Semantic Analysis — Titus (Complete Book) — Czech Language Package

Methodology Note

This analysis extends the baseline Romans Language Package for Czech. All terms already established in translation_memory.json and bible_term_registry.json (Romans) are reused exactly as recorded; no alternative renderings are introduced for those terms. New terms required for Titus are analyzed here for the first time and are candidates for addition to translation memory in Phase 1 Step 2 (glossary consolidation).

Titus is a short, three-chapter pastoral letter. Per the PRD mandate, the core passage (Titus 2:11–3:8) receives full verse-by-verse treatment below. The remainder of the book — Titus 1:1–16, Titus 2:1–10, and Titus 3:9–15 — receives chapter-section treatment covering every load-bearing term not already addressed in the core-passage analysis. Where a passage introduces no new theological vocabulary beyond what is already treated, this is stated explicitly.

Recall the baseline’s foundational orientation for this Language Package: the central risk for Czech is not a rival religious framework but low baseline biblical literacy in a highly secular society, compounded in Titus by several terms whose ordinary Czech meaning is drawn from commerce (vykoupit = redeem a coupon), home renovation (obnova = renovation), wellness culture (zdravý = healthy diet), secular NGO/civic life (filantropie), and — uniquely significant for this letter’s household-and-authority material — Czech historical memory of totalitarian rule, which conditions how “submission to authority” (Titus 3:1) is likely to be heard.

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PART 1 — Core Passage Verse-by-Verse: Titus 2:11–3:8

Titus 2:11

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

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Czech Rendering & Risk
ἐπεφάνη	epephanē	”shone forth, was made visible” (aorist of ἐπιφαίνω)	An epoch-making, decisive manifestation; used of the visible epiphany of a ruler or deity; NT usage applies it to the incarnation and to the second coming	appeared, was manifested, dawned	Grace is not an abstract disposition but a historical, visible event — Christ’s incarnation. Sets up the “appeared…appeared” bracket with 3:4 and anticipates the “appearing” (ἐπιφάνεια) of 2:13.	zjevila se / ukázala se. Medium-High risk: “zjevení” is also the Czech title of the book of Revelation (Zjevení Janovo), risking an apocalyptic/end-times association rather than the incarnation-focused sense intended here. Recommend “ukázala se” (has appeared/become visible) for verbal clarity, reserving “zjevení” as noun only where deliberately paired with 2:13/3:4’s epiphany theme, with a translator note distinguishing this from Revelation.
ἡ χάρις τοῦ θεοῦ	hē charis tou theou	”the grace of God”	God’s unmerited favor, here personified/hypostatized as an acting subject	the grace of God	Grace itself is the subject of the sentence — grace “appears,” almost as a synonym for Christ himself (cf. 2:13-14 identifies this grace with the Savior). REUSE Romans TM term exactly.	milost Boží. High risk — REUSED FROM BASELINE. Must not collapse into “milost” = judicial clemency; this verse’s grammar (grace itself appearing, acting, training) gives an opportunity to teach the term concretely as embodied in Christ’s coming, reinforcing the baseline’s mandate to build the concept “from scratch.”
σωτήριος	sōtērios	”saving, bringing salvation”	Adjective form related to σωτηρία (salvation); the property of bringing deliverance	bringing salvation, salvation-bringing	Grace’s very character is saving; salvation is not add-on but definitional.	spasitelná / přinášející spasení. Critical risk — draws directly on the baseline’s single greatest risk term, “spasení,” which registers as an archaic literary word with no live conceptual content for most readers. This verse is an ideal teaching anchor: pair with narrative gloss (from what/to what/by whom) per baseline mandate.
πᾶσιν ἀνθρώποις	pasin anthrōpois	”to all men/people”	Universal scope, no ethnic or social restriction	to all people, to all mankind	Reinforces Romans’ “Universal Scope of the Gospel” doctrine (baseline risk: High) — unqualified universality must not be softened.	všem lidem. High risk, consistent with baseline’s universality preservation rule: do not qualify or soften.

Titus 2:12

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

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Czech Rendering & Risk
παιδεύουσα	paideuousa	”educating, training, disciplining” (present participle of παιδεύω, root of “pedagogy”)	Child-rearing, formative discipline, sometimes corrective/punitive; the same root behind “child” (παῖς)	trains, disciplines, instructs, teaches	Grace is depicted as an active pedagogue shaping character over time — directly names the curriculum’s central doctrine, “Grace That Trains for Godly Living.” Grace is not passive pardon but an active moral educator.	vychovává. High risk, NEW term for this curriculum. “Vychovávat” is the ordinary Czech word for raising/parenting a child — a strength (concrete, relatable image) but also a risk: readers may flatten it to generic secular parenting advice, losing the connection to grace as the agent. Must be taught explicitly as “grace itself is the one doing the raising,” reinforcing rather than replacing the doctrinal content.
ἀσέβεια	asebeia	”ungodliness, irreverence”	The negative counterpart to εὐσέβεια (godliness); a stance of practical disregard for God, not necessarily atheism	ungodliness, godlessness, irreverence	What grace trains us to renounce; frames Christian ethics as a decisive renunciation, not a gradual drift.	bezbožnost. Medium-High risk: in a highly secular society, “bezbožnost” risks sounding like a description of ordinary secular Czech life itself (irreligion) rather than active moral/relational rebellion against God — must be taught as a disposition of the heart, not synonymous with simply “not being religious.”
κοσμικὰς ἐπιθυμίας	kosmikas epithymias	”worldly desires/passions”	κοσμικός = “belonging to this present world-order”; ἐπιθυμία = strong desire, often illicit craving	worldly passions, worldly desires, earthly lusts	Passions oriented to the present fallen age rather than the age to come; sets up the “already/not yet” tension of the whole passage (νῦν αἰῶνι v. 12 vs. ζωῆς αἰωνίου v. 13).	světské žádosti / světské touhy. CRITICAL, language-specific risk unique to Czech: “světský” is the ordinary Czech word for “secular” — the very term used throughout this Language Package (including the baseline itself) to describe the target readership’s own cultural identity. Rendering κοσμικός as “světský” risks the reader hearing “the desires of secular people” as a description of themselves as a social category rather than Paul’s moral-theological category of “belonging to the present fallen world-order.” A clarifying gloss is mandatory on first use distinguishing “secular in the sociological sense” from “worldly in Paul’s moral sense.” ἐπιθυμία itself is NEW for this curriculum: “žádost” also functions in ordinary Czech as “application/request” (žádost o práci = job application), a purely administrative sense with no overlap risk, but “touha” (longing/desire) is more transparent and preferred.
σωφρόνως, δικαίως, εὐσεβῶς	sōphronōs, dikaiōs, eusebōs	”self-controlled-ly, justly, godly” (three adverbs)	A triad covering self-relation (temperance), other-relation (justice), and God-relation (piety)	soberly/self-controlled, uprightly/justly, godly/devoutly	A comprehensive ethical triad — grace-trained living touches self, neighbor, and God.	rozvážně, spravedlivě a zbožně. δικαίως REUSES the baseline’s “righteousness” root (spravedlnost family, High risk). εὐσεβῶς (zbožně) is Medium-High risk, NEW: “zbožný” in everyday Czech usage functions almost as an old-fashioned label for a visibly devout/pious person (often faintly stereotyped), risking a caricature reading rather than genuine God-oriented character; needs active positive reframing. σωφρόνως (rozvážně) is Medium risk and recurs heavily through the household codes (2:2-6); establish one consistent Czech rendering across the whole book.
ἐν τῷ νῦν αἰῶνι	en tō nyn aiōni	”in the present age”	αἰών = a bounded age/epoch, contrasted with the age to come	in this present age, in the present world	Establishes the eschatological “already” pole balanced against v.13’s “not yet” (blessed hope).	v tomto přítomném věku. Medium risk: needs to be taught as a theological time-category (this age vs. the age to come), not simply “nowadays.”

Titus 2:13

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

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Czech Rendering & Risk
προσδεχόμενοι	prosdechomenoi	”eagerly awaiting, welcoming in advance”	Expectant, confident waiting, not passive resignation	waiting for, awaiting, looking forward to	The Christian ethical life (v.12) is lived in confident anticipation, not fatalistic endurance — directly opposes the folk-secular framing of “osud” (fate) the baseline flags for providence.	s očekáváním vyhlížíme. Medium risk — parallel the baseline’s providence caution against fatalistic “osud”/“štěstí” framing; this is active hope, not passive luck.
μακαρίαν ἐλπίδα	makarian elpida	”blessed hope”	μακάριος = fortunate/blessed in the fullest sense (as in the Beatitudes); ἐλπίς = confident expectation, not wishful thinking	blessed hope, happy hope	The object of Christian hope is not vague optimism but a specific, certain future event: Christ’s return.	blahoslavená naděje. NEW term for this curriculum: ἐλπίς (naděje) does not appear in the baseline Romans translation memory and must be added. Proposed risk: High. Ordinary secular Czech uses “naděje” for hope regarding uncertain outcomes (sports results, medical prognoses, lottery-style hope) — a hope that may or may not be realized. Romans/Titus’s “naděje” is a confident, certain expectation grounded in God’s character and promise (cf. Titus 1:2’s ἀψευδὴς θεός, “God who never lies”), not probabilistic optimism. Must be actively distinguished.
ἐπιφάνειαν τῆς δόξης	epiphaneian tēs doxēs	”the appearing/manifestation of the glory”	ἐπιφάνεια = a visible, decisive manifestation (used of the Second Coming in the Pastorals); δόξα = radiant divine presence/honor	the glorious appearing, the appearance of the glory	Christ’s return will be a visible unveiling of divine glory, not a secret or merely spiritual event.	zjevení slávy. δόξα (sláva) REUSES baseline term exactly (High risk — must avoid secular “fame/glory” reading, e.g. sports/artistic glory). ἐπιφάνεια is NEW: risk Medium-High, parallel to v.11’s note re: Zjevení Janovo (Revelation) association; here the connection to apocalyptic expectation is actually appropriate (this is the Second Coming), so the association is less risky than in v.11, but should still be anchored with explanatory context rather than assumed.
τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ	tou megalou theou kai sōtēros hēmōn Iēsou Christou	”of our great God and Savior, Jesus Christ”	Grammatically, one definite article (τοῦ) governs both “great God” and “Savior,” both applied to the single referent “Jesus Christ” (a construction grammarians call the Granville Sharp rule)	our great God and Savior Jesus Christ / our great God and our Savior Jesus Christ (two-referent misreading to avoid)	One of the clearest single-verse grammatical proofs in the New Testament for the full deity of Christ: the one article ties “great God” and “Savior” to the one person Jesus Christ, meaning Jesus Christ is directly called “great God,” not merely “our Savior” alongside a separate “great God” the Father.	CRITICAL — Deity of Christ (reuse baseline doctrine “božství Kristovo,” Critical risk). Czech rendering: našeho velikého Boha a Spasitele, Ježíše Krista. The single-article construction must be preserved in Czech syntax so that it is not misread as two separate figures (“our great God, and [our] Savior Jesus Christ” as if listing God the Father alongside Jesus). A translator note is mandatory: [TRANSLATOR NOTE: the Greek grammar identifies Jesus Christ himself as “our great God,” not a separate divine figure alongside him — do not insert a comma or possessive that would split this into two referents]. σωτήρ (Spasitel) is itself a NEW term for this curriculum requiring its own baseline-style entry (see glossary, Critical risk, parallel register concerns to “spasení”).

