Titus — Semantic Analysis (Koine Greek → Konkani)

Methodology and Relationship to the Romans Baseline

This analysis follows the same method as the Romans Language Package: every load-bearing term is examined in the original Koine Greek, given a transliteration, literal meaning, semantic range, common English translation variants, its contextual theological meaning in Titus, and a flagged risk level for Konkani rendering.

Reuse rule: Where a term already has an established rendering in the Romans translation_memory.json / bible_term_registry.json (e.g. χάρις/grace → कृपा, πίστις/faith → विश्वास, σωτηρία-family → तारण-family, δικαιοσύνη/righteousness → नीतिमत्ता, πνεῦμα ἅγιον → पवित्र आत्मा), that rendering is reused exactly and is not re-derived here. This document focuses its full analytic weight on (a) how those established terms function in Titus’s specific arguments, and (b) the substantial number of terms and phrases that are new to this curriculum and require fresh risk assessment, most of them clustering around Titus’s distinctive vocabulary of “sound doctrine,” “good works,” “self-control,” “appearing/epiphany,” “Savior,” and “regeneration.”

Notable absences worth flagging for translators: Titus never uses ἐκκλησία (“church,” Rom TM: मंडळी), ἀνάστασις (“resurrection,” Rom TM: पुनरुत्थान), εὐαγγέλιον (“gospel” as a noun, Rom TM: सुवार्ता — Titus uses κήρυγμα/λόγος/διδασκαλία instead), or κύριος as the primary title for Christ (Rom TM: प्रभू — Titus instead concentrates six occurrences of σωτήρ, “Savior,” across its three chapters, more than any other NT letter of its length). Translators should not assume every Romans-curriculum term will recur here, and should not force σωτήρ back into “प्रभू” or omit it as redundant with “तारण.” A dedicated Konkani rendering for σωτήρ as a title (तारणार) is proposed below.

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

Titus 2:11

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

• ἐπεφάνη (epephanē) — “appeared, was manifested, shone forth”

  • Literal meaning: aorist passive of ἐπιφαίνω, “to become visible/manifest”
  • Semantic range: a decisive, historical, visible manifestation of something previously hidden or future; used of both Christ’s first coming (here, 3:4) and his return (2:13)
  • English variants: “appeared,” “has appeared,” “was manifested,” “dawned”
  • Contextual theological meaning: God’s grace has broken into history in a datable, once-for-all event (the incarnation and ministry of Christ), not a repeatable cyclical event
  • Konkani rendering: प्रगट जालें (pragaṭ jālẽ, “became manifest/appeared”) — Risk: Critical. This term-family (ἐπιφάνεια, treated fully at 2:13 below) sits directly beside देहधारण (incarnation) in doctrinal weight and carries the same local collision risk as अवतार-theology: a “god becoming visible/appearing among people” is precisely how Goan temple tradition (e.g., Mahalasa Narayani’s Mohini-appearance at Mardol) narrates avatar-descent. Every occurrence must be anchored to Christ’s unique, unrepeated appearing, never left to stand as a generic “a god appeared” statement.

• χάρις τοῦ θεοῦ — “the grace of God”

  • Konkani: देवाची कृपा (reuse कृपा exactly per Romans TM). Risk: High (per baseline).

• σωτήριος (sōtērios) — “saving, bringing salvation”

  • Literal meaning: adjectival form of the σωτηρία/σῴζω root, “salvation-bringing”
  • Semantic range: describes grace itself as the effective agent/means of salvation for every class of person
  • English variants: “bringing salvation,” “that brings salvation,” “saving”
  • Contextual theological meaning: grace is not passive favor but active, saving power reaching “all people” without ethnic or social qualification
  • Konkani rendering: तारण हाडपी (tāraṇ hāḍpī, “salvation-bringing,” built on the established तारण root) — Risk: Critical, inherits तारण’s baseline restriction (never मुक्ती/मोक्ष).

• πᾶσιν ἀνθρώποις — “to all people/mankind”

  • Konkani: सगल्या मनशांक — Risk: High, universal-scope language (cf. baseline’s “universal_scope_of_gospel” doctrine); must not be qualified by caste or community.

Titus 2:12

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

• παιδεύουσα (paideuousa) — “training, disciplining, educating”

  • Literal meaning: present active participle of παιδεύω, root of “pedagogy”; to raise/train a child through instruction and correction
  • Semantic range: formative discipline, not punishment alone; the shaping of character over time
  • English variants: “training,” “teaches/teaching,” “instructing,” “disciplines”
  • Contextual theological meaning: this is the anchor verb for the doctrine “Grace That Trains for Godly Living” — grace is personified as an active pedagogue, not a one-time transaction only; it forms ongoing godly conduct
  • Konkani rendering: आमकां शिकोवन घडोवपी (āmkā śikovan ghaḍovpī, “the one who trains/forms us by teaching”) — Risk: High. Must not be reduced to mere “teaching” (शिकवण alone), which would lose the disciplining/forming nuance; must also not sound like karmic self-effort, since it is grace (not the believer) that is the subject doing the training.

• ἀσέβειαν (asebeian) — “ungodliness, impiety”

  • Konkani: अदेवभक्ती or better देवभिरुपणाची उणीव — see εὐσέβεια note below for the paired positive term. Proposed: अधार्मिकपणा is rejected (धर्म-root); use देवनिष्ठेची उणीव (“lack of God-devotion”) — Risk: Medium.

• κοσμικὰς ἐπιθυμίας — “worldly desires/lusts”

  • κοσμικός (kosmikos) — “worldly, of this present world-order”
    • Konkani rendering: जगीक (jagik) — Risk: Medium. Deliberately NOT संसारीक (sansārik), which is built on संसार, the Hindu/Buddhist term for the cycle of worldly existence and rebirth; जगीक (“of the world,” from जग, “world”) avoids that association.
  • ἐπιθυμία (epithymia) — “desire, craving, lust”
    • Literal meaning: “upon-desiring,” a strong inward pull toward something
    • Semantic range: neutral “desire” to strongly negative “lust/craving” depending on context; here clearly negative
    • English variants: “desires,” “lusts,” “passions,” “cravings”
    • Contextual theological meaning: desires that orient a person toward “the present age” rather than godliness
    • Konkani rendering: वासना (vāsanā) — Risk: High. वासना is the standard Konkani/Marathi Bible-tradition word, but it is also a technical term in Hindu psychological/philosophical tradition (Vedanta, Yoga) for latent karmic impressions carried across rebirths. Per the baseline’s own methodology for देव (retain the established term but always mark it), वासना should be retained here as the established biblical rendering but must always occur with a disambiguating modifier (e.g., “जगीक वायट वासना,” worldly sinful desire) rather than standing bare, to prevent a karmic-imprint reading.

