| Titus 1:1 | Election, servanthood, knowledge of truth | Paul (self-designation); God | Deuteronomy 7:6-8 (Israel as God’s chosen); Isaiah 45:4 (“for the sake of my chosen”); parallels Romans 1:1 (Paul as δοῦλος), Galatians 1:10 | Titus uniquely reads “servant/slave of God” (δοῦλος θεοῦ), not “of Christ Jesus” as in Romans 1:1 — the only such instance in Paul’s corpus. Render 하나님의 종 and flag the distinction in a translator’s note so it is not silently harmonized with Romans 1:1’s phrasing. 선택 (election)-family vocabulary must avoid 팔자/운, per baseline. |
| Titus 1:2 | God’s truthfulness undergirding the promise of eternal life | God the Father | Numbers 23:19 (“God is not man, that he should lie”); 1 Samuel 15:29; parallels 2 Timothy 1:9 (“before the ages began”), Ephesians 1:4, Hebrews 6:18 | 거짓이 없으신 하나님 renders a direct echo of the Numbers 23:19/1 Samuel 15:29 divine-truthfulness formula. Connects to baseline “providence” (섭리) doctrine: the pre-temporal promise reflects sovereign eternal purpose, not a fate calculable by 사주팔자. |
| Titus 1:3 | Gospel revealed at the appointed time, entrusted to Paul | Paul; God our Savior | Parallels Galatians 4:4 (“fullness of time”), Mark 1:15, Romans 16:25-26 (mystery disclosed) | “Proper time” (καιροῖς ἰδίοις) must not be rendered in a way that echoes Korean folk-astrological date-selection practice (택일, taegil); this is God’s sovereign historical timing, not an auspicious-day calculation. |
| Titus 1:4 | Grace-and-peace greeting; spiritual fatherhood | Titus, Paul | Parallels Romans 1:7; 1 Corinthians 1:3; Galatians 1:3; Ephesians 1:2 (standard Pauline greeting) | MUST match the Romans-baseline greeting rendering exactly: 은혜와 화평(평강). Flag the ἔλεος-variant textual question (some MSS/traditions add “mercy”) for Phase 2 text-critical verification, consistent with the note already logged in 07_semantic_analysis.md. |
| Titus 1:5 | Church order; elder appointment | Titus, Paul | Direct parallel: 1 Timothy 3:1-7; Acts 14:23 (Paul/Barnabas appoint elders); typological background: Exodus 18:21-22 (Jethro’s counsel), Numbers 11:16-17 (seventy elders) | OT eldership (Exodus 18, Numbers 11) is typological background, not identical office; NT elders are a doctrinally/morally qualified pastoral office (vv.6-9), not a civic-administrative one. Render 장로 consistently with 1 Timothy 3 rendering when that book enters the pipeline. |
| Titus 1:6-9 | Qualifications for Elders | (implicit: Titus as appointer) | Direct parallel: 1 Timothy 3:1-7; background Exodus 18:21 (“able men who fear God… who hate a bribe”) | Ensure 장로/감독/청지기 renderings are held identical to any future 1 Timothy 3 curriculum output — cross-document consistency required per pipeline rule. |
| Titus 1:10-11 | False teaching; the circumcision party | Unnamed false teachers; “those of the circumcision” | Parallels Galatians 2:11-14 (Peter and the circumcision party); Galatians 5:1-6; Acts 15:1-5 (Jerusalem council); Philippians 3:2-3 | 할례파 rendering must be identical wherever “the circumcision party/those of the circumcision” recurs in the curriculum (notably Galatians). Ties directly to the Romans-baseline “unity_of_jews_and_gentiles” doctrine (High risk). |
| Titus 1:12 | Cultural critique via a pagan citation | Epimenides (unnamed, “a prophet of their own”) | Parallels Acts 17:28 (Paul cites Aratus/Epimenides in Athens); 1 Corinthians 15:33 (Paul cites Menander) | Non-canonical source cited with rhetorical, not scriptural, authority. ἴδιος αὐτῶν προφήτης (“a prophet of their own”) must NOT be rendered with the baseline’s 선지자 term in a way that could suggest Epimenides holds the same prophetic status as an OT prophet; prefer a distancing gloss such as “그들 자신이 선지자라 부르는 자” or a translator’s footnote clarifying this is an ironic citation of Cretan cultural self-testimony, not Scripture. Apply the same distancing convention used wherever Acts 17:28 and 1 Corinthians 15:33 are eventually rendered, for cross-curriculum consistency. |