Titus 2:14

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

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Czech Rendering & Risk
ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν	edōken heauton hyper hēmōn	”gave himself on behalf of us”	Self-sacrificial substitution, a common atonement formula	gave himself for us, sacrificed himself for us	Christ’s self-giving is the ground of the redemption clause that follows — substitutionary atonement language.	vydal sám sebe za nás. High risk: must convey substitution/sacrifice, not merely generic self-giving generosity; connect explicitly to atonement doctrine (cf. Romans 3:25, flagged Critical in the baseline system prompt escalation rules).
λυτρώσηται	lytrōsētai	”might redeem, ransom, buy back” (from λύτρον, ransom price)	Commercial/manumission metaphor: paying a price to free a slave or captive	redeem, ransom, deliver at a cost	Redemption is not free of cost — it required Christ’s self-gift as the “price.”	vykoupit. CRITICAL, language-specific risk: in contemporary Czech commercial usage, “vykoupit” is the everyday verb for redeeming a discount voucher or coupon (“vykoupit slevový kupón”) and for a company buying out/buying back shares or property. This secular commercial sense is likely the reader’s only prior association, exactly paralleling the baseline’s documented risk pattern (cf. “justification,” “salvation,” “calling”). The costly, personal, self-sacrificial nature of Christ’s redemption must be actively taught against the transactional-coupon association, not assumed. Recommend Critical risk tier and mandatory first-use gloss.
ἀνομίας	anomias	”lawlessness” (α- negative + νόμος, law)	Rebellion against, or existing without regard to, God’s law	lawlessness, iniquity, wickedness	The condition from which redemption rescues; connects to Romans’ “law” (νόμος) term, reused.	nepravost. Medium-High risk. νόμος root REUSES baseline “zákon” concept; “nepravost” itself is a stable Kralice-tradition word but low-frequency in ordinary modern speech, so needs brief explanatory anchoring rather than assumed recognition.
καθαρίσῃ	katharisē	”might cleanse, purify”	Ritual and moral purification; removal of defilement	cleanse, purify, make clean	Christ’s redemptive purpose has both a negative side (redeem from) and positive side (purify unto) — cleansing for a purpose, not merely acquittal.	očistit. Medium risk, straightforward; pairs with Titus 3:5’s λουτρόν (washing) — keep register consistent across the letter.
λαὸν περιούσιον	laon periousion	”a people for [his own] possession”	περιούσιος = “beyond the ordinary, set aside as one’s special property” (echoes Exodus 19:5 LXX, God’s treasured possession Israel)	a people of his own, a special people, a people for his own possession, a peculiar people (older English)	Direct echo of Israel’s covenant identity now applied to the whole redeemed people — continuity of covenant theology (cf. Romans 9-11’s Israel/Gentile discussion, reused).	jeho vlastní lid / lid, jenž je jeho zvláštním vlastnictvím. High risk, NEW compound concept: no single modern Czech word captures περιούσιος; requires periphrasis. Must be taught with the Old Testament background (Exodus 19:5) rather than left as an isolated phrase, consistent with the baseline’s general caution that OT covenant background cannot be assumed as prior knowledge.
ζηλωτὴν καλῶν ἔργων	zēlōtēn kalōn ergōn	”zealous for good works”	ζηλωτής = one who is eagerly, passionately devoted to something (root of “zealot”)	zealous for good works, eager to do good, devoted to good deeds	Introduces the letter’s central pastoral tension resolved fully in 3:8: redeemed people are not saved by good works, but are saved unto eager good works.	usilovně dbající o dobré skutky / horlivý v dobrých skutcích. High risk — central doctrinal term for this curriculum (“Sound Doctrine and Good Works,” “Salvation by Grace not Works”). καλὰ ἔργα (dobré skutky) recurs at 1:16, 2:7, 2:14, 3:1, 3:8, 3:14 and must receive one single, consistent Czech rendering across the whole book (baseline consistency rule). Risk: readers may hear “dobré skutky” through a moralistic, works-righteousness lens (doing good deeds to earn favor/status) precisely the opposite of Titus 3:5’s “not by works of righteousness.” Every occurrence should be handled with awareness of its place in the grace-then-works sequence, never the reverse. ζηλωτής itself carries a secondary secular-political risk in Czech: “zélot/zealot” can evoke the ancient Jewish nationalist movement or, colloquially, an extremist — a minor register risk worth a brief note but not requiring separate high-risk classification, since context clarifies.

Titus 2:15

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

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Czech Rendering & Risk
λάλει	lalei	”speak, declare”	Ordinary word for speaking, here with pastoral-teaching force	declare, speak, tell	Titus’s teaching role: proclaiming what has just been laid out (2:11-14) with authority.	mluv. Low risk.
παρακάλει	parakalei	”exhort, encourage, urge” (root παρακαλέω)	REUSE baseline term “exhort” exactly.	exhort, encourage, urge	Same root as Romans’ “exhort” (baseline: povzbuzovat, Low risk, context-sensitive between entreaty/encouragement).	povzbuzuj. REUSED FROM BASELINE, Low risk.
ἔλεγχε	elegche	”rebuke, reprove, correct”	Corrective confrontation, exposing error — distinct register from encouragement	rebuke, reprove, correct, convict	A harder-edged pastoral function than encouragement; recurs at 1:9, 1:13, 3:10-11 in Titus’s dealing with false teachers.	kárej / usvědčuj. Medium risk, NEW register distinct from παρακάλει: establish a consistent Czech term distinct from “povzbuzovat” so the letter’s contrast between gentle encouragement and firm correction is not flattened into a single undifferentiated register.
μετὰ πάσης ἐπιταγῆς	meta pasēs epitagēs	”with all authority/command”	ἐπιταγή = a command backed by authority to command	with all authority, with full authority	Titus’s teaching carries derivative apostolic authority, not merely personal opinion.	s veškerou pravomocí / s plnou autoritou. Medium risk.
περιφρονείτω	periphroneitō	”let [no one] disregard/despise”	Looking down on someone as insignificant	disregard, despise, look down on	Guards Titus’s (and by extension, sound teaching’s) authority against dismissal — relevant given the baseline’s noted Czech tendency toward secular skepticism of religious claims/authority.	ať nikým není přehlížen/podceňován. Medium risk; culturally relevant given documented low societal deference to religious authority in secular Czech context — worth a pastoral note, not a doctrinal flag.

Titus 3:1

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

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Czech Rendering & Risk
ἀρχαῖς ἐξουσίαις	archais exousiais	”to rulers, to authorities”	ἀρχή = ruling office/power; ἐξουσία = delegated authority/right to rule; a stock pairing (cf. Romans 13:1) for governing powers in general	rulers and authorities, governing authorities, powers that be	Parallel to Romans 13:1-7 (baseline flags this passage for native-speaker review re: “government/authority”). Establishes civic submission as a facet of godly, grace-trained living, not a separate topic.	vládcům a mocnostem / vrchnosti. Medium-High risk: NEW terms for this curriculum (Romans TM does not include a dedicated “authorities” entry despite discussing the same theme in Romans 13). Recommend adding to translation memory with explicit cross-reference to Romans 13:1-7’s review routing.
ὑποτάσσεσθαι	hypotassesthai	”to submit, place oneself under”	Voluntary ordering of oneself under another’s authority; middle/passive voice implies willing self-submission, not forced subjugation	submit to, be subject to, be submissive to	Doctrine: “Submission to Authority” — one of this curriculum’s named doctrines.	podřizovat se. CRITICAL, language-specific risk grounded in Czech national history: unlike most Language Packages in this pipeline, the primary risk here is not a competing religious framework but a specific, documented cultural memory — the Czech lands endured Nazi occupation (1939-1945) followed by 41 years of communist totalitarian rule (1948-1989), during which “submission to authority” was, within living memory for many families, coerced compliance with an illegitimate, freedom-crushing regime, and civic resistance to authority (e.g., the Prague Spring, the Velvet Revolution) is a source of national pride and identity. A flat command to “submit to rulers and authorities” risks being heard as endorsing exactly the kind of submission Czech national memory associates with historical trauma and moral compromise, rather than Paul’s qualified call to civic order that assumes just governance and coexists with the believer’s ultimate allegiance to Christ (cf. Romans 13’s own qualifications). Requires a mandatory contextualizing note for human theologian review, distinguishing general civic order from uncritical submission to tyranny.
πειθαρχεῖν	peitharchein	”to obey, be obedient to authority”	πείθω (persuade/obey) + ἀρχή (authority/rule)	obey, be obedient	Reinforces ὑποτάσσεσθαι with a near-synonym; together they form a hendiadys of civic cooperation.	být poslušný. High risk, same cultural sensitivity as above; should not be taught in isolation from the qualifying context.
πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους εἶναι	pros pan ergon agathon hetoimous einai	”to be ready for every good work”	Readiness, disposition of eagerness	ready for every good work, prepared to do good	Reconnects civic submission to the letter’s dominant “good works” theme — good citizenship is one expression of grace-trained good works, not a separate ethical category.	být připraveni ke každému dobrému skutku. Medium risk; reuse “dobré skutky” consistently per 2:14 note above.