• σωφρόνως καὶ δικαίως καὶ εὐσεβῶς — “self-controlled, righteous, and godly” (adverbial triad describing the trained life)

  • σωφρόνως (sōphronōs) — “with sound mind, self-controlled, sensibly”
    • Literal meaning: adverb from σῴζω (“save/preserve”) + φρήν (“mind”) — “having a preserved/sound mind”
    • Semantic range: moderation, self-mastery, sound judgment in ordinary conduct (marriage, speech, desire) — this is Titus’s single most repeated character-quality (1:8; 2:2,4,5,6,12)
    • English variants: “self-controlled,” “sensibly,” “soberly,” “temperately”
    • Contextual theological meaning: grace-trained moderation in everyday life, the opposite of the “worldly desires” just named
    • Konkani rendering: संयमान (sanyamān, adverbial “with self-restraint,” from संयम) — Risk: High. संयम is the natural Konkani/Marathi word, but its root is shared with सन्न्यास (sannyāsa, world-renouncing ascetic withdrawal), a distinct and prominent Hindu religious category. σωφροσύνη in Titus is emphatically NOT world-renunciation — it describes ordinary self-mastery within marriage, work, and community (2:2-6) — so every occurrence should carry, at least at first use, a clarifying gloss distinguishing it from ascetic renunciation, paralleling the baseline’s existing caution for “separation unto God’s service” (doctrine_risk_registry.json).
  • δικαίως (dikaiōs) — “righteously, justly” — adverb of δικαιοσύνη; reuse नीतिमत्ता-family (नीतिमत्तेन, adverbially). Risk: High (per baseline).
  • εὐσεβῶς (eusebōs) — “godly, in a godly manner” — adverb of εὐσέβεια (see below). Konkani: देवनिष्ठेन (devaniṣṭhen). Risk: High.

• εὐσέβεια / εὐσεβῶς (eusebeia) — “godliness, piety, devotion to God”

  • Literal meaning: εὖ (“well”) + σέβομαι (“to revere/worship”) — “reverencing well/rightly”
  • Semantic range: a life oriented in reverent obedience toward God, encompassing both belief and conduct; a hallmark term of the Pastoral Epistles
  • English variants: “godliness,” “piety,” “devotion”
  • Contextual theological meaning: the outward, observable shape of a grace-trained life; closely paired with sound doctrine throughout Titus
  • Konkani rendering: देवनिष्ठा (devaniṣṭhā, “God-devotedness/loyalty to God”) — Risk: High. Alternatives rejected: भक्ती (bhaktī) — rejected for the same reason the Romans baseline rejects it for “faith”: it carries the full weight of Goan Hindu devotional worship directed at specific temple deities (Shantadurga, Mangueshi, Mahalasa). निष्ठा (“steadfast loyalty/devotion”) is chosen instead of भक्ती’s root specifically to avoid that collision while still conveying wholehearted devotion.

• ἐν τῷ νῦν αἰῶνι — “in the present age” — Konkani: ह्या सद्याच्या काळांत — Risk: Low.

Titus 2:13

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

• μακαρίαν ἐλπίδα — “blessed hope”

  • ἐλπίς (elpis) — “hope” — confident expectation, not wishful uncertainty. Konkani: आशा (āśā) — Risk: Medium. Must be reinforced as confident, certain expectation grounded in God’s promise, since ordinary Konkani आशा can carry the weaker sense of a hopeful wish.
  • Konkani for phrase: धन्य आशा — Risk: Medium.

• ἐπιφάνειαν τῆς δόξης — “the appearing of the glory” (the Second Coming)

  • ἐπιφάνεια (epiphaneia) — noun form of the verb treated at 2:11; “appearing, manifestation, glorious arrival”
  • Semantic range: in Hellenistic usage, the visible manifestation/arrival of a god or ruler; in the Pastoral Epistles, technical language for both Christ’s first coming (2 Tim 1:10) and his return (here; 1 Tim 6:14; 2 Tim 4:1,8)
  • English variants: “appearing,” “manifestation,” “glorious appearing,” “coming”
  • Contextual theological meaning: the visible, bodily, historical return of Christ in glory — a once-for-all future event, not a repeatable divine appearance
  • Konkani rendering: गौरवाचें प्रगटप (gauravāce pragaṭap, “the appearing/manifesting of glory,” pairing established गौरव for δόξα) — Risk: Critical. Requires a mandatory translator note (per the incarnation precedent in the baseline) distinguishing Christ’s singular appearing from repeated avatar-descent narratives at Goa’s own temples.
  • δόξα (doxa, “glory”) — reuse established गौरव exactly. Risk: High (per baseline).

• τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ — “our great God and Savior, Jesus Christ”

  • Literal/grammatical note: this is a Granville Sharp construction (one article, θεοῦ καὶ σωτῆρος governed by a single τοῦ) — grammatically identifying “God” and “Savior” as one and the same referent, Jesus Christ. This is one of the clearest single-verse assertions of the full deity of Christ in the New Testament.
  • Contextual theological meaning: directly load-bearing for the Deity of Christ doctrine already registered as Critical in the Romans baseline (deity_of_christ). Must not be softened into two separate figures (“God, and [also] our Savior Jesus Christ”) — the Konkani rendering must preserve the single-referent grammatical link as closely as Konkani syntax allows, with a translator note explaining the construction where ambiguity is unavoidable.
  • θεός (God) — reuse established देव, paired with an exclusivity/greatness marker already present in the text itself (“great God,” महान देव). Risk: Critical.
  • σωτήρ (sōtēr, “Savior,” as a title) — see full treatment below (new term, not in Romans TM).
    • Literal meaning: agent noun from σῴζω, “one who saves/delivers”
    • Semantic range: in the Greco-Roman world, a title of honor for gods, emperors, and benefactors; in the LXX and NT, a title for God and, distinctively in the Pastorals, applied interchangeably to God the Father and Jesus Christ
    • English variants: “Savior,” “Deliverer”
    • Contextual theological meaning: Titus is unusual in the NT for how often and how interchangeably it applies this title to both “God our Savior” (1:3; 2:10; 3:4) and “Jesus Christ our Savior” (1:4; 2:13; 3:6) — a structural argument for Christ’s deity running through the whole letter, not just 2:13
    • Konkani rendering: तारणार (tāraṇār, “the one who saves/the Savior,” built on the established तारण root, matching baseline’s family-consistency principle) — Risk: Critical. Rejected alternative: उद्धारक (rejected as it echoes Hindi उद्धार, already excluded from this glossary tradition per baseline note on तारण). Because तारणार is applied to both “God” and “Jesus Christ” within the same sentence/paragraph repeatedly, every occurrence is doctrinally load-bearing for Christ’s deity and must be flagged for theologian review.

Titus 2:14

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

• ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν — “gave himself for us” — substitutionary self-giving; Konkani: आमकां खातीर आपल्याक दिलो — Risk: High (atonement-adjacent language; flag per baseline’s atonement escalation rule).

