Semantic Analysis — Titus (Full Book) — Hungarian Destination Language

Scope and Method

This analysis covers the entire book of Titus (3 chapters) in the original Koine Greek. The core passage, Titus 2:11–3:8, receives full verse-by-verse treatment. Every other passage in Titus 1 and Titus 3:9–15 (and Titus 2:1–10, which precedes the core passage) receives chapter-section treatment of every load-bearing theological term, using the same fields: Original word | Transliteration | Literal meaning | Semantic range | English variants | Contextual theological meaning | Hungarian rendering risk.

Per the mandate governing this Language Package, every term already recorded in the baseline Romans translation_memory.json is reused exactly as recorded there. New terms introduced by Titus are assigned risk tiers using the same Critical/High/Medium/Low framework as the baseline doctrine_risk_registry.json.

Titus is short (46 verses) but doctrinally dense, concentrating on seven named 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, Avoiding Divisive Controversies. All seven surface directly in the Greek text, mapped below by chapter.

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CORE PASSAGE: Titus 2:11–3:8 (Verse-by-Verse)

Titus 2:11

Greek: Ἐπεφάνη γὰρ ἡ χάρις τοῦ θεοῦ ἡ σωτήριος πᾶσιν ἀνθρώποις Literal: “For appeared the grace of God, the salvation-bringing [grace], to all men”

• ἐπεφάνη (epephanē) — “appeared/was manifested/shone forth.” Literal meaning: to become visible, to shine forth, often used of the dawn or the rising of a heavenly body appearing over the horizon. Semantic range: epiphany-language for a decisive, visible in-breaking of the divine into history. English variants: “appeared,” “has appeared,” “was manifested,” “was revealed.” Contextual theological meaning: grace itself is personified as breaking into history — this is the same verb used again in 3:4 of God’s kindness “appearing,” bracketing the whole core passage with epiphany-language. Hungarian rendering: “megjelent.” Risk: High. Hungarian “megjelenés” is also the ordinary word for the liturgical feast of Epiphany (Vízkereszt) in Catholic usage, but the words do not collide lexically (Vízkereszt is a separate compound), so the primary risk is theological rather than lexical: the verb must be read as God’s decisive historical action in Christ, not a recurring liturgical commemoration or a private mystical experience.
• χάρις τοῦ θεοῦ (charis tou theou) — “grace of God.” Reuse of baseline term. Hungarian rendering: “Isten kegyelme” (kegyelem = Critical per baseline). No deviation permitted; see baseline grace notes on the Reformed/Catholic fault line.
• ἡ σωτήριος (hē sōtērios) — adjective, “saving/salvation-bringing.” Literal meaning: “belonging to sōtēria (salvation/deliverance).” Semantic range: an adjectival form modifying charis, not the noun sōtēria itself. English variants: “that brings salvation,” “saving grace,” “salvation-bringing.” Contextual theological meaning: grace itself, not human merit, is the agent that brings salvation to all classes of people (contrast with 1:1-16’s social/ethical instructions that follow — the ordering matters: grace precedes and produces the ethical life, not the reverse). Hungarian rendering: “üdvösséget hozó” — draws on the baseline Critical term family “üdvösség.” Risk: Critical, inherited directly from the baseline “salvation” entry; this adjective is the first, and most compact, statement in Titus of “Salvation by Grace not Works,” and must not be softened into “grace, which is nice for everyone” but must retain its full salvific, saving force.
• πᾶσιν ἀνθρώποις (pasin anthrōpois) — “to all men/all people.” Universal scope, echoing the baseline “Universal Scope of the Gospel” doctrine (Romans 1:16; 10:12-13). Hungarian rendering: “minden embernek.” Risk: Medium. Retain unqualified universal language; do not narrow to “the elect” or “believers only” at the lexical level, even though this verse is a key text in the Reformed/Catholic debate over the extent of the atonement — the text itself states universal scope of grace’s appearing, and the systematic question of intent/extent belongs in a teaching note, not in the translation.

Titus 2:12

Greek: παιδεύουσα ἡμᾶς ἵνα ἀρνησάμενοι τὴν ἀσέβειαν καὶ τὰς κοσμικὰς ἐπιθυμίας σωφρόνως καὶ δικαίως καὶ εὐσεβῶς ζήσωμεν ἐν τῷ νῦν αἰῶνι Literal: “training/disciplining us, in order that, having renounced ungodliness and worldly desires, we might live self-controlledly and justly and godly in the present age”

• παιδεύουσα (paideuousa) — present participle of paideuō, “training, disciplining, educating, instructing (sometimes through correction).” Literal meaning: the verb behind “pedagogy,” referring to the whole shaping of a child, including correction. Semantic range: ranges from neutral “instruct/educate” to “discipline/chastise” (cf. Hebrews 12:6-11, where it is corrective). English variants: “training,” “teaches,” “instructs,” “disciplines.” Contextual theological meaning: this is THE defining verb for the curriculum doctrine “Grace That Trains for Godly Living” — grace itself is the active subject that trains believers, not human willpower or law-keeping considered independently of grace. Hungarian rendering: “nevel” (present participle “nevelve” / clause form “arra nevel/tanít”). Risk: High. Hungarian “nevel” (to raise/educate/form character) captures the pedagogical sense well, but risks being read as mere moral instruction (didaskō-like) unless the participle’s link to grace as the acting subject is preserved in context; must not be flattened to “teaches us that…” which would lose the formative, disciplining nuance.
• ἀρνησάμενοι (arnēsamenoi) — “having renounced/denied.” Same verb family as 1:16’s arnountai (“they deny [God] by their works”) — an intentional inversion: the ungodly deny God while claiming to know him; believers instead deny/renounce ungodliness. Hungarian rendering: “megtagadva.” Risk: Medium.
• ἀσέβεια (asebeia) — “ungodliness, irreverence toward God.” Literal meaning: negation of eusebeia (godliness/piety); a-sebeia, “without proper reverence.” Semantic range: covers both irreligion and active impiety. English variants: “ungodliness,” “impiety,” “irreverence.” Hungarian rendering: “istentelenség.” Risk: Medium.
• κοσμικὰς ἐπιθυμίας (kosmikas epithymias) — “worldly desires/passions.” Hungarian rendering: “világi kívánságok.” Risk: Medium.
• σωφρόνως, δικαίως, εὐσεβῶς (sōphronōs, dikaiōs, eusebōs) — adverbial triad: “self-controlledly, justly/righteously, godly/piously.” The second adverb shares the root of δικαιοσύνη (dikaiosynē, “righteousness” — baseline Critical term “igazság”). Hungarian rendering: “mértékletesen, igazságosan és kegyesen élnünk.” Risk: Medium-High. The adverb δικαίως must echo, not contradict, the baseline forensic sense of “igazság/megigazulás”: here it describes the believer’s practical, lived righteousness that flows from grace’s training, not a righteousness that earns standing before God — the ordering of 2:11 (grace appears) before 2:12 (therefore we live this way) must be visually and grammatically preserved in Hungarian so readers do not invert cause and effect.
• εὐσεβῶς / εὐσέβεια (eusebōs / eusebeia) — “godly/godliness, piety.” See full treatment under Chapter 1 (1:1) below, where eusebeia is first introduced. Hungarian rendering: “kegyesen” (adverb) / “kegyesség” (noun). Risk: High. Flag: Hungarian “kegyesség” (godliness/piety) shares the root “kegy-” with “kegyelem” (grace), even though the underlying Greek roots (eusebeia vs. charis) are entirely unrelated. This is a Hungarian-specific lexical collision risk not present in the source language: teaching notes must clarify that “kegyesség” (godly living, the fruit) is not the same reality as “kegyelem” (grace, the root/cause), guarding against readers conflating the trainer (grace) with the result (godliness) simply because the Hungarian words look related.
• ἐν τῷ νῦν αἰῶνι (en tō nyn aiōni) — “in the present age.” Contrasts with the “age to come” / the blessed hope of v.13. Hungarian rendering: “e jelenvaló világban” (Károli-tradition phrasing) or “a mostani világkorszakban.” Risk: Low-Medium.