Titus 3:2

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

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Czech Rendering & Risk
βλασφημεῖν	blasphēmein	”to slander, speak evil of, revile”	Broader than modern English “blaspheme” — includes slander of ordinary people, not only God	speak evil of, slander, revile, blaspheme	Here directed toward “no one” generally, not specifically God — a social-ethics application distinct from Romans’ usage regarding God’s name.	hanobit / mluvit zle. Medium risk: modern Czech “blasfemie/blasfemický” narrows almost entirely to speech against the sacred/God, so a literal cognate rendering would mislead; use the broader “hanobit” (to defame/vilify) to preserve Paul’s general social-ethics sense here.
ἀμάχους	amachous	”not quarrelsome, peaceable”	α- negative + μάχη (fight, quarrel)	not quarrelsome, peaceable, avoiding fights	Peaceableness as evidence of grace-trained character.	nesvářlivý / mírumilovný. Low-Medium risk.
ἐπιεικεῖς	epieikeis	”gentle, considerate, yielding one’s rights”	Reasonableness that does not insist on the letter of one’s due; a NT ethical virtue distinct from mere passivity	gentle, considerate, forbearing, gracious	Grace-shaped character extends even to how one asserts (or forgoes) one’s own rights.	vlídný / ohledný. Medium risk; no single Czech word fully captures the nuance of “not insisting on one’s rights” — brief gloss recommended.
πραΰτητα	prautēta	”gentleness, meekness”	Strength held in restraint, not weakness; a fruit-of-the-Spirit term elsewhere (Galatians 5:23)	gentleness, meekness	Consistent NT virtue vocabulary; pairs with ἐπιεικεῖς.	tichost / mírnost. Medium risk: “tichost” risks being heard merely as “quietness” (cf. baseline’s caution on “pokoj” collapsing into mere absence of noise) rather than the active, restrained-strength virtue intended; recommend “mírnost” (gentleness) as primary rendering with a clarifying gloss.

Titus 3:3

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

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Czech Rendering & Risk
ἀνόητοι	anoētoi	”foolish, senseless”	Lacking spiritual/moral understanding, not merely low intelligence	foolish, senseless, without understanding	Sets up the “before” half of the letter’s central before/after conversion narrative (3:3 vs. 3:4-7), which is the single best resource in the whole book for the baseline’s mandate to teach salvation narratively (from what, to what, by whom).	nerozumní. Medium risk.
ἀπειθεῖς	apeitheis	”disobedient”	Willful resistance to what is known to be right, often specifically resisting God	disobedient, unbelieving/disobedient	Recurs also at Titus 1:16; consistent rendering needed across the book.	neposlušní. Medium risk.
πλανώμενοι	planōmenoi	”being led astray, deceived, wandering”	Passive — being misled, wandering off a path, root of “planet” (wanderer)	led astray, deceived, going astray	Emphasizes helplessness/deception rather than mere bad choice, softening (without erasing) culpability language ahead of the mercy emphasis in v.4-5.	zbloudilí / svedeni na scestí. Medium risk.
δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς	douleuontes epithymiais kai hēdonais	”serving/enslaved to desires and pleasures”	δουλεύω = to be a slave to; ἐπιθυμία as in 2:12; ἡδονή = pleasure (root of “hedonism”)	slaves to passions and pleasures, enslaved to desires and pleasures	Reinforces 2:12’s ἐπιθυμία with the added image of slavery — bondage, not free choice, was the pre-conversion condition.	v otroctví žádostí a rozkoší. Medium-High risk: “rozkoš” (pleasure) carries a mildly sensual/erotic connotation in modern Czech that may narrow the term unhelpfully to sexual sin alone, when Paul’s scope is broader (any disordered craving). Gloss recommended.
κακίᾳ καὶ φθόνῳ	kakia kai phthonō	”malice and envy”	κακία = general moral badness/malice; φθόνος = envy, resentment of others’ good	malice and envy, wickedness and envy	Vice-list item; low doctrinal-risk vocabulary.	zlobou a závistí. Low risk.
στυγητοί, μισοῦντες ἀλλήλους	stygētoi, misountes allēlous	”hateful/hated, hating one another”	Mutual social breakdown — both the object and the subject of hatred	hated by others, hating each other; detestable, hating one another	Vivid picture of relational fracture that grace (v.4ff) reverses into the “one another” love and mutual submission expected of the redeemed community.	nenáviděni, nenávidějící se navzájem. Low-Medium risk.

Titus 3:4

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

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Czech Rendering & Risk
χρηστότης	chrēstotēs	”kindness, goodness”	Benevolent, practically expressed goodness (a fruit-of-the-Spirit term, Galatians 5:22)	kindness, goodness, benevolence	Names the character quality behind the saving action about to be described.	dobrotivost / laskavost. Medium risk.
φιλανθρωπία	philanthrōpia	”love for mankind” (φιλέω + ἄνθρωπος)	Benevolent love directed at humanity as such	loving kindness, love for mankind, philanthropy	Describes God’s own disposition toward humanity as the ground of salvation.	láska k lidem / lidumilnost. High risk, language-specific: the direct Czech loanword “filantropie” is in active, common secular civic usage for charitable giving and NGO/foundation activity (nadace, filantropie) — entirely detached from any reference to God. Using a cognate rendering risks the term registering as “God’s charitable donation record” rather than his personal, saving disposition toward humanity. Recommend the native compound “lidumilnost” or descriptive phrase “láska k lidem” over any Greek-derived loanword, with an explicit note against the secular-philanthropy reading.
ἐπεφάνη…τοῦ σωτῆρος ἡμῶν θεοῦ	epephanē…tou sōtēros hēmōn theou	”appeared…of God our Savior”	Echoes 2:11’s ἐπεφάνη exactly — deliberate bracketing of the whole unit	appeared, of God our Savior	Confirms that “God” and “Savior” are used of the same divine subject across the letter (cf. 2:13’s Christological identification) — σωτήρ applies to both the Father (here, 1:3, 2:10) and the Son (1:4, 2:13, 3:6), a Trinitarian pattern requiring careful teaching.	zjevila se…našeho Spasitele Boha. σωτήρ (Spasitel) — see 2:13 note; Critical risk, NEW term requiring its own translation-memory entry parallel to “spasení.”

Titus 3:5

Greek: οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν ἡμεῖς ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου. Gloss: “not 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, he saved us.”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Czech Rendering & Risk
οὐκ ἐξ ἔργων…ἐν δικαιοσύνῃ	ouk ex ergōn…en dikaiosynē	”not from works…in righteousness”	Explicit negation of works-based righteousness as the ground of salvation	not by works of righteousness, not because of righteous deeds	The single clearest statement in Titus of “Salvation by Grace not Works,” directly parallel to Romans’ justification-by-faith argument (Romans 3:20, 28; 4:1-8). Must be held together with 2:14 and 3:8’s affirmation of good works as salvation’s fruit, never its ground, to avoid readers hearing an internal contradiction.	ne pro skutky spravedlnosti / ne na základě skutků, které jsme vykonali ve spravedlnosti. Critical risk, reuses baseline “spravedlnost” (High) and connects directly to baseline “justification”/“ospravedlnění” (Critical). This is the theological hinge of the entire curriculum and must be flagged for mandatory human theologian review with cross-reference to Romans 3-4.
κατὰ τὸ αὐτοῦ ἔλεος	kata to autou eleos	”according to his own mercy”	ἔλεος = compassionate mercy, especially toward those in need or distress, distinct from χάρις (grace, unmerited favor as a gift/status) though closely related	according to his mercy, because of his mercy	Names the positive ground of salvation replacing “works”: God’s own mercy, not human merit.	CRITICAL — ἔλεος (mercy) does not appear as a distinct entry in the baseline Romans translation memory (only “grace”/milost is recorded) and must be added as a new term for this curriculum. Proposed rendering: milosrdenství. Proposed risk: High. Must be taught as distinct from, though closely related to, milost (grace): mercy emphasizes God’s compassion toward those in a miserable/helpless condition (cf. the “before” picture of 3:3), while grace emphasizes the unmerited, gift-like character of what is given. Both terms are needed together in this passage and should not be collapsed into one.
λουτροῦ	loutrou	”washing, bath”	A concrete washing/bathing image, used metaphorically for spiritual cleansing (cf. Ephesians 5:26)	washing, bath, laver	Baptismal imagery tied to conversion — the concrete washing associated with, though not to be equated mechanically with, the spiritual reality of regeneration named in the same phrase.	obmytí / koupel. Medium risk, NEW term: “koupel” is the ordinary word for a literal bath, risking a purely hygienic reading; “obmytí” is more clearly ritual/theological but less immediately transparent to a secular reader. Recommend “obmytí” with a brief gloss connecting it to baptism.
παλιγγενεσίας	palingenesias	”regeneration, new birth” (πάλιν, again + γένεσις, birth/origin)	A decisive, God-initiated new beginning of life; used only twice in the NT (here and Matthew 19:28, of cosmic renewal)	regeneration, new birth, rebirth	Doctrine: “Regeneration by the Holy Spirit” — one of this curriculum’s named doctrines. The Spirit’s sovereign, life-originating work in the believer, not a human self-improvement project.	znovuzrození. Critical risk, NEW term requiring a full translation-memory entry. Unlike most terms in this Language Package, “znovuzrození” is not a Kralice-tradition archaism but a live, actively-used contemporary Czech phrase — problematically so: it appears throughout secular self-help, wellness, and even marketing/rebranding discourse (“znovuzrození značky” = “rebirth of a brand,” personal-reinvention narratives). This is the inverse of the baseline’s usual “archaic, dead” risk pattern: here the risk is that a too-alive secular meaning (self-directed personal reinvention) will be substituted for the doctrine’s actual claim, which is that regeneration is God’s sovereign act upon a person, not a self-improvement achievement. Must be actively distinguished from self-help “reinvention” framing on first use and flagged for mandatory human theologian review, parallel to the baseline’s treatment of “imputed righteousness.”
ἀνακαινώσεως	anakainōseōs	”renewal” (ἀνά, again + καινός, new)	Ongoing renewing/making-new, complementary to the once-for-all new birth of παλιγγενεσία	renewal, renewing	The Spirit’s continuing renewing work, alongside the decisive new birth — together they describe both the beginning and the ongoing nature of the Spirit’s regenerating/sanctifying work (overlapping with, but not identical to, the baseline’s “sanctification”/posvěcení).	CRITICAL, language-specific risk: “obnova/obnovení” is the ordinary Czech word for building or home renovation (“obnova bytu,” “renovace domu”). A secular reader’s dominant association will likely be construction/refurbishment, not spiritual transformation. Requires active, explicit distinguishing on first use; recommend flagging alongside παλιγγενεσία for the same mandatory theologian review, as the two terms function as a doctrinal pair in this verse. Proposed risk: High.
πνεύματος ἁγίου	pneumatos hagiou	”of the Holy Spirit”	The divine agent accomplishing regeneration and renewal	of the Holy Spirit	REUSE baseline term exactly; ties Titus 3:5 directly to the baseline’s “Sanctification” doctrine framework and Romans 8’s Spirit-theology.	Duch svatý. REUSED FROM BASELINE, Critical risk.

