulers, authorities.” Semantic range: civil governing powers, both office (ἀρχή) and delegated power (ἐξουσία). English variants: rulers and authorities, governments and powers. Contextual meaning: anchor term for the doctrine Submission to Authority, addressing believers’ posture toward secular civil government. Burmese: အာဏာပိုင်များနှင့် အုပ်ချုပ်ရေးအရာရှိများ (arna-pain myar hnin ok-choke-yay ayarshi myar) — [NEW TERM, risk High]. Risk: politically sensitive given Myanmar’s modern history of military governance; teaching notes must clarify this passage addresses the general principle of civil order, not endorsement of any specific regime, and should be flagged per the baseline’s existing flag for “government/authority” segments (parallel to Romans 13:1-7).
ὑποτάσσεσθαι (hypotassesthai, from ὑποτάσσω) — Literal: to arrange/rank under; military metaphor of ordered submission. Semantic range: voluntary, ordered submission to a recognized structure of authority — distinct from forced subjugation. English variants: be subject to, submit to, be subordinate to. Contextual meaning: the central verb for the doctrine of Submission to Authority, also used of household relationships (2:5, 2:9). Burmese: လက်အောက်ခံခြင်း (let-auk khan chin) — [NEW TERM, risk High]. Risk: must be taught as a voluntary, Spirit-enabled ordering of relationships grounded in respect for God’s ordained structures, not fear-based political subjugation; also must be distinguished from monastic hierarchical submission to a sangha superior, which rests on a different authority basis (ordination seniority rather than civil or household office).
πειθαρχεῖν (peitharchein) — to obey one in authority. Burmese: အာဏာပိုင်ကိုနာခံခြင်း — [NEW, risk Medium; built on baseline’s နာခံ root already used in obedience_of_faith].
ἔργον ἀγαθόν — good work. Reuse pattern of καλὸν ἔργον above. Burmese: ကောင်းသောအကျင့် — [reuse, risk Medium].
ἑτοίμους (hetoimous) — ready, prepared. Burmese: အသင့်ရှိသော — [Low].

Titus 3:2

μηδένα βλασφημεῖν, ἀμάχους εἶναι, ἐπιεικεῖς, πᾶσαν ἐνδεικνυμένους πραΰτητα πρὸς πάντας ἀνθρώπους — “to speak evil of no one, to avoid quarreling, to be gentle, and to show perfect courtesy toward all people.”

βλασφημεῖν (blasphēmein) — to speak evil of, slander, revile. Burmese: ကဲ့ရဲ့ပြောဆိုခြင်း — [NEW, risk Medium; also used at 2:5 of “the word of God” being reviled].
ἀμάχους (amachous) — not quarrelsome, peaceable. Burmese: ရန်ဒဏ်ကင်းသော — [Low].
ἐπιεικεῖς (epieikeis) — gentle, reasonable, yielding. Burmese: နူးညံ့သိမ်မွေ့သော — [Low/Medium].
πραΰτητα (prautēta) — gentleness, meekness. Burmese: နူးညံ့သိမ်မွေ့မှု — [Low].
πάντας ἀνθρώπους — all people. Reuse universal scope pattern, risk High (as at 2:11).

Titus 3:3

Ἦμεν γάρ ποτε καὶ ἡμεῖς ἀνόητοι, ἀπειθεῖς, πλανώμενοι, δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις, ἐν κακίᾳ καὶ φθόνῳ διάγοντες, στυγητοί, μισοῦντες ἀλλήλους — “For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another.”

ἀνόητοι (anoētoi) — foolish, senseless. Burmese: မိုက်မဲသော — [Low].
ἀπειθεῖς (apeitheis) — disobedient, unpersuadable. Burmese: မနာခံသော — [NEW, risk Medium; contrasts with baseline’s obedience_of_faith].
πλανώμενοι (planōmenoi) — led astray, deceived, wandering. Burmese: လမ်းလွဲသွားသော — [NEW, risk Medium].
δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς (douleuontes epithymiais kai hēdonais) — “enslaved to passions and pleasures.” δουλεύω: to be a slave to. Burmese: တပ်မက်မှုနှင့် ခံစားချက်များ၏အကျွန်ခံနေသော — [NEW, risk Medium/High]. Risk: this total, helpless bondage to desire is the diagnosis grace’s regenerating work (3:5) cures — must not be softened to suggest self-liberation is possible through discipline alone, which would undercut the “not by works” argument of 3:5.
κακίᾳ καὶ φθόνῳ (kakia kai phthonō) — malice and envy. Burmese: ဆိုးညစ်မှုနှင့် မနာလိုမှု — [Low].
στυγητοί (stygētoi) — hateful, detestable. Burmese: မုန်းတီးခံရသော — [Low].
μισοῦντες ἀλλήλους — hating one another. Burmese: အချင်းချင်းမုန်းတီးကြသော — [Low].

Titus 3:4

ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ σωτῆρος ἡμῶν θεοῦ — “But when the goodness and loving kindness of God our Savior appeared.”