| Titus 1:15 | Inner purity vs. ritual purity; corrupted conscience | False teachers | Parallels Mark 7:15-23 (what defiles); Romans 14:14,20; 1 Corinthians 8:7; background: Levitical purity laws | Defilement is explicitly located in “mind and conscience” (interior, moral) — NOT the Levitical ritual-purity system, which is background contrast, not the referent. Must not echo Korean shamanistic 부정 (ritual/misfortune impurity) framing, per baseline “holy” doctrine. |
| Titus 1:16 | False profession exposed by absence of works | False teachers | Parallels Matthew 7:21-23; 1 John 2:4; James 2:14-26; Romans 2:6-11 (judgment according to works, already flagged in Romans baseline) | Distinguish carefully from 3:5’s exclusion of works as salvation’s GROUND: here, absent works expose false profession (fruit-test), while 3:5 excludes works as the basis of justification (root-exclusion). Both must be taught without contradiction — fruit vs. root, not two competing soteriologies. |
| Titus 2:1-10 | Sound doctrine shaping household relationships (household code) | Older men, older women, younger women, younger men, bondservants | Parallels Ephesians 5:22-6:9; Colossians 3:18-4:1; 1 Peter 2:18-3:7; 1 Timothy 5:1-2 | This household-code (Haustafel) genre recurs across the curriculum (Ephesians especially). 복종하다 (ὑποτάσσω) must be rendered identically and taught with identical doctrinal safeguards (against 삼종지도) in every occurrence across all curriculum documents, not only in Titus. |
| Titus 2:5 | Wives submitting to husbands | Younger wives | Parallels Ephesians 5:22-24; Colossians 3:18; 1 Peter 3:1-6; background Genesis 3:16 | Critical risk, mandatory theologian review (per 08_core_glossary.md). Korea’s historic, now-rejected 삼종지도 (“three obediences”) doctrine is a documented, specific collision here; must be taught as Spirit-enabled, Christ-modeled submission, never hierarchical domination. |
| Titus 2:9 | Bondservants submitting to masters | Bondservants | Parallels Ephesians 6:5-8; Colossians 3:22-25; 1 Peter 2:18-20; background Exodus 21 (servant law) | Teach with awareness that Paul regulates conduct within a first-century social institution now abolished; the passage must never be read as endorsing coercive modern hierarchy. δεσπότης (human “master”) must be kept lexically distinct from κύριος (주님, reserved for Christ), per glossary note. |
| Titus 2:10 | Adorning sound doctrine through visible good works | Bondservants (as representative example) | Parallels Matthew 5:16; 1 Peter 2:12 | — |
| Titus 2:11 | Grace’s universal saving appearance | God’s grace (personified) | Parallels John 1:14,17; Luke 2:10-11 (“good news of great joy for all people”); Isaiah 52:10; Isaiah 49:6 (light to the nations) | Universal scope (πᾶσιν ἀνθρώποις) must match the Romans-baseline “universal_scope_of_gospel” rendering exactly; must not be softened toward Korea’s 단일민족 ethnic-insider self-conception. |
| Titus 2:13 | Full deity of Christ; blessed hope of his glorious return | Jesus Christ, “our great God and Savior” | Parallels 2 Peter 1:1 (identical Granville-Sharp construction); John 1:1,14; John 20:28; Philippians 2:6-11; Colossians 2:9; typological/messianic background: Daniel 7:13-14 (glory and dominion given to the Son of Man); Malachi 3:1-2 (“the Lord whom you seek will suddenly come to his temple”) | Critical, mandatory theologian review. The single-referent grammatical unity (both “God” and “Savior” applied to Jesus Christ) must be preserved. Cross-check consistency with how Romans 9:5’s related “God over all, blessed forever” doxology is eventually rendered — both are Critical-risk deity-of-Christ affirmations of the same grammatical type. |