Titus 3:6

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

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Czech Rendering & Risk
ἐξέχεεν…πλουσίως	exeecheen…plousiōs	”poured out…richly/abundantly”	Liquid-outpouring metaphor for the Spirit’s generous, lavish bestowal (echoing Joel 2:28/Acts 2:17)	poured out richly, poured out abundantly	Emphasizes the generosity and abundance of the Spirit’s giving, not a grudging or measured dispensation.	vylil…bohatě. Medium risk; the outpouring/Pentecost image may need brief narrative context (Acts 2) since OT/Acts background cannot be assumed.
διὰ Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν	dia Iēsou Christou tou sōtēros hēmōn	”through Jesus Christ our Savior”	Christ as the mediating agent through whom the Father pours out the Spirit	through Jesus Christ our Savior	Confirms the full Trinitarian shape of this passage: Father saves/pours out mercy (v.4-5), Son mediates (v.6), Spirit regenerates and renews (v.5) — an unusually explicit Trinitarian text for a short pastoral letter.	skrze Ježíše Krista, našeho Spasitele. REUSE “Ježíš Kristus” from baseline exactly; σωτήρ (Spasitel) — see notes above, Critical risk.

Titus 3:7

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

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Czech Rendering & Risk
δικαιωθέντες	dikaiōthentes	”having been justified/declared righteous”	Aorist passive participle of δικαιόω — a completed, forensic act done to the believer, not a process of self-improvement	having been justified, having been declared righteous	REUSE baseline “justification” (ospravedlnění) exactly; this is a direct verbal cognate occurrence of the Romans 3-5 doctrine inside the Titus letter, making it essential this verse cross-reference the same baseline doctrine entry (“Salvation”) for consistency.	ospravedlněni. REUSED FROM BASELINE, Critical risk. Must not register as mere everyday “excuse-making” per the baseline’s forbidden-substitution rule; pair with the same plain-language gloss used in Romans materials for consistency across documents.
τῇ ἐκείνου χάριτι	tē ekeinou chariti	”by his grace”	Instrumental dative — grace as the means/basis of justification	by his grace, through his grace	Grace, not works (v.5), is the explicit basis named for justification — ties 3:5-7 into a single grace-not-works unit.	jeho milostí. REUSED FROM BASELINE (“milost”), High risk.
κληρονόμοι	klēronomoi	”heirs”	Legal inheritance-rights language; one who receives an inheritance by right of relationship, not achievement	heirs, inheritors	Connects justification to the “adoption” doctrine family (Romans 8:15-17, baseline Medium risk) — being justified results in inheritance-rights sonship, not merely pardon.	dědicové. High risk, NEW term for this curriculum (Romans TM does not include a dedicated “heir” entry despite the closely related “adoption” entry). Ordinary Czech “dědic” is the standard legal/inheritance-law word (inheriting property, an estate) — a helpful concrete parallel, but the specific theological content (inheriting eternal life as God’s child, by grace not merit) still needs explicit unpacking, exactly as the baseline notes for “adoption.” Recommend adding to translation memory with a cross-reference to the baseline’s “adoption” entry.
κατ᾽ ἐλπίδα ζωῆς αἰωνίου	kat’ elpida zōēs aiōniou	”according to the hope of eternal life”	Echoes Titus 1:2’s ἐλπὶς ζωῆς αἰωνίου, bracketing the whole letter	in hope of eternal life, according to the hope of eternal life	Ties the letter’s opening (1:2) and this climactic passage together — inheritance is not yet fully possessed but is the confident object of hope.	v naději věčného života. ἐλπίς (naděje) — see 2:13 note, High risk. ζωὴ αἰώνιος (věčný život) is NEW for this curriculum: Medium-High risk, since “věčný” in secular Czech usage can trend toward hyperbole (“věčná láska” = “eternal/undying love,” a common romantic idiom) rather than the specific theological category of unending resurrection life; brief gloss recommended.

Titus 3:8

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

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Czech Rendering & Risk
Πιστὸς ὁ λόγος	Pistos ho logos	”Faithful/trustworthy is the word/saying”	A fixed formula in the Pastoral Epistles (cf. 1 Timothy 1:15; 3:1; 4:9; 2 Timothy 2:11) certifying the preceding statement (3:4-7) as reliable, authoritative teaching	This is a trustworthy saying, faithful is the saying, this saying can be trusted	Marks 3:4-7 as settled, creedal, teachable doctrine — not Paul’s personal opinion but reliable apostolic teaching to be repeated.	Věrné je to slovo. REUSES the πίστις root (“víra” family) already established (High risk) in a formulaic construction. Medium risk overall as a fixed formula; recommend identical rendering wherever this formula recurs in future Pastoral Epistles curricula for consistency.
διαβεβαιοῦσθαι	diabebaiousthai	”to insist confidently, affirm strongly”	Emphatic, repeated insistence	insist, speak confidently, affirm	Titus’s teaching task includes forceful, repeated emphasis on this grace-and-works sequence — not a one-time mention.	abys to důrazně zdůrazňoval. Low-Medium risk.
φροντίζωσιν…προΐστασθαι	phrontizōsin…proistasthai	”may be careful to…” / “to devote themselves to, engage in, be devoted to”	φροντίζω = to take thoughtful care; προΐστημι = to stand before/take the lead in, to be devoted to or occupied with	be careful to, devote themselves to, apply themselves to	Believers are called to actively, thoughtfully devote themselves to good works — an intentional practice, not an incidental byproduct.	usilovat o to, aby konali dobré skutky. Medium-High risk, ties directly into the central “dobré skutky” term (see 2:14 note); this is the letter’s climactic resolution of the grace/works tension and should be flagged for human theologian review together with 3:5 and 2:14 as a single doctrinal unit (“Salvation by Grace not Works” resolved into “Sound Doctrine and Good Works”).
οἱ πεπιστευκότες θεῷ	hoi pepisteukotes theō	”those who have believed [in] God”	Perfect participle — a settled, ongoing state resulting from a past act of coming to faith	those who have believed God, believers	REUSE baseline “faith” (víra) family; note the dative object “God,” reinforcing baseline’s requirement that faith’s object always be recoverable from context.	ti, kdo uvěřili Bohu. REUSED FROM BASELINE (“víra” root), High risk.
καλὰ καὶ ὠφέλιμα	kala kai ōphelima	”good and profitable/beneficial”	ὠφέλιμος = beneficial, useful, advantageous	good and profitable, good and beneficial	Concludes the unit: sound doctrine and the good works it produces are not abstract theory but of concrete benefit to human life and society.	dobré a prospěšné. Low-Medium risk.

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PART 2 — Chapter-by-Chapter Study of the Whole Book

Chapter 1 (Titus 1:1–16) — entirely outside the core passage

Titus 1 introduces Paul’s apostolic authority and commission (1:1-4), Titus’s mandate to appoint qualified elders on Crete (1:5-9), and a warning against false teachers (1:10-16). This chapter carries two of the curriculum’s named doctrines in concentrated form: Qualifications for Elders and, implicitly, Avoiding Divisive Controversies (developed further in ch.3).

