Semantic Analysis

Semantic Analysis: Titus (Koine Greek → Kurdish)

How to Read This Document

Each load-bearing term is analyzed with: original Greek word, transliteration, literal meaning, semantic range, English variants (how major English versions render it), contextual theological meaning in Titus, and the destination-language (Kurdish) rendering risk. Terms already fixed in the baseline Romans translation_memory.json are marked [REUSED] and their recorded Kurdish rendering is used without alteration. New terms proposed for this curriculum are marked [NEW] and carry a proposed risk tier consistent with the baseline’s Critical/High/Medium/Low framework; these proposals feed 08_core_glossary.md and should be added to translation_memory.json in Phase 2.

Titus has three chapters. The core passage (2:11–3:8) straddles the end of chapter 2 and the beginning of chapter 3 and receives verse-by-verse treatment first. The remainder of chapters 1–3 then receives full chapter-by-chapter coverage so that no part of the book is left unanalyzed.

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

Titus 2:11

Greek: Ἐπεφάνη γὰρ ἡ χάρις τοῦ Θεοῦ ἡ σωτήριος πᾶσιν ἀνθρώποις

Term	Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Context
appeared/epiphany	ἐπεφάνη (ἐπιφαίνω)	epephanē (epiphainō)	“shone forth upon,” “became visible”	to appear, become manifest, shine out; used of the sunrise and of a deity’s visible manifestation in Hellenistic usage	appeared, has appeared, dawned, was revealed	[NEW] Names the historical, once-for-all appearing of grace in Christ’s first coming — the same verb recurs at 2:13 (future appearing of glory) and 3:4 (past appearing of kindness), making it a structural key word of the letter. Critical. Kurdish: Xuyabûn (proposed). Risk: must be taught alongside the existing baseline “incarnation” (Tecessud) entry as a related but distinct concept — not “God became flesh” per se, but “grace/glory became visible.” Distinguishing the past appearing (2:11, 3:4, historical, in humility) from the future appearing (2:13, glory, Second Coming) is essential; conflating them flattens the “already/not yet” structure of the passage. Also carries the same Yazidi divine-manifestation over-assimilation risk flagged in the baseline for incarnation/sonship — must be taught as a single, unrepeatable historical event, not one instance of a recurring pattern of divine self-disclosure.
grace	χάρις	charis	favor, gift	unmerited favor; also “thanks,” “gift,” “charm” in secular Greek	grace, favor, gift	[REUSED] Doctrine: Grace That Trains for Godly Living. Kerem (TM). Note: here grace itself is the subject that “appeared” and “trains” — an unusually personified/active use of χάρις that must not be diluted into a static divine attribute; it is grace as an active teacher.
saving/salvation-bringing	σωτήριος	sōtērios	”belonging to salvation,” “bringing salvation”	adjectival form related to σωτηρία	bringing salvation, that brings salvation, saving	[NEW/REUSED root] Adjective built on the root of the baseline Critical term “salvation” (Rizgarî). Kurdish: rizgarîaverdide / ya rizgariyê tîne (descriptive: “that which brings rizgarî”). Risk: Critical, inherited from salvation’s baseline note — must anchor this “bringing salvation” quality of grace to personal deliverance from sin, not national-liberation vocabulary.
all men	πᾶσιν ἀνθρώποις	pasin anthrōpois	”to all mankind”	universal scope, no ethnic/status restriction	to all men, to all people, for all	Doctrine: Salvation by Grace not Works / universal scope (baseline “universal_scope_of_gospel,” High). Must retain full inclusive force — no distinction of ethnicity, class (echoing the household code addressees of 2:1–10: old, young, male, female, slave).