• λυτρώσηται (lytrōsētai) — “might redeem, ransom”

  • Literal meaning: from λύτρον, “ransom price”; to release/free by payment of a price
  • Semantic range: redemption from slavery or captivity through a price paid
  • English variants: “redeem,” “ransom,” “set free”
  • Contextual theological meaning: Christ’s self-giving is the ransom price that frees believers from bondage to lawlessness
  • Konkani rendering: मुक्त करप is tempting but must be handled carefully: Risk: Critical — मुक्त/मुक्ती is the exact term the Romans baseline forbids for “salvation” because of its Hindu liberation-from-rebirth (moksha-family) association. For λυτρόω specifically, propose सोडोवणूक करप (soḍovṇūk karap, “to bring about a rescue/release,” built on सुटका-family already sanctioned in the baseline for non-salvific “rescue”) rather than मुक्ती-family. Must always be anchored to “from lawlessness” (a moral-relational bondage) and to the price Christ paid, never left as generic “liberation.”

• ἀνομία (anomia) — “lawlessness”

  • Literal meaning: ἀ- (negation) + νόμος (“law”) — “without-law-ness”
  • Semantic range: active rebellion against God’s moral order, not merely absence of the Mosaic Law (contrast with νόμος itself, TM: नियमशास्त्र)
  • English variants: “lawlessness,” “iniquity,” “wickedness”
  • Contextual theological meaning: the moral condition from which Christ’s self-giving redeems believers
  • Konkani rendering: नियमहीनता (niyamahīnatā, “law-lessness,” built on established नियम root shared with नियमशास्त्र) — Risk: Medium. Deliberately not अधर्म, which the baseline reserves as a rejected alternative near both “sin” and “righteousness,” to avoid re-introducing धर्म-family vocabulary through the back door.

• καθαρίσῃ (katharisē) — “might purify/cleanse” — Konkani: शुद्ध करप — Risk: Medium; moral/spiritual cleansing, distinguish from ritual purity practices.

• λαὸν περιούσιον (laon periousion) — “a people for his own possession, a treasured possession”

  • Literal meaning: περιούσιος, “being over and above, especially one’s own” — echoes LXX Exodus 19:5, Deuteronomy 14:2, God’s covenant language for Israel, now applied to the church
  • Semantic range: a people specially owned and treasured by God, set apart by covenant relationship
  • English variants: “a people for his own possession,” “his own special people,” “a peculiar people” (KJV)
  • Contextual theological meaning: covenant-community identity rooted in God’s own choice and ownership, connecting to the baseline’s “election” doctrine (देवाची निवड)
  • Konkani rendering: स्वताची खाशी प्रजा (svatācī khāśī prajā, “his own special/particular people”) — Risk: High. Must retain the covenant-ownership sense (God claims this people as his own possession), not flatten to a generic “special group,” and should be cross-referenced with पवित्र जन (saints) already established in the baseline.

• ζηλωτὴν καλῶν ἔργων — “zealous for good works”

  • ζηλωτής (zēlōtēs) — “zealous one, enthusiast” — Konkani: आवडीन आशिल्लो (“eager/zealous”) — Risk: Low.
  • καλὰ ἔργα (kala erga, “good works”) — see full treatment as a running term below (first occurrence 1:16). Konkani: बरीं कामां (barī̃ kāmā) — Risk: High. This is the single most repeated phrase in Titus (1:16; 2:7,14; 3:1,8,14) and is the doctrinal anchor of “Sound Doctrine and Good Works.” It must always be understood as the fruit of grace and regeneration (3:5, “not by works of righteousness”), never as the cause or means of salvation — the single greatest mistranslation risk in the letter is allowing “good works” language in 2:14/3:1/3:8/3:14 to be read against 3:5’s explicit denial that salvation is “ἐξ ἔργων” (by works).

Titus 2:15

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

• παρακάλει (parakalei) — reuse baseline term-family for παρακαλέω (exhort, TM: उत्तेजन देणें / विनवणी, context-sensitive). Here closer to “urge/encourage.” Risk: Low (per baseline).

• ἔλεγχε (elenche) — “rebuke, reprove, refute, expose”

  • Literal meaning: to bring to light, expose as wrong, correct by argument
  • Semantic range: ranges from gentle correction to sharp refutation depending on context (contrast the milder sense here with the sharper ἔλεγχε ἀποτόμως, “rebuke sharply,” in 1:13)
  • English variants: “rebuke,” “reprove,” “correct,” “convict”
  • Konkani rendering: चूक दाखोवन सुदारप (cūk dākhovan sudārap, “correct by pointing out the fault”) — Risk: Medium. Must be handled with the letter’s overall invitational tone (per baseline’s Goa-specific caution against confrontational language) even where the text calls for firmness.

• ἐπιταγῆς (epitagēs) — “authority, command, order” — Konkani: अधिकाराने (“with authority”) — Risk: Low-Medium.

• περιφρονείτω — “let [no one] disregard/despise” — Konkani: तुका कोणें लेखू नये — Risk: Low.

Titus 3:1

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

• ἀρχαῖς ἐξουσίαις (archais exousiais) — “rulers, authorities”

  • Semantic range: governing officials and structures of civil power
  • English variants: “rulers and authorities,” “principalities and powers” (in other contexts)
  • Konkani rendering: अधिकारी आनी सत्ताधारी (adhikārī āni sattādhārī) — Risk: Medium. Given Goa’s history of contested colonial and pre-colonial rule (already flagged for “kingdom_of_god” in the Romans baseline), this term should be handled with the same care as Romans 13’s government section — submission to civil authority, not endorsement of any particular political regime.

• ὑποτάσσεσθαι (hypotassesthai) — “to submit, be subject to”

  • Literal meaning: ὑπό (“under”) + τάσσω (“to arrange/order”) — “to arrange oneself under”
  • Semantic range: voluntary, respectful ordering of oneself under another’s authority; used in Titus of wives to husbands (2:5), slaves to masters (2:9), and citizens to civil authorities (3:1) — three distinct relational contexts sharing one verb, anchoring the Submission to Authority doctrine
  • English variants: “submit,” “be subject to,” “be subordinate to”
  • Contextual theological meaning: a voluntary, Christ-modeled ordering of relationships, never coerced subjugation or an endorsement of any social hierarchy as inherently superior in worth
  • Konkani rendering: अधीन रावप (adhīn rāvap, “to remain/be subject”) — Risk: High. Must be carefully distinguished across its three Titus contexts and must never be read as implying inferior spiritual worth — especially sensitive given Goa’s caste-stratified social history (cf. baseline’s “unity_of_jews_and_gentiles” doctrine note on Goud Saraswat Brahmin and other caste groupings) and the historical reality of hierarchical civil rule under colonial authority.

• πειθαρχεῖν (peitharchein) — “to obey/be obedient to authority”

  • Literal meaning: πείθω (“persuade/obey”) + ἀρχή (“rule/authority”)
  • Konkani rendering: हुकूम मानप (hukūm mānap, “to accept/heed a command”) — Risk: Medium.

• ἔργον ἀγαθόν — “a good work” — see καλὰ ἔργα treatment above; here synonymous. Konkani: बरें काम — Risk: Medium.

Titus 3:2

Greek: μηδένα βλασφημεῖν, ἀμάχους εἶναι, ἐπιεικεῖς, πᾶσαν ἐνδεικνυμένους πραΰτητα πρὸς πάντας ἀνθρώπους. Gloss: “to slander no one, to avoid quarreling, to be gentle, showing every courtesy to all people.”