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Czech Rendering & Risk
δοῦλος θεοῦ	doulos theou	”slave/bondservant of God”	Total, willing ownership by a master, a position of honor in Pauline self-designation, not degradation	servant of God, slave of God, bondservant of God	Paul’s self-identification frames the entire letter’s authority; ties to Romans’s servant-of-Christ language.	otrok/služebník Boží. Medium risk: “otrok” (slave) may read as needlessly harsh/negative in modern Czech without explanation that Paul uses the term as an honorific, not a degradation; “služebník” (servant) is gentler but softens the force. Recommend “služebník Boží” with an explanatory note on the honorific use of “otrok” in Paul’s self-designation.
ἀπόστολος	apostolos	”apostle, one sent with authority”	REUSE baseline term exactly.	apostle	Establishes the letter’s apostolic authority.	apoštol. REUSED FROM BASELINE, Low risk.
κατὰ πίστιν ἐκλεκτῶν θεοῦ	kata pistin eklektōn theou	”according to the faith of God’s elect/chosen ones”	ἐκλεκτός = chosen, elect	for the faith of God’s elect, according to the faith of those God has chosen	REUSE baseline “election” concept (vyvolení, High risk) — Paul’s ministry serves God’s sovereign choice, not human achievement.	podle víry vyvolených Božích. REUSED FROM BASELINE (“vyvolení”), High risk — must not register as competitive selection (job interview, sports tryout) per baseline’s forbidden-substitution guidance.
ἐπίγνωσιν ἀληθείας τῆς κατ᾽ εὐσέβειαν	epignōsin alētheias tēs kat’ eusebeian	”knowledge of the truth that accords with godliness”	ἐπίγνωσις = fuller, experiential knowledge (intensified γνῶσις); ἀλήθεια = truth; εὐσέβεια = godliness/piety	knowledge of the truth that leads to godliness, knowledge of truth according to godliness	Doctrine and godly living are inseparably linked from the letter’s opening line — a thesis statement for the whole book, paralleling the core passage’s grace-that-trains theme.	poznání pravdy vedoucí ke zbožnosti. High risk: εὐσέβεια (zbožnost) — see 2:12 note; must be actively taught, not merely translated, given the term’s faintly old-fashioned/stereotyped register in ordinary secular Czech.
ἐλπίδι ζωῆς αἰωνίου	elpidi zōēs aiōniou	”in hope of eternal life”	See core passage 2:13/3:7 notes.	in hope of eternal life	Brackets the letter with 3:7; establishes the letter’s eschatological horizon from the outset.	v naději věčného života. High risk — see 2:13/3:7 notes; ensure identical rendering here and at 3:7 for consistency (baseline consistency rule).
ὁ ἀψευδὴς θεός	ho apseudēs theos	”the God who does not lie”	ἀ- negative + ψεύδομαι (to lie); a rare compound emphasizing God’s absolute truthfulness	the God who never lies, the unlying God, God who cannot lie	Grounds the certainty of Christian hope (unlike secular “naděje” as mere probabilistic optimism, see 2:13 note) in God’s character, not in likelihood.	Bůh, který nikdy nelže. High risk, NEW: this phrase is theologically important precisely because it is the ground for treating “naděje” (hope) as certain rather than merely hopeful-sounding; recommend cross-referencing this phrase whenever ἐλπίς is taught.
κήρυγμα	kērygma	”proclamation, preaching”	The public, authoritative announcement of a message (root of “kerygma” in later theological usage)	preaching, proclamation, message	Functions in this context as the near-equivalent of “gospel” (εὐαγγέλιον, absent from Titus itself), the public proclamation entrusted to Paul.	zvěstování / kázání. Medium risk, NEW for this curriculum: note for translators that Titus never uses the word εὐαγγέλιον directly but this term carries equivalent theological weight; recommend a note connecting it explicitly to the baseline’s “gospel” (evangelium) doctrine for reader continuity across curricula.
θεοῦ πατρὸς	theou patros	”God the Father”	REUSE baseline “God” and “Father” terms exactly.	God the Father	Standard greeting formula, paralleling Romans 1:7.	Bůh Otec. REUSED FROM BASELINE, Critical risk.
χάρις καὶ εἰρήνη	charis kai eirēnē	”grace and peace”	REUSE baseline “grace” and “peace” exactly.	grace and peace	Standard Pauline epistolary greeting.	milost a pokoj. REUSED FROM BASELINE, High/Medium risk respectively.
πρεσβυτέρους	presbyterous	”elders”	Local church leaders, functionally identical to ἐπίσκοπος in this letter (compare 1:5 with 1:7)	elders, presbyters	Doctrine: “Qualifications for Elders” — a named curriculum doctrine, and the structural purpose of Titus 1:5-9.	starší. High risk, NEW for this curriculum: ordinary Czech “starší” is also simply the comparative adjective “older,” meaning a reader could easily fail to register this as a specific church office/title rather than merely “the older people.” Must be capitalized/contextualized as a title (“ustanovit starší” = “appoint elders [as an office]”) and distinguished explicitly from the unrelated household-code term πρεσβύτης/πρεσβύτις (“an older man/woman,” 2:2-3, which is NOT a title). Recommend flagging both terms together for human theologian review to prevent conflation.
ἐπίσκοπον	episkopon	”overseer, bishop”	From ἐπι- (over) + σκοπέω (to watch); one who oversees/watches over a congregation — in Titus, interchangeable with πρεσβύτερος (1:5//1:7), not a separate, higher office	overseer, bishop, superintendent	Confirms (against later institutional developments) that in the Pastoral Epistles “elder” and “overseer/bishop” name the same single local office, not a hierarchy of orders.	CRITICAL, language-specific risk: the standard, established Czech rendering “biskup” carries strong institutional and historical weight in Czech religious culture — the Roman Catholic Church has been the dominant historical presence in Czech lands (alongside the significant, nationally formative Hussite/Protestant reform movements originating with Jan Hus), and “biskup” today denotes a high-ranking, multi-parish diocesan office (a bishop over many churches), NOT a single local congregation’s elder. Using “biskup” for ἐπίσκοπος here risks importing an entire, anachronistic hierarchical church-governance structure into the reader’s understanding of Titus 1:7, obscuring the letter’s own equation of this office with the local “starší” (elder) of 1:5. Recommend translating as dozorce (overseer/supervisor, a more neutral functional term) with a mandatory translator note explaining the term’s equivalence to “starší” in this context, reserving “biskup” only where later historical/denominational bishop-office material is being discussed. Flag for mandatory human theologian review.
ἀνέγκλητος	anenklētos	”blameless, above reproach”	Legal-forensic image: no valid accusation can be brought	blameless, above reproach, without accusation	A foundational elder qualification framing the whole list that follows.	bezúhonný. Medium risk: modern Czech “bezúhonnost” is itself a technical legal/administrative term (a clean criminal record, required for many jobs and licenses, verified by an official “výpis z rejstříku trestů”), risking a narrow legalistic reading (no criminal record) rather than the fuller, holistic character-blamelessness Paul intends. Brief gloss recommended.
μιᾶς γυναικὸς ἀνήρ	mias gynaikos anēr	”a one-woman man” (lit. “husband of one wife”)	Marital faithfulness/singularity, debated among interpreters as to precise scope (monogamy vs. fidelity vs. remarriage restrictions)	husband of one wife, faithful to his wife, a one-woman man	A specific, debated qualification; translators should preserve ambiguity rather than resolve the interpretive debate unilaterally.	muž jedné ženy. Medium risk (interpretive, not primarily linguistic); flag for native speaker/theologian review regarding any accompanying study-note interpretation, but the base translation itself is straightforward.
αὐθάδη, ὀργίλον, πάροινον, πλήκτην, αἰσχροκερδῆ	authadē, orgilon, paroinon, plēktēn, aischrokerdē	”self-willed, quick-tempered, given to wine, violent, greedy for gain”	Vice list — disqualifying character traits	arrogant/self-willed; quick-tempered; drunkard; violent/pugnacious; greedy for money	Negative qualifications, contrasted with the positive list in 1:8.	samolibý, popudlivý, oddaný pití, násilnický, ziskuchtivý. Low-Medium risk collectively; straightforward vice-list vocabulary, no major secular-drift concerns beyond ensuring the list reads as a unified qualifications-check rather than isolated insults.