| Titus 2:14 | Substitutionary self-giving; redemption; a purified covenant people zealous for good works | Jesus Christ; typological reference to Israel | Exodus 19:5 (λαὸς περιούσιος, “treasured possession”); Deuteronomy 7:6, 14:2, 26:18 (same covenant phrase); Ezekiel 37:23; Psalm 130:8 (LXX numbering 129:8, “he will redeem Israel from all his iniquities”); Isaiah 53:5-6 (Suffering Servant); Mark 10:45 (“a ransom for many”); Ephesians 5:25-27 (Christ gave himself for the church to sanctify/cleanse her); Galatians 1:4 | The single densest OT-allusion verse in Titus. Israel’s OT covenant identity (Exodus 19:5) is transferred directly to the Church. Must be rendered so Korean readers understand the Church — not ethnic Israel, and not a Korean in-group — inherits this identity through Christ, per the Romans-baseline “unity_of_jews_and_gentiles” caution. Cross-check rendering consistency with Ephesians 5:25-27’s near-identical redemption-purification-people formula once that curriculum is processed. |
| Titus 2:15 | Pastoral authority in teaching | Titus | Parallels 1 Timothy 4:12 (“let no one despise your youth”); 1 Corinthians 16:11 | — |
| Titus 3:1 | Submission to civil authority | Civil rulers | Direct parallel Romans 13:1-7 (already Medium-risk, native-speaker review, in Romans baseline); 1 Peter 2:13-17; Jeremiah 29:7; Proverbs 8:15-16; Daniel 2:21 | MUST use identical vocabulary (통치자들, 권세 잡은 자들) and identical doctrinal framing as the Romans 13:1-7 rendering, once produced, for full-curriculum consistency. |
| Titus 3:3 | Pre-conversion depravity; universal guilt | Paul and believers collectively (“we ourselves”) | Parallels Romans 1:29-31 (vice catalogue); Romans 3:9-18 (catena of OT citations on universal sin); Ephesians 2:1-3; Colossians 3:5-7; Ecclesiastes 7:20 | Reinforces the Romans-baseline “universal_human_accountability” doctrine (High risk): moral guilt before a personal God, never merely 액운 (bad luck) or 체면 손상 (loss of face). |
| Titus 3:4 | God’s kindness and love for mankind appearing | God our Savior (the Father) | Parallels Ephesians 2:4-7 (“because of the great love with which he loved us”); Psalm 25:6-7 (LXX, God’s mercy and steadfast love); Jonah 4:2 (echoing Exodus 34:6’s gracious/merciful/slow-to-anger formula) | 자비 (χρηστότης) must be anchored to God’s own initiating disposition (Exodus 34:6 tradition), not the Buddhist cultivated-virtue sense, per glossary note. |
| Titus 3:5 | Salvation by mercy, not works; regeneration and Spirit-renewal | God our Savior; Holy Spirit | Direct doctrinal parallel: Romans 3:20,28 (“no one will be justified by works of the law”); Romans 4:4-5 (Critical in Romans baseline); Romans 9:11; Ephesians 2:8-9; Genesis 15:6 (Abraham’s faith credited as righteousness — the OT anchor for the whole imputed-righteousness doctrine); regeneration imagery: John 3:3-8 (born again, born of water and Spirit); Ezekiel 36:25-27 (“I will sprinkle clean water on you… give you a new heart and a new spirit”); Ezekiel 37:1-14 (dry bones, Spirit-given life — typological); Acts 2:38; 2 Corinthians 5:17; Romans 6:4 | The most Romans-saturated verse in Titus. “Not by works of righteousness” must use the identical negation structure and identical 의/의로 여기심 vocabulary as Romans 3-4 and Ephesians 2:8-9. Genesis 15:6 is the shared OT root beneath Romans 4, Galatians 3, and this verse — the Korean rendering of “credited/counted as righteousness” (의로 여기심, Critical) must be verbatim-consistent across all three. 중생의 씻음 (regeneration) is the Critical homophone-risk term flagged in 08_core_glossary.md; Ezekiel 36:25-27’s new-heart/new-Spirit prophecy is its deepest OT type. |