• βλασφημεῖν (blasphēmein) — “to slander, revile, blaspheme” — Konkani: वायट उलोवप / निंदा करप — Risk: Low (here of slandering people, not blasphemy against God).
• ἀμάχους — “peaceable, not quarrelsome” — Konkani: भांडणकार नात्तलो — Risk: Low.
• ἐπιεικεῖς (epieikeis) — “gentle, reasonable, considerate, yielding” — Konkani: सौम्य / समजूतदार — Risk: Low-Medium.
• πραΰτης (prautēs) — “gentleness, meekness” — Konkani: नम्रताय — 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. Gloss: “For we ourselves were once foolish, disobedient, led astray, enslaved to various desires and pleasures, spending our lives in malice and envy, hateful, hating one another.”

• ἀνόητοι — “foolish, senseless” — Konkani: मूर्ख — Risk: Low.
• ἀπειθεῖς (apeitheis) — “disobedient” — the opposite of the “obedience of faith” doctrine already in the Romans baseline (विश्वासाची आज्ञाधारकता). Konkani: आज्ञा मोडपी — Risk: Medium (theological contrast term).
• πλανώμενοι (planōmenoi) — “being led astray, deceived” — Konkani: भरकटिल्लें — Risk: Low.
• δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς — “enslaved to desires and pleasures”
  • δουλεύω (douleuō) — “to serve as a slave, be enslaved” — here metaphorical bondage to sin, distinct from literal δοῦλος (slave, 1:1; 2:9-10). Konkani: गुलाम भशेन सेवा करप — Risk: High — must be clearly marked as metaphorical bondage to sin here, distinct from Paul’s voluntary “slave of God” self-designation (1:1) and from the social-institutional slave/master language of 2:9-10; conflating the three senses under one Konkani word without context markers risks serious confusion.
  • ἡδονή (hēdonē) — “pleasure” — Konkani: सुख-विलास — Risk: Low-Medium.
• κακίᾳ καὶ φθόνῳ — “malice and envy” — Konkani: दुष्टपणा आनी हेवा — Risk: Low.
• στυγητοί / μισοῦντες ἀλλήλους — “hateful, hating one another” — Konkani: तिरस्करणीय, एकामेकांचो तिरस्कार करपी — Risk: Low.

Titus 3:4

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

• χρηστότης (chrēstotēs) — “kindness, goodness, generosity”

  • Semantic range: benevolent, generous kindness expressed in action
  • Konkani rendering: दयाळूपण (dayāḷūpaṇ) — Risk: Medium. Must be distinguished from φιλανθρωπία below, since Konkani lacks two separate common words as cleanly distinguished as the Greek pair.

• φιλανθρωπία (philanthrōpia) — “love for mankind, benevolence toward people”

  • Literal meaning: φίλος (“love/friend”) + ἄνθρωπος (“human being”) — “human-loving-ness”
  • Semantic range: God’s benevolent orientation toward humanity as such (not merit-based reward)
  • Konkani rendering: मानवप्रेम (mānav-prem, “love for humankind”) — Risk: Medium. Together with χρηστότης, these two terms function as a doublet describing the character of God that erupted into visible action at Christ’s appearing (ἐπεφάνη — same verb as 2:11, reinforcing the epiphaneia theme).

• ἐπεφάνη — see 2:11 above; same Critical risk and same translator-note requirement.

• σωτῆρος ἡμῶν θεοῦ — “God our Savior” — reuse देव + तारणार (new term above). Risk: Critical.

Titus 3:5

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

This is the theological center of the letter and of the “Salvation by Grace not Works” and “Regeneration by the Holy Spirit” doctrines.

• οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν ἡμεῖς — “not by works done by us in righteousness”

  • This is Titus’s version of the Romans 3–4 grace/works antithesis (already Critical in the baseline). Konkani must preserve the negation and the “done by us” (human agency, explicitly excluded as the basis of salvation) exactly as sharply as the Greek does.
  • ἔργα here reuses कामां; δικαιοσύνη reuses established नीतिमत्ता. Konkani rendering of the clause: आमी नीतिमत्तायेन केल्ल्या कामांनी न्हय — Risk: Critical. This clause must be flagged in every occurrence for theologian review per the baseline’s grace/works escalation rule.

• κατὰ τὸ αὐτοῦ ἔλεος — “according to his own mercy”

  • ἔλεος (eleos) — “mercy, compassion shown toward the wretched/needy”
    • Semantic range: distinct from χάρις (grace, favor toward the undeserving as such) — ἔλεος emphasizes compassion toward suffering/need specifically
    • English variants: “mercy,” “compassion”
    • Konkani rendering: दया (dayā) — Risk: Medium-High. Should be kept distinct from कृपा (grace) in translation where both occur nearby (as in 3:5,7), preserving the Greek’s distinction between “mercy” (compassion toward wretchedness) and “grace” (unmerited favor as such).

• ἔσωσεν (esōsen) — “he saved” (aorist active of σῴζω)

  • Konkani rendering: तारलो (tārlo, past tense verb built on established तारण root) — Risk: Critical, inherits all restrictions of तारण (never मुक्ती/मोक्ष-family verbs).

• διὰ λουτροῦ παλιγγενεσίας — “through the washing of regeneration”

  • λουτρόν (loutron) — “washing, bath” — the concrete image (echoing baptism) of cleansing. Konkani: न्हावप / स्नान — Risk: Medium; must not be read as merely ritual bathing.
  • παλιγγενεσία (palingenesia) — “regeneration, new birth”
    • Literal meaning: πάλιν (“again”) + γένεσις (“birth/origin”) — “birth again/new origin”
    • Semantic range: in secular Greek usage, sometimes of cosmic/world renewal; in the NT, only here and Matthew 19:28 (of cosmic restoration); here it names the individual believer’s new spiritual birth by the Holy Spirit
    • English variants: “regeneration,” “new birth,” “rebirth”
    • Contextual theological meaning: CRITICAL — this is the direct anchor of the “Regeneration by the Holy Spirit” doctrine. The Spirit-wrought, one-time, decisive spiritual new birth of the believer, not a repeatable event and emphatically not a step in an ongoing cycle of birth-death-rebirth.
    • Konkani rendering: नवो जल्म (navo jalma, “new birth”) — Risk: Critical. This is the single highest-stakes new term this curriculum introduces beyond the Romans baseline, because “new birth” language is inherently birth-language (जल्म) exactly like the term the baseline explicitly forbids for resurrection: पुनर्जन्म (reincarnation). The rendering deliberately uses नवो (“new”) rather than the forbidden prefix पुनर् (“again”), mirroring how the baseline distinguishes पुनरुत्थान (resurrection, “again-rising”) from the forbidden पुनर्जन्म (“again-birth,” reincarnation). Every occurrence of नवो जल्म MUST carry an explicit translator note: this is a one-time, Spirit-wrought spiritual birth into new life in Christ, categorically NOT punarjanma/the cycle of samsaric rebirth. This is the Titus-curriculum parallel to the Romans baseline’s resurrection caution and should be treated with equal or greater care.