φιλόξενον, φιλάγαθον, σώφρονα, δίκαιον, ὅσιον, ἐγκρατῆ	philoxenon, philagathon, sōphrona, dikaion, hosion, egkratē	”hospitable, a lover of good, self-controlled, just, holy/devout, disciplined”	Virtue list — positive elder qualifications	hospitable; lover of good; self-controlled/sensible; upright/just; holy/devout; disciplined/self-controlled	Positive counterpart to 1:7’s vice list; establishes the elder’s required character profile.	hostinný, milující dobro, rozvážný, spravedlivý, bohabojný, zdrženlivý. Medium risk overall. δίκαιος (spravedlivý) REUSES baseline “righteousness” root. ὅσιος requires special note: Medium-High risk — it is doctrinally close to, but distinct from, ἅγιος (already assigned “svatý” in the baseline for “holy”); rendering ὅσιος also as “svatý” would blur this distinction, so “bohabojný” (God-fearing/devout) is recommended to keep the two Greek terms visibly distinct in Czech, with a translator note explaining the deliberate distinction.
ἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου	antechomenon tou kata tēn didachēn pistou logou	”holding firmly to the trustworthy word as taught”	Doctrinal steadfastness as a qualification for eldership	holding firm to the trustworthy word as taught, holding fast to sound teaching	Names doctrinal fidelity, not merely moral character, as an elder qualification — directly supports the “Sound Doctrine” doctrine.	pevně se držící věrného slova, jak bylo vyučováno. High risk; ties directly to διδασκαλία ὑγιαίνουσα below.
διδασκαλίᾳ τῇ ὑγιαινούσῃ	didaskalia tē hygiainousē	”sound/healthy teaching” (ὑγιαίνω, to be healthy, root of “hygiene”)	Teaching that is doctrinally whole/healthy, as opposed to diseased/corrupting false teaching	sound doctrine, healthy teaching, wholesome teaching	Doctrine: “Sound Doctrine and Good Works” — a named curriculum doctrine, recurring at 1:9, 1:13, 2:1, 2:2.	CRITICAL/HIGH, language-specific risk: zdravé učení. Modern Czech “zdravý” overwhelmingly evokes physical/dietary health in everyday speech (“zdravá výživa” = healthy diet, “zdravý životní styl” = healthy lifestyle) — an active, currently fashionable secular register (wellness culture) that risks trivializing Paul’s doctrinal-integrity metaphor into a “healthy-living” lifestyle-brand association. The metaphor itself (healthy vs. diseased teaching) is worth preserving and explaining, but must be explicitly anchored to doctrinal integrity/wholeness rather than left to activate the dominant wellness-culture association. Recommend adding to translation memory as a High-risk term with mandatory first-use gloss, given its recurrence across 1:9, 1:13, 2:1, 2:2, and its centrality to a named curriculum doctrine.
ἀντιλέγοντας ἐλέγχειν	antilegontas elegchein	”to refute/rebuke those who contradict”	See ἔλεγχε note at 2:15/3:10	to refute those who contradict, to correct opponents	Elder’s teaching qualification includes doctrinal defense against error — ties to “Avoiding Divisive Controversies” (fully developed in 3:9-11).	usvědčovat ty, kdo odporují. Medium risk; consistent rendering with ἔλεγχε at 2:15 and 3:10 recommended.
ματαιολόγοι καὶ φρεναπάται	mataiologoi kai phrenapatai	”empty talkers and deceivers”	Compound insults describing false teachers	empty talkers, idle talkers, deceivers, mind-deceivers	Characterizes the false teachers Titus must confront on Crete.	prázdní mluvkové a svůdci. Low-Medium risk.
μάλιστα οἱ ἐκ τῆς περιτομῆς	malista hoi ek tēs peritomēs	”especially those of the circumcision [party]“	περιτομή = circumcision; refers to a specific Jewish-Christian faction insisting on continued Torah observance	especially those of the circumcision party	Historical detail requiring brief background note (a specific first-century controversy), not a general statement about Jewish people.	zvláště ti z obřízky. Medium risk: requires a brief historical-background note to prevent a general secular reader from either missing the reference entirely or, worse, misapplying it as a general statement about Jewish people rather than a specific historical faction within the early church; pastoral sensitivity flag recommended given Czech lands’ own complex Jewish history (a concern already noted in the baseline’s “Unity of Jews and Gentiles” doctrine entry).
Κρῆτες ἀεὶ ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί	Krētes aei pseustai, kaka thēria, gasteres argai	”Cretans are always liars, evil beasts, lazy gluttons”	A quotation from a Cretan poet (traditionally identified as Epimenides) — an ethnic stereotype Paul cites as testimony, not as his own original judgment	Cretans are always liars, evil brutes, lazy gluttons	Requires careful framing: Paul quotes a local proverb as a rhetorical device to characterize the false teachers’ behavior pattern (v.13, “this testimony is true”), not to make a timeless ethnic slur; needs a pastoral-sensitivity note about citing, not endorsing, an ethnic stereotype.	Kréťané jsou vždycky lháři, zlá zvířata, lenoši a nenechavci. Medium risk, cultural-sensitivity flag: recommend a translator/teaching note clarifying that Paul is quoting an existing local saying to characterize specific false teachers’ behavior, not making an essentialist ethnic claim — relevant given this Language Package’s general sensitivity to how in-group/out-group language lands with a contemporary secular readership.
πάντα καθαρὰ τοῖς καθαροῖς…συνείδησις	panta kathara tois katharois…syneidēsis	”all things are pure to the pure…conscience”	καθαρός = clean/pure (ritual and moral); συνείδησις = conscience, the inner moral faculty	all things are pure to the pure; …conscience	Addresses the false teachers’ likely ascetic/ritual-purity teaching; the real problem is a defiled mind and conscience, not external ritual status.	CRITICAL/HIGH — συνείδησις (conscience) does not appear in the baseline Romans translation memory despite Romans’ own use of the concept (Romans 2:15, 9:1, 13:5) and should be added as a new term. Proposed rendering: svědomí. Proposed risk: High. Ordinary secular Czech uses “svědomí” as a fully secular ethical-psychological concept (an internal moral compass functioning independently of any reference to God — “mít čisté svědomí” = “to have a clear conscience,” used identically by religious and non-religious speakers alike). The verse’s point — that conscience itself can be defiled and requires purification before God, not just personal moral satisfaction — needs to be actively taught against the purely secular self-referential reading.
θεὸν ὁμολογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀρνοῦνται	theon homologousin eidenai, tois de ergois arnountai	”they profess to know God, but by their works they deny him”	ὁμολογέω = to confess/profess openly (the same verb family as Romans 10:9’s Lordship confession, reused); ἀρνέομαι = to deny/repudiate	they claim to know God but deny him by their works	A direct warning that verbal profession (even the confession pattern echoing Romans 10:9) is worthless without corresponding good works — connects “Sound Doctrine and Good Works” to “Avoiding Divisive Controversies” as one unified concern.	vyznávají, že znají Boha, ale svými skutky ho zapírají. High risk: ὁμολογέω (vyznávat) is the SAME verb family as the baseline’s Critical-risk Romans 10:9 Lordship confession (“Ježíš je Pán”/vyznáváš); recommend cross-referencing this connection explicitly in teaching material, since it shows the same “confession” vocabulary being warned against when unaccompanied by works — a nuance easily lost if the two passages are treated as unrelated.
ἀδόκιμοι	adokimoi	”unfit, disqualified, failing the test”	Metallurgical-testing metaphor: metal that fails to pass inspection as genuine/pure	disqualified, unfit, worthless, failing the test	Strong closing indictment of the false teachers — they fail the very “good works” test the letter otherwise commends.	neosvědčení / nezpůsobilí. Medium risk.