Titus 2:13

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

• προσδεχόμενοι (prosdechomenoi) — “awaiting/expecting eagerly.” Hungarian rendering: “várva.” Risk: Low.
• μακαρίαν ἐλπίδα (makarian elpida) — “blessed hope.” ἐλπίς (elpis) — Literal meaning: confident expectation, not wishful uncertainty. Semantic range: in Paul, always object-anchored (hope in something specific — here, Christ’s return), never generic optimism. English variants: “hope,” “expectation.” Contextual theological meaning: this is a new standalone term for this Language Package (not previously catalogued in the baseline glossary as its own entry, though implicit in messianic-promise and resurrection doctrine). Hungarian rendering: “reménység.” Risk: Medium. Must retain the confident, object-specific sense (hope in Christ’s return), avoiding Hungarian’s secondary secular sense of “reménység” as vague optimism.
• ἐπιφάνειαν τῆς δόξης (epiphaneian tēs doxēs) — “the appearing of the glory.” δόξα (doxa, “glory”) is a baseline term (“dicsőség,” Medium risk in baseline; here it functions Christologically). Hungarian rendering: “dicsőségének megjelenése.” Risk: High.
• τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ (tou megalou theou kai sōtēros hēmōn Iēsou Christou) — “of the great God and our Savior, Jesus Christ.” This is a Granville-Sharp construction (one definite article governing two nouns joined by kai, both referring to a single subject): grammatically, “great God” and “Savior” are both titles of the single Person, Jesus Christ — one of the clearest direct predications of full deity to Christ in the New Testament. Literal meaning: no ambiguity in the Greek grammar. Semantic range: none — the construction is deliberately unambiguous. English variants: “our great God and Savior, Jesus Christ” (unified reading, majority of modern translations) vs. an older, grammatically weaker reading treating “God” and “Savior” as two separate referents (“the great God, and our Savior Jesus Christ”). Contextual theological meaning: this is the Deity of Christ doctrine (already Critical in the baseline, inherited from Romans 9:5) restated even more directly than in Romans — Jesus Christ is explicitly called ho megas theos, “the great God.” Hungarian rendering: “a mi nagy Istenünk és Üdvözítőnk, Jézus Krisztus.” Risk: Critical. The Hungarian must preserve the single-referent grammar (one possessive phrase governing both titles: “Istenünk és Üdvözítőnk”), not split into two separate figures (“a nagy Isten, és a mi Üdvözítőnk, Jézus Krisztus”), which would obscure the direct ascription of deity to Christ. This is affirmed identically by Catholic and Reformed Hungarian traditions (as in Romans 9:5’s parallel construction, catalogued as “deity_of_christ” in the baseline doctrine registry) — the risk here is imprecision in rendering the grammar, not confessional division.
• σωτήρ (sōtēr) — “Savior.” NEW CRITICAL TERM for this Language Package (absent from the baseline Romans glossary, which never required it). Literal meaning: one who saves/rescues/delivers. Semantic range: in the Greco-Roman world, sōtēr was also an imperial/divine title claimed by emperors and pagan deities (Zeus Sōtēr, Asklepios Sōtēr, and imperial cult titles for Roman emperors); Paul’s application of this politically loaded title exclusively to God and to Jesus Christ is a deliberate polemical claim. English variants: “Savior,” “Deliverer,” “Rescuer.” Hungarian rendering: “Üdvözítő” — the standard, shared Catholic-Reformed Hungarian Bible term, built on the same root as “üdvösség” (salvation, already Critical in the baseline). Risk: Critical. “Üdvözítő” carries no rival-deity or emperor-cult confusion risk in contemporary Hungarian culture (unlike the first-century Greco-Roman setting), but it must always be reserved exclusively for God/Christ and never diluted into “megmentő” (rescuer, in a generic sense) in contexts with any salvific weight, to keep it visibly parallel to “üdvösség” for the reader’s benefit.

Titus 2:14

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

• ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν (edōken heauton hyper hēmōn) — “gave himself for us.” Substitutionary self-giving. Hungarian rendering: “önmagát adta értünk.” Risk: Critical (atonement language, per baseline escalation rules requiring theologian review for any propitiation/atonement segment).
• λυτρώσηται (lytrōsētai) — from lytroō, “to redeem/ransom,” the verb behind lytron (“ransom price”), rooted in the language of buying back a slave or captive. Literal meaning: to release by payment of a price. Semantic range: in the LXX, this word family describes God’s redemption of Israel from Egypt (Exodus imagery); Paul deliberately echoes that exodus-redemption pattern here. English variants: “redeem,” “ransom,” “set free by paying a price.” Hungarian rendering: “megváltja.” Risk: Critical. Must retain the “payment/ransom” sense (not merely “rescue” or “liberate” without a price paid), preserving the direct connection to Christ’s self-giving in the same verse.
• ἀνομία (anomia) — “lawlessness.” Literal meaning: a-nomia, “without/against law (nomos).” Distinct from the baseline term “sin” (ἁμαρτία, hamartia — “bűn”), which does not appear as a noun anywhere in Titus; Titus instead names the problem specifically as anomia (lawlessness) and as epithymiai (passions, 2:12, 3:3). Hungarian rendering: “törvényszegés.” Risk: Medium. Do not substitute “bűn” here; keep the specific “lawlessness” sense distinct, since the baseline “law” (törvény) term’s Reformed “threefold use” framework is directly relevant background even though Titus does not use nomos in this verse.
• καθαρίσῃ (katharisē) — “purify, cleanse.” Cultic/ritual purification language applied to moral-spiritual cleansing. Hungarian rendering: “megtisztítja.” Risk: Medium.
• λαὸν περιούσιον (laon periousion) — “a people for his own possession.” Direct echo of Exodus 19:5 LXX (“you shall be to me a periousios people,” i.e., Israel as God’s treasured possession), now applied to the church. Hungarian rendering: “tulajdon népe” (Károli-tradition phrasing). Risk: High. This is covenant-continuity language (the church inheriting Israel’s covenant designation) and connects directly to the baseline “Unity of Jews and Gentiles” doctrine (Medium risk in the baseline); requires an Old Testament background note for readers without strong Pentateuch familiarity.
• ζηλωτὴν καλῶν ἔργων (zēlōtēn kalōn ergōn) — “zealous for good works.” καλὰ ἔργα (kala erga) — “good works,” the single most doctrinally load-bearing recurring phrase in Titus (appears also 1:16; 2:7; 3:1, 8, 14 in cognate forms). Literal meaning: works that are morally excellent/beautiful (kalos carries an aesthetic-moral sense beyond the more neutral agathos, “good/useful,” also used in Titus, e.g. 2:10 “agathoi,” 3:1 “agathon ergon”). Semantic range: covers the full field of visible, practical righteous conduct that flows from and evidences genuine faith. English variants: “good works,” “good deeds,” “good conduct.” Contextual theological meaning: this phrase is the connective tissue of the curriculum’s “Sound Doctrine and Good Works” AND “Salvation by Grace not Works” doctrines simultaneously — good works are the fruit and purpose of redemption (2:14; 3:8), never its ground or means (3:5, “not because of works of righteousness”). Hungarian rendering: “jó cselekedetek” (with “zēlōtēn” rendered “jó cselekedetekre igyekező/törekvő”). Risk: Critical. This is the single most sensitive phrase for the internal Catholic-Reformed fault line inherited from the baseline’s grace/justification/imputed-righteousness entries: the Hungarian Catholic tradition’s synergistic reading (grace-enabled merit contributing to final salvation) and the Hungarian Reformed tradition’s reading (good works as necessary fruit/evidence of an already-completed salvation, never as its ground) will each read “jó cselekedetek” through their own systematic lens. Titus itself resolves this tension explicitly and sequentially (3:5 excludes works as the basis; 2:14 and 3:8 present works as the redeemed purpose/fruit) — the translation must preserve Paul’s own sequence and must not be harmonized toward either system.