• ἀνακαίνωσις πνεύματος ἁγίου — “renewal of/by the Holy Spirit”

  • ἀνακαίνωσις (anakainōsis) — “renewal, making new again”
    • Literal meaning: ἀνά (“again/up”) + καινός (“new,” qualitatively new, not merely new-in-time) — ongoing renewal
    • Semantic range: the Spirit’s continuing, progressive work of renewal, complementing the once-for-all new birth just named — this pairs the punctiliar (παλιγγενεσία) with the ongoing (ἀνακαίνωσις), much as justification and sanctification are distinguished in Romans
    • English variants: “renewal,” “renewing”
    • Konkani rendering: नवीकरण (navīkaraṇ, “renewal”) — Risk: High. Connects to but is distinct from the baseline’s पवित्रीकरण (sanctification); translators should note the relationship (new birth is punctiliar/one-time; renewal is ongoing) but should not collapse the two Konkani terms into one.
  • πνεῦμα ἅγιον — reuse established पवित्र आत्मा exactly. Risk: Critical (per baseline).

Titus 3:6

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

• ἐξέχεεν (exechéen) — “poured out”
  • Semantic range: echoes OT/Pentecost outpouring-of-the-Spirit language (Joel 2:28; Acts 2:17)
  • Konkani rendering: वोतलो (votlo, “poured out”) — Risk: Medium. Should be recognizable to readers as the same outpouring imagery used for Pentecost, if this curriculum’s other materials reference Acts 2.
• πλουσίως (plousiōs) — “richly, abundantly” — Konkani: भरपूर — Risk: Low.
• διὰ Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν — “through Jesus Christ our Savior” — reuse येशू ख्रिस्त + तारणार. Risk: Critical (deity-of-Christ load-bearing, third σωτήρ occurrence tying Father and Son together across 3:4-6).

Titus 3:7

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

• δικαιωθέντες — reuse established नीतिमान ठरवणें (justification) family exactly. Risk: Critical (per baseline). Konkani: “नीतिमान ठरोवल्ल्यांनी” (having been declared righteous).
• τῇ ἐκείνου χάριτι — “by his grace” — reuse established कृपा exactly. Risk: High.
• κληρονόμος (klēronomos) — “heir”
  • Literal meaning: one who receives an allotted portion/inheritance
  • Semantic range: full legal inheritance rights, not a partial or lesser share
  • English variants: “heir,” “inheritor”
  • Contextual theological meaning: connects directly to the baseline’s “adoption” doctrine (दत्तक पुत्र करून घेणें) — believers are declared righteous and thereby made full heirs, echoing the baseline’s concern that adoption imply complete, not reduced, inheritance rights
  • Konkani rendering: वारस (vāras, “heir”) — Risk: Medium-High. Should be cross-referenced explicitly with the adoption doctrine so translators do not treat “heir” here as an unrelated new concept.
• ζωὴ αἰώνιος — “eternal life”
  • Konkani rendering: सार्वकालिक जिणी (sārvakālik jiṇī, “everlasting life”) — Risk: Medium. Must be distinguished from a cyclical/reincarnation-adjacent notion of “endless” life across many bodies; this is unending life in restored relationship with God, following resurrection, not an endless chain of rebirths.

Titus 3:8

Greek: Πιστὸς ὁ λόγος· καὶ περὶ τούτων βούλομαί σε διαβεβαιοῦσθαι, ἵνα φροντίζωσιν καλῶν ἔργων προΐστασθαι οἱ πεπιστευκότες θεῷ. ταῦτά ἐστιν καλὰ καὶ ὠφέλιμα τοῖς ἀνθρώποις. Gloss: “The saying is trustworthy, and I want you to insist on these things, 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 — “the saying/word is trustworthy” (a formulaic marker used repeatedly in the Pastoral Epistles to flag a core doctrinal summary as fully reliable)
  • Konkani rendering: हें वाक्य विश्वासाजोगें आसा (hẽ vākya viśvāsājoge āsā, “this saying is trustworthy”) — Risk: Medium. Built on established विश्वास root; should be rendered identically at every occurrence of this formula within the curriculum for consistency.
• οἱ πεπιστευκότες θεῷ — “those who have believed God” — reuse established विश्वास family. Risk: High.
• προΐστασθαι (proistasthai) — “to devote themselves to, be careful to engage in, maintain” — Konkani: मन लावन करप (“to do with full attention/devotion”) — Risk: Low-Medium.
• καλῶν ἔργων — see running term above. Risk: High. Note the same grace/works ordering as 2:14: good works here are the fruit of having believed God (3:8b), never its cause (3:5), and Konkani syntax should keep this causal ordering unambiguous.
• ὠφέλιμα (ōphelima) — “profitable, beneficial” — Konkani: फायद्याचें — Risk: Low.

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

Chapter 1 (Titus 1:1–16)

Chapter 1 introduces Paul’s greeting (1:1-4), Titus’s commission to appoint elders in Crete (1:5-9), and a warning against false teachers (1:10-16). It contributes substantial new vocabulary not covered in the core passage.

1:1-4 — Greeting and apostolic commission

• δοῦλος θεοῦ (doulos theou) — “slave/servant of God” (Paul’s self-designation)
  • Semantic range: total, voluntary belonging to and service of a master; here an honorific, not degrading, self-description
  • Konkani rendering: देवाचो दास (devāco dās) — Risk: High. Must be clearly distinguished from the different, socially-institutional sense of δοῦλος in 2:9-10 (a household slave) and the metaphorical bondage-to-sin sense in 3:3 (δουλεύοντες) — three distinct senses of the same word-family within one short letter, each requiring separate contextual handling, similar in kind to the baseline’s treatment of “called” as context-sensitive across senses.
• ἀπόστολος — reuse established प्रेषित. Risk: Medium (per baseline).
• κατὰ πίστιν ἐκλεκτῶν θεοῦ — “according to the faith of God’s elect”
  • ἐκλεκτός (eklektos) — “chosen, elect” — connects directly to the baseline’s “election” doctrine entry (देवाची निवड). Konkani: देवान निवडिल्लो (devān nivaḍillo, “chosen by God”) — Risk: High, per baseline’s existing election-doctrine caution against fate/karma-determined destiny (नशीब/प्रारब्ध).
• ἐπίγνωσιν ἀληθείας τῆς κατ᾽ εὐσέβειαν — “knowledge of the truth that accords with godliness”
  • ἐπίγνωσις — “full/precise knowledge” — Konkani: पुराय वळख/ज्ञान — Risk: Medium.
  • ἀλήθεια (alētheia, “truth”) — Konkani: सत्य — Risk: Low-Medium; foundational for the “Sound Doctrine” theme and the “Avoiding Divisive Controversies” doctrine (truth vs. myth, 1:14).
  • εὐσέβεια — see full treatment above (2:12). Risk: High.
• ἐλπὶς ζωῆς αἰωνίου — “hope of eternal life” — see 3:7 treatment. Risk: Medium.
• ἀψευδὴς θεός — “the God who never lies”
  • Konkani rendering: खोटें कधीच न सांगपी देव (khoṭẽ kadhīc na sāṅgpī dev) — Risk: Medium. Grounds the reliability of God’s promise (and, by extension, “the trustworthy saying” formula of 3:8) in God’s own truthful character.
• ἐπηγγείλατο (epēngeilato, “promised”) — Konkani: वचन दिलें — Risk: Low-Medium; connects to covenant-promise language (करार family, reuse).
• κήρυγμα (kērygma, “proclamation, preaching”) — note: this is the word Titus uses where Romans might use “gospel” (εὐαγγέλιον does not occur in Titus). Konkani: प्रचार (pracār) or उपदेश — Risk: Medium. Translators should not assume this maps automatically onto सुवार्ता; it names the act of proclaiming rather than the content-noun “gospel,” though the content is the same saving message.
• σωτῆρος ἡμῶν θεοῦ (1:3) / σωτῆρος ἡμῶν applied to Christ Jesus (1:4) — first two of Titus’s six σωτήρ occurrences; establishes the pattern continued at 2:10,13; 3:4,6. Risk: Critical, per treatment above.
• χάρις καὶ εἰρήνη — “grace and peace” — reuse established कृपा and शांती exactly. Risk: High/Medium per baseline.
• γνήσιον τέκνον — “true/genuine child” (of Titus, spiritually) — Konkani: खरो पूत (figurative) — Risk: Low.