Chapter 2, verses 1–10 (Titus 2:11–15 treated above in Part 1)

Titus 2:1-10 lays out household-code instructions for older men, older women, younger women, younger men, and slaves/bondservants, all governed by the “sound doctrine” (v.1) that anchors the whole passage running into the core-passage material at 2:11. Verses 11-15 are treated in full above; this section covers 2:1-10’s own load-bearing terms not already addressed there.

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Czech Rendering & Risk
ἃ πρέπει τῇ ὑγιαινούσῃ διδασκαλίᾳ	ha prepei tē hygiainousē didaskalia	”what is fitting/proper for sound doctrine”	πρέπει = it is fitting, proper, appropriate	what accords with sound doctrine, what befits sound teaching	Explicitly frames the entire household code (2:2-10) as the practical outworking of sound doctrine — doctrine and ethics are inseparable, exactly the pastoral logic resolved at 3:8.	co odpovídá zdravému učení. High risk — see 1:9 note on διδασκαλία ὑγιαίνουσα; ensure identical rendering across all its occurrences (1:9, 1:13, 2:1, 2:2) per baseline consistency rule.
Πρεσβύτας…πρεσβύτιδας	Presbytas…presbytidas	”older men…older women”	Distinct from πρεσβύτερος (the church office “elder,” see 1:5 note); this is simply an age-category noun, “an elderly/older man/woman”	older men, older women, elderly men, elderly women	Must be kept visibly distinct from 1:5’s “elders” (office) despite the shared root — this is a critical internal-consistency risk within Titus itself, not merely a Czech-specific one, but the risk is compounded in Czech because “starší” is the natural cognate for both.	starý muž…starší žena (recommend avoiding “starší” here specifically to prevent conflation with the office-title use at 1:5-7; “starý muž/žena” or “postarší” preferred). High risk, flagged jointly with the 1:5 πρεσβύτερος entry for human theologian review to ensure the distinction is actively maintained throughout translated teaching material.
νηφαλίους, σεμνούς, σώφρονας	nēphalious, semnous, sōphronas	”sober/temperate, dignified, self-controlled”	Standard household-code virtue vocabulary	sober-minded, dignified, self-controlled	Establishes character expectations for older men as models for the community.	střízlivý, důstojný, rozvážný. Medium risk collectively. σώφρων recurs across 2:2, 2:5, 2:6 and 1:8 — recommend one single consistent Czech rendering throughout Titus.
ὑγιαίνοντας τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ	hygiainontas tē pistei, tē agapē, tē hypomonē	”sound in faith, in love, in endurance”	Applies the “healthy/sound” metaphor (see διδασκαλία ὑγιαίνουσα) directly to a person’s character, not just doctrine	sound in faith, love, and steadfastness	Extends the “sound doctrine” metaphor from teaching-content to lived character — a person, too, can be “healthy” or “unhealthy” in faith.	zdraví ve víře, v lásce, ve vytrvalosti. High risk (same wellness-culture caution as διδασκαλία ὑγιαίνουσα above). ὑπομονή (vytrvalost) is NEW for this curriculum (though the underlying concept appears in Romans 5, 8, 15 without a dedicated baseline TM entry); recommend adding at Medium risk.
ἐν καταστήματι ἱεροπρεπεῖς	en katastēmati hieroprepeis	”reverent/priest-like in demeanor”	ἱεροπρεπής = befitting sacred things/a sacred office; κατάστημα = demeanor, deportment	reverent in behavior, dignified as befits holy service	Describes older women’s expected bearing using near-liturgical language — no single Czech word captures this; requires periphrasis.	důstojné ve svém chování, jak se sluší na svaté (periphrastic). Medium-High risk, NEW: no single-word Czech equivalent exists; recommend a fixed periphrastic rendering used consistently, with a translator note explaining the “priestly/sacred” nuance embedded in the Greek that a literal single-word translation cannot carry.
μὴ διαβόλους	mē diabolous	”not slanderers” (adjectival use, “slanderous,” NOT the noun “the Devil”)	Same root as ὁ διάβολος (“the Devil/Satan”), but functioning here as a common adjective meaning “slanderous, given to false accusation”	not slanderers, not false accusers	CRITICAL, easily-confused term: despite the shared root with “the Devil,” this word here describes an ordinary human vice (gossip/slander), not demonic character.	ne pomlouvačné. CRITICAL risk flag: must NOT be rendered with any cognate of “ďábel” (the Devil) or “diabolský” (devilish/diabolical) — doing so would import a wildly disproportionate demonic accusation into a simple household-code instruction against gossip, and would also blur the term’s genuine NT usage elsewhere for Satan himself. Recommend “pomlouvačný” (slanderous/gossiping) exclusively, with a mandatory translator note explaining the shared-root/false-friend risk for anyone cross-checking against a Greek concordance.
μηδὲ οἴνῳ πολλῷ δεδουλωμένας	mēde oinō pollō dedoulōmenas	”nor enslaved to much wine”	δουλόω = to enslave; the same slavery-image family as 3:3’s δουλεύοντες	not slaves to much wine, not given to excessive drinking	Concrete, unglamorized vice naming — echoes the same “enslavement to passions” theme found throughout the letter (2:12, 3:3).	ne otrokyně mnohého vína. Low-Medium risk.
καλοδιδασκάλους	kalodidaskalous	”teachers of what is good” (a compound Paul appears to coin: καλός + διδάσκαλος)	A unique NT compound, describing older women specifically as teachers/mentors of goodness to younger women	teachers of good things, teachers of what is good	Establishes an explicit, positive teaching role for older women within the church community — not merely passive good example but active instruction.	učitelky dobra. Medium risk, NEW compound term requiring deliberate construction in Czech since no single existing word captures it; recommend building the compound explicitly and flagging for native-speaker review given contemporary sensitivities in secular Czech culture around gendered ministry-role language.
σωφρονίζωσιν τὰς νέας	sōphronizōsin tas neas	”may train/instruct the young women to be self-controlled”	Causative form of σώφρων — actively cultivating self-control in another, not merely modeling it	train the younger women, instruct the young women	Direct verbal link to the core passage’s παιδεύουσα (2:12, “grace trains us”) — the same training dynamic is to be replicated in intergenerational discipleship within the church.	vychovávat mladé ženy k rozvážnosti. High risk; recommend cross-referencing 2:12’s παιδεύω note explicitly, since the same “training/formation” theological concept underlies both verses.
φιλάνδρους…φιλοτέκνους	philandrous…philoteknous	”loving [their] husbands…loving [their] children”	Compound love-terms, parallel construction to φιλανθρωπία (3:4)	loving their husbands, loving their children	Household-code virtue pair; concrete relational love, not abstract sentiment.	milující své muže…milující své děti. Low risk.
ἁγνάς, οἰκουργούς	hagnas, oikourgous	”pure, working at home”	ἁγνός = morally pure/chaste (distinct from ἅγιος, “holy,” and from ὅσιος, “devout” — a third distinct purity/holiness-family term in this letter); οἰκουργός = one who works diligently in household management	pure, chaste; working at home, managing the household	Household-code virtues; note textual variant οἰκουρός (“keeper at home,” more passive) vs. οἰκουργός (“worker at home,” more active) exists among manuscripts, with low doctrinal stakes either way.	čisté, pečující o domácnost. Medium-High risk flag: ἁγνός (čistý) must be kept visibly distinct from both ἅγιος (svatý, baseline) and ὅσιος (bohabojný, this glossary) — three related-but-distinct Greek purity/holiness terms all occurring within this short letter risk being flattened into a single undifferentiated Czech word if not handled deliberately; recommend a consolidated translator note listing all three side by side. οἰκουργός additionally carries a contemporary pastoral-sensitivity risk in secular Czech culture, where prescriptive domestic-role language for women may be read as culturally dated or as conflicting with prevailing gender-role expectations in a highly secularized, egalitarian-leaning society; recommend native-speaker review with a contextualizing note on first-century household-code genre rather than a universal timeless prescription of domestic roles.
ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν	hypotassomenas tois idiois andrasin	”submitting to their own husbands”	Same ὑποτάσσω root as 3:1’s civic submission and 2:9’s slave submission — a single verb applied across three different relational spheres in this letter	submissive to their own husbands, subject to their own husbands	Part of the letter’s broader submission theme (“Submission to Authority” extends beyond civic government to household relationships as well) — should be read together with the 3:1 note on this same verb’s Czech historical sensitivity, though the specific dynamics (marital vs. civic) differ and should not be flattened into one undifferentiated “submission” teaching.	podřizující se svým mužům. High risk — see 3:1 note on ὑποτάσσομαι; flag together for consistent, careful teaching that distinguishes marital submission (a relational ordering within a household) from civic submission to political authority (3:1) and slave submission to a master (2:9), since collapsing all three into one undifferentiated command risks either trivializing or over-extending the concept.
μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται	mē ho logos tou theou blasphēmētai	”so that the word of God may not be blasphemed/reviled”	βλασφημέω here directed at “the word of God” specifically (contrast 3:2’s more general use)	so that the word of God may not be discredited/maligned	The household code’s stated purpose is the gospel’s reputation before outsiders — an evangelistic/missional rationale for ethical conduct, not merely internal church order.	aby nebylo hanobeno slovo Boží. Medium risk.
σωφρονεῖν	sōphronein	”to be self-controlled”	Verbal form of the recurring σώφρων family	to be self-controlled, sensible	Addressed to younger men; continues the letter’s dominant self-control theme across every household-code group.	být rozvážný. Medium risk — see consistency note above.
τύπον…καλῶν ἔργων	typon…kalōn ergōn	”a model/example…of good works”	τύπος = a pattern, mold, example to be imitated	a model of good works, an example of good deeds	Direct tie to the letter’s central “good works” theme (2:14, 3:8, 3:14) — Titus himself is to be the living demonstration of the doctrine he teaches.	vzor dobrých skutků. High risk — reuse “dobré skutky” consistently, see 2:14 note.
ἀφθορίαν, σεμνότητα	aphthorian, semnotēta	”integrity/incorruptibility, dignity”	ἀφθορία = soundness/incorruptibility (root related to “not decaying/spoiling”)	integrity, incorruptibility; dignity, seriousness	Describes the character quality of Titus’s own teaching, paralleling the “sound doctrine” metaphor’s health/soundness imagery.	neporušenost, důstojnost. Medium risk.
λόγον ὑγιῆ ἀκατάγνωστον	logon hygiē akatagnōston	”sound speech, beyond reproach”	ὑγιής = healthy/sound (same root family as διδασκαλία ὑγιαίνουσα); ἀκατάγνωστος = unable to be condemned/criticized	sound speech that cannot be condemned, healthy, blameless speech	Another occurrence of the letter’s health/soundness metaphor family, applied here to speech specifically.	zdravou řeč, kterou nelze napadnout. High risk — same wellness-culture caution as διδασκαλία ὑγιαίνουσα; recommend consistent handling across all “sound/healthy” occurrences in the letter.
δεσπόταις	despotais	”masters” (of household slaves/bondservants)	δεσπότης = an absolute master/owner, here of slaves specifically, distinct from κύριος though overlapping in the ancient household context	masters, owners	CRITICAL, register-collision risk: this ordinary human-master term must remain visibly distinct from the baseline’s Critical-risk rendering of κύριος (Lord) as capitalized “Pán,” used exclusively for Christ’s exclusive divine lordship.	pán (lowercase). CRITICAL risk: because the baseline reserves capitalized “Pán” exclusively for the divine title κύριος/Lord (Romans 10:9), and δεσπότης here refers only to an ordinary human household slave-master, the lowercase form “pán” must be used without capitalization, and ideally accompanied by a clarifying possessive/context (“svým pánům” = “their [human] masters”) so that no reader confuses this verse with a divine-lordship claim. Recommend a mandatory validation check (parallel to the baseline’s “Pán” validation rule) specifically for this verse.
εὐαρέστους	euarestous	”well-pleasing, satisfactory”	εὖ (well) + ἀρεστός (pleasing)	well-pleasing, satisfactory, giving satisfaction	Household-code virtue for slaves/bondservants toward masters.	líbící se ve všem. Low-Medium risk.
νοσφιζομένους	nosphizomenous	”pilfering, stealing secretly”	Petty theft, skimming — the same word used of Ananias and Sapphira’s secret withholding in Acts 5	pilfering, stealing, misappropriating	Concrete, specific vice named for household servants, not abstract dishonesty.	okrádající / zpronevěřující. Low-Medium risk.
κοσμῶσιν τὴν διδασκαλίαν	kosmōsin tēn didaskalian	”may adorn the teaching/doctrine”	κοσμέω = to adorn, put in order, make attractive (distant root of modern “kosmetika,” cosmetics, though no functional overlap risk in the recommended Czech rendering)	adorn the teaching, make the doctrine attractive, do credit to the doctrine	Closes the household-code section by returning to its opening theme (2:1’s “sound doctrine”) — godly conduct makes doctrine winsome/credible before outsiders, echoing the missional rationale of 2:5.	činit učení přitažlivým / být ozdobou učení. Medium risk; recommend the descriptive phrase over a bare cognate to avoid any unintended cosmetic/superficial connotation, ensuring the “adornment” reads as substantive credibility rather than decorative surface appeal.

Chapter 3, verses 9–15 (Titus 3:1–8 treated above in Part 1)

Titus 3:9-15 closes the letter with instructions on handling divisive people and controversies, personal travel arrangements, and a final exhortation to good works, directly developing the “Avoiding Divisive Controversies” doctrine (also anticipated in 1:10-16 and 2:15’s ἔλεγχε).