Titus 2:12

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

Term	Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Context
training/disciplining	παιδεύουσα (παιδεύω)	paideuousa (paideuō)	“child-rearing,” “educating/disciplining as a parent trains a child”	instruct, educate, discipline, chastise (can include corrective discipline, cf. Heb 12:6)	instructs, trains, teaches us	[NEW] CRITICAL — this is the single verb that names the curriculum doctrine Grace That Trains for Godly Living. Grace is the subject; grace itself disciplines/trains like a parent forming a child’s character. Kurdish: perwerdekirin (native-adjacent compound already used in Kurdish for “education/upbringing/formation”) or hînkirin in a formative sense — proposed: Perwerdekirin. Risk: Critical — must not be rendered with a word that implies punitive punishment alone (losing the positive, formative, parental sense) nor with a word that implies grace merely permits/tolerates sin-free living as an achievement; grace is the active former of character, not a passive backdrop to human self-discipline. This directly guards against the works-righteousness misreading addressed in 3:5.
denying/renouncing	ἀρνησάμενοι (ἀρνέομαι)	arnēsamenoi (arneomai)	to say no to, disown, renounce	deny, disown, refuse	denying, having renounced, saying no to	[NEW] Medium. Kurdish: red kirin (to reject/refuse). Standard.
ungodliness	ἀσέβεια	asebeia	”lack of reverence/piety”	irreverence toward God, impiety, godlessness	ungodliness, impiety	[NEW] Medium, paired opposite of εὐσέβεια below. Kurdish: Bêxwedatî.
worldly desires	κοσμικὰς ἐπιθυμίας	kosmikas epithymias	”desires belonging to the world/age”	earthly, temporal, this-age-bound cravings	worldly passions, worldly desires	[NEW] Medium. Kurdish: hewesên dinyayî. Risk: keep “worldly” tied to “this present age” (below), not to material creation itself as evil — Kurdish should avoid any wording that could be heard as a dualistic rejection of the physical world.
self-controlled/sensibly	σωφρόνως	sōphronōs	”with sound mind,” “sensibly”	self-mastery, moderation, sober judgment	soberly, self-controlled, sensibly	[NEW] Low. Kurdish: bi hişmendî. Recurs as a unifying ethical theme across ch. 2 (older men, women, young men all called to σωφρο-root virtues).
righteously	δικαίως	dikaiōs	”in a just/right manner”	conforming to δικαιοσύνη	righteously, justly	[REUSED root] Adverb of the baseline Critical term “righteousness” (Adalet). Kurdish: bi adaletî. High — must not be heard as “by keeping the law meritoriously” but as the fruit of grace’s training, consistent with 3:5’s denial of works-righteousness.
godly	εὐσεβῶς	eusebōs	”with reverent piety”	in a godly, reverent manner	godly, godly manner	[NEW] High, adverbial form of εὐσέβεια (see Ch. 1 below for full note). Kurdish: bi xwedaperestî.
this present age	ἐν τῷ νῦν αἰῶνι	en tō nyn aiōni	”in the now age”	the current temporal order, as opposed to the age to come	in this present age, in this world, now	[NEW] Medium. Kurdish: di vê dema niha de / di vê serdemê de. Sets up the “already” side of the already/not-yet structure completed by v. 13’s “blessed hope.”

Titus 2:13

Greek: προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου Θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ

Term	Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Context
awaiting	προσδεχόμενοι (προσδέχομαι)	prosdechomenoi	”receiving toward oneself,” eagerly awaiting	wait for, expect, welcome	awaiting, looking for, waiting for	[NEW] Low. Kurdish: li benda … man.
blessed hope	μακαρίαν ἐλπίδα	makarian elpida	”happy/blessed expectation”	hope with the connotation of flourishing/blessedness	blessed hope	[NEW] Medium. Kurdish: hêviya pîroz/bextewar. Must be anchored to the specific future event named in the rest of the verse (Christ’s appearing), not left as generic optimism.
appearing/epiphany (2nd occurrence)	ἐπιφάνειαν (ἐπιφάνεια)	epiphaneian	”appearing,” “manifestation”	the visible, glorious future appearing of Christ (Parousia-adjacent term in the Pastorals)	appearing, glorious appearing, manifestation	[NEW] Critical — see 2:11 note. Here it is the future, glory-drenched appearing — the Second Coming — as opposed to 2:11’s past, grace-bringing appearing. Kurdish: Xuyabûna Rûmet (“the appearing of glory”), reusing baseline “glory” (Rûmet). Must be kept clearly distinct in teaching from 2:11’s appearing so learners see the two-advent structure.
glory	δόξα	doxa	radiance, honor, weightiness	God’s manifest presence and honor	glory	[REUSED] Rûmet (TM).
great God and Savior… Jesus Christ	τοῦ μεγάλου Θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ	tou megalou Theou kai sōtēros hēmōn Iēsou Christou	”of the great God and of our Savior, Jesus Christ”	grammatically (Greek article + noun + καί + noun, both governed by one article, “Sharp’s rule” construction) both titles — “great God” and “Savior” — refer to the single person Jesus Christ	our great God and Savior Jesus Christ / our great God and our Savior Jesus Christ	[NEW / REUSED framework] CRITICAL. Doctrine: Deity of Christ — directly parallel to the baseline’s Romans 9:5 “God over all” entry. This is one of the clearest single-sentence assertions of Christ’s full deity in the New Testament: one grammatical unit names Jesus Christ as both “great God” (μέγας Θεός) and “Savior” (σωτήρ). Kurdish: Xwedayê me yê Mezin û Rizgarker, Îsa Mesîh. Risk: Critical on two fronts — (1) the tawhid objection shared regionally to any direct identification of Jesus with Θεός must not be softened by splitting the phrase into two separate figures (“the great God, and [also, separately] our savior Jesus Christ”) in translation, which would destroy the grammatical point; (2) applying Rizgarker (“savior/deliverer/liberator,” built on the baseline Critical “Rizgarî”) directly to a person creates a heightened version of the salvation-nationalism risk already flagged in the baseline — “rizgarker” is exactly the kind of title given to liberation-movement heroes and commanders in Kurdish political memory. Every occurrence must be anchored explicitly to Christ’s personal, spiritual deliverance from sin, never left to resonate with a political liberator figure.
Jesus Christ	Ἰησοῦς Χριστός	Iēsous Christos	proper name + title	—	Jesus Christ	[REUSED] Îsa Mesîh (TM).

