Semantic Analysis — Titus (Full Book) | English → Indonesian

Methodology

This analysis follows the baseline Romans Language Package conventions exactly. Where a term already carries an established rendering in translation_memory.json (grace/anugerah, faith/iman, righteousness/kebenaran, justification/pembenaran, salvation/keselamatan, holy/kudus, sanctification/pengudusan, holy_spirit/Roh Kudus, god/Allah, jesus/Yesus, lord/Tuhan, apostle/rasul, glory/kemuliaan, law/Hukum Taurat, church/jemaat, exhort/menasihati, election/pemilihan, called/yang dipanggil), that rendering is reused without modification. New terms required for Titus’s specific vocabulary are proposed here with the same risk-tiering method (Critical/High/Medium/Low) used throughout the baseline.

The core passage, Titus 2:11–3:8, receives full verse-by-verse treatment first. The remainder of the book (Titus 1:1–2:10; 3:9–15) then receives chapter-section treatment of its load-bearing terms.

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PART A — CORE PASSAGE: Titus 2:11–3:8 (Verse by Verse)

Titus 2:11

Ἐπεφάνη γὰρ ἡ χάρις τοῦ θεοῦ ἡ σωτήριος πᾶσιν ἀνθρώποις

• χάρις (charis) — transliteration: charis; literal: “gift, favor freely given”; semantic range: unmerited favor, kindness, gift; EN variants: grace (KJV/ESV/NIV). Contextual meaning: God’s saving grace is the subject of the sentence, personified as having “appeared.” ID: anugerah (reused from baseline TM). Risk: High (per baseline — distinguish from rahmat/pahala).
• σωτήριος (sōtērios) — transliteration: sōtērios; literal: “belonging to salvation, salvation-bringing”; semantic range: saving, healthful, delivering; EN variants: “that brings salvation” (ESV), “that offers salvation” (NIV), rendered as verb-clause in KJV. Contextual meaning: grace itself is inherently salvific in character. ID: yang menyelamatkan. Risk: High — must be taught in tandem with the Critical baseline term keselamatan, never allowed to drift into a deeds-and-mercy framework.
• ἐπιφαίνω (epephanē) — transliteration: epiphainō, aorist epephanē; literal: “shone forth, became visible, appeared”; semantic range: to appear, manifest, become openly visible (root of Greek “epiphany”). EN variants: “has appeared” (ESV/NIV), “hath appeared” (KJV). Contextual meaning: names the historical event of Christ’s incarnation as the visible manifestation of God’s saving grace — the first of three appearings in this passage (2:11, 2:13, 3:4) forming a deliberate inclusio. ID: telah dinyatakan / menyatakan diri. Risk: Critical — directly tied to the Incarnation doctrine, already Critical in the baseline, since Islamic tanzih theology holds a transcendent God’s taking visible form to be inconceivable.
• πᾶσιν ἀνθρώποις (pasin anthrōpois) — transliteration: pasin anthrōpois; literal: “to all men/humans”; semantic range: all humanity without exception or distinction. EN variants: “all people,” “all men,” “everyone.” Contextual meaning: universal scope of the gospel offer. ID: kepada semua manusia. Risk: High — must retain unqualified universality; no religious-community (agama) qualification permitted.

Titus 2:12

παιδεύουσα ἡμᾶς ἵνα ἀρνησάμενοι τὴν ἀσέβειαν καὶ τὰς κοσμικὰς ἐπιθυμίας σωφρόνως καὶ δικαίως καὶ εὐσεβῶς ζήσωμεν ἐν τῷ νῦν αἰῶνι

• παιδεύω (paideuousa) — transliteration: paideuō; literal: “to train/educate a child, to discipline” (root paideia); semantic range: instruct, form, correct, sometimes with corrective/disciplinary nuance. EN variants: “training us” (ESV/NIV), “teaching us” (KJV). Contextual meaning: grace itself is personified as an active trainer shaping the believer’s whole way of life — the central verb of the “Grace That Trains for Godly Living” doctrine. ID: mendidik kita. Risk: High — must not be confused with external, rule-based religious formation (a legal-code compliance model); grace’s training is internal and relational, flowing from what Christ has already accomplished (v.14), not a program of works that earns standing.
• ἀσέβεια (asebeian) — transliteration: asebeia; literal: “without reverence for God” (a- + sebomai, “to revere”); semantic range: impiety, ungodliness, godlessness. EN variants: “ungodliness,” “impiety.” Contextual meaning: the negative pole grace trains believers to renounce, paired antithetically with eusebeia (godliness) later in the verse. ID: kefasikan. Risk: Medium — established Indonesian Christian vocabulary.
• κοσμικαὶ ἐπιθυμίαι (kosmikai epithymiai) — transliteration: kosmikai epithymiai; literal: “desires belonging to the world-order”; semantic range: desires oriented to temporal/earthly/sinful gratification. EN variants: “worldly passions” (ESV), “worldly desires” (NIV). ID: keinginan-keinginan duniawi. Risk: Medium.
• σωφρόνως, δικαίως, εὐσεβῶς (sōphronōs, dikaiōs, eusebōs) — literal: “with sound-mindedness, justly, devoutly”; semantic range: this adverbial triad summarizes the trained life toward self, others, and God respectively — a major recurring Titus keyword-family (sōphr- root recurs at 1:8; 2:2; 2:4; 2:5; 2:6). EN variants: “self-controlled, upright, and godly lives” (ESV/NIV). Contextual meaning: the positive ethical fruit of grace’s training. ID: dengan bijaksana, adil, dan saleh (saleh/kesalehan discussed at 1:1 below). Risk: High — central to the whole book’s ethical vision; saleh/kesalehan deliberately preferred over ibadah (see 1:1 note).
• νῦν αἰών (nyn aiōn) — transliteration: nyn aiōn; literal: “the now-age”; semantic range: the present era of history prior to Christ’s return. EN variants: “this present age” (ESV/NIV), “in this present world” (KJV). ID: zaman sekarang ini. Risk: Low.