1:5-9 — Qualifications for elders

This section is the direct anchor of the Qualifications for Elders doctrine.

• πρεσβύτερος (presbyteros) — “elder”
  • Literal meaning: comparative of πρέσβυς, “old man” — an older, respected leader
  • Semantic range: in NT usage, an appointed office of local church leadership, not merely an elderly person
  • Konkani rendering: वडील (vaḍīl) — Risk: Medium. वडील is a natural, warm Konkani term for a respected senior, but translators must mark that this names a specific appointed church office (per 1:5, “appoint elders in every town”), not simply any elderly or senior family member.
• ἐπίσκοπος (episkopos) — “overseer”
  • Literal meaning: ἐπί (“over”) + σκοπός (“watcher”) — “one who watches over”
  • Semantic range: used in 1:7 for the same office just called πρεσβύτερος in 1:5-6, showing the two terms are functionally synonymous in this passage (an important interpretive point for the “Qualifications for Elders” doctrine)
  • Konkani rendering: अध्यक्ष (adhyakṣa, “overseer/one who presides”) — Risk: Medium. Must not be rendered in a way that suggests a separate, higher monarchical office above elder (e.g., avoid importing later ecclesiastical “bishop” hierarchy not present in this text), and must not be assimilated to guru-style religious authority (per the baseline’s existing caution on “apostle”).
• ἀνέγκλητος (anenklētos) — “above reproach, blameless, unaccused”
  • Konkani rendering: निर्दोष (nirdoṣ, “faultless”) — Risk: Medium. A reputational/relational standard (not accused of wrongdoing), not moral sinlessness.
• μιᾶς γυναικὸς ἀνήρ — “a husband of one wife” (literally, “a one-woman man”)
  • Konkani rendering: एका बायलेचो घोव (ēkā bāylecho ghov) — Risk: High. A historically debated phrase (regarding polygamy, divorce/remarriage, and singleness); render literally and flag for theologian review rather than resolving the interpretive debate in translation.
• τέκνα πιστά — “believing/faithful children” — Konkani: विश्वासु भुरगीं — Risk: Medium; reuses established विश्वास.
• μὴ ἐν κατηγορίᾳ ἀσωτίας ἢ ἀνυπότακτα — “not accused of debauchery or insubordination”
  • ἀσωτία (asōtia) — “debauchery, reckless dissipation” — Konkani: उधळमाड जिणी — Risk: Low.
  • ἀνυπότακτος (anypotaktos) — “insubordinate, rebellious, unsubmissive” — antonym of ὑποτάσσω (see 3:1 treatment). Konkani: आज्ञा ना मानपी — Risk: Medium.
• οἰκονόμος θεοῦ — “God’s steward/household manager”
  • οἰκονόμος (oikonomos) — Konkani: कारभारी (kārbhārī, “manager/steward”) — Risk: Low-Medium. Positions the elder/overseer as a trustee managing what belongs to God, not an owner in his own right.
• αὐθάδης, ὀργίλος, πάροινος, πλήκτης, αἰσχροκερδής — vice list (self-willed, quick-tempered, given to wine, violent, greedy for gain) — Konkani: हट्टी, रागीट, दारुबाज, मारकुटो, लोभी — Risk: Low, straightforward descriptive vocabulary.
• φιλόξενος, φιλάγαθος, σώφρων, δίκαιος, ὅσιος, ἐγκρατής — virtue list (hospitable, lover of good, self-controlled, just, holy/devout, disciplined)
  • φιλόξενος — “hospitable” — Konkani: पावणेपणाची सेवा करपी — Risk: Low.
  • σώφρων — see σωφροσύνη treatment (2:12). Risk: High.
  • δίκαιος — reuse established नीतिमत्ता-family. Risk: High.
  • ὅσιος (hosios) — “holy, devout, pleasing to God” — distinct nuance from ἅγιος (TM: पवित्र); ὅσιος emphasizes personal piety/devoutness. Konkani: धर्मीक is rejected (धर्म-root); propose देवभावाचो (“of godly disposition”) — Risk: Medium.
  • ἐγκρατής (enkratēs) — “self-controlled, disciplined” — a near-synonym of σώφρων; Konkani: आत्मसंयमी — Risk: Medium, same sannyasa-adjacent caution as σωφροσύνη above.
• διδαχὴ πιστοῦ λόγου / διδασκαλία ὑγιαίνουσα — “the trustworthy word as taught” / “sound doctrine”
  • ὑγιαίνουσα διδασκαλία — see full treatment below as a running term. First occurrence here (1:9); recurs 1:13, 2:1, 2:2.
  • Konkani rendering: स्वस्थ शिकवण (svasth śikavaṇ, “healthy/sound teaching”) — Risk: High. This phrase anchors the “Sound Doctrine and Good Works” doctrine across the whole letter. स्वस्थ (“healthy, well”) is chosen to preserve Paul’s medical metaphor (ὑγιαίνω, “to be healthy,” root of “hygiene”) — teaching that gives spiritual health, contrasted with the “sick”/corrupting teaching of the false teachers in 1:10-16 — rather than a purity-based word that could suggest ritual cleanliness instead of health/soundness.
• ἀντιλέγοντας ἐλέγχειν — “to rebuke those who contradict” — see ἐλέγχω treatment (2:15). Risk: Medium.