χρηστότης (chrēstotēs) — Literal: goodness, kindness, usefulness. Semantic range: God’s kind and generous disposition, distinct from χάρις (grace, the gift itself) and ἔλεος (mercy, pity toward the wretched, next verse). English variants: goodness, kindness, benevolence. Contextual meaning: one of three closely related but distinct divine attributes named in 3:4-5 (kindness, love-for-mankind, mercy) — all three must be rendered distinctly to preserve the accumulation of divine warmth Paul is building toward the “not by works” statement. Burmese: ကြင်နာမှု (kyin-na-hmu) — [NEW TERM, risk Medium].
φιλανθρωπία (philanthrōpia) — Literal: “love of mankind.” Semantic range: benevolent love directed toward humanity as such. English variants: loving kindness, love for mankind, philanthropy. Contextual meaning: God’s love reaching out to humanity in its lostness (3:3). Burmese: လူသားချစ်ခင်ခြင်း (lu-thar chit-khin chin) — [NEW TERM, risk Medium]. Must be kept visibly distinct from χρηστότης and χάρις.
ἐπεφάνη — appeared. Reuse the 2:11/2:13 rendering ပေါ်ထွန်းတော်မူခြင်း exactly [risk High], completing the third of the letter’s three “epiphany” statements.
σωτῆρος ἡμῶν θεοῦ — “God our Savior.” Reuse ဘုရားသခင် + ကယ်တင်ရှင် [risk Critical, consistent with 2:13 σωτήρ entry].

Titus 3:5

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

This is the doctrinal center of the whole letter — the anchor verse for Salvation by Grace not Works and Regeneration by the Holy Spirit.

ἔργων … ἐν δικαιοσύνῃ (“works done in righteousness”) — reuses baseline ဖြောင့်မတ်ခြင်း (righteousness) [risk Critical]. Contextual meaning: explicitly excludes any works-based righteousness, human effort, or merit-accumulation as the ground of salvation — the single most direct works-exclusion statement in Titus, structurally parallel to Romans 3:20/4:4-5, already flagged Critical in the baseline for the grace-versus-merit contrast.
ἔλεος (eleos) — Literal: mercy, pity, compassion toward the wretched. Semantic range: compassionate action toward those who deserve judgment; distinct from χάρις (favor toward the undeserving generally) and χρηστότης (kindness, disposition). English variants: mercy, compassion, pity. Contextual meaning: the specific motive named for God’s saving action — not human merit but divine mercy. Burmese: သနားညှာတာခြင်း (thanar-nyar-tar-chin) — [NEW TERM, risk High]. Risk: avoid ကရုဏာ (karuna) as the primary rendering — karuna is one of the four Brahmavihara, a virtue Buddhists cultivate in themselves through meditation practice toward all sentient beings. Rendering God’s ἔλεος with ကရုဏာ risks presenting divine mercy as a cultivated inner virtue rather than a personal, sovereign disposition and action of God toward the guilty. သနားညှာတာခြင်း better preserves the relational, personal, undeserved character of the mercy in view.
ἔσωσεν (esōsen) — saved. Burmese: ကယ်တင်တော်မူသည် [BASELINE root ကယ်တင်ခြင်း — reuse exactly, risk Critical].
λουτροῦ (loutrou) — Literal: a washing, bath. Semantic range: in NT usage, a washing associated with and symbolized by baptism, signifying spiritual cleansing accomplished by God, not the physical rite alone. English variants: washing, bath. Contextual meaning: figurative shorthand pointing to the reality baptism symbolizes — the Spirit’s cleansing/regenerating work. Burmese: ဆေးကြောခြင်း (hsay-kyaw chin) — [NEW TERM, risk High]. Risk: avoid ရေချိုးခြင်း/ရေချိုးသန့်စင်ခြင်း, which baseline already rejected for “sanctification” precisely because it suggests ritual bathing/purification at a pagoda; the same caution applies here even more directly since the underlying Greek word literally means “bath.”
παλιγγενεσίας (paliggenesias) — Literal: “again-birth,” “re-genesis.” Semantic range: a decisive, once-for-all new beginning of life granted by God, contrasted sharply in NT theology with any notion of repeated cyclical existence. English variants: regeneration, new birth, rebirth (used cautiously). Contextual meaning: the anchor term for the doctrine Regeneration by the Holy Spirit — the Spirit’s sovereign act of granting new spiritual life, parallel to but distinct from the baseline’s ἀνάστασις (resurrection). Burmese: ဇာတိသစ်ဖြစ်ခြင်း (zar-ti thit hpyit chin, literally “becoming a new nature/origin”) — [NEW TERM, risk CRITICAL]. Risk: this is the single highest-collision-risk new term in Titus. NEVER render with ပဋိသန္ဓေတည်ခြင်း or ပြန်လည်မွေးဖွားခြင်း — the same forbidden terms the baseline already bans for ἀνάστασις (resurrection) because they denote rebirth into a new existence within the ongoing cycle of samsara. Regeneration in Titus 3:5 is a one-time, Spirit-wrought, permanent transfer from spiritual death to spiritual life — the theological opposite of an impersonal cycle of repeated rebirths determined by karma. The coined term ဇာတိသစ်ဖြစ်ခြင်း deliberately borrows the structure of the baseline’s incarnation term (လူ့ဇာတိခံယူခြင်း, “taking on human nature”) to signal “a decisively new nature,” while avoiding both ပဋိသန္ဓေ and any verb built on ဖွား (“to be born,” which could still evoke birth-cycle imagery). This term requires mandatory human theologian review on every occurrence and a standing translator note distinguishing it from rebirth/reincarnation, parallel to the existing baseline requirement for resurrection passages.
ἀνακαινώσεως (anakainōseōs) — Literal: “making new again,” renewal. Semantic range: ongoing renewal/transformation, distinct from the once-for-all παλιγγενεσία — together the two terms describe both the decisive new-birth event and its ongoing outworking. English variants: renewal, renovation, making new. Contextual meaning: the Spirit’s continuing transformative work following regeneration, paralleling the baseline’s sanctification doctrine. Burmese: ပြန်လည်သစ်လွင်ခြင်း (pyan-le thit-lwin chin) — [NEW TERM, risk High]. Must be kept distinct from ဇာတိသစ်ဖြစ်ခြင်း (regeneration, the one-time event) — this is its ongoing sequel, closely paired with baseline’s သန့်ရှင်းခြင်း (sanctification).
πνεύματος ἁγίου — Holy Spirit. Burmese: သန့်ရှင်းသောဝိညာဉ်တော် [BASELINE — reuse exactly, risk Critical].