Titus 2:13

προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ

• μακαρία ἐλπίς (makaria elpis) — literal: “blessed/happy expectation”; semantic range: joyful, confident hope. EN variants: “blessed hope” (KJV/ESV/NIV). Contextual meaning: the assured Christian expectation of Christ’s return. ID: pengharapan yang penuh bahagia. Risk: Medium — Christian hope is assured on the basis of Christ’s finished work, unlike Islamic eschatological hope, which remains contingent on a future weighing of deeds.
• ἐπιφάνεια (epiphaneia) — transliteration: epiphaneia; literal: “manifestation, glorious appearance”; semantic range: the noun form of the epiphainō family, used in the NT chiefly of Christ’s comings. EN variants: “appearing” (ESV/NIV), “glorious appearing” (KJV). Contextual meaning: the second, future appearing — paired with the first appearing of v.11 to form the passage’s already/not-yet structure. ID: penyataan / kedatangan yang mulia. Risk: Critical — tied directly to the Sonship/Deity of Christ doctrine already Critical in the baseline.
• δόξα (doxēs) — reused from baseline: kemuliaan. Risk: High (per baseline). Contextual meaning here: the glory to be revealed at Christ’s return.
• μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ (megas theos kai sōtēr hēmōn Iēsous Christos) — literal: “our great God and Savior, Jesus Christ.” Grammatical note: a single Greek article (τοῦ) governs both “great God” and “Savior,” meaning both titles refer to one and the same person, Jesus Christ (a construction paralleling Romans 9:5, already flagged Critical in the baseline). EN variants: “our great God and Savior, Jesus Christ” (ESV/NIV/KJV, all preserving the single-referent reading). Contextual meaning: among the clearest, most explicit NT identifications of Jesus Christ as God himself. ID: Allah kita yang besar dan Juruselamat kita, Yesus Kristus. Risk: Critical — the single most theologically explosive clause in Titus. Direct contradiction of tawhid and the Quranic prohibition of shirk (associating partners with Allah). Every occurrence requires theologian-reviewed teaching notes; the grammatical unity of the two titles as referring to one person must never be broken into “God, and [separately] our Savior Jesus Christ.”
• σωτήρ (sōtēr) — transliteration: sōtēr; literal: “one who saves, deliverer, rescuer”; semantic range: rescuer/savior, also a title used of Greco-Roman rulers and gods in the wider ancient world. EN variants: “Savior.” Contextual meaning: applied throughout Titus in a deliberate alternating pattern to both God the Father (1:3; 2:10; 3:4) and Jesus Christ (1:4; 2:13; 3:6), reinforcing their shared divine identity and saving function. ID: Juruselamat (NEW TERM — proposed for addition to translation memory). Risk: Critical — must render identically and consistently across all six occurrences in the book; each occurrence in a Critical-risk verse requires a translator note on the shared Father/Son title.

Titus 2:14

ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν ἵνα λυτρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίας καὶ καθαρίσῃ ἑαυτῷ λαὸν περιούσιον ζηλωτὴν καλῶν ἔργων

• δίδωμι ἑαυτόν (edōken heauton) — literal: “gave himself”; semantic range: voluntary self-offering, substitutionary self-sacrifice. EN variants: “gave himself” (ESV/NIV/KJV). Contextual meaning: Christ’s voluntary substitutionary death “for us” (hyper hēmōn). ID: menyerahkan diri-Nya. Risk: High — substitutionary atonement content must be fully preserved, not diluted into generic moral exemplarism.
• λυτρόω (lytrōsētai) — transliteration: lytroō; literal: “to release by paying a ransom-price” (root lytron, “ransom”); semantic range: redeem, ransom, buy back out of bondage. EN variants: “redeem” (ESV/NIV/KJV). Contextual meaning: Christ’s death as the costly transaction liberating believers from slavery to lawlessness. ID: menebus (NEW TERM — proposed addition). Risk: High — must convey a costly, substitutionary liberation, not mere moral rescue.
• ἀνομία (anomias) — literal: “without-law-ness”; semantic range: lawlessness, wickedness, rebellion against God’s rule. EN variants: “lawlessness” (ESV), “wickedness” (NIV), “iniquity” (KJV). ID: kedurhakaan / pelanggaran hukum. Risk: Medium — distinguish from a purely legal-code violation model; this is relational rebellion against God, not merely breach of a rule-set.
• καθαρίζω (katharisē) — transliteration: katharizō; literal: “to make clean”; semantic range: cleanse morally/relationally or ritually depending on context. EN variants: “purify” (ESV/NIV), “purify unto himself” (KJV). Contextual meaning: Christ’s own atoning work accomplishes the cleansing — not a ritual self-performed by the believer. ID: menyucikan. Risk: Medium-High — must be anchored to Christ’s finished, once-for-all work, never confused with a repeated ritual self-purification practice (e.g. wudhu-style ablution).
• λαὸς περιούσιος (laos periousios) — literal: “a people over and above, a treasured possession”; semantic range: echoes LXX Exodus 19:5/Deuteronomy 14:2’s description of Israel as God’s own treasured people, now applied to the church. EN variants: “a people for his own possession” (ESV), “a people that are his very own” (NIV), “a peculiar people” (KJV). ID: umat kepunyaan-Nya sendiri. Risk: High — umat is the Indonesian word borrowed directly from Arabic ummah, the standard Islamic term for the global community of believers defined by submission and shared religious law. While “umat Allah” is established Indonesian Christian usage, every occurrence must make explicit that this people is constituted by Christ’s redeeming, purifying death — not by communal submission to a law-code.
• καλὰ/ἀγαθὰ ἔργα (good works) — see the consolidated “Good Works” cluster note below (recurs 1:16; 2:7; 2:14; 3:1; 3:8; 3:14). ID: perbuatan baik. Risk: High — the letter’s central ethical refrain; must always be taught as the fruit of grace-given salvation (Titus 3:5, 8), never its basis, sharply distinguished from the Islamic amal saleh deeds-weighed-at-judgment framework.