1:10-16 — Warning against false teachers

• ἀνυπότακτοι, ματαιολόγοι, φρεναπάται — “insubordinate, empty talkers, deceivers” — Konkani: आज्ञा ना मानपी, फोकट उलोवपी, फसोवपी — Risk: Low-Medium.
• οἱ ἐκ τῆς περιτομῆς — “those of the circumcision party” — Konkani: सुंतेच्या पंगडांतले — Risk: Low; historical-narrative reference.
• ὅλους οἴκους ἀνατρέπουσιν — “upset/overturn whole households” — Konkani: पुराय घरां उलटी करता — Risk: Low.
• αἰσχροῦ κέρδους χάριν — “for the sake of shameful gain” — Konkani: लज्जायेच्या फायद्याखातीर — Risk: Low.
• μῦθοι (mythoi) — “myths, fables”
  • Literal meaning: traditional stories, often religious/legendary in character
  • Semantic range: here specifically false, human-invented religious tales opposed to truth (paired with “commandments of men,” 1:14)
  • English variants: “myths,” “fables,” “tales”
  • Contextual theological meaning: anchors the Avoiding Divisive Controversies doctrine
  • Konkani rendering: दंतकथा (dantakathā, “legend/myth”) — Risk: High. Special care is needed here: Goa has its own rich, respected devotional-poetic tradition of retelling sacred narrative (including the 1616 Kristapurana’s own use of Puranic storytelling conventions to present the Gospel, already noted in the baseline’s “inspiration_of_scripture” doctrine). This term must be understood narrowly — as false, human-fabricated teaching opposed to apostolic truth — and must NOT be read as a blanket dismissal of the Puranic narrative genre or of devotional storytelling as a mode, which would needlessly offend and would also undercut the very inculturation precedent (Kristapurana) the baseline treats as a translation asset.
• ἐντολαὶ ἀνθρώπων — “commandments of men” — Konkani: मनशांच्यो आज्ञा — Risk: Medium; contrasted with God’s own instruction.
• ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί — “liars, evil beasts, lazy gluttons” (the Cretan-poet quotation) — Konkani: खोटे, वायट जनावरां, आळशी पोटाचे — Risk: Low; narrative/quoted material.
• ἔλεγχε αὐτοὺς ἀποτόμως — “rebuke them sharply” — Konkani: तिखेपणान सुदारप — Risk: Medium; balance firmness with the letter’s overall invitational tone.
• ὑγιαίνωσιν ἐν τῇ πίστει — “may be sound in the faith” — reuse स्वस्थ + established विश्वास. Risk: High.
• καθαρὰ / καθαροῖς — μεμιαμμένοι / ἄπιστοι — “pure to the pure… defiled to the defiled and unbelieving”
  • καθαρός (katharos, “pure/clean”) — Konkani: शुद्ध — Risk: Medium; contrast this everyday-moral usage of “pure” with पवित्र (holy, TM), which is reserved for the theological “set apart for God” sense.
  • μεμιαμμένος (memiammenos, “defiled”) — Konkani: भरिल्लें/विटाळिल्लें — Risk: Medium; distinguish moral defilement from ritual impurity categories in Hindu/Goan social practice (a caution already present in the baseline’s treatment of “sin” vs. ritual impurity).
  • συνείδησις (syneidēsis, “conscience”) — Konkani: मनसाक्ष (manaḥsākṣa) — Risk: Medium. Preferred over अंतरात्मा (“inner self/soul”), which risks importing a Vedantic “inner Self” (Atman) association; मनसाक्ष more precisely names the moral faculty of conscience.
• θεὸν ὁμολογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀρνοῦνται — “they profess to know God, but deny him by their works” — Konkani: देवाक वळखतां म्हणून सांगतात, पूण कामांनी नाकारतात — Risk: Medium; important warning against merely verbal profession, a caution relevant to any nominal-Christian context.
• βδελυκτοί, ἀπειθεῖς, ἀδόκιμοι — “detestable, disobedient, disqualified/unfit” (for every good work) — Konkani: घृणास्पद, आज्ञा ना मानपी, अपात्र — Risk: Low-Medium; closes the chapter with the negative counter-example to “good works,” setting up the positive instruction of chapter 2.

Chapter 2 (Titus 2:1–10)

(Titus 2:11-15 is treated in full above as part of the core passage.)

• ὑγιαίνουσα διδασκαλία (2:1) — “sound doctrine” — see full treatment above. Risk: High.
• πρεσβύτης / πρεσβῦτις — “older man / older woman”
  • Konkani: जाणटो दादलो / जाणटी बायल (jāṇṭo dādlo / jāṇṭī bāyl) — Risk: Low.
• νηφάλιος (nēphalios) — “sober, temperate” — Konkani: शांत / जागृत मनाचो — Risk: Low-Medium.
• σεμνός / σεμνότης (semnos/semnotēs) — “dignified, worthy of respect / dignity”
  • Konkani: गंभीर / आदरणीयपणा — Risk: Medium. Appears both of older men (2:2) and of Titus’s own teaching (2:7); keep the rendering consistent across both uses.
• ὑγιαίνοντας τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ — “sound in faith, love, endurance”
  • ἀγάπη (agapē, “love”) — Konkani: प्रेम — Risk: Low; standard term, though translators should distinguish from φιλία-type affection where both occur.
  • ὑπομονή (hypomonē, “endurance, steadfastness”) — Konkani: सहनशीलताय — Risk: Low.
• ἱεροπρεπής (hieroprepēs) — “reverent, befitting holiness” (of older women’s demeanor, 2:3)
  • Literal meaning: ἱερός (“sacred/temple-related”) + πρέπω (“to be fitting”)
  • Konkani rendering: पवित्रताय दाखोवपी वागणूक (“conduct that shows holiness/set-apartness”) — Risk: High. Because the Greek root ἱερός is itself “temple/sacred,” this term carries a real risk in Goa of being read as prescribing temple-style ritual decorum rather than godly moral character in ordinary life; the Konkani rendering deliberately avoids any word built on a temple/ritual root (e.g., avoid देवळाकडलें, “temple-like”) and anchors the term instead to पवित्र (already established for moral/relational holiness in the baseline).
• μὴ διάβολος, μὴ οἴνῳ πολλῷ δεδουλωμένη, καλοδιδάσκαλος — “not a slanderer, not enslaved to much wine, a teacher of good things” — Konkani: निंदा करपी न्हय, दारुची गुलाम न्हय, बऱ्या गजालींची शिकोवणी करपी — Risk: Low-Medium.
• σωφρονίζωσιν τὰς νέας — “may train the young women to be self-controlled” — σωφρονίζω (sōphronizō), causative form of the σωφροσύνη family. Konkani: तरण्यांक संयम शिकोवप — Risk: High, same caution as σωφροσύνη throughout.
• φίλανδρος, φιλότεκνος — “loving husbands, loving children” — Konkani: घोवाचेर प्रेम करपी, भुरग्यांचेर प्रेम करपी — Risk: Low.
• ἁγνός (hagnos) — “pure, chaste” — Konkani: शुद्ध/निर्मळ — Risk: Medium; distinguish from πवित्र (theological holiness) as a more specifically moral-sexual purity term here.
• οἰκουργός (oikourgos) — “working at home” — Konkani: घर सांबाळपी — Risk: Low.
• ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν — “submitting to their own husbands” — see ὑποτάσσω treatment (3:1). Risk: High.
• ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται — “so that the word of God may not be reviled/blasphemed” — Konkani: देवाच्या वचनाची निंदा जावची ना म्हणून — Risk: Medium; ties godly conduct to the credibility of the gospel witness before outsiders.
• νεώτεροι — σωφρονεῖν (2:6) — “younger men — to be self-controlled” — Risk: High, same σωφροσύνη caution.
• τύπος καλῶν ἔργων (2:7) — “a pattern/example of good works” — τύπος (typos) — Konkani: नमुनो (“model/pattern”) — Risk: Low-Medium; reuses established बरीं कामां for the second half.
• ἀφθορία (aphthoria) — “integrity, incorruptibility (in teaching)” — Konkani: सचोटी (sacoṭī, “integrity”) — Risk: Medium. Deliberately avoids सात्विक/सात्विकपण, a term drawn from Samkhya/Bhagavad-Gita guna-theory (the “sattva” quality) that would import an unrelated Hindu philosophical framework.
• λόγον ὑγιῆ ἀκατάγνωστον (2:8) — “sound speech that cannot be condemned” — reuse स्वस्थ (sound) + Konkani दोष ना दिवपी (“beyond reproach”). Risk: Medium.
• δοῦλοι — δεσπόται (2:9-10) — “slaves — masters”
  • δοῦλος here in its literal, social-institutional sense (contrast 1:1’s honorific “slave of God” and 3:3’s metaphorical “enslaved to passions”). Konkani: गुलाम — Risk: High, must be handled with historical and pastoral sensitivity as an ancient household institution being addressed, not commended as an ideal social arrangement.
  • δεσπότης (despotēs, “master, owner”) — Konkani: धनी (dhanī) — Risk: Medium. Must not be confused with प्रभू (Lord), which is reserved exclusively for Christ; δεσπότης here names a human household master.
  • εὐάρεστος, μὴ ἀντιλέγων, μὴ νοσφιζόμενος — “well-pleasing, not talking back, not pilfering” — Konkani: मान्य करपी, वाद ना करपी, चोरी ना करपी — Risk: Low.
  • πᾶσαν πίστιν ἐνδεικνυμένους ἀγαθήν — “showing all good faith/fidelity” — reuse established विश्वास-family in the sense of “faithfulness/trustworthiness” here, a related but distinct nuance from saving faith; flag as Risk: Medium so translators do not read a soteriological claim into a workplace-fidelity instruction.
  • ἵνα τὴν διδασκαλίαν τὴν τοῦ σωτῆρος ἡμῶν θεοῦ κοσμῶσιν ἐν πᾶσιν — “so that they may adorn the teaching of God our Savior in every respect” — κοσμέω (kosmeō, “to adorn/beautify”) — Konkani: सुंदर दाखोवप / शोभीत करप — Risk: Medium; reuses established देव + तारणार.