Titus 3:6

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

ἐξέχεεν (execheen, from ἐκχέω) — Literal: to pour out. Semantic range: the same verb family used of the Spirit’s outpouring at Pentecost (Acts 2:17-18, quoting Joel). English variants: poured out, poured forth, lavished. Contextual meaning: an abundant, generous, once-given outpouring of the Spirit connected to regeneration (3:5), not a partial or rationed impartation. Burmese: သွန်းလောင်းတော်မူသည် (thun-laung taw-mu thi) — [NEW, risk Medium].
πλουσίως (plousiōs) — richly, abundantly. Burmese: ကြွယ်ဝစွာ — [Low].
διὰ Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν — “through Jesus Christ our Savior.” Reuse ယေရှု ခရစ်တော် + ကယ်တင်ရှင် [risk Critical, consistent with prior σωτήρ entries].

Titus 3:7

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

δικαιωθέντες (dikaiōthentes) — having been justified. Burmese: ဖြောင့်မတ်ရာသို့ ရောက်ခြင်း [BASELINE — reuse exactly, risk Critical]. Contextual meaning: the forensic declaration of righteous standing, here explicitly grounded in grace (χάρις), not the works excluded in 3:5.
χάριτι — grace. Burmese: ကျေးဇူးတော် [BASELINE — reuse exactly, risk Critical].
κληρονόμοι (klēronomoi) — Literal: heirs, inheritors. Semantic range: those entitled to receive an inheritance by virtue of family relationship, not achievement. English variants: heirs, inheritors. Contextual meaning: the legal/relational consequence of justification — full inheritance rights, directly tied to the baseline’s adoption doctrine (υἱοθεσία/adoption, already Medium risk in baseline, emphasizing complete not probationary sonship). Burmese: အမွေခံ (a-mway-khan) — [NEW TERM, risk Medium/High]. Should be taught alongside the baseline’s adoption entry (သားအဖြစ်လက်ခံခြင်း) as its natural legal consequence.
ἐλπίδα ζωῆς αἰωνίου (“hope of eternal life”) — Burmese: ထာဝရအသက်၏မျှော်လင့်ချက် (tha-wara a-thet i myaw-lin-chet) — [NEW TERM, risk Medium/High]. Risk: ထာဝရအသက် (eternal life) must be kept clearly distinct from Buddhist ideas both of an eternal soul-essence (denied by anatta) and of nirvana as cessation of existence — eternal life in Titus is unending personal relational life with God as a gift of grace, not either extreme.

Titus 3:8

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

Πιστὸς ὁ λόγος (Pistos ho logos) — “Faithful/trustworthy is the word/saying.” Semantic range: a fixed formula distinctive of the Pastoral Epistles, marking the preceding statement as a reliable summary of core doctrine. English variants: “This is a trustworthy saying,” “faithful is the word,” “this saying is sure.” Contextual meaning: seals Titus 3:4-7 as a doctrinally load-bearing creedal summary. Burmese: ဤစကားသည် ယုံကြည်ကိုးစားရာဖြစ်၏ (thi sagar thi yun-kyi-koe-sar-ya hpyit i) — [NEW TERM, risk Medium]. Reuse baseline’s ယုံကြည်ခြင်း root for consistency with the faith family.
διαβεβαιοῦσθαι (diabebaiousthai) — to insist confidently, affirm strongly. Burmese: အခိုင်အမာဆိုစေရန် — [Low].
φροντίζωσιν (phrontizōsin) — to take care, be thoughtful/attentive about. Burmese: ဂရုတစိုက်ကြိုးစားခြင်း — [Low].
προΐστασθαι (proistasthai, from προΐστημι) — Literal: to stand before/lead; extended sense, to devote oneself diligently to, engage earnestly in. English variants: devote themselves to, be engaged in, be careful to practice. Contextual meaning: paired with καλῶν ἔργων to describe the diligent, ongoing practice of good works expected of believers — a term that also recurs at 3:14. Burmese: ကြိုးစားအားထုတ်ခြင်း (kyo-sar arr-htoke chin) — [NEW TERM, risk Medium].
καλῶν ἔργων — good works. Reuse ကောင်းသောအကျင့်များ [risk High, anchor term, as established at 2:14].
πεπιστευκότες θεῷ — “those who have believed God.” Reuses baseline ယုံကြည်ခြင်း family [risk Medium]. Contextual meaning: good works flow from prior belief/trust in God — the causal order (faith, then works) is the same as 3:5-7’s grace-then-obedience structure, guarding against any reading that good works are salvation’s precondition.
ὠφέλιμα (ōphelima) — profitable, beneficial. Burmese: အကျိုးရှိသော — [Low].

PART TWO — Chapter-by-Chapter Analysis of the Whole Book

Titus 1:1–16 (full chapter; not part of the core passage)

1:1 — δοῦλος θεοῦ (doulos theou, “slave/bondservant of God”) — Literal: a slave, one owned by and wholly obligated to a master. Semantic range: in Paul’s self-designation, a title of honor denoting total, willing devotion, not degradation. English variants: servant, slave, bondservant. Contextual meaning: Paul’s opening self-identification, setting the letter’s authoritative tone. Burmese: ကျွန် (kyun) — [NEW TERM, risk Medium/High]. Risk: ကျွန် carries genuine socioeconomic slave-status connotations in Burmese as in English; teaching notes must clarify Paul uses this term as an honorific of total devotion to God, and that Burmese culture and church tradition have no exact devotional-title parallel — care is needed so the term is not heard as merely low or degrading. The same word recurs in a literal socioeconomic sense at 2:9 (household slaves), so both senses must be distinguished in context notes.