| Titus 3:6 | The Spirit poured out richly through Christ | Holy Spirit; Jesus Christ our Savior | Parallels Joel 2:28-29 (“I will pour out my Spirit on all flesh”); Acts 2:17-18, 33 (Peter’s Pentecost sermon quoting Joel) | 부어 주사 (poured out) must match the eventual Acts 2:17-18 rendering exactly, since both texts describe the same Spirit-outpouring reality (Pentecost as the historical inauguration; Titus 3:6 as its ongoing application to every believer’s regeneration). |
| Titus 3:7 | Justification by grace; heirs of eternal life | Believers (justified, made heirs) | Parallels Romans 3:24; Romans 5:1; Romans 8:17 (“heirs of God and fellow heirs with Christ”); Galatians 3:29 (“heirs according to promise”); Galatians 4:7 (“no longer a slave but a son… an heir”) | 의롭다 하심 (justification, Critical) and the “heirs” (후사/상속자) concept must connect explicitly to the Romans-baseline 양자 (adoption) doctrine — inheritance is adoption’s substance. Render consistently with Romans 8:17 and Galatians 4:7 once translated. |
| Titus 3:8 | Faithful saying; good works as necessary fruit of belief | ”Those who have believed in God” | Parallels 1 Timothy 1:15; 1 Timothy 4:9 (the other “faithful saying” formulas in the Pastoral Epistles) | The “faithful saying” (미쁜 말씀) formula recurs across the Pastoral Epistles; if 1 & 2 Timothy enter this curriculum, render identically. |
| Titus 3:9 | Avoiding foolish controversies, genealogies, and legal quarrels | Unnamed disputants | Parallels 1 Timothy 1:3-7 (myths and endless genealogies); 1 Timothy 6:3-5; 2 Timothy 2:14, 23-24 | 족보 (genealogies) rendering (High risk) must be held consistent with any future 1 Timothy 1:4 rendering. |
| Titus 3:10-11 | Church discipline toward a divisive person | An unnamed “divisive/factious person” | Parallels Matthew 18:15-17 (process of church discipline — loose structural parallel, not direct quotation); Romans 16:17 (“watch out for those who cause divisions”); background Deuteronomy 19:15 (two or three witnesses, loosely analogous to the two-warning pattern) | 이단에 속한 사람 (High risk) must be taught as this narrow, pastoral-discipline scenario (persistent sectarian strife after two warnings), distinct from the modern Korean institutional 이단-labeling discourse (Shincheonji, JMS, etc.), which carries its own separate history. |
| Titus 3:12-14 | Practical support for gospel workers; fruitfulness through good works | Artemas, Tychicus, Zenas, Apollos | Parallels 3 John 5-8 (support for traveling gospel workers); 1 Corinthians 16:6,11; Philippians 4:14-17; fruitfulness imagery: John 15:1-8; Matthew 7:17-20 | 열매 (fruit) metaphor must be rendered consistently with any future John 15 rendering, since both describe spiritual fruitfulness as the visible outcome of abiding grace, not self-generated effort. |
| Titus 3:15 | Closing grace benediction | — | Parallels Romans 16:20,24; 1 Corinthians 16:23; Galatians 6:18; Ephesians 6:24; Colossians 4:18; 2 Timothy 4:22; Philemon 25 (the standard Pauline closing formula) | MUST match the Romans-baseline grace-benediction phrasing exactly (은혜가 … 있을지어다). Titus opens (1:4) and closes (3:15) on 은혜, bookending the whole letter — this structural symmetry should be preserved and, where curriculum materials permit, noted for teaching. |