Titus 2:15

Greek: Ταῦτα λάλει καὶ παρακάλει καὶ ἔλεγχε μετὰ πάσης ἐπιταγῆς μηδείς σου περιφρονείτω Literal: “These things speak and exhort and rebuke with all authority; let no one disregard/despise you”

• λάλει (lalei) — “speak.” Low risk, standard.
• παρακάλει (parakalei) — “exhort/encourage/urge.” Reuse baseline term “buzdítani” (exhort, Low risk).
• ἔλεγχε (elegche) — “rebuke/reprove/correct.” Same verb family as 1:9, 1:13 (rebuking false teachers) and 3:11 (self-condemned). Hungarian rendering: “feddd meg / dorgáld.” Risk: Medium. Ties to “Avoiding Divisive Controversies” — the authority to correct is paired throughout Titus with warnings against needless/foolish disputing (3:9); teaching notes should distinguish authoritative doctrinal correction (commended) from quarrelsome controversy (forbidden).
• ἐπιταγῆς (epitagēs) — “authority/command,” same root as 1:3 (“by the command of God”). Hungarian rendering: “teljes hatalommal/parancsoló erővel.” Risk: Low-Medium.
• περιφρονείτω (periphroneitō) — “let [no one] disregard/despise/look down on.” Hungarian rendering: “senki meg ne vessen.” Risk: Low.

Titus 3:1

Greek: Ὑπομίμνῃσκε αὐτοὺς ἀρχαῖς ἐξουσίαις ὑποτάσσεσθαι πειθαρχεῖν πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους εἶναι Literal: “Remind them to be subject to rulers and authorities, to obey, to be ready for every good work”

• ἀρχαῖς ἐξουσίαις (archais exousiais) — “rulers and authorities.” Literal meaning: archē (ruling office/principle) and exousia (authority/jurisdiction), a standard Greco-Roman pairing for civil government. English variants: “rulers and authorities,” “government,” “the powers that be” (idiomatic, to be avoided as too colloquial for the formal register required). Contextual theological meaning: this is the anchor text for the curriculum doctrine “Submission to Authority,” directly parallel to Romans 13:1-7 (flagged in the baseline as a native-speaker-review item for government/authority passages, without special doctrinal division). Hungarian rendering: “felsőbbségek és hatalmasságok” (Károli-tradition phrasing, matching Romans 13:1’s established rendering pattern). Risk: Medium-High. Given Hungary’s twentieth-century history of coerced political submission under both fascist and communist regimes, this doctrine carries live pastoral weight; the translation itself should remain a faithful, unqualified rendering of Paul’s instruction, with any necessary historical/pastoral nuance carried in teaching notes rather than softened in the text.
• ὑποτάσσεσθαι (hypotassesthai) — “to be subject to / submit to.” Same verb as the household-submission passages in chapter 2 (wives to husbands, 2:5; bondservants to masters, 2:9). Hungarian rendering: “alávetni magukat / engedelmeskedni.” Risk: Medium. Note for translators: Titus uses this single verb across three distinct relational domains (state authority, marriage, and slavery); Hungarian should use a consistent verb root across all three occurrences so that readers can recognize the thematic connection Paul is making, while teaching notes clarify that the nature and limits of submission differ by context and are not simply interchangeable.
• πειθαρχεῖν (peitharchein) — “to obey / follow authority.” Distinct, stronger verb than the general “obey” (peitho) — a compound meaning “to obey rule/office” specifically. Hungarian rendering: “engedelmeskedni.” Risk: Low.
• ἔργον ἀγαθόν (ergon agathon) — “good work,” synonym pairing with kalon ergon (2:14) — see full note there. Hungarian rendering: “jó cselekedet.” Risk: Critical (same entry as kalon ergon above; track together in translation memory as a single glossary concept with two Greek lexical forms).

Titus 3:2

Greek: μηδένα βλασφημεῖν ἀμάχους εἶναι ἐπιεικεῖς πᾶσαν ἐνδεικνυμένους πραΰτητα πρὸς πάντας ἀνθρώπους Literal: “to slander no one, to be peaceable, considerate, showing all courtesy/gentleness to all people”

• βλασφημεῖν (blasphēmein) — “to slander/speak evil of/blaspheme.” Note the same verb root is used of “blasphemy against God” elsewhere in the NT and of the “word of God being reviled” in 2:5; here it is generalized to speaking evil of any person. Hungarian rendering: “senkit gyalázni/rágalmazni.” Risk: Medium. Flag: Hungarian readers may associate “blaszfémia” narrowly with speech against God/sacred things; the broader interpersonal sense here (slandering any person) should be rendered with “gyalázni/rágalmazni,” not a loanword that would narrow the sense to sacrilege alone.
• ἀμάχους (amachous) — “not quarrelsome/peaceable,” literally “without machē (fight/battle).” Hungarian rendering: “nem viszálykodó/békés.” Risk: Medium. Ties to “Avoiding Divisive Controversies.”
• ἐπιεικεῖς (epieikeis) — “considerate/gentle/reasonable/yielding.” Hungarian rendering: “megértő.” Risk: Medium.
• πραΰτητα (prautēta) — “gentleness/courtesy/meekness,” accusative of prautēs. Hungarian rendering: “szelídség.” Risk: Low.

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 Literal: “For we ourselves also were once foolish, disobedient, being led astray, serving various desires and pleasures, living in malice and envy, hateful, hating one another”

• ἀνόητοι (anoētoi) — “foolish/senseless.” Hungarian rendering: “balgák.” Risk: Low.
• ἀπειθεῖς (apeitheis) — “disobedient.” Reuse baseline-adjacent term already established for Romans; consistent rendering. Hungarian rendering: “engedetlenek.” Risk: Low.
• πλανώμενοι (planōmenoi) — “being led astray/deceived.” Hungarian rendering: “eltévelyedettek.” Risk: Low.
• δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις (douleuontes epithymiais kai hēdonais poikilais) — “enslaved to various desires and pleasures.” Literal meaning: douleuō, “to serve as a slave,” used metaphorically of bondage to sinful cravings. Hungarian rendering: “kívánságok és élvezetek rabjai.” Risk: Medium. This is the pre-conversion condition that 3:5’s “washing of regeneration” directly reverses — the contrast (slavery to passions vs. new birth by the Spirit) must be visible across the two verses in Hungarian.
• κακίᾳ καὶ φθόνῳ (kakia kai phthonō) — “malice and envy.” Hungarian rendering: “gonoszság és irigység.” Risk: Low.
• στυγητοί, μισοῦντες ἀλλήλους (stygētoi, misountes allēlous) — “hateful, hating one another.” Hungarian rendering: “gyűlölségesek, egymást gyűlölők.” Risk: Low.

Titus 3:4

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

• χρηστότης (chrēstotēs) — “kindness/goodness.” Same root family Paul uses in Romans 2:4 and 11:22 for God’s kindness. Hungarian rendering: “jóság/kedvesség.” Risk: Medium.
• φιλανθρωπία (philanthrōpia) — “love for mankind.” Literal meaning: philos (“love/friend”) + anthrōpos (“human being”) — the direct source of the English loanword “philanthropy.” Semantic range: in Greco-Roman usage, a virtue term for benevolent, generous disposition (often used of rulers/benefactors); Paul applies it here specifically to God’s saving disposition toward humanity in Christ. English variants: “love for mankind,” “loving-kindness,” “benevolence.” Contextual theological meaning: paired with chrēstotēs, this verse restates 2:11’s “grace appeared” in even warmer, more personal terms — God’s own kind, benevolent character (not human merit) is the appearing cause of salvation. Hungarian rendering: “emberszeretet.” Risk: Medium-High. Contemporary Hungarian secular culture uses “emberszeretet” and “filantrópia” for purely humanistic benevolence divorced from any transcendent source; teaching notes must anchor this term to God’s own saving action in Christ (3:5 follows immediately), not a generalized humanitarian ethic.
• ἐπεφάνη (epephanē) — see note at 2:11; same verb, forming the bracket around the whole core passage. Risk: High (tracked as the same entry as 2:11).
• τοῦ σωτῆρος ἡμῶν θεοῦ (tou sōtēros hēmōn theou) — “of God our Savior.” Reuse “Isten,” reuse “Üdvözítő.” Risk: Critical (tracked with 2:13 entry).