Titus 2:15

Ταῦτα λάλει καὶ παρακάλει καὶ ἔλεγχε μετὰ πάσης ἐπιταγῆς μηδείς σου περιφρονείτω

• λαλέω (lalei) — “speak.” ID: katakanlah. Risk: Low.
• παρακαλέω (parakalei) — reused from baseline: menasihati. Risk: Low (per baseline).
• ἐλέγχω (elenche) — transliteration: elegchō; literal: “to expose, convict, reprove”; semantic range: rebuke, correct, expose wrongdoing. EN variants: “rebuke” (ESV/KJV), “correct” (NIV alt.). Contextual meaning: Titus’s authority to confront error directly, balanced with teaching and encouragement. ID: tegurlah. Risk: Medium — pastoral correction grounded in sound doctrine, not harsh authoritarianism.
• ἐπιταγή (epitagēs) — literal: “an injunction, order”; semantic range: authoritative command. EN variants: “authority” (ESV/NIV/KJV). ID: otoritas penuh. Risk: Low-Medium.
• περιφρονέω (periphroneitō) — literal: “to look down on, disregard”; semantic range: despise, treat with contempt. EN variants: “disregard” (ESV), “despise” (NIV/KJV). ID: meremehkan. Risk: Low.

Titus 3:1

Ὑπομίμνησκε αὐτοὺς ἀρχαῖς καὶ ἐξουσίαις ὑποτάσσεσθαι πειθαρχεῖν πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους εἶναι

• ὑπομιμνήσκω (hypomimnēske) — “remind.” ID: ingatkanlah. Risk: Low.
• ἀρχαί καὶ ἐξουσίαι (archai kai exousiai) — literal: “rulers/first-ones and powers/authorities”; semantic range: civil governing structures, closely paralleling Romans 13:1’s vocabulary. EN variants: “rulers and authorities.” ID: pemerintah dan penguasa. Risk: Medium.
• ὑποτάσσομαι (hypotassesthai) — transliteration: hypotassō; literal: “to arrange under, subordinate oneself” (a military/civic ordering term); semantic range: voluntary, orderly submission to a structure of authority. EN variants: “be subject to” (ESV/NIV/KJV). Contextual meaning: the central verb of the “Submission to Authority” doctrine, applied across Titus to citizens (3:1), wives (2:5), and household slaves (2:9) — a consistent civic/household-order theme. ID: taat/tunduk kepada. Risk: High — must never be taught as earning divine favor (echoing baseline’s obedience_of_faith caution against ketaatan syariat); this is gospel-motivated, voluntary social order flowing from redemption, not the basis of standing before God.
• πειθαρχέω (peitharchein) — literal: “to obey one in authority”; semantic range: obey, be persuaded by authority. EN variants: “to obey.” ID: menaati. Risk: Medium.
• πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους εἶναι — “ready for every good work” — see Good Works cluster. ID: sedia melakukan setiap perbuatan baik. Risk: High.

Titus 3:2

μηδένα βλασφημεῖν ἀμάχους εἶναι ἐπιεικεῖς πᾶσαν ἐνδεικνυμένους πραΰτητα πρὸς πάντας ἀνθρώπους

• βλασφημέω (blasphēmein) — transliteration: blasphēmeō; literal: “to speak evil of, to defame”; semantic range: slander of a person OR blasphemy against God, depending on the grammatical object; here the object is “no one” (people, not God). EN variants: “speak evil of” (ESV/KJV), “slander” (NIV). ID: memfitnah. Risk: Medium — Indonesia’s blasphemy law (UU Penodaan Agama) attaches heavy legal weight to accusations of blasphemy against religion/God; teaching should clarify this verse concerns ordinary interpersonal slander of neighbors, not the legally-charged category of religious blasphemy, and menghujat (blaspheme) should be reserved for the latter, distinct sense.
• ἄμαχος (amachous) — literal: “without fighting”; semantic range: peaceable, uncontentious. EN variants: “not quarrelsome” (ESV), “peaceable” (KJV). ID: tidak suka bertengkar. Risk: Low.
• ἐπιεικής (epieikeis) — literal: “yielding, equitable, reasonable”; semantic range: gentleness, forbearance, considerateness. EN variants: “gentle” (ESV/NIV/KJV). ID: lembut hati. Risk: Low-Medium.
• πραΰτης (prautēta) — literal: “mildness of disposition”; semantic range: gentleness, meekness (strength held under control, not weakness). EN variants: “gentleness” (ESV/NIV), “meekness” (KJV). ID: kelembutan. Risk: Low.

Titus 3:3

ἦμεν γάρ ποτε καὶ ἡμεῖς ἀνόητοι ἀπειθεῖς πλανώμενοι δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις ἐν κακίᾳ καὶ φθόνῳ διάγοντες στυγητοί μισοῦντες ἀλλήλους

• ἀνόητος (anoētoi) — “foolish, senseless.” ID: bebal. Risk: Low.
• ἀπειθής (apeitheis) — literal: “unpersuadable, disobedient”; semantic range: willful disobedience, resistance to God’s authority. EN variants: “disobedient.” ID: tidak taat. Risk: Medium — connects to the broader obedience-of-faith theme already High-risk in the baseline.
• πλανάω (planōmenoi) — literal: “to lead astray, deceive”; semantic range: wander off course, be deceived. EN variants: “led astray” (ESV/NIV), “deceived” (KJV). ID: tersesat. Risk: Medium — avoid the bare word sesat without qualifying context; in Indonesia aliran sesat (“deviant sect”) is a formal, legally-loaded designation used by religious-affairs authorities (MUI/Bakor Pakem) against banned religious movements. This verse describes the author’s own past personal condition before conversion, not a legal category; render with clarifying context (“kita sendiri dahulu tersesat dari jalan Allah”) to avoid triggering that unrelated legal association.
• δουλεύω ἐπιθυμίαις καὶ ἡδοναῖς (douleuontes epithymiais kai hēdonais) — literal: “serving as slaves to desires and pleasures”; semantic range: total bondage to sinful appetites. EN variants: “slaves to various passions and pleasures” (ESV), “enslaved by all kinds of passions and pleasures” (NIV). Contextual meaning: sets up the sharp grace-not-works contrast of v.5 — total prior bondage, not partial moral achievement. ID: menjadi hamba dari berbagai keinginan dan kesenangan. Risk: Medium-High — essential to the letter’s rhetorical logic; must not be softened into mere “struggling with temptation.”
• κακία καὶ φθόνος (kakia kai phthonos) — “malice and envy.” ID: kejahatan dan kedengkian. Risk: Low.
• στυγητός/μισοῦντες ἀλλήλους (stygētoi/misountes allēlous) — “hateful, hating one another.” ID: dibenci … saling membenci. Risk: Low.