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Czech Rendering & Risk
μωρὰς ζητήσεις καὶ γενεαλογίας καὶ ἔρεις καὶ μάχας νομικάς	mōras zētēseis kai genealogias kai ereis kai machas nomikas	”foolish controversies, genealogies, quarrels, and fights about the law”	A fourfold list of unprofitable disputes: ζήτησις = speculative inquiry/debate; γενεαλογία = genealogy (likely speculative Jewish genealogical/mythical material, cf. 1:14); ἔρις = strife/quarreling; μάχη νομική = legal dispute, likely over Mosaic law application	foolish controversies, genealogies, quarrels, and quarrels about the law	Doctrine: “Avoiding Divisive Controversies.” Names the specific pattern of unprofitable theological debate Titus must steer the church away from — not doctrinal disagreement as such, but speculative, contentious argument that produces division without edification.	hloupé spory, rodopisy, hádky a spory o Zákon. Medium-High risk collectively. νόμος (Zákon) REUSES the baseline “law” term exactly (High risk). Recommend a translator note distinguishing this warning against speculative/contentious style of argument from a wholesale rejection of doctrinal teaching or debate itself, lest the passage be misapplied to discourage all theological discussion, including the sound-doctrine teaching the rest of the letter commends.
ἀνωφελεῖς καὶ μάταιοι	anōpheleis kai mataioi	”unprofitable and futile/empty”	ἀνωφελής = not beneficial (negation of the ὠφέλιμος root at 3:8); μάταιος = empty, futile, without lasting result	unprofitable and worthless, useless and futile	Deliberate verbal contrast with 3:8’s ὠφέλιμα (“profitable”) — good works are profitable, divisive speculation is not; the letter’s closing units are structured as a direct antithesis.	neprospěšné a marné. Medium risk; recommend flagging the deliberate ὠφέλιμος/ἀνωφελής contrast with 3:8 for translators, since preserving related vocabulary (prospěšné/neprospěšné) across both verses strengthens the rhetorical structure in Czech as it does in Greek.
αἱρετικὸν ἄνθρωπον	hairetikon anthrōpon	”a divisive/factious person” (from αἵρεσις, a “choosing,” here in the sense of a self-chosen faction/party)	In this NT context, describes someone who stirs up factions/division through stubborn insistence on disputed, unprofitable matters — NOT yet the later, technical theological sense of “heretic” holding false doctrine, which developed as a specialized meaning in subsequent church history	a divisive person, a factious person, one who causes divisions	Names the type of person to be avoided per the “Avoiding Divisive Controversies” doctrine — someone whose pattern is division-causing insistence on the fruitless disputes just named (3:9), not necessarily doctrinal heresy in the later technical sense.	CRITICAL, language-specific risk grounded in Czech religious history: the direct cognate “heretik” is deeply loaded in Czech historical memory because of Jan Hus, the 15th-century Czech reformer condemned and burned at the stake as a heretic at the Council of Constance (1415) — an event of enormous, still-commemorated significance in Czech national identity (Hus is a national hero; his execution anniversary, July 6, remains observed). Rendering αἱρετικός as “heretik” would import the entire weight of inquisition-era persecution, doctrinal condemnation, and martyrdom into a verse that, in its own first-century context, simply describes a quarrelsome, faction-forming person to be socially avoided after repeated warning — a vastly lower-stakes, pastoral-discipline matter, not a formal doctrinal-heresy trial. Recommend rozkolník / člověk působící roztržky (“a person who causes division/schism”) instead of any “heretik” cognate, with a mandatory translator note explaining why the historically loaded cognate is deliberately avoided. Flag for mandatory human theologian review.
παραιτοῦ	paraitou	”avoid, reject, have nothing to do with”	Firm social/relational distancing after due warning	avoid, reject, have nothing more to do with, warn then avoid	Prescribes a specific pastoral-discipline procedure (two warnings, then avoidance) — measured, not impulsive.	vyhýbej se mu / odmítej ho. Medium risk.
νουθεσίαν	nouthesian	”admonition, warning”	Corrective verbal instruction, distinct register from παρακαλέω (encouragement, see 2:15 note)	admonition, warning	Continues the letter’s distinct vocabulary for gentle encouragement (παρακαλέω) versus firm correction (ἔλεγχε, νουθεσία) — a register distinction that should be maintained consistently in Czech across the whole book.	napomenutí. Medium risk; recommend consistent use distinct from “povzbuzování” (encouragement) per the 2:15 register note.
ἐξέστραπται…αὐτοκατάκριτος	exestraptai…autokatakritos	”is warped/turned inside out…self-condemned”	ἐξέστραπται = perverted, twisted, turned away from the right path; αὐτοκατάκριτος = a rare compound, “self-condemning,” i.e., the person’s own persistent behavior after warning proves their own guilt	is warped/perverted…self-condemned, standing self-condemned	Explains why avoidance (not further debate) is the appropriate response: the person’s own conduct after repeated warning has already rendered the verdict.	je zvrácený…sám sebe odsuzuje. Low-Medium risk.
Ἀρτεμᾶν, Τυχικόν, Ζηνᾶν, Ἀπολλῶν	Artemān, Tychikon, Zēnan, Apollōn	Proper names: Artemas, Tychicus, Zenas, Apollos	Personal names of Paul’s co-workers	Artemas, Tychicus, Zenas, Apollos	Standard closing travel/personnel instructions common to Pauline letters; low doctrinal weight, but establishes the concrete, historically-situated, communal nature of the letter (not abstract treatise).	Artemas, Tychikos, Zénas, Apollos. Low risk; use established Czech Bible-translation transliteration conventions consistent with ČEP.
Νικόπολιν	Nikopolin	Nicopolis (a proper place name)	A city, likely in Greece or the Balkans (exact location debated)	Nicopolis	Geographic detail; low doctrinal weight.	Nikopolis. Low risk.
σπούδασον, σπουδαίως	spoudason, spoudaiōs	”make every effort, hasten…diligently, earnestly”	Urgency and diligence in practical arrangements	make every effort, hasten…diligently, with diligence	Practical, unglamorous diligence is itself an expression of the letter’s “good works” ethic, even in mundane travel logistics.	snaž se / pečlivě. Low risk.
τὸν νομικόν	ton nomikon	”the lawyer” (here as a description of Zenas, “Zenas the lawyer”)	νομικός = one skilled in the law, here likely a legal expert rather than a specifically Mosaic-law scholar	the lawyer, the expert in law	A minor biographical detail about a named co-worker; low doctrinal weight, though it shares the νόμος (law) root with 3:9’s “quarrels about the law,” worth a light note for lexical awareness only.	právník. Low risk.
ἵνα μηδὲν αὐτοῖς λείπῃ	hina mēden autois leipē	”so that nothing may be lacking to them”	λείπω = to lack, be in need of	so that they may lack nothing, so they will have everything they need	Practical care for traveling co-workers, an expression of the letter’s good-works ethic in ordinary hospitality.	aby jim nic nechybělo. Low risk.
μανθανέτωσαν…καλῶν ἔργων προΐστασθαι	manthanetōsan…kalōn ergōn proistasthai	”let them learn…to devote themselves to good works”	μανθάνω = to learn (as a discipline/practice, not merely intellectually); προΐστημι = see 3:8 note	let them learn to devote themselves to good works	Extends the “good works” theme (see 2:14, 3:8) explicitly to meeting practical needs — good works are not abstract piety but concrete provision for real needs.	ať se učí konat dobré skutky. High risk — reuse “dobré skutky” consistently (see 2:14, 3:8 notes).
εἰς τὰς ἀναγκαίας χρείας	eis tas anagkaias chreias	”for/toward pressing/necessary needs”	Concrete, practical material needs	for urgent/pressing needs, for necessary needs	Grounds “good works” in tangible, practical provision, not merely spiritual or verbal service.	pro naléhavé potřeby. Low risk.
ἵνα μὴ ὦσιν ἄκαρποι	hina mē ōsin akarpoi	”so that they may not be unfruitful”	ἄκαρπος = without fruit (α- negative + καρπός, fruit)	so that they may not be unfruitful, so they are not fruitless	Agricultural metaphor for the outcome of a life devoted to good works — echoes broader NT “fruit” imagery for the visible outworking of genuine faith (cf. Galatians 5:22, Romans’s implicit fruit-of-the-Spirit theology, though not a dedicated baseline TM term).	aby nebyli neplodní. Medium risk, NEW for this curriculum: καρπός (ovoce, “fruit”) does not have a dedicated baseline entry; recommend adding at Low-Medium risk given the concrete, low-ambiguity agricultural metaphor, though the metaphor itself (spiritual fruitfulness) should be briefly unpacked for a reader without prior exposure to this NT image family.
Ἀσπάζονταί σε…ἄσπασαι…ἐν πίστει	Aspazontai se…aspasai…en pistei	”[they] greet you…greet…in the faith”	ἀσπάζομαι = to greet warmly	greet, send greetings	Standard Pauline epistolary closing; low doctrinal weight, though “ἐν πίστει” (“in the faith”) REUSES the πίστις root, framing even a closing greeting as an expression of shared Christian identity.	zdraví tě…pozdrav…ve víře. REUSES baseline “víra” root; Low-Medium risk in this formulaic closing context.
Ἡ χάρις μετὰ πάντων ὑμῶν	Hē charis meta pantōn hymōn	”Grace be with you all”	Standard Pauline benediction	Grace be with you all	Closing benediction bracketing the letter with its opening greeting (1:4’s “χάρις καὶ εἰρήνη”) and reprising the letter’s dominant grace theme one final time.	Milost s vámi všemi. REUSED FROM BASELINE (“milost”), High risk; recommend identical rendering to the letter’s other χάρις occurrences (1:4, 2:11, 3:7) and to Romans’ own benedictions for full curriculum consistency.

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Summary of New Terms Requiring Translation Memory Addition

The following terms are introduced for the first time in this Titus analysis and do not currently appear in the baseline Romans translation_memory.json. They should be formally added in Phase 1 Step 2 (glossary consolidation) using the risk tiers proposed above: σωτήρ (Spasitel), ἐλπίς (naděje), ἔλεος (milosrdenství), παλιγγενεσία (znovuzrození), ἀνακαίνωσις (obnovení), λουτρόν (obmytí), κληρονόμος (dědic), ζωὴ αἰώνιος (věčný život), κοσμικός (světský), ἐπιθυμία (žádost/touha), ἀσέβεια (bezbožnost), εὐσέβεια (zbožnost), λυτρόω (vykoupit), ἀνομία (nepravost), ζηλωτής (horlivý/usilovný), ἀρχαὶ καὶ ἐξουσίαι (vládcové a mocnosti), ὑποτάσσομαι (podřizovat se), πειθαρχέω (poslušný), φιλανθρωπία (lidumilnost), χρηστότης (dobrotivost), ἔργα ἀγαθά/καλά (dobré skutky), ὑγιαίνουσα διδασκαλία (zdravé učení), πρεσβύτερος-as-office (starší), ἐπίσκοπος (dozorce), ἀνέγκλητος (bezúhonný), ὅσιος (bohabojný), ἁγνός (čistý), συνείδησις (svědomí), ὑπομονή (vytrvalost), δεσπότης-as-master (pán, lowercase), αἱρετικὸς ἄνθρωπος (rozkolník), καρπός (ovoce), νουθεσία (napomenutí).

See analysis/08_core_glossary.md for the consolidated per-term glossary table with full risk-tier assignments.