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 Literal: “not by works [done] in righteousness which we did, but according to his mercy he saved us, through the washing of regeneration and renewal of the Holy Spirit”

• οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν ἡμεῖς (ouk ex ergōn tōn en dikaiosynē ha epoiēsamen hēmeis) — “not by works done in righteousness which we did.” This is the single most direct statement of the curriculum doctrine “Salvation by Grace not Works” in the entire book, and one of the plainest such statements in the whole New Testament. δικαιοσύνη (dikaiosynē) here is the baseline Critical term (“igazság”), and ἔργα (erga) is the same “good works” term-family tracked above (Critical). Hungarian rendering: “nem az igazság cselekedeteiből, amelyeket mi tettünk.” Risk: Critical. This clause must be translated with the same rigor the baseline applies to Romans 4:4-5 and 11:5-6: it explicitly excludes human works — even works done “in righteousness” — as the ground of salvation. Both the Hungarian Reformed reading (sola fide, works excluded categorically as any part of the ground of salvation) and the Hungarian Catholic reading (Tridentine synergism, meritorious works enabled by prior grace as part of the process) must recognize their own tradition’s actual claims in the text: the Reformed reading fits this clause very directly; the Catholic reading must not be obscured or singled out as contradicted by the translation itself — the text’s stated basis of salvation (“according to his mercy,” not our works) stands as the anchor, with denominational systematic elaboration left to teaching notes exactly as the baseline instructs for the grace/justification/imputed-righteousness cluster.
• τὸ αὐτοῦ ἔλεος (to autou eleos) — “his mercy.” ἔλεος (eleos) — Literal meaning: compassion shown toward those in need or distress, especially the undeserving. Semantic range: distinct from χάρις (charis, grace) — eleos emphasizes God’s compassion toward human wretchedness/need, while charis emphasizes the unmerited, gift-like character of what is given; the two overlap heavily but are not identical, and Paul deliberately pairs them, using eleos here in 3:5 before returning to charis in 3:7. English variants: “mercy,” “compassion.” NEW term for this Language Package. Hungarian rendering: “irgalom.” Risk: High. Must be kept lexically distinct from “kegyelem” (grace) even though the theological concepts overlap closely, so that Titus’s own two-term structure (mercy in 3:5, grace in 3:7) remains visible to the Hungarian reader exactly as Paul wrote it.
• ἔσωσεν ἡμᾶς (esōsen hēmas) — “he saved us.” Verb form of the baseline Critical “salvation” (üdvösség) term-family. Hungarian rendering: “megmentett/üdvözített minket.” Risk: Critical.
• λουτροῦ παλιγγενεσίας (loutrou palingenesias) — “the washing of regeneration.” λουτρόν (loutron) — literal meaning: “washing, bath,” the physical act or place of washing; by extension, in some NT usage, a reference to baptism. παλιγγενεσία (palingenesia) — literal meaning: palin (“again”) + genesis (“birth/becoming”) = “new birth, regeneration.” Semantic range: in Greco-Roman Stoic usage, palingenesia could refer to cosmic renewal/cyclical world-restoration; in Jewish usage, it could refer to the restoration of Israel; Paul narrows it here to the individual believer’s spiritual rebirth. English variants: “washing of regeneration,” “washing of rebirth,” “regenerating washing,” “bath of new birth.” Contextual theological meaning: this is the single most doctrinally load-bearing phrase in Titus for the curriculum doctrine “Regeneration by the Holy Spirit,” and it sits directly atop one of the sharpest surviving Reformation-era fault lines within Hungarian Christianity. Hungarian rendering: “az újjászületés fürdője.” Risk: CRITICAL — highest-priority flag in this entire Language Package. The Hungarian Catholic tradition reads “loutron palingenesias” sacramentally: baptismal regeneration, in which the sacrament of baptism itself is the instrumental means by which the Holy Spirit accomplishes regeneration (ex opere operato, consistent with Trent). The Hungarian Reformed tradition reads the phrase as describing the Spirit’s monergistic, regenerating work, of which water baptism is a sign and seal but never the effecting instrument itself — regeneration precedes or accompanies but is never automatically caused by the water rite. FORBIDDEN SUBSTITUTIONS analogous to the baseline’s grace/justification list: the Hungarian rendering must NOT be paraphrased in a way that (a) reduces the phrase to a purely metaphorical “cleansing” with no reference to a definite, once-for-all divine act, nor (b) is expanded with added sacramental-causal language (“a keresztség szentségének ereje által,” “by the power of the sacrament of baptism”) that is not present in Paul’s own wording, nor (c) is expanded with added anti-sacramental language explicitly denying any connection to baptism that is not present in Paul’s own wording. Translate the bare phrase “az újjászületés fürdője” and carry the denominational elaboration entirely in teaching notes, exactly as the baseline handles “megigazulás” and “kiválasztás.” This term requires mandatory human theologian review on every occurrence.
• ἀνακαινώσεως πνεύματος ἁγίου (anakainōseōs pneumatos hagiou) — “of the renewal of the Holy Spirit.” ἀνακαίνωσις (anakainōsis) — literal meaning: ana (“again/up”) + kainos (“new,” qualitatively new, not merely new-in-time) = “renewal, making new again.” Semantic range: shares its root with Romans 12:2’s “renewal of the mind” (anakainōsis tou noos), a term already implicit in Romans though not separately catalogued in the baseline glossary. English variants: “renewal,” “renewing.” πνεῦμα ἅγιον reuses the baseline Critical term exactly (“Szentlélek”). Hungarian rendering: “a Szentlélek általi megújulás.” Risk: Critical (tracked together with loutron palingenesias as a single doctrinal unit — “Regeneration by the Holy Spirit”). The genitive construction (“of the Holy Spirit”) should be rendered so that the Spirit is clearly the agent/source of the renewal, preserving the monergistic emphasis of the verse’s overall structure (“according to his mercy he saved us… through… renewal of the Holy Spirit” — the entire verse’s grammatical subject and agency belongs to God/the Spirit, not to the human recipient), a point of real convergence between the Reformed and (properly understood, grace-enabled) Catholic readings that the translation should preserve rather than obscure.

Titus 3:6

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

• ἐξέχεεν (execheen) — “poured out.” Echoes Joel 2:28/Acts 2:17’s Pentecostal “pouring out” of the Spirit language. Hungarian rendering: “kitöltötte.” Risk: Medium. Ties the individual believer’s regeneration (3:5) to the corporate, historical outpouring of the Spirit inaugurated at Pentecost; a brief cross-reference note to Acts 2 is recommended.
• πλουσίως (plousiōs) — “richly/abundantly.” Hungarian rendering: “gazdagon.” Risk: Low.
• διὰ Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν — reuse Jézus, Krisztus, Üdvözítő. Risk: Critical (tracked with prior Savior entries).

Titus 3:7

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

• δικαιωθέντες (dikaiōthentes) — aorist passive participle of dikaioō, “having been justified.” Reuse baseline Critical term exactly: “megigazulás” (noun)/“megigazultak” (participle form). Risk: Critical. This is the same forensic-declaration term catalogued at length in the baseline (Romans 3-5): a completed, passive action performed on the believer by God’s grace, not a self-achieved status. The aorist passive here (a completed past action, not an ongoing process) is grammatically significant for the Reformed forensic reading and should not be smoothed into a present or progressive Hungarian verb form that would suggest an ongoing process instead of a definite past declaration — while, per baseline policy, systematic conclusions belong in teaching notes rather than in the translation choice itself.
• τῇ ἐκείνου χάριτι (tē ekeinou chariti) — “by his grace.” Reuse baseline “kegyelem” exactly. Risk: Critical.
• κληρονόμοι (klēronomoi) — “heirs.” Literal meaning: one who receives an inheritance/portion. NEW term for this Language Package, connected conceptually to the baseline “adoption” doctrine (örökbefogadás, Medium risk), since inheritance-rights are precisely what full adoptive sonship secures. Hungarian rendering: “örökösök.” Risk: Medium.
• κατ᾿ ἐλπίδα ζωῆς αἰωνίου (kat’ elpida zōēs aiōniou) — “according to the hope of eternal life.” ζωὴ αἰώνιος (zōē aiōnios) — “eternal life,” a new standalone term for this Language Package (implicit but not separately catalogued in the baseline). Hungarian rendering: “az örök élet reménysége szerint.” Risk: Medium.