Titus 3:4

ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ σωτῆρος ἡμῶν θεοῦ

• χρηστότης (chrēstotēs) — literal: “goodness, kindness, benevolence”; semantic range: kind moral excellence, benevolent disposition. EN variants: “kindness” (ESV/NIV/KJV). ID: kebaikan hati. Risk: Medium.
• φιλανθρωπία (philanthrōpia) — transliteration: philanthrōpia; literal: “love of humanity” (philos + anthrōpos); semantic range: benevolent love toward the human race, philanthropy. EN variants: “love for mankind” (ESV/NIV), “love toward man” (KJV). ID: kasih-Nya kepada manusia. Risk: Medium — divine benevolence toward humanity, not reducible to secular humanitarianism.
• ἐπιφαίνω (epephanē) — third occurrence of the epiphany word-family, completing the 2:11/2:13/3:4 inclusio. Risk: Critical (as at 2:11).
• σωτὴρ ἡμῶν θεός (sōtēr hēmōn theos) — “God our Savior” — reuses Juruselamat; here the title applies to the Father, part of the letter’s alternating Father/Son pattern. Risk: Critical.

Titus 3:5

οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν ἡμεῖς ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου

• οὐκ ἐξ ἔργων (ouk ex ergōn) — “not by works.” Contextual meaning: THE central negation of the entire letter — the explicit denial that salvation rests on human deeds, even “righteous” ones. ID: bukan karena perbuatan-perbuatan. Risk: Critical — this negation must never be softened, qualified, or read as leaving room for partial merit; it is the doctrinal center of “Salvation by Grace not Works.”
• δικαιοσύνη (dikaiosynē) — reused from baseline: kebenaran. Contextual note: here modifying “works” (“works done in righteousness”), a distinct grammatical sense from the forensic-standing sense elsewhere in the NT — teaching notes should flag this dual usage.
• ἔλεος (eleos) — transliteration: eleos; literal: “compassion shown toward one in misery/need”; semantic range: mercy, pity, compassion toward the undeserving or suffering — distinct from but complementary to charis (grace, which answers unworthiness) since eleos specifically answers helplessness/misery. EN variants: “mercy” (ESV/NIV/KJV). ID: rahmat-Nya. Risk: CRITICAL — the single most delicate lexical decision in this letter. The established Alkitab TB tradition renders eleos as rahmat (cf. 1 Timothy 1:2; 2 Timothy 1:2), yet rahmat is simultaneously the primary Indonesian-Islamic term for Allah’s mercy (ar-Rahman, ar-Rahim), invoked constantly in Islamic devotional life. Every occurrence requires a mandatory teaching note distinguishing: (1) rahmat here as God’s compassion toward helplessly enslaved sinners (v.3) that moved him to act through a specific, historical, Christ-accomplished, Spirit-applied redemptive act (vv.5–6) — not a generalized divine attribute dispensed apart from Christ’s finished work; and (2) its deliberate distinctness from anugerah/charis (used two verses later, 3:7) — the passage intentionally uses both words, and translation/teaching must preserve that distinction rather than collapsing them into one term.
• λουτρὸν παλιγγενεσίας (loutron palingenesias) — transliteration: loutron palingenesias; literal: “a washing of again-birth” (palin, “again” + genesis, “birth/becoming”); semantic range: a decisive, once-for-all spiritual re-creation pictured under the image of a cleansing washing (a NT rarity, paralleled only in Matthew 19:28). EN variants: “washing of regeneration” (ESV/KJV), “washing of rebirth” (NIV). Contextual meaning: the key term for “Regeneration by the Holy Spirit” — salvation includes an actual inward re-creation, not merely a legal verdict. ID: permandian kelahiran kembali (following the established Alkitab TB rendering). Risk: CRITICAL — “kelahiran kembali” must be distinguished from (a) the Hindu-Buddhist doctrine of reincarnation (cyclical rebirth of the soul into new bodily existence), which this text does NOT teach — this is a single, once-for-all re-creation of the same person, not transmigration; and (b) the Islamic concept of tawbah (repentance achieved through human moral effort), since this regeneration is entirely the Spirit’s sovereign act “poured out” (v.6), not a human achievement.
• ἀνακαίνωσις (anakainōseōs) — transliteration: anakainōsis; literal: “a making new again”; semantic range: renewal, renovation, restoration to a new condition. EN variants: “renewal” (ESV/NIV/KJV). Contextual meaning: a near-synonym of palingenesia, intensifying the picture of the Spirit’s transformative work. ID: pembaruan. Risk: High — paired with Roh Kudus (reused exactly from baseline, Critical), every occurrence in this passage should carry the baseline’s mandatory note distinguishing the Holy Spirit from the Islamic Ruh al-Qudus (typically identified with the angel Gabriel).

Titus 3:6

οὗ ἐξέχεεν ἐφ᾽ ἡμᾶς πλουσίως διὰ Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν

• ἐκχέω (execheen) — transliteration: ekcheō; literal: “to pour out”; semantic range: to pour out abundantly, used elsewhere of the Spirit’s outpouring at Pentecost (Joel 2:28/Acts 2:17). EN variants: “poured out” (ESV/NIV/KJV). Contextual meaning: deliberately echoes Pentecost, presenting each believer’s regeneration as a personal application of the same outpoured Spirit. ID: dicurahkan-Nya. Risk: Medium-High — should be taught with the Pentecost cross-reference to avoid being read as a vague, generic spiritual experience detached from the historical outpouring of the Spirit.
• πλουσίως (plousiōs) — “richly, abundantly.” ID: dengan berlimpah-limpah. Risk: Low.
• Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν — reuses Yesus Kristus + Juruselamat. Risk: Critical.