ἀπόστολος — apostle. Burmese: တမန်တော် [BASELINE — reuse exactly, risk Medium].

κατὰ πίστιν ἐκλεκτῶν θεοῦ — “in accord with the faith of God’s elect.” ἐκλεκτῶν (elect): Burmese ရွေးကောက်ခြင်း family [BASELINE — reuse exactly, risk High]. πίστιν (faith): Burmese ယုံကြည်ခြင်း [BASELINE — reuse exactly, risk Medium].

ἐπίγνωσιν ἀληθείας (epignōsin alētheias) — “knowledge of the truth.” ἀλήθεια (alētheia, truth): Literal: that which is not hidden, reality as it is. Semantic range: objective truth, particularly gospel truth, contrasted with myths and error (cf. 1:14). English variants: truth, reality. Contextual meaning: the knowledge that produces and accompanies genuine faith, opposed to the “Jewish myths” of 1:14. Burmese: သမ္မာတရား (thanma-tayar) — [NEW TERM but risk Medium, established Myanmar Christian usage since the Judson tradition, e.g. John 14:6]. Note: contains တရား (dhamma/law), but this compound is already the settled ecclesial convention for “truth” and carries acceptable low incremental risk given long-standing usage.

κατ᾽ εὐσέβειαν — “according to godliness.” Reuse εὐσέβεια entry from 2:12 [risk High].

1:2 — ζωῆς αἰωνίου — eternal life, reuse pattern from 3:7 [risk Medium/High]. ἀψευδὴς θεός (apseudēs theos, “the God who never lies”) — Burmese: မုသားနှင့်ကင်းသောဘုရားသခင် — [NEW, risk Medium]. πρὸ χρόνων αἰωνίων (“before the ages began”) — Literal: before eternal times. Semantic range: God’s pre-temporal, eternal decree and promise. Contextual meaning: grounds the promise of eternal life in God’s eternal, unchanging purpose, not a repeating cosmic cycle. Burmese: ကမ္ဘာအဆက်ဆက်မတိုင်မီ ကာလများမှစ၍ — [NEW, risk High]. Risk: must be clearly distinguished from Buddhist cyclical cosmology’s world-ages (kalpa); this is a single, linear, purposive eternity preceding a single linear history, not one of an endless series of world-cycles — the same caution the baseline already applies to the fulfillment_of_prophecy doctrine.

1:3 — ἐφανέρωσεν (ephanerōsen) — manifested, made evident. Part of the epiphany word-family (cf. ἐπιφάνεια in 2:11-2:13, 3:4). Burmese: ထင်ရှားစွာပြတော်မူသည် — [NEW, risk Medium]. κήρυγμα (kērygma, preaching/proclamation) — Burmese: ဟောပြောခြင်း — [NEW, risk Low, reuse pattern from baseline’s evangelism doctrine]. ἐπιταγὴν τοῦ σωτῆρος ἡμῶν θεοῦ — “the command of God our Savior” — reuse σωτήρ entry [risk Critical].

1:4 — γνησίῳ τέκνῳ (gnēsiō teknō, “true/genuine child”) — Burmese: စစ်မှန်သောသား — [NEW, risk Low; describes Paul-Titus spiritual relationship]. κοινὴν πίστιν (“common/shared faith”) — reuse ယုံကြည်ခြင်း family [risk Medium]. χάρις καὶ εἰρήνη — grace and peace. Burmese: ကျေးဇူးတော် + ငြိမ်သက်ခြင်း [BASELINE — reuse exactly, risk Critical/Medium].

1:5 — πρεσβυτέρους (presbyterous, “elders”) — Literal: older men, elders. Semantic range: in NT ecclesiology, the office of local congregational oversight, used interchangeably with ἐπίσκοπος in this very passage (1:5, 7). English variants: elders, presbyters. Contextual meaning: the anchor term for the doctrine Qualifications for Elders — Titus is instructed to appoint qualified elders in every town. Burmese: အသင်းတော်လူကြီး (athin-taw lu-kyi, “church elder”) — [NEW TERM, risk CRITICAL]. Risk: this is the single highest-collision-risk ecclesiological term in Titus. The most common everyday Burmese word for a senior/venerable religious figure, ဘုန်းကြီး (hpongyi, “Buddhist monk”), and the related ရဟန်း (yahan, “ordained monk”), must NEVER be used or even approximated — a Christian elder is a married, ordinarily-employed layman appointed to household-model oversight of a local congregation (cf. 1:6’s marriage/family qualification), the theological opposite of a celibate monastic renunciant. The chosen compound အသင်းတော်လူကြီး builds on the baseline’s already-established အသင်းတော် (church) to keep the office visibly tied to the congregation rather than to any monastic institution. Mandatory human theologian review required on every occurrence.

1:6 — ἀνέγκλητος (anegklētos, “blameless, above reproach”) — Burmese: အပြစ်တင်ခွင့်မရှိသော — [NEW, risk Medium]. μιᾶς γυναικὸς ἀνήρ (“a one-woman man / husband of one wife”) — Burmese: မယားတစ်ဦးတည်းရှိသောလင်ယောက်ျား — [NEW, risk Medium; note requires clear pastoral application guidance, addressing marital faithfulness as the qualifying standard]. τέκνα πιστά (“believing/faithful children”) — Burmese: ယုံကြည်သောသားသမီးများ — [Low]. ἀνυπότακτα (“insubordinate,” of children) — reuse ὑποτάσσω-negation pattern, Burmese အာခံသော — [NEW, risk Medium].