Titus 3:8

Greek: Πιστὸς ὁ λόγος καὶ περὶ τούτων βούλομαί σε διαβεβαιοῦσθαι ἵνα φροντίζωσιν καλῶν ἔργων προΐστασθαι οἱ πεπιστευκότες τῷ θεῷ ταῦτα ἐστὶν καλὰ καὶ ὠφέλιμα τοῖς ἀνθρώποις Literal: “Faithful is the word/saying, and concerning these things I want you to insist confidently, so that those who have believed God may be careful to devote themselves to good works; these things are good and profitable for people”

• Πιστὸς ὁ λόγος (pistos ho logos) — “faithful/trustworthy is the saying.” A formulaic Pauline expression marking an especially reliable summary statement, used similarly in 1 Timothy (1:15; 3:1; 4:9) and 2 Timothy 2:11 — this Language Package should render it identically wherever it recurs in future Pastoral Epistles curricula, for cross-document consistency. Hungarian rendering: “Igaz (hitelt méltó) ez a beszéd.” Risk: Medium.
• διαβεβαιοῦσθαι (diabebaiousthai) — “to insist confidently/affirm strongly.” Hungarian rendering: “erősen állítani/bizonygatni.” Risk: Low.
• φροντίζωσιν καλῶν ἔργων προΐστασθαι (phrontizōsin kalōn ergōn proistasthai) — “may be careful to devote themselves to good works.” Same “kalon ergon” term-family (Critical, tracked above); note that here — as at 2:14 — good works are the outcome and evidence of having believed God (“hoi pepisteukotes tō theō,” those who have believed), never the precondition. Hungarian rendering: “igyekezzenek jó cselekedetekben elöl járni.” Risk: Critical (tracked with the kalon ergon entry).
• οἱ πεπιστευκότες τῷ θεῷ (hoi pepisteukotes tō theō) — “those who have believed God.” Reuse baseline “hit” (faith) term-family. Risk: High (tracked with baseline faith entry).
• καλὰ καὶ ὠφέλιμα (kala kai ōphelima) — “good and profitable.” Hungarian rendering: “jó és hasznos.” Risk: Low.

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CHAPTER 1 (Titus 1:1–16)

Chapter 1 introduces the letter’s theological foundation (1:1-4), the qualifications for elders/overseers (1:5-9), and a warning against false teachers on Crete (1:10-16). It contributes the doctrines “Qualifications for Elders,” lays groundwork for “Sound Doctrine and Good Works,” and begins “Avoiding Divisive Controversies.”