Titus 3:7

ἵνα δικαιωθέντες τῇ ἐκείνου χάριτι κληρονόμοι γενηθῶμεν κατ᾽ ἐλπίδα ζωῆς αἰωνίου

• δικαιόω (dikaiōthentes) — reused from baseline: pembenaran / dibenarkan. Contextual meaning: the forensic declaration of righteousness, here made explicitly the ground of heirship. Risk: Critical (per baseline).
• χάρις (ekeinou chariti) — reused: anugerah. Risk: High (per baseline). Note the passage’s deliberate three-fold movement: bondage (v.3) → mercy/rahmat moves God to act (v.5) → grace/anugerah secures the justified status (v.7) — teaching must keep rahmat and anugerah distinct even as both describe the one saving act.
• κληρονόμος (klēronomoi) — transliteration: klēronomos; literal: “one who receives a klēros (lot/allotted portion)”; semantic range: heir, inheritor, one granted a full share by right of an allotment. EN variants: “heirs” (ESV/NIV/KJV). Contextual meaning: justification results in full heirship — resonant with (though not the identical Greek term as) huiothesia (adoption), already High-risk in the Romans baseline, where Romans 8:17 explicitly pairs klēronomos with adoption. ID: ahli waris. Risk: High — should be taught alongside the baseline’s adoption framing as its legal consequence: full inheritance rights granted upon justification by grace, never earned by prior deeds.
• ἐλπὶς ζωῆς αἰωνίου (elpis zōēs aiōniou) — “hope of eternal life.” ID: pengharapan akan hidup yang kekal. Risk: Medium.

Titus 3:8

Πιστὸς ὁ λόγος καὶ περὶ τούτων βούλομαί σε διαβεβαιοῦσθαι ἵνα φροντίζωσιν καλῶν ἔργων προΐστασθαι οἱ πεπιστευκότες θεῷ ταῦτα ἐστιν καλὰ καὶ ὠφέλιμα τοῖς ἀνθρώποις

• πιστὸς ὁ λόγος (pistos ho logos) — literal: “faithful/trustworthy is the word/saying”; semantic range: a fixed formula recurring across the Pastoral Epistles (1 Tim 1:15; 3:1; 4:9; 2 Tim 2:11; Titus 3:8), likely reflecting an early catechetical/creedal formula marking especially reliable, foundational teaching. EN variants: “the saying is trustworthy” (ESV), “this is a trustworthy saying” (NIV), “this is a faithful saying” (KJV). ID: Perkataan ini benar. Risk: Medium-High — should be taught/flagged as a Pastoral-Epistles formula certifying vv.4–7 as authoritative, memorable core doctrine, not merely incidental commentary.
• διαβεβαιόομαι (diabebaiousthai) — literal: “to assert firmly, vouch for”; semantic range: insist, affirm with strong confidence. EN variants: “insist” (ESV/NIV), “affirm constantly” (KJV). ID: menegaskan dengan sungguh-sungguh. Risk: Low-Medium.
• καλῶν ἔργων προΐστασθαι (kalōn ergōn proistasthai) — literal: “to stand before/take the lead in good works”; semantic range: to devote oneself diligently to, to practice with initiative. ID: sungguh-sungguh melakukan perbuatan baik. Risk: High (Good Works cluster).
• πεπιστευκότες θεῷ (pepisteukotes theō) — literal: “having believed/trusted God” (perfect participle of pisteuō, the verb form of pistis/iman). EN variants: “those who have believed in/trusted God” (ESV/NIV/KJV). ID: yang telah percaya kepada Allah (NEW verb-form entry: percaya, verb companion to baseline noun iman). Risk: High — must anchor to personal trust in Christ/God specifically, per the baseline’s faith doctrine notes, not generic religious assent.
• ὠφέλιμος (ōphelima) — “profitable, beneficial.” ID: bermanfaat. Risk: Low.

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PART B — CHAPTER-BY-CHAPTER STUDY OF THE WHOLE BOOK

Titus 1:1–16 (outside the core passage)

Chapter 1 introduces Paul’s apostolic self-description, the doctrine of Titus’s mission, the qualifications for elders, and a rebuke of false teachers. Numerous load-bearing terms are introduced here that are not reused from Romans.