1:7 — ἐπίσκοπον (episkopon, “overseer”) — Literal: one who watches over, oversees. Semantic range: used here as a functional synonym for πρεσβύτερος (elder) in the very same unit of thought (1:5-7), not a separate, higher office. English variants: overseer, bishop. Contextual meaning: must be taught as identical in referent to “elder,” guarding against any later ecclesiastical hierarchy being read back into Titus. Burmese: ကြီးကြပ်သူ (kyi-kyat thu) — [NEW TERM, risk High]. Risk: must not be rendered in a way suggesting a rank above elder, comparable either to a Catholic-style bishop over multiple elders or to a senior figure in a Buddhist monastic ordination hierarchy (e.g., a sayadaw’s authority over junior monks) — Titus 1:5-7 treats the two Greek words as one office.

θεοῦ οἰκονόμον (“steward of God”) — οἰκονόμος (oikonomos, steward/household manager): Literal: manager of a household’s affairs, entrusted but not the owner. Burmese: ဘုရားသခင်၏ဘဏ္ဍာစိုး — [NEW, risk Medium]. αὐθάδη, ὀργίλον, πάροινον, πλήκτην, αἰσχροκερδῆ (arrogant, quick-tempered, given to wine, violent, greedy for shameful gain) — vice list disqualifying an overseer. Burmese: ကိုယ်ကြိုက်ကျင့်သော, အမျက်လွယ်သော, အရက်သမား, အကြမ်းဖက်တတ်သော, အရှက်ကွဲစရာငွေရှာသော — [all NEW, risk Low/Medium individually].

1:8 — φιλόξενον, φιλάγαθον, σώφρονα, δίκαιον, ὅσιον, ἐγκρατῆ (hospitable, lover of good, self-controlled, just, holy/devout, disciplined) — virtue list qualifying an overseer. σώφρονα and ἐγκρατῆ reuse the σωφρόνως family from 2:12/2:5-6 [risk Medium, same collision caution re: self-cultivated discipline]. δίκαιον reuses baseline righteousness family [risk Critical]. ὅσιον (hosion) — Literal: holy, devout, dutifully reverent, distinct from ἅγιος. Burmese: ဘုရားဝတ်ကြည်ညိုသော (phayar-wut kyi-nyo thaw) — [NEW TERM, risk Medium]. Risk: must NOT be rendered သီလရှိသော (“having/keeping precepts”), which the baseline explicitly rejected as an alternative for righteousness because it denotes moral precepts kept to earn merit — the same caution applies squarely here.

1:9 — διδαχὴν πιστοῦ λόγου / τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ (“the trustworthy word as taught” / “sound doctrine”) — ὑγιαίνω (hygiainō, “to be healthy/sound,” root of English “hygiene”) is the anchor metaphor of the doctrine Sound Doctrine and Good Works, recurring at 1:9, 1:13, 2:1, 2:2, 2:8. Semantic range: a medical/health metaphor applied to teaching — doctrine that is “healthy,” whole, life-giving, as opposed to a “diseased” or corrupting false teaching. English variants: sound doctrine, healthy teaching, wholesome instruction. Contextual meaning: Titus’s central diagnostic term for distinguishing true from false teaching throughout the letter. Burmese: ကျန်းမာသောသွန်သင်ချက် (kyanma-thaw thun-thin-chet) — [NEW TERM, risk CRITICAL given its centrality as the letter’s structural theme-word]. Risk: must preserve the health metaphor consistently at every occurrence (1:9, 1:13, 2:1, 2:2, 2:8) so Burmese readers perceive the deliberate contrast Paul draws between healthy and diseased teaching; a generic word for “correct/right” teaching would lose this imagery entirely.

ἐλέγχειν τοὺς ἀντιλέγοντας (“to rebuke those who contradict”) — reuse ἐλέγχω entry from 2:15 [risk Medium].

1:10 — ματαιολόγοι, φρεναπάται (empty talkers, deceivers) — Burmese: အချည်းနှီးစကားပြောသူများ, လှည့်ဖျားသူများ — [NEW, risk Low]. οἱ ἐκ τῆς περιτομῆς (“those of the circumcision,” Judaizers) — Burmese: အရေဖျားလှီးခြင်းဝင်သူများ — [NEW, risk Medium; requires OT/early-church background note on circumcision controversies, similar to the baseline’s caution that seed_of_david requires OT background].

1:11–1:12 — ἐπιστομίζειν (to muzzle/silence) — Burmese: နှုတ်ပိတ်စေရန် — [Low]. αἰσχροῦ κέρδους χάριν (“for the sake of shameful gain”) — reuse 1:7’s αἰσχροκερδῆ family. προφήτης (prophet, quoted of the Cretan poet Epimenides) — Burmese: ပရောဖက် [BASELINE — reuse exactly, risk Low]. Note: Paul’s quotation “Κρῆτες ἀεὶ ψεῦσται” (“Cretans are always liars”) is a rhetorical citation of a pagan ethnic proverb, not a doctrinal claim about an ethnic group’s inherent worth; a translator note should clarify this is addressing specific cultural vices Titus must correct on Crete, not a universal ethnic judgment — a needed cultural-rhetorical caution rather than a doctrinal risk per se.

1:13 — ἡ μαρτυρία αὕτη ἐστὶν ἀληθής (“this testimony is true”) — reuse ἀλήθεια family. ἐλέγχε αὐτοὺς ἀποτόμως (“rebuke them sharply”) — reuse ἐλέγχω [risk Medium]. ἵνα ὑγιαίνωσιν ἐν τῇ πίστει (“that they may be sound in the faith”) — reuse ὑγιαίνω [risk Critical, per the term’s overall centrality] + ymun-kyi-chin family.