Original (Greek)	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Hungarian rendering	Risk
δοῦλος θεοῦ	doulos theou	”slave/servant of God”	Paul’s chosen self-designation of total ownership by God, distinct from the more common “servant of Christ Jesus” formula elsewhere in his letters	”servant,” “slave,” “bondservant”	Establishes apostolic authority as one wholly owned by and accountable to God before the elder-qualification instructions that follow	Isten szolgája	Medium
ἀπόστολος	apostolos	”one sent, delegate”	Reuse — see baseline entry exactly	”apostle”	Established apostolic authority; unchanged from baseline	apostol	Low (baseline)
ἐκλεκτῶν θεοῦ	eklektōn theou	”God’s elect/chosen ones”	Reuse concept from baseline “election” term-family — this is the noun-root cognate of ekloge	”God’s elect,” “God’s chosen”	This is the direct Titus occurrence of the baseline’s Critical “election” fault line (Reformed double-predestination reading vs. Catholic synergistic reading) — appears in the letter’s very first verse	Isten választottai	Critical (same entry as baseline “election”/kiválasztás)
ἐπίγνωσις ἀληθείας	epignōsis alētheias	”full/exact knowledge of the truth”	Deeper, fuller knowledge (epi-) than mere gnōsis; here linked to godliness, not abstract knowledge	”knowledge of the truth,” “full knowledge”	Faith and godliness are grounded in knowing revealed truth, not mere sentiment	az igazság megismerése	Medium
εὐσέβεια	eusebeia	”godliness, piety, reverence toward God expressed in conduct”	Ranges from formal religious devotion to lived-out reverence; Paul’s usage in the Pastoral Epistles consistently ties it to observable conduct, not ritual observance alone	”godliness,” “piety,” “devotion”	Central term for “Grace That Trains for Godly Living.” First occurrence in the book (1:1), recurring at 2:12	kegyesség	High — shares the Hungarian root “kegy-” with “kegyelem” (grace); teaching notes must distinguish the root/cause (grace) from the fruit (godliness) despite the shared root, an entirely Hungarian-specific lexical risk not present in the Greek
ἐπαγγελία	epangelia	”promise”	God’s own binding word of pledge, not a casual assurance	”promise”	Ties to baseline “covenant” (szövetség) doctrine-family; God’s promise of eternal life predates all time	ígéret	Medium
ὁ ἀψευδὴς θεός	ho apseudēs theos	”the God who does not lie”	Emphatic negative compound: a-pseudēs, “without falsehood"	"God, who never lies,” “the God who cannot lie”	Grounds the reliability of the promise of eternal life in God’s own truthful character	a nem hazug Isten	Low-Medium
ἐφανέρωσεν	ephanerōsen	”manifested, made visible/known”	Same semantic family as epephanē (2:11, 3:4) — a different verb (phaneroō vs. epiphainō) but overlapping “revealing” sense	”manifested,” “revealed,” “made known”	God’s eternal promise becomes historically manifest in the gospel proclamation	megjelentette / kinyilatkoztatta	Medium
κήρυγμα	kērygma	”proclamation, that which is preached”	The content/act of authoritative public proclamation	”preaching,” “proclamation,” “message”	Titus does not use the noun “euangelion” (gospel) anywhere in the letter; this is the closest functional equivalent, referring to the same saving message the baseline calls “evangélium”	hirdetés	Medium — note for translators: though the concept overlaps with baseline “evangélium,” the specific Greek noun differs; render as “hirdetés” (proclamation) here rather than substituting “evangélium,” since Paul’s own word choice differs
κατ᾿ ἐπιταγήν	kat’ epitagēn	”according to command”	Authoritative directive, same root as 2:15’s epitagē	”by the command,” “at the command”	God’s own command stands behind Paul’s commission	parancsa szerint	Low
σωτὴρ ἡμῶν θεός	sōtēr hēmōn theos	”God our Savior”	See full sōtēr treatment at 2:13	”God our Savior”	First occurrence of the sōtēr title in the letter	Isten, a mi Üdvözítőnk	Critical (tracked with 2:13 entry)
γνησίῳ τέκνῳ	gnēsiō teknō	”true/genuine child”	Familial/spiritual, not biological, address to Titus	”true son,” “genuine child”	Establishes Titus’s legitimate spiritual sonship under Paul	igaz gyermekem/fiam	Low
κοινὴν πίστιν	koinēn pistin	”common/shared faith”	Reuse baseline “hit” (faith)	“common faith,” “shared faith”	The one faith shared by Paul and Titus, and implicitly by the whole church across confessional lines	közös hit	Low (baseline)
πρεσβύτερος	presbyteros	”elder, older man”	Ranges from a term of age/seniority to a formal church office	”elder,” “presbyter”	Central term for “Qualifications for Elders.” Titus 1:5-7 uses presbyteros and episkopos of the same office interchangeably	presbiter / vén	Critical
ἐπίσκοπος	episkopos	”overseer, one who watches over”	Functional oversight role; in later church history developed into the distinct office of “bishop” with jurisdiction over multiple congregations and clergy	”overseer,” “bishop”	The sharpest ecclesiological fault line in this Language Package. The Hungarian Catholic tradition’s “püspök” carries the full weight of diocesan, apostolic-succession episcopal hierarchy; the Hungarian Reformed tradition treats episkopos as synonymous with presbyteros — a local congregational overseer, not a distinct higher office. Titus 1:5-7 itself uses the two Greek terms interchangeably of the same persons, which is itself doctrinally significant and should not be obscured	püspök / felügyelő	Critical — mandatory theologian review; render as “felügyelő” (functional “overseer”) in the base text to avoid importing the Catholic diocesan-hierarchy connotation of “püspök” while carrying the historic Károli-tradition rendering “püspök” as an alternative noted for readers, with a teaching note explaining that Titus 1 uses this term for the same local office as “presbyteros/vén,” prior to later historical developments in either tradition’s polity
ἀνέγκλητος	anegklētos	”blameless, above reproach”	Legal-forensic background: “against whom no charge can be brought"	"blameless,” “above reproach”	Qualification standard for elders, and repeated of Titus’s own household model (1:6)	feddhetetlen	Medium
μιᶰς γυναικὸς ἀνήρ	mias gynaikos anēr	”a one-woman man / husband of one wife”	Ranges in interpretation from “married only once” to “faithful to one wife,” a genuinely disputed phrase across Christian traditions generally (not specifically a Hungarian Catholic/Reformed divide)	“husband of one wife,” “a one-woman man,” “faithful to his wife”	Marital fidelity/monogamy as a qualification for eldership	egy asszony férje	High — disputed across all Christian traditions regarding remarried widowers/divorced men serving as elders; flag for theologian review though not specifically a Hungarian confessional fault line
τέκνα πιστά	tekna pista	”believing/faithful children”	Ambiguous: “children who believe” or “children who are well-behaved/trustworthy"	"believing children,” “faithful children”	Household qualification for elders	hívő gyermekek	Medium
ἀσωτία	asōtia	”debauchery, dissipation, wild living”	Same root as the Prodigal Son’s “riotous living” (Luke 15:13)	“debauchery,” “wild living,” “dissipation”	Negative qualification for elders’ children	kicsapottság	Low
ἀνυπότακτος	anypotaktos	”insubordinate, not submissive”	Same root as hypotassō (submission) with negating an- prefix	”insubordinate,” “rebellious,” “undisciplined”	Disqualifying trait, also used of false teachers (1:10)	engedetlen / fékezhetetlen	Low
οἰκονόμος θεοῦ	oikonomos theou	”steward/manager of God’s household”	Household-management metaphor for the elder’s/overseer’s role	”steward of God,” “God’s household manager”	Frames the overseer’s authority as stewardship, not personal dominion	Isten háznagya	Medium
αὐθάδης	authadēs	”self-willed, arrogant"	"Pleasing only oneself"	"arrogant,” “self-willed”	Disqualifying character trait	önfejű	Low
ὀργίλος	orgilos	”quick-tempered, prone to anger"	"Inclined to orgē (anger/wrath)"	"quick-tempered,” “hot-tempered”	Disqualifying character trait	hirtelen haragú	Low
πάροινος	paroinos	”given to wine, drunkard”	Literally “beside/alongside wine"	"given to drunkenness,” “addicted to wine”	Disqualifying character trait	borisszák/italozó	Low
πλήκτης	plēktēs	”violent, a striker”	One prone to physical violence	”violent,” “pugnacious”	Disqualifying character trait	erőszakos	Low
αἰσχροκερδής	aischrokerdēs	”greedy for shameful gain”	Combines “shameful” + “gain"	"greedy for money,” “fond of sordid gain”	Disqualifying character trait; financial integrity for elders	haszonleső	Low
φιλόξενος	philoxenos	”hospitable, love of strangers”	Literally “friend/love of xenos (stranger/guest)"	"hospitable”	Positive qualifying virtue	vendégszerető	Low
φιλάγαθος	philagathos	”loving what is good"	"Friend/lover of agathos (the good)"	"lover of good,” “loving what is good”	Positive qualifying virtue	jóra hajló	Low
σώφρων	sōphrōn	”self-controlled, sensible, sound-minded”	Recurring key term across Titus (1:8; 2:2, 5); “sound mind” governing the passions	”self-controlled,” “sensible,” “sober-minded”	Positive qualifying virtue; also central to household instructions in ch. 2	megfontolt / mértékletes	Medium
δίκαιος	dikaios	”just, upright, righteous”	Shares the root of dikaiosynē (baseline Critical “igazság”) but here describes personal moral character rather than forensic standing	”just,” “upright,” “righteous”	Positive qualifying virtue; must be distinguished in teaching notes from the forensic “igazság/megigazulás” sense used elsewhere	igaz	Medium — risk of conflating ethical uprightness (here) with forensic righteousness (baseline term); both share the Hungarian root “igaz-”
ὅσιος	hosios	”holy, devout, pious”	Distinct Greek word from hagios (baseline “szent”); emphasizes personal devotion/piety toward God rather than consecrated set-apartness	”holy,” “devout,” “pious”	Positive qualifying virtue	szentéletű / kegyes	Medium — risk of collapsing into “szent” (the baseline rendering of hagios); use “szentéletű” or “kegyes” to preserve the distinct Greek term
ἐγκρατής	egkratēs	”self-controlled, disciplined"	"Having power/control over oneself"	"disciplined,” “self-controlled”	Positive qualifying virtue	önmegtartóztató	Low-Medium
ἀντεχόμενος τοῦ πιστοῦ λόγου κατὰ τὴν διδαχήν	antechomenos tou pistou logou kata tēn didachēn	”holding firmly to the trustworthy word as taught"	"Clinging to” the reliable, transmitted teaching	”holding fast to the faithful word as taught”	Elder qualification: doctrinal fidelity	a tanításhoz illő, hitelt méltó beszédhez ragaszkodó	Medium
διδασκαλία ὑγιαίνουσα	didaskalia hygiainousa	”sound/healthy teaching”	Hygiainō, “to be healthy” (root of “hygiene”), applied metaphorically to doctrine that produces spiritual health, as opposed to teaching that is “diseased"	"sound doctrine,” “healthy teaching”	Central term for “Sound Doctrine and Good Works.” Recurs at 2:1. The metaphor is medical, not merely propositional-correctness: sound teaching produces a healthy, functioning church, paralleling the “diseased” false teaching of 1:10-16	egészséges tanítás	High — must be read as teaching that produces spiritual health and good works (2:1 leads directly into the household instructions and 2:11-14), not merely doctrinal correctness abstracted from life; both Catholic and Reformed Hungarian traditions affirm “sound doctrine” as a category but fill its systematic content differently — the term itself should remain content-neutral in translation, describing Paul’s own criterion (teaching that produces the godly life just described), not either tradition’s confessional catechism as the assumed referent
ἐλέγχειν	elegchein	”to rebuke, refute, expose”	Reuse — same verb as 2:15, 3:11	”rebuke,” “refute,” “reprove”	Elder’s duty toward false teachers	megfeddeni	Medium
ἀνυπότακτοι, ματαιολόγοι, φρεναπάται	anypotaktoi, mataiologoi, phrenapatai	”insubordinate, empty talkers, deceivers”	Descriptive triad for false teachers	”rebellious people, idle talkers, deceivers”	Introduces the “Avoiding Divisive Controversies” theme, developed further in 3:9-11	engedetlenek, hiábavaló beszédűek, csalók	Low
οἱ ἐκ περιτομῆς	hoi ek peritomēs	”those of the circumcision [party]“	Jewish-Christian legalist faction insisting on continued Torah-observance (circumcision) for Gentile believers	”the circumcision party,” “those of the circumcision”	Same controversy addressed at length in Galatians and touched on in Romans; here the specific Cretan expression of “Avoiding Divisive Controversies” and a live instance of the “law” doctrine-family (baseline “törvény”)	körülmetélkedésből valók	Medium
Κρῆτες ἀεὶ ψεῦσται	Krētes aei pseustai	”Cretans [are] always liars”	Direct quotation of the Cretan poet Epimenides — a piece of Cretan self-critical folk-wisdom Paul cites approvingly regarding the local false teachers’ character	”Cretans are always liars”	Cultural/rhetorical device, not an ethnic slur in Paul’s usage but a recognized local proverb; requires a brief cultural-background note for Hungarian readers unfamiliar with Greco-Roman ethnic stereotype-proverbs	a krétaiak mindig hazugok	Low — cultural background note recommended, no doctrinal risk
Ἰουδαϊκοὶ μῦθοι, ἐντολαὶ ἀνθρώπων	Ioudaikoi mythoi, entolai anthrōpōn	”Jewish myths, commandments of men”	Extra-biblical Jewish legendary material and human religious rules, contrasted with sound doctrine	”Jewish myths,” “commandments of men”	Ties to “Avoiding Divisive Controversies”; also anticipates 3:9’s “genealogies”	zsidó mendemondák, emberi parancsolatok	Medium
καθαρός / μεμιαμμένος	katharos / memiammenos	”pure/clean” vs. “defiled/polluted”	Ritual-purity vocabulary applied to moral-spiritual condition	”pure” / “defiled,” “corrupted"	"To the pure all things are pure, but to the defiled and unbelieving nothing is pure” — a statement about the corrupting effect of unbelief on perception/conscience	tiszta / tisztátalan	Medium
συνείδησις	syneidēsis	”conscience”	The inner faculty of moral self-awareness	”conscience”	The defiled person’s conscience itself is defiled — ties to sound doctrine’s practical, inward effect	lelkiismeret	Medium
ἀρνοῦνται	arnountai	”they deny”	Same verb as 2:12’s “having renounced [ungodliness]” — a deliberate ironic inversion: false teachers “profess to know God, but deny him by their works"	"they deny,” “they disown”	False profession contradicted by ungodly works — the inverse of the pattern in “Sound Doctrine and Good Works”	megtagadják	Medium
βδελυκτοί	bdelyktoi	”detestable, abominable”	Strong term of moral revulsion	”detestable,” “abominable”	Describes the false teachers’ character	utálatosak	Low
ἀδόκιμοι πρὸς πᾶν ἔργον ἀγαθόν	adokimoi pros pan ergon agathon	”unfit/disqualified for any good work”	Adokimos, “failing the test,” the opposite of dokimos (“approved, tested and found genuine”)	“unfit for any good work,” “disqualified for every good deed”	Direct negative counterpart to the positive “good works” emphasis (kalon/agathon ergon) tracked throughout the letter	jó cselekedetre alkalmatlanok	Medium (tracked with the “good works” term-family, Critical)