• δοῦλος θεοῦ (doulos theou, 1:1) — literal: “slave/bondservant of God”; semantic range: one wholly owned by and obligated to a master. EN variants: “servant of God” (ESV/NIV), “servant of God” (KJV). ID: hamba Allah. Risk: Medium — “hamba Allah” is also one of the most common self-designations in Indonesian Islamic piety (every Muslim is, in principle, a “hamba Allah”); the shared vocabulary reflects a genuinely overlapping concept of creaturely submission, but must be anchored here to Paul’s specific covenantal bond to Christ as an apostle, not left as generic religious submission.
• ἀπόστολος (apostolos, 1:1) — reused from baseline: rasul. Risk: Critical (per baseline).
• ἐκλεκτός (eklektōn, 1:1) — transliteration: eklektos; literal: “chosen out, selected”; semantic range: elect, chosen by sovereign selection. EN variants: “God’s elect” (ESV/NIV), “God’s elect” (KJV). ID: orang-orang pilihan. Risk: Medium-High — ties to the baseline’s pemilihan (election) entry; must never be rendered with takdir (impersonal fixed decree/fate), already forbidden in the baseline.
• ἐπίγνωσις ἀληθείας (epignōsis alētheias, 1:1) — literal: “full/precise knowledge of truth”; semantic range: accurate, personal knowledge (epi- intensifies gnōsis). EN variants: “knowledge of the truth.” ID: pengetahuan akan kebenaran. Risk: Medium — note the double duty of kebenaran in Indonesian (both “truth” and “righteousness,” per the baseline’s own flag on this word); context must disambiguate.
• εὐσέβεια (eusebeian, 1:1; cf. 2:12) — transliteration: eusebeia; literal: “reverence toward God” (eu- + sebomai); semantic range: godliness, piety, devout reverence expressed in life conduct. EN variants: “godliness.” Contextual meaning: a central Pastoral-Epistles keyword (also 2:12) naming the God-oriented shape of the trained Christian life. ID: kesalehan. Risk: High — deliberately not rendered as ibadah (formal ritual devotion/worship obligation), which the doctrine risk registry already flags as carrying strong connotations of ritual compliance; kesalehan better conveys a relational, life-shaping piety flowing from grace rather than a checklist of religious duties.
• ἀψευδὴς θεός (apseudēs theos, 1:2) — “God who does not lie.” ID: Allah yang tidak berdusta. Risk: Low-Medium.
• φανερόω (ephanerōsen, 1:3) — literal: “to make visible, manifest”; ties to the epiphaneia word-family used in the core passage. ID: menyatakan. Risk: Medium.
• κήρυγμα (kērygma, 1:3) — literal: “proclamation, that which is preached”; semantic range: the public heraldic announcement of a message. EN variants: “preaching,” “proclamation.” ID: pemberitaan. Risk: Low-Medium — ties naturally to the baseline’s pekabaran Injil (mission) term.
• γνήσιον τέκνον (gnēsion teknon, 1:4) — literal: “a genuine/legitimate child”; semantic range: spiritual, not biological, sonship in ministry. EN variants: “true child,” “true son.” ID: anak yang sah (in the spiritual/ministerial sense). Risk: Low-Medium — context must make clear this is spiritual mentorship language, not a claim of biological parentage.
• πρεσβύτερος (presbyterous, 1:5) — transliteration: presbyteros; literal: “elder, older man”; semantic range: an appointed local church leader/overseer — the KEY term for the “Qualifications for Elders” doctrine. EN variants: “elders.” ID: penatua. Risk: Medium — an established Indonesian church office term; low syncretism risk but doctrinally weighty for church polity teaching.
• ἐπίσκοπος (episkopon, 1:7) — transliteration: episkopos; literal: “overseer, one who watches over”; semantic range: in this passage a synonym for presbyteros (the same office described from two angles, 1:5 and 1:7). EN variants: “overseer” (ESV/NIV), “bishop” (KJV). ID: penilik jemaat. Risk: Medium — deliberately not rendered as “uskup” (bishop), which in Indonesian carries strong hierarchical, Catholic/Orthodox episcopal-office connotations that would misrepresent the plural, local-elder structure this passage describes.
• ἀνέγκλητος (anegklētos, 1:6, 1:7) — literal: “not open to accusation, blameless”; semantic range: above reproach in observable conduct. EN variants: “blameless,” “above reproach.” ID: tidak bercacat. Risk: Medium.
• μιᾶς γυναικὸς ἀνήρ (mias gynaikos anēr, 1:6) — literal: “a man of one woman/wife” — “husband of one wife.” Semantic range: interpreted variously as marital fidelity, monogamy, or a first (non-remarried) marriage; the dominant reading is faithful, monogamous marriage. EN variants: “husband of one wife” (ESV/KJV), “faithful to his wife” (NIV). ID: suami dari satu isteri. Risk: High — this qualification carries particular weight in Indonesia’s Muslim-majority context, where Islamic law permits polygamy (up to four wives); the elder qualification implicitly stands against polygamous practice and must be taught clearly as a specific, non-negotiable biblical standard for church leadership, not merely a cultural preference.
• τέκνα πιστά (tekna pista, 1:6) — “believing/faithful children.” ID: anak-anak yang percaya. Risk: Medium.
• ἀνυπότακτος (anypotaktos, 1:6, 1:10) — literal: “not subject to, insubordinate”; the negative counterpart of hypotassō (submission), a recurring Titus root. ID: tidak tunduk / suka melawan. Risk: Medium.
• οἰκονόμος θεοῦ (oikonomos theou, 1:7) — “steward of God” — household-management metaphor for the elder’s responsibility. ID: pengurus rumah Allah. Risk: Medium.
• αἰσχροκερδής (aischrokerdēs, 1:7) — “greedy for shameful gain.” ID: tamak akan keuntungan. Risk: Low.
• φιλόξενος, φιλάγαθον, ἐγκρατής (philoxenon, philagathon, egkratē, 1:8) — “hospitable, a lover of good, self-controlled/disciplined” — the latter connects to the sōphr- self-control word family already flagged High in 2:12. ID: suka memberi tumpangan, suka akan yang baik, dapat menguasai diri. Risk: Low-Medium.
• δίδακτικός λόγος/διδασκαλία ὑγιαίνουσα (didaskalia hygiainousa, 1:9; recurs 1:13; 2:1) — transliteration: hygiainousa didaskalia; literal: “healthy/sound teaching”; semantic range: doctrine that is healthy, uncorrupted, life-giving (medical metaphor). EN variants: “sound doctrine” (ESV/KJV), “sound doctrine” (NIV). Contextual meaning: the KEY recurring phrase for the “Sound Doctrine and Good Works” doctrine, appearing at 1:9, 1:13, 2:1, and underlying 2:2 (sōphr- family), 2:8, 2:10. ID: ajaran yang sehat. Risk: High — must be taught as internally consistent, life-giving apostolic teaching, distinguished from both doctrinal error within the church (1:9-11) and from any external religious-law framework (syariat-like rule compliance).
• ἀντιλέγοντες (antilegontas, 1:9) — “those who contradict/oppose.” ID: yang menentang. Risk: Low.
• ματαιολόγοι, φρεναπάται (mataiologoi, phrenapatai, 1:10) — “empty talkers, deceivers.” ID: pembicara yang sia-sia, penyesat pikiran. Risk: Low-Medium.
• περιτομή (peritomēs, 1:10) — “circumcision” (of the Judaizing false-teacher faction). ID: sunat (standard Indonesian term). Risk: Medium — although circumcision is a culturally normalized, near-universal practice across Indonesian Islam (and practiced by many Indonesian Christian communities as well), the doctrinal reference here is specifically to a Judaizing party demanding circumcision as a condition of standing before God, not a comment on the cultural practice itself; teaching notes should keep this distinction clear.
• μῦθοι Ἰουδαϊκοί, ἐντολαὶ ἀνθρώπων (mythoi Ioudaikoi, entolai anthrōpōn, 1:14) — “Jewish myths, commandments of men” — key vocabulary for “Avoiding Divisive Controversies.” ID: dongeng-dongeng Yahudi, perintah-perintah manusia. Risk: Medium — contrasts human-derived religious tradition with the apostolic word of God; a light note may be useful distinguishing this from any parallel with human interpretive religious tradition (fiqh/hadith) versus a divine text, without overstating the analogy.
• καθαρός / μεμιαμμένος (katharos / memiammenois, 1:15) — “pure / defiled.” Semantic range here: moral and cognitive purity of “mind and conscience” (νοῦς, συνείδησις), NOT ritual purity. EN variants: “pure… defiled” (ESV/NIV/KJV). ID: murni / tercemar. Risk: High — deliberately avoiding both suci (per the baseline’s own note that it leans toward ritual purity) and especially najis, the heavily loaded Islamic ritual-impurity term central to fiqh practice (requiring ritual cleansing); this verse is entirely about moral/intellectual defilement, and importing a ritual-purity vocabulary here would badly misrepresent the point.
• νοῦς, συνείδησις (nous, syneidēsis, 1:15) — “mind, conscience.” ID: akal budi, hati nurani. Risk: Low-Medium.
• ὁμολογέω (homologousin, 1:16) — “profess, confess.” ID: mengaku. Risk: Low.
• βδελυκτός, ἀδόκιμος (bdelyktoi, adokimoi, 1:16) — “detestable, disqualified/unfit.” ID: keji, tidak layak. Risk: Low-Medium.