1:14 — Ἰουδαϊκοῖς μύθοις (“Jewish myths”) — Burmese: ယုဒလူမျိုးတို့၏ဒဏ္ဍာရီများ — [NEW, risk Medium]. ἐντολαῖς ἀνθρώπων (“commandments of men”) — Burmese: လူတို့၏ပညတ်များ — [NEW, risk Medium]. Risk: must be visibly distinguished from the baseline’s established ပညတ်တရား (the Mosaic Law) — this phrase names human-invented rules opposed to true doctrine, not God’s own Law; using the same word without qualification risks confusing the two.

1:15 — πάντα καθαρὰ τοῖς καθαροῖς / τοῖς δὲ μεμιαμμένοις καὶ ἀπίστοις οὐδὲν καθαρόν (“all things are pure to the pure; but to the defiled and unbelieving nothing is pure”) — καθαρός (katharos, pure/clean): Literal: clean, unmixed, undefiled. Semantic range: covers both ritual/ceremonial cleanness and inward moral purity — the very ambiguity Paul is exploiting to answer a controversy (likely over Jewish dietary/ritual purity rules imposed by the false teachers of 1:10, 14). English variants: pure, clean. Contextual meaning: true purity is a matter of the heart/conscience, not external ritual observance. Burmese: စင်ကြယ်သော (sin-kyay-thaw) — [NEW TERM, risk High]. Risk note: this is precisely the Burmese word the baseline rejected as an alternative for ἅγιος/holy, because စင်ကြယ်သော leans toward ritual/ceremonial cleanliness. Here that very leaning is contextually appropriate, since Paul is addressing a ritual-purity controversy — but translators and reviewers must understand this is a deliberate, context-specific reuse distinct from the baseline’s holy/holiness entries, requiring an explicit translator note to avoid confusion between the two different theological uses of related purity vocabulary.

μεμιαμμένοις (defiled) — Burmese: ညစ်ညမ်းသော — [Low]. συνείδησις (syneidēsis, conscience) — Literal: a co-knowing, an inner faculty of moral self-awareness. Semantic range: the innate human faculty that bears witness to right and wrong, here said to be “defiled” in the unbelieving. English variants: conscience. Contextual meaning: true purity/impurity is ultimately a matter of this inner faculty, not ritual. Burmese: ကိုယ်ကျင့်သိစိတ် (koku-kyin thi-sate) — [NEW TERM, risk High]. Risk: must be distinguished from the Buddhist pair hiri-ottappa (moral shame and moral fear/dread of wrongdoing), a cultivated mindfulness-based faculty; biblical conscience is an innate God-given witness written into every person (cf. Rom 2:15, already implicit in the Romans package though not a standalone TM entry), testifying to God’s moral law, not a meditative attainment.

1:16 — θεὸν ὁμολογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀρνοῦνται (“they profess to know God, but deny him by their works”) — ὁμολογέω (confess/profess): Burmese ဝန်ခံသည် — [NEW, risk Low/Medium; distinct nuance from the baseline’s lordship-confession usage in Romans 10:9, though same root word family]. ἀρνέομαι (deny): Burmese ငြင်းဆန်သည် — [Low]. βδελυκτοί (detestable): Burmese စက်ဆုပ်ရွံရှာဖွယ် — [Low]. ἀδόκιμοι (adokimoi, “disqualified, failing the test”) — Burmese: စစ်ဆေးရာတွင်ကျရှုံးသော — [NEW, risk Medium]. Contextual meaning: closes the chapter’s warning about false teachers who profess orthodoxy but are disqualified for good works by their conduct — directly anticipating the letter’s repeated linkage of sound doctrine to good works.

Titus 2:1–10 (chapter 2, portion prior to the core passage; 2:11–15 are treated above in Part One)

2:1 — λάλει ἃ πρέπει τῇ ὑγιαινούσῃ διδασκαλίᾳ (“teach what accords with sound doctrine”) — reuse the ὑγιαίνω/διδασκαλία entry from 1:9 [risk Critical].

2:2 — πρεσβύτας (older men) — Burmese: အသက်ကြီးသူယောက်ျားများ — [Low]. νηφαλίους (sober-minded) — Burmese: သမ္မာသတိရှိသော — [NEW, risk Low/Medium]. σεμνούς (dignified, worthy of respect) — Burmese: ဂုဏ်သိက္ခာရှိသော — [Low]. σώφρονας (self-controlled) — reuse σωφρόνως family [risk Medium]. ὑγιαίνοντας τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ (“sound in faith, love, endurance”) — reuse ὑγιαίνω [Critical] + πίστις [Medium, baseline] + two new terms:

ἀγάπη (agapē, love) — Literal: committed, self-giving love. Semantic range: the New Testament’s characteristic word for God’s own covenantal, sacrificial love and the love it produces in believers, as distinct from mere affection or desire (ἔρος/φιλία families). English variants: love, charity (older usage). Contextual meaning: a virtue believers of every age and status (elders, young women, etc.) are to display, ultimately grounded in God’s own love shown in 3:4-5. Burmese: ချစ်ခြင်းမေတ္တာ (chit-chin metta) — [term absent from the baseline package entirely; NEW TERM, risk CRITICAL]. Risk: မေတ္တာ (metta) is one of the four Brahmavihara, a core Theravada Buddhist virtue systematically cultivated through metta-meditation and recited daily by many Burmese Buddhists as loving-kindness radiated toward all beings. Rendering ἀγάπη with မေတ္တာ alone risks presenting Christian love as a self-generated meditative attainment rather than the Spirit-produced fruit of a relationship with a personal, loving God who first loved (3:4-5). The compound ချစ်ခြင်းမေတ္တာ (retaining the widely established Myanmar Christian usage since the Judson tradition, paired with the more relationally direct ချစ်ခြင်း, “loving/affection”) is retained as the settled ecclesial convention, following the same pattern the baseline uses for other unavoidable-but-established terms (e.g., သာသနာပြု for mission) — but every occurrence should carry a standing translator/teaching note that this love originates in God’s own character and action, not in cultivated inner virtue, mirroring the note already required for သာသနာပြု.
ὑπομονή (hypomonē, endurance/patience) — Burmese: ခံနိုင်ရည်ရှိမှု — [NEW, risk Medium].