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CHAPTER 2, Part 1 (Titus 2:1–10) — precedes the core passage

(Titus 2:11–15 is treated in the Core Passage section above.)

Titus 2:1-10 gives household instructions to older men, older women, younger women, younger men, and bondservants, framed by “sound doctrine” (2:1) and aimed at making “the teaching about God our Savior attractive” (2:10) — direct preparation for the core passage’s grace-and-training theme.

Original (Greek)	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Hungarian rendering	Risk
ἃ πρέπει τῇ ὑγιαινούσῃ διδασκαλίᾳ	ha prepei tē hygiainousē didaskalia	”what is fitting to sound doctrine”	See full note on didaskalia hygiainousa in Chapter 1	”what accords with sound doctrine”	Directly links Titus’s household instructions to the “Sound Doctrine” doctrine-family	ami az egészséges tanításhoz illik	High (tracked with Ch.1 entry)
πρεσβύτης / πρεσβύτις	presbytēs / presbytis	”old man / old woman”	Age-based, not the technical office term (presbyteros); a different (though related) Greek word	”older man” / “older woman”	Household-instruction addressees, distinct from the church-office term in ch.1	idős férfi / idős nő	Low
νηφάλιος	nēphalios	”sober, temperate”	Literally free from the effects of wine; extended to mental/moral clear-headedness	”sober,” “temperate”	Qualifying virtue for older men	józan	Low
σεμνός	semnos	”dignified, respectable, worthy of honor”	High-register virtue term, connoting gravitas	”dignified,” “respectable,” “worthy of respect”	Qualifying virtue, recurs of deacons/elders’ wives elsewhere in the Pastorals	tisztességes / méltóságos	Low
ἱεροπρεπής	hieroprepēs	”reverent, befitting sacred things”	Root hieros (“sacred/priestly”) + prepēs (“fitting”) — a term drawn from temple/priestly propriety and applied to the older women’s demeanor	”reverent in behavior,” “as is fitting for those who are holy”	Note: the “hieros” root could evoke priestly/cultic imagery; Paul applies it metaphorically to everyday godly demeanor, not a priestly office	szent tisztességben élő	Medium — clarify this describes godly demeanor generally, not a priestly or clerical role, avoiding any suggestion of a sacral office for women here
διάβολος (adj., “slanderer”)	diabolos	”slanderer”	Same Greek word used elsewhere as a proper title for “the Devil” (ho diabolos), here used as a common adjective, “slanderous/slanderer"	"slanderers,” “malicious gossips”	Instruction against older women being “slanderers,” unrelated to the title for Satan despite the identical Greek word	rágalmazó	Medium — flag to prevent confusion with “az ördög” (the Devil), an entirely separate referent despite the shared Greek lexeme
δεδουλωμένη οἴνῳ	dedoulōmenē oinō	”enslaved to wine”	Same “enslaved” metaphor as 3:3’s “enslaved to passions"	"slaves to much wine,” “addicted to wine”	Negative qualifying trait for older women	bor rabja	Low
καλοδιδάσκαλος	kalodidaskalos	”teacher of good/good things”	Compound: kalos (“good”) + didaskalos (“teacher”)	“teachers of good,” “teaching what is good”	Positive role for older women toward younger women	jóra tanító	Low
σωφρονίζωσιν	sōphronizōsin	”may train/encourage to be sensible”	Causative form of sōphrōn (self-controlled) — related conceptually to paideuousa (2:12’s “training”)	“train,” “encourage to be sensible,” “urge to be self-controlled”	Anticipates the “training” theme of the core passage; older women’s discipleship of younger women is itself a form of the grace-training pattern	megfontoltságra nevel	Medium
φίλανδρος, φιλότεκνος	philandros, philoteknos	”loving [one’s] husband, loving [one’s] children”	Compound virtue terms	”loving their husbands, loving their children”	Household virtues for younger women	férjüket és gyermekeiket szeretők	Low
ἁγνός	hagnos	”pure, chaste”	Distinct Greek word from hagios (baseline “szent”) and from katharos; emphasizes moral/sexual purity specifically	”pure,” “chaste”	Household virtue for younger women	tiszta / erényes	Medium — distinct from “szent” (hagios); avoid substituting the baseline holiness term here
οἰκουργός	oikourgos	”working at home, home-managing”	Household-management virtue	”working at home,” “managers of the household”	Household virtue for younger women; requires cultural sensitivity note regarding first-century household economy vs. contemporary gender-role expectations	háztartásukat jól vezető	Low — cultural/pastoral sensitivity note recommended regarding contemporary application
ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται	hina mē ho logos tou theou blasphēmētai	”so that the word of God may not be reviled/blasphemed”	Same verb as 3:2’s general “slander no one,” here specifically of the gospel’s reputation	”so that the word of God will not be reviled”	The purpose clause governing the whole household-ethics section: godly conduct protects the gospel’s public credibility	hogy Isten szava ne káromoltassék/gyaláztassék	Medium
τύπος καλῶν ἔργων	typos kalōn ergōn	”a pattern/model of good works”	Typos: an impression/pattern to be copied	”a pattern of good works,” “an example of good deeds”	Direct link to the “good works” term-family (Critical), applied to Titus’s own personal example	jó cselekedetek mintája	Critical (tracked with kalon ergon entry)
ἀφθορία	aphthoria	”integrity, incorruptibility”	Negation of phthora (“corruption/decay”)	“integrity,” “incorruptibility,” “soundness”	Qualifying trait for Titus’s own teaching	romlatlanság	Medium
λόγος ὑγιὴς ἀκατάγνωστος	logos hygiēs akatagnōstos	”sound speech that cannot be condemned”	Same “hygiēs” (healthy/sound) root as didaskalia hygiainousa	”sound speech beyond reproach”	Same “sound doctrine” theme applied to individual speech	egészséges, kárhoztatható beszéd nélküli szó	Medium (tracked with sound doctrine entry)
δοῦλος (bondservant)	doulos	”slave, bondservant”	The ordinary Greco-Roman institution of slavery, addressed pastorally without direct condemnation of the institution itself	”slaves,” “bondservants,” “servants”	Household instruction parallel to Ephesians 6, Colossians 3, 1 Peter 2	szolga	Medium-High — requires a clear historical/pastoral note distinguishing the first-century Greco-Roman institution addressed here from chattel slavery as later practiced; while Hungary has no direct cultural memory of race-based chattel slavery, the historical institution of serfdom (jobbágyság) may color reception and should be addressed in teaching notes rather than left implicit
δεσπότης	despotēs	”master, owner”	The term for a slave’s master/owner	”masters”	Correlative to doulos in the household code	uraik/gazdáik	Low-Medium
εὐάρεστος	euarestos	”well-pleasing, acceptable”	Compound: eu (“well”) + arestos (“pleasing”)	“well-pleasing,” “acceptable”	Bondservants’ conduct goal	kedvükben járó	Low
μὴ ἀντιλέγοντας	mē antilegontas	”not talking back / not contradicting”	Same root as the “opponent/contradictor” (antilegōn) elsewhere	”not talking back,” “not argumentative”	Household instruction	nem visszabeszélő	Low
μὴ νοσφιζομένους	mē nosphizomenous	”not pilfering/stealing”	Same rare verb used of Ananias’s theft in Acts 5:2-3	”not pilfering,” “not stealing”	Household instruction regarding bondservants’ honesty	nem tolvajkodó	Low
πίστιν πᾶσαν ἐνδεικνυμένους ἀγαθήν	pistin pasan endeiknymenous agathēn	”showing all good faith/faithfulness”	Faith here in the sense of trustworthiness/fidelity, not saving faith	”showing all good faith,” “demonstrating complete trustworthiness”	Household virtue; a different (though related) sense of pistis than the doctrinal “faith” term	teljes jóhűséget tanúsítva	Medium — clarify this is trustworthiness/fidelity in conduct, a distinct sense from saving faith (baseline “hit”), though the same Greek word is used
ἵνα τὴν διδασκαλίαν … κοσμῶσιν	hina tēn didaskalian … kosmōsin	”so that they may adorn the teaching”	Kosmeō: to adorn/beautify (root of “cosmetic”)	“so that they may adorn the doctrine,” “so as to make the teaching attractive”	The purpose of all the household instructions in 2:1-10: to make sound doctrine visibly attractive through godly conduct — the direct set-up for the core passage’s grace-training theme	hogy díszére legyenek a tanításnak	Medium