Titus 2:1–10 (outside the core passage)

This section establishes household/generational codes of conduct, providing the ethical backdrop that the core passage (2:11ff.) then grounds theologically in grace.

• διδασκαλία ὑγιαίνουσα (2:1) — reuses ajaran yang sehat. Risk: High (as above).
• πρεσβύτης / πρεσβύτις (presbytas / presbytidas, 2:2–3) — “older man / older woman.” ID: laki-laki yang tua / perempuan-perempuan tua. Risk: Low.
• νηφάλιος (nēphalious, 2:2) — literal: “sober, not intoxicated” (also used metaphorically of clear-headed self-restraint); semantic range: temperate, level-headed. EN variants: “sober-minded” (ESV), “temperate” (NIV/KJV). ID: hidup sederhana / tidak berlebihan. Risk: Low-Medium.
• σεμνός (semnous, 2:2, 2:7 [σεμνότητα]) — “dignified, respectable, worthy of honor.” ID: sopan / patut dihormati; abstract noun σεμνότης: kesungguhan. Risk: Low.
• ὑπομονή (hypomonē, 2:2) — “endurance, steadfastness, patient perseverance.” ID: ketekunan. Risk: Low-Medium.
• ἀγάπη (agapē, 2:2) — transliteration: agapē; literal: “love”; semantic range: the NT’s distinctive self-giving, covenantal love, as distinguished from erōs (romantic desire) or mere philia (affection/friendship). EN variants: “love.” Contextual meaning: one of the virtues in which the older men are to be “sound” — pairing love with faith and endurance. ID: kasih (NEW TERM — proposed addition to translation memory, since the Romans baseline does not carry a standalone entry for agapē). Risk: Medium — well-established shared Indonesian Christian vocabulary, but teaching should note this is the specifically self-giving, covenantal love the gospel produces, not romantic or merely natural affection.
• καταστήμα, ἱεροπρεπής (katastēma, hieroprepeis, 2:3) — “behavior/demeanor; reverent/holy in bearing.” ID: tingkah laku; sikap yang pantas bagi orang kudus. Risk: Low-Medium — the second term is rendered carefully to avoid ibadah-adjacent vocabulary, consistent with the eusebeia/kesalehan decision above.
• διάβολος (adjectival, “slanderer,” 2:3) — Note: this is the common-noun sense of the same word used elsewhere as a proper title for “the devil” — here simply “slanderers” (μὴ διαβόλους). ID: bukan pemfitnah. Risk: Low-Medium — teaching notes should clarify this is not a reference to satanic activity but an ordinary description of gossiping/slandering speech.
• δεδουλωμένας οἴνῳ πολλῷ (dedoulōmenas oinō pollō, 2:3) — “enslaved to much wine.” ID: diperbudak oleh minuman keras yang berlebihan. Risk: Medium — in Indonesia’s Muslim-majority context, where alcohol is categorically prohibited (haram) rather than merely regulated, this verse’s specific concern (enslaving excess, not the substance’s mere existence) may require pastoral clarification to avoid confusion with the very different Islamic total-prohibition framework.
• καλοδιδάσκαλος (kalodidaskalous, 2:3) — “teachers of what is good.” ID: guru yang mengajarkan hal-hal yang baik. Risk: Low.
• σωφρονίζω (sōphronizōsin, 2:4) — transliteration: sōphronizō; literal: “to train/admonish toward sound-mindedness”; part of the sōphr- word family already flagged High at 2:12. ID: mendidik agar bijaksana. Risk: Medium.
• φίλανδρος, φιλότεκνος (philandrous, philoteknous, 2:4) — “loving their husbands, loving their children” (phileo-compounds, distinct from the agapē root). ID: mengasihi suami mereka, mengasihi anak-anak mereka. Risk: Low.
• ἁγνός, οἰκουργός (hagnas, oikourgous, 2:5) — “pure/chaste; working at home.” ID: suci hidupnya, rajin mengurus rumah tangga. Risk: Low-Medium — the second phrase carries a cultural gender-role note worth pastoral sensitivity, though it is not itself a doctrinal risk of the Critical/High tier.
• ὑποτάσσομαι (hypotassomenas, 2:5) — reuses the submission root already documented at 3:1. ID: taat/tunduk kepada suami mereka sendiri. Risk: High — same caution as at 3:1: gospel-motivated household order, never the ground of salvation before God, and specifically framed here (“their own husbands”) rather than a general subordination.
• βλασφημέω (blasphēmētai, 2:5) — “be blasphemed/reviled” (of God’s word). ID: dihujat — here the object IS God’s word, so dihujat (blaspheme) is the appropriate register, unlike the interpersonal-slander sense at 3:2. Risk: Medium.
• τύπος (typon, 2:7) — “example, pattern, model.” ID: teladan. Risk: Low.
• ἀφθορία (aphtharian, 2:7) — “integrity, incorruptibility (of teaching).” ID: ajaran yang murni / tidak rusak. Risk: Medium.
• ἀκατάγνωστος (akatagnōston, 2:8) — “beyond reproach, not condemnable (of speech).” ID: tidak dapat dicela. Risk: Low.
• δοῦλος, δεσπότης (doulous, despotais, 2:9) — “bondservants… their own masters.” ID: hamba-hamba … tuan mereka sendiri. Risk: Medium — despotēs here is strictly the human household master; teaching should keep this distinct from any application of the term to God elsewhere in the NT, so as not to blur with the already-established Tuhan (Lord) title for God/Christ.
• εὐάρεστος, νοσφίζομαι (euarestous, nosphizomenous, 2:9-10) — “well-pleasing; pilfering/stealing.” ID: berkenan; curang. Risk: Low.
• κοσμέω (kosmōsin, 2:10) — literal: “to adorn, put in order”; semantic range: to bring honor/credit to. EN variants: “adorn,” “make attractive.” ID: mendatangkan kehormatan bagi. Risk: Low-Medium.