2:3 — πρεσβύτιδας (older women) — Burmese: အသက်ကြီးသူအမျိုးသမီးများ — [Low]. ἱεροπρεπεῖς (reverent, behaving as befits sacred things) — Burmese: ဘုရားတရားနှင့်လိုက်ဖက်သော အမူအကျင့်ရှိသော — [NEW, risk Medium; ἱερός root relates to “sacred,” care needed not to imply a distinct priestly/monastic status]. διάβολος used here in its ordinary adjectival sense (“slanderous”) rather than as the title “the Devil” — Burmese: စွပ်စွဲပြောဆိုတတ်သော — [NEW, risk Medium]. Risk: requires a translator note clarifying the word’s dual meaning in Greek so it is not mistranslated with a Burmese word for “devil/evil spirit” in this context. οἴνῳ πολλῷ δεδουλωμένας (“enslaved to much wine”) — reuse δουλεύω family. καλοδιδασκάλους (teachers of good) — Burmese: ကောင်းမှုသင်ပေးသူများ — [Low].

2:4–2:6 — σωφρονίζουσιν (to train/urge toward soundness of mind) — reuse σώφρων family verb form [risk Medium]. φιλάνδρους, φιλοτέκνους (husband-loving, child-loving) — Burmese: လင်ကိုချစ်သော, သားသမီးကိုချစ်သော — [Low]. ἁγνάς (hagnas, pure/chaste) — distinct from both καθαρός and ἅγιος. Burmese: ဖြူစင်သော — [NEW, risk Medium]. οἰκουρούς (domestic, working at home) — Burmese: အိမ်တွင်းမှုကို ဆောင်ရွက်သော — [Low]. ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν (“submissive to their own husbands”) — reuse ὑποτάσσω entry from 3:1 [risk High], applied here to the household rather than civil sphere; the same core caution against coerced/fear-based submission applies, emphasizing this is a voluntary, ordered relational pattern. ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται (“that the word of God may not be reviled”) — reuse βλασφημέω [risk Medium] + established “God” and generic “word” vocabulary.

2:7 — τύπον (typon, model/pattern) — Burmese: စံနမူနာ — [NEW, risk Low/Medium]. ἐν τῇ διδασκαλίᾳ ἀφθορίαν (“integrity/incorruptibility in teaching”) — ἀφθορία: Burmese မပျက်စီးသောစစ်မှန်မှု — [NEW, risk Medium]. σεμνότητα (dignity) — reuse σεμνός family [Low].

2:8 — λόγον ὑγιῆ ἀκατάγνωστον (“sound speech beyond reproach”) — reuse ὑγιαίνω [Critical] + ἀκατάγνωστος (uncondemnable): Burmese အပြစ်တင်ခွင့်မရှိသော — [reuse 1:6 rendering, Medium]. ὁ ἐξ ἐναντίας (the opponent) — Burmese: ရန်ဘက်သားများ — [Low]. φαῦλον (evil, worthless) — Burmese: ယုတ်မာသော — [Low].

2:9–2:10 — δούλους … δεσπόταις ὑποτάσσεσθαι (“slaves … submit to [their own] masters”) — reuse δοῦλος entry [Medium/High] + reuse ὑποτάσσω [High]. δεσπόταις (despotais, masters) — Burmese: သခင်များ — [NEW usage of an EXISTING baseline word, risk Medium]. Risk: the baseline reserves သခင် specifically for κύριος as Christ’s title of exclusive, supreme Lordship (High risk term). Applying the same word to a human household master in 2:9 (as English “master” is also used both ways) creates a homonym risk; a standing translator note is required clarifying that in this verse the mundane sense (a human household master) is intended, never to be confused with the Christological title of 1:4 and elsewhere. εὐαρέστους (well-pleasing) — Burmese: နှစ်သက်ဖွယ်ကောင်းသော — [Low]. μὴ ἀντιλέγοντας (not talking back/contradicting) — reuse ἀντιλέγω family from 1:9 [Low/Medium]. νοσφιζομένους (pilfering) — Burmese: ခိုးယူခြင်း — [Low]. πᾶσαν πίστιν ἐνδεικνυμένους ἀγαθήν (“showing all good faith/faithfulness”) — reuse πίστις [Medium]. κοσμῶσιν τὴν διδασκαλίαν (“adorn the doctrine”) — κοσμέω (adorn): Burmese တန်ဆာဆင်ခြင်း — [NEW, risk Medium]. Contextual meaning: figurative — conduct that makes sound doctrine visibly attractive/credible, not literal ornamentation; reuses the ὑγιαίνω/διδασκαλία theme-term [Critical].

(Titus 2:11-15 are treated in full in Part One above; no additional new terms arise there beyond what is documented there.)

Titus 3:9–15 (chapter 3, portion after the core passage; 3:1–8 are treated above in Part One)

3:9 — μωρὰς ζητήσεις καὶ γενεαλογίας καὶ ἔρεις καὶ μάχας νομικὰς (“foolish controversies, genealogies, dissensions, and quarrels about the law”) — this verse is the anchor for the doctrine Avoiding Divisive Controversies.