Chapter 3 (Titus 3:9–15)

(Titus 3:1-8 is treated in full above as part of the core passage.)

• μωρὰς ζητήσεις καὶ γενεαλογίας καὶ ἔρεις καὶ μάχας νομικάς (3:9) — “foolish controversies, genealogies, quarrels, and legal disputes”
  • ζήτησις μωρά (zētēsis mōra) — “foolish controversy/speculation” — Konkani: मूर्ख वादविवाद (mūrkh vādavivād) — Risk: Medium. Core anchor phrase for the Avoiding Divisive Controversies doctrine.
  • γενεαλογία (genealogia, “genealogy”) — Konkani: वंशावळी — Risk: Low.
  • ἔρις (eris, “strife, quarrel, discord”) — Konkani: भांडण — Risk: Low.
  • μάχαι νομικαί (machai nomikai, “quarrels about the law”) — note νομικός relates to νόμος (established TM नियमशास्त्र); Konkani: नियमांविशीं भांडणां — Risk: Medium; a rare direct echo of the Mosaic-Law term-family in Titus.
  • ἀνωφελεῖς καὶ μάταιοι — “unprofitable and worthless/futile” — Konkani: निरुपेगी आनी फोकट — Risk: Low.
• αἱρετικὸς ἄνθρωπος (3:10) — “a divisive/factious person” (source of English “heretic”)
  • Literal meaning: from αἵρεσις, “a choosing, a faction, a party formed by choice/division”
  • Semantic range: in NT usage, a person who fosters factional division within the church, broader than later technical “heresy” (false doctrine) though related to it
  • English variants: “divisive person,” “factious person,” “heretic” (a later, narrower theological development of this word)
  • Konkani rendering: फूट पाडपी मनीस (phūṭ pāḍpī manīs, “a person who causes division”) — Risk: High. Must be handled carefully so this instruction (a two-warning process before “having nothing more to do with him,” 3:10) is not misused as a tool for authoritarian silencing of legitimate disagreement, but is understood specifically as addressing persistent, deliberate faction-causing behavior — directly relevant to “Avoiding Divisive Controversies.”
• νουθεσία (nouthesia, “admonition, warning”) — Konkani: ताकीद — Risk: Low.
• παραιτοῦ — “reject, have nothing more to do with, avoid” — Konkani: सोडून दी / पयस रावप — Risk: Medium; church-discipline language, handle with pastoral sensitivity.
• ἐξέστραπται … αὐτοκατάκριτος (3:11) — “is warped/perverted … self-condemned” — Konkani: बिघडिल्लो … आपणाकूच दोषी थारावपी — Risk: Low-Medium.
• ἁμαρτάνει — verb form of established पाप (sin). Konkani: पाप करता. Risk: High (per baseline noun entry).
• 3:12-15 — closing greetings and instructions
  • προπέμπω (propempō, “to send on one’s way, help on a journey”) — Konkani: वाटेवयल्यान आदार करप — Risk: Low.
  • ἵνα μηδὲν αὐτοῖς λείπῃ — “so that nothing may be lacking for them” — Konkani: तांकां कशाचीच उणीव जावची ना — Risk: Low.
  • καλῶν ἔργων προΐστασθαι εἰς τὰς ἀναγκαίας χρείας (3:14) — “to devote themselves to good works, meeting pressing needs” — reuses established बरीं कामां; ἄκαρπος (akarpos, “unfruitful”) — Konkani: निष्फळ — Risk: Low-Medium; final practical restatement of the good-works theme, explicitly tied to meeting real material needs, not abstract piety.
  • ἡ χάρις μετὰ πάντων ὑμῶν — “grace be with you all” — closing benediction, reuse established कृपा. Risk: High (per baseline), consistency with other epistle closings in this curriculum family recommended.

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Summary of Chapter Coverage

• Chapter 1 — reviewed in full; introduces elder/overseer qualifications, the σωτήρ title-pattern (first two of six occurrences), election, and the “myths/sound doctrine” contrast.
• Chapter 2:1-10 — reviewed in full; introduces household-code vocabulary (older/younger men and women, slaves/masters), the σωφροσύνη self-control cluster, and “sound doctrine” continued.
• Chapter 2:11-3:8 (core passage) — reviewed verse-by-verse in Part 1 above.
• Chapter 3:9-15 — reviewed in full; introduces the “divisive controversies” vocabulary cluster and closes with practical good-works instruction and benediction.

No chapter of Titus was found to introduce zero new theological vocabulary; the letter is short (3 chapters, 46 verses) and dense with load-bearing terms throughout.