Titus 2:11–3:8 — Core Passage

(See Part A above for full verse-by-verse treatment.)

Titus 3:9–15 (outside the core passage)

This closing section directly names the “Avoiding Divisive Controversies” doctrine and closes with practical instructions and greetings.

• ζήτησις (zētēseis, 3:9) — transliteration: zētēsis; literal: “a seeking, an inquiry”; semantic range: in this context, unprofitable speculative disputes/controversies. EN variants: “controversies,” “arguments,” “disputes.” Contextual meaning: the KEY term for “Avoiding Divisive Controversies.” ID: persoalan-persoalan yang bodoh. Risk: Medium — must be distinguished from healthy doctrinal inquiry or apologetic reasoning; the concern is specifically unprofitable, divisive speculation.
• γενεαλογία, ἔρις, μάχη νομική (genealogias, ereis, machas nomikas, 3:9) — “genealogies, quarrels, legal disputes.” The last phrase reuses Hukum Taurat from the baseline. ID: riwayat keturunan, perselisihan, pertengkaran soal Hukum Taurat. Risk: Low-Medium.
• ἀνωφελής, μάταιος (anōpheleis, mataioi, 3:9) — “unprofitable, worthless.” ID: tidak berguna, sia-sia. Risk: Low.
• αἱρετικὸς ἄνθρωπος (hairetikon anthrōpon, 3:10) — transliteration: hairetikos (root of English “heretic”); literal: “a person characterized by factional choosing/division”; semantic range: a divisive, faction-forming person — the specific individual, not a doctrinal checklist, is in view. EN variants: “a divisive person” (ESV/NIV), “a man that is an heretick” (KJV). ID: orang yang menimbulkan perpecahan. Risk: High — deliberately avoiding the loanword bidat/bid’ah, since Arabic bid’ah is a specific, serious Islamic legal-theological category (forbidden religious innovation not sanctioned by Quran/Sunnah) quite different in shape from the NT concept of a person causing church division through factional teaching; using the loanword risks importing that unrelated Islamic legal framework.
• νουθεσία (nouthesian, 3:10) — “admonition, warning.” ID: peringatan. Risk: Low.
• παραιτέομαι (paraitou, 3:10) — “reject, have nothing more to do with, avoid.” ID: jauhilah. Risk: Low.
• ἐκστρέφομαι, αὐτοκατάκριτος (exestraptai, autokatakritos, 3:11) — “warped/perverted; self-condemned.” ID: telah menyimpang dari kebenaran; menghukum dirinya sendiri. Risk: Medium — as with planōmenoi (3:3), avoid the bare word sesat to prevent invoking Indonesia’s formal “aliran sesat” legal-religious designation; “menyimpang dari kebenaran” (deviated from the truth) conveys the sense without triggering that unrelated legal category.
• ἀναγκαῖαι χρεῖαι, ἄκαρπος (anagkaias chreias, akarpoi, 3:14) — “urgent/pressing needs; unfruitful.” Reiterates the Good Works cluster. ID: kebutuhan yang mendesak; tidak berbuah. Risk: Low-Medium.
• χάρις (3:15, closing benediction) — reuses anugerah. Risk: High (per baseline), forming a grace-bookend with 2:11 that opens the core passage.
• Personal names (Ἀρτεμᾶς, Τυχικός, Ζηνᾶς, Ἀπολλῶς — Artemas, Tychicus, Zenas, Apollos, 3:12-13) — proper names; use established Indonesian Bible (Alkitab TB) transliterated forms. Risk: Low.

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Summary: Cross-Chapter Recurring Term Families

Word family	Chapters occurring	Doctrine tie-in	Overall risk
σωφρ- (self-control)	1:8; 2:2, 2:4, 2:5, 2:6, 2:12	Grace That Trains for Godly Living	High
καλὰ/ἀγαθὰ ἔργα (good works)	1:16; 2:7, 2:14; 3:1, 3:8, 3:14	Sound Doctrine and Good Works; Salvation by Grace not Works	High
διδασκαλία ὑγιαίνουσα (sound teaching)	1:9, 1:13; 2:1	Sound Doctrine and Good Works	High
ἐπιφάνεια/ἐπιφαίνω (appearing)	1:3 (φανερόω); 2:11, 2:13; 3:4	Incarnation; Deity/Sonship of Christ	Critical
σωτήρ (Savior, God/Christ alternating)	1:3, 1:4; 2:10, 2:13; 3:4, 3:6	Deity of Christ; Salvation	Critical
ὑποτάσσω (submit)	2:5, 2:9; 3:1	Submission to Authority	High
ζήτησις/αἱρετικός/μῦθοι (controversies/divisiveness)	1:14; 3:9-11	Avoiding Divisive Controversies	Medium-High
χάρις (grace)	2:11; 3:7, 3:15	Salvation by Grace not Works	High (baseline)
ἔλεος (mercy)	3:5	Salvation by Grace not Works	Critical
παλιγγενεσία/ἀνακαίνωσις (regeneration/renewal)	3:5	Regeneration by the Holy Spirit	Critical

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This document loads alongside analysis/08_core_glossary.md for Phase 2 Language Package extension. All new terms proposed above (Juruselamat, menebus, kelahiran kembali family, rahmat for eleos, kesalehan, kasih, penatua, penilik jemaat, umat kepunyaan-Nya, ahli waris, percaya) require entry into an updated translation_memory.json and bible_term_registry.json before Phase 2 segment translation begins, per the baseline’s term-addition protocol.