ζητήσεις (zētēseis, controversies/speculative debates) — Literal: seekings, inquiries; in this context, unprofitable speculative debates. English variants: controversies, disputes, speculations. Contextual meaning: the kind of theological hair-splitting that produces division rather than godliness — the opposite of the ὑγιαίνουσα διδασκαλία (sound doctrine) theme running through the letter. Burmese: အငြင်းပွားစရာမေးခွန်းများ (a-nyin-pwar-sara may-khun-myar) — [NEW TERM, risk High]. Risk: must be distinguished from legitimate doctrinal instruction and reasoned defense of the faith (cf. 1:9’s ἐλέγχειν τοὺς ἀντιλέγοντας) — Paul does not forbid all doctrinal argument, only unprofitable speculative wrangling; a careless rendering could be misapplied to suppress necessary doctrinal correction.
γενεαλογίας (genealogies) — Burmese: မျိုးဆက်စာရင်းများ — [NEW, risk Medium]. Risk: must not be confused with theologically significant biblical genealogies elsewhere (e.g., the Davidic lineage already covered in the baseline’s seed_of_david/davidic_covenant entries) — here Paul specifically targets speculative, contentious genealogical debates (likely rabbinic or Gnostic-style speculation), not genealogy as a category.
ἔρεις (strife) — Burmese: ခိုက်ရန်ဖြစ်ပွားမှုများ — [Low].
μάχας νομικάς (“legal disputes,” i.e., quarrels about the [Mosaic] Law) — reuse baseline’s ပညတ်တရား [risk High, per baseline]. Burmese: ပညတ်တရားဆိုင်ရာအငြင်းပွားမှုများ — [NEW compound, risk Medium].
περιίστασο (avoid, shun) — Burmese: ရှောင်ကြဉ်ပါ — [Low].

3:10–11 — αἱρετικὸν ἄνθρωπον (hairetikon anthrōpon, “a divisive/factious person”) — Literal: a person characterized by αἵρεσις — a chosen/sectarian faction. Semantic range: in this earliest NT-era usage, a person who stirs up division/factions within the church, not yet the later, fully technical theological category of “heretic” that develops in post-apostolic usage. English variants: divisive person, factious person, one who causes division (older translations sometimes read “heretic,” importing later theological precision anachronistically). Contextual meaning: the concrete instruction for handling persistent, unrepentant division-makers within the doctrine of Avoiding Divisive Controversies. Burmese: အချင်းချင်းကွဲပြားစေသောသူ (a-chin-chin kway-pyar say-thaw thu) — [NEW TERM, risk High]. Risk: translators and reviewers must not import the later, fully developed technical sense of “heretic” (a formal doctrinal category with defined ecclesiastical consequences) back into this verse; the term here names a behavior pattern (persistent faction-making) rather than pronouncing on the content of specific doctrinal error, though the two are obviously related in context.

νουθεσία (admonition/warning) — Burmese: သတိပေးခြင်း — [Low]. παραιτέομαι (reject, have nothing further to do with) — Burmese: ရှောင်ဖယ်ခြင်း — [Low]. ἐξέστραπται (has become warped/perverted) — Burmese: လမ်းလွဲသွားပြီးဖြစ်သော — [NEW, risk Medium; reuse πλανάω-adjacent imagery from 3:3]. ἁμαρτάνει (sins) — reuse baseline အပြစ် family [risk High]. αὐτοκατάκριτος (self-condemned) — Burmese: မိမိကိုယ်ကို စီရင်ဆုံးဖြတ်ပြီးဖြစ်သော — [NEW, risk Medium].

3:12–13 — Proper names (Artemas, Tychicus, Zenas, Apollos) — no theological terms; standard Myanmar Bible transliteration conventions apply, consistent with the transliteration standards established for other proper names in the baseline AI requirements document.

3:14 — μανθανέτωσαν … καλῶν ἔργων προΐστασθαι εἰς τὰς ἀναγκαίας χρείας (“let ours also learn to devote themselves to good works, to meet urgent needs”) — reuse καλὰ ἔργα [risk High, anchor term] + προΐστασθαι [reuse from 3:8, Medium]. ἀναγκαίας χρείας (urgent/pressing needs) — Burmese: အလိုအပ်ဆုံးသောလိုအပ်ချက်များ — [Low]. ἄκαρποι (unfruitful) — Burmese: အသီးအပွင့်မဲ့သော — [NEW, risk Medium]. Contextual meaning: closes the letter by returning once more to the good-works theme, framing fruitlessness as the alternative to be avoided — an agricultural metaphor consistent with wider NT fruit-bearing imagery.

3:15 — χάρις μετὰ πάντων ὑμῶν (“grace be with you all”) — reuse baseline ကျေးဇူးတော် [risk Critical]. Standard epistolary closing; universal scope (“with you all”) reuses the universal-scope caution already documented [risk High].

Coverage Confirmation

All three chapters of Titus (1:1–16; 2:1–15; 3:1–15), all 46 verses, have been analyzed. Every chapter contributed new load-bearing theological vocabulary beyond the baseline Romans package; none required a “no new vocabulary” notation. The core passage (2:11–3:8) received full verse-by-verse treatment as mandated. All seven curriculum doctrines — Grace That Trains for Godly Living, Qualifications for Elders, Sound Doctrine and Good Works, Salvation by Grace not Works, Regeneration by the Holy Spirit, Submission to Authority, and Avoiding Divisive Controversies — are anchored in specific terms identified above and carried forward into 08_core_glossary.md.

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