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CHAPTER 3, Part 2 (Titus 3:9–15) — follows the core passage

(Titus 3:1–8 is treated in the Core Passage section above.)

Titus 3:9-15 closes the letter with a direct instruction on “Avoiding Divisive Controversies” (3:9-11) and personal/travel greetings (3:12-15).

Original (Greek)	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Hungarian rendering	Risk
μωρὰς ζητήσεις	mōras zētēseis	”foolish controversies/speculations”	Zētēsis: an investigation/debate; here qualified as mōros, “foolish"	"foolish controversies,” “foolish disputes”	Central instance of “Avoiding Divisive Controversies.” Names the specific kind of dispute to avoid: not doctrinal correction itself (commanded elsewhere, e.g., 1:9, 13; 2:15), but idle, unproductive speculation	balga vitatkozások	High
γενεαλογία	genealogia	”genealogy”	Genealogical speculation, likely related to the “Jewish myths” of 1:14 and possibly gnostic-influenced aeon-genealogies	”genealogies”	Specific example of the foolish controversies to avoid	nemzetségtábla	Low
ἔρις	eris	”strife, quarrel, contention”	Personified as a source of discord in Greek thought (Eris, goddess of strife) but used generically by Paul	”strife,” “quarrels,” “dissension”	Named alongside foolish controversies	viszály	Low
μάχαι νομικαί	machai nomikai	”quarrels about the law”	Nomikos: “pertaining to the (Mosaic) law” — an adjective distinct from the noun nomos itself, though from the same root; connects to the baseline “law” (törvény) doctrine-family	”quarrels about the law,” “legal disputes”	Ties this instance of “Avoiding Divisive Controversies” specifically to legalistic disputes, echoing the “circumcision party” controversy of 1:10	törvény felőli versengések	Medium
ἀνωφελεῖς καὶ μάταιοι	anōpheleis kai mataioi	”unprofitable and worthless/futile”	Direct antonym-pairing with 3:8’s “good and profitable” (kala kai ōphelima), forming a deliberate contrast between sound doctrine’s fruit and divisive controversy’s fruit	”unprofitable and worthless,” “useless and futile”	The negative counterpart to 3:8, closing the doctrinal core of the letter with a clear positive/negative contrast	haszontalanok és hiábavalók	Low (tracked in contrast with 3:8 entry)
αἱρετικὸς ἄνθρωπος	hairetikos anthrōpos	”a divisive/factious person”	Root of the English word “heretic,” but at this point in the language’s development the term denotes one who causes/chooses a faction (hairesis, “a choosing, a sect/faction”), not yet the fully developed later technical sense of “one who holds condemned doctrinal error"	"a divisive person,” “a factious man,” (older versions:) “a heretic”	The single highest-risk term in Chapter 3 for “Avoiding Divisive Controversies.” Anachronistic translation risk: rendering this with the full weight of the later technical term “heretic” (eretnek) would import centuries of subsequent confessional polemic — including literal Catholic-Reformed mutual “heresy” accusations in Hungarian church history — into a verse that in Paul’s own usage denotes a person who causes division/factions, not necessarily one who holds a specific condemned doctrine	szakadár ember	Critical — render as “szakadár” (schismatic/factious person, emphasizing the divisive behavior) rather than “eretnek” (heretic, emphasizing condemned doctrinal content); using “eretnek” risks weaponizing this verse across the very Catholic-Reformed divide this Language Package must remain neutral toward, and risks reading later Christian heresiological categories back into Paul’s own first-century usage
μετὰ μίαν καὶ δευτέραν νουθεσίαν παραιτοῦ	meta mian kai deuteran nouthesian paraitou	”after a first and second warning, reject/have nothing more to do with”	Nouthesia: verbal warning/admonition; paraiteomai: to refuse, decline, have nothing to do with	”after warning him once and then again, have nothing more to do with him”	Pastoral procedure for persistent divisiveness — a measured, patient process (two warnings), not an immediate severance	figyelmeztetés / utasítsd el, kerüld	Medium
ἐξέστραπται	exestraptai	”is warped, perverted, turned inside-out”	Vivid perfect-tense verb describing a settled, twisted moral-spiritual state	”is warped,” “has turned aside,” “is perverted”	Describes the persistently divisive person’s condition	elfordult / megromlott	Low
αὐτοκατάκριτος	autokatakritos	”self-condemned”	Compound: autos (“self”) + katakritos (“condemned”)	“self-condemned,” “condemns himself”	The divisive person’s own persistence in error is itself the evidence/verdict against him	önmagát ítéli el	Low
Ζηνᾶς, Ἀπολλῶς, Ἀρτεμᾶς, Τυχικός	Zēnas, Apollōs, Artemas, Tychikos	Proper names	—	Zenas, Apollos, Artemas, Tychicus	Personal greetings/travel arrangements closing the letter	Zénász, Apollós, Artemász, Tichikus	Low — use established Hungarian Bible proper-name forms
ἄκαρποι	akarpoi	”fruitless, unfruitful”	Same “fruit” metaphor as elsewhere in Paul for the visible outcome of a godly (or ungodly) life	”unfruitful,” “without fruit”	Closing exhortation (3:14) that believers devote themselves to good works “so that they will not be unfruitful” — final restatement of the “good works” theme that closes the letter exactly as it closes the core passage (3:8)	gyümölcstelen	Low (tracked with kalon ergon entry)
ἡ χάρις μετὰ πάντων ὑμῶν	hē charis meta pantōn hymōn	”grace [be] with you all”	Standard Pauline epistolary benediction	”Grace be with you all”	Reuse baseline “kegyelem” exactly	kegyelem legyen mindnyájatokkal	Critical (tracked with baseline grace entry)

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Summary of Full-Book Coverage

All three chapters of Titus have been analyzed: Chapter 1 (foundations, elder qualifications, false teachers), Chapter 2 (household instructions, and the core passage’s opening in 2:11-15), and Chapter 3 (the core passage’s continuation through 3:8, submission to authority, the regeneration statement, and closing instructions on divisive persons). No chapter of Titus lacks load-bearing theological vocabulary; every chapter is represented above with full term-level treatment. The core passage (2:11-3:8) has received complete verse-by-verse treatment as required.