Titus 2:14

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

Term	Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Context
gave himself for us	ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν	edōken heauton hyper hēmōn	”gave himself on behalf of/instead of us”	substitutionary self-giving	gave himself for us	[NEW] Critical — substitutionary atonement statement. Kurdish: xwe ji bo me da. Must retain the substitutionary “for/instead of us” (ὑπέρ) sense, not weaken to “gave himself to help us.”
redeem/ransom	λυτρώσηται (λυτρόω)	lytrōsētai (lytroō)	“to release by paying a ransom price”	to buy back, free by payment, ransom	redeem, ransom, rescue, purchase freedom	[NEW] CRITICAL — not yet in translation memory; propose adding. Kurdish: Fîdîkirin (from “fîdî,” ransom/redemption-price, an established Kurdish Bible New Testament word, cf. Mark 10:45). Alternatives rejected: bare xilaskirin (“to rescue/save,” rejected because it collapses the specific ransom-price nuance into generic σῴζω/rizgarkirin, losing the “at a cost” dimension entirely). Risk: Critical — must be taught with the price paid (Christ’s own self-giving, v. 14a) intact, and must not be flattened into an Islamic fidya legal-transactional framework (a compensatory payment for a specific missed religious obligation) which would reduce the cross to a legal fee rather than a substitutionary sacrifice.
lawlessness	ἀνομίας (ἀνομία)	anomias (anomia)	“without-law-ness”	transgression, iniquity, disregard for God’s law	lawlessness, iniquity, wickedness	[NEW] Medium. Kurdish: Neqanûnî. Note: distinct from the baseline’s carefully-guarded “law” term (Şerîeta Mûsa); ἀνομία here is a general moral category (sin as lawlessness before God), not a reference to the Mosaic law specifically — avoid any wording that imports Şerîet directly into this term.
purify	καθαρίσῃ (καθαρίζω)	katharisē (katharizō)	to cleanse, make pure	ritual and moral cleansing	purify, cleanse	[NEW] Medium. Kurdish: paqij kirin.
a people for his own possession	λαὸν περιούσιον	laon periousion	”a people of [his own] surplus/possession”	OT echo of Exodus 19:5 (LXX), a treasured, particular, set-apart people	a people for his own possession, a peculiar people, a people of his very own	[NEW] High. Kurdish: Gelekî ku ê xwe ye (“a people who are [distinctly] his own”) or Gelê Xwedê yê Taybet. Risk: High — “gel” (people/nation) is a heavily loaded word in Kurdish, the exact vocabulary of Kurdish ethnic-national identity and the century-long statehood aspiration (parallel to the baseline’s flagged risk for “Kingdom of God”/Padîşahiya Xwedê and “salvation”/Rizgarî). Teaching that God has “a people of his own” must be anchored explicitly as a trans-ethnic spiritual people gathered from every nation, never allowed to resonate with — or be heard as endorsing — a Kurdish ethnic “chosen nation” reading.
zealous for good works	ζηλωτὴν καλῶν ἔργων	zēlōtēn kalōn ergōn	”a zealot/enthusiast of good works”	eager devotion to doing good	zealous for good deeds, eager to do good	[NEW] HIGH — first full occurrence of the recurring Titus phrase “good works,” central to two curriculum doctrines: Sound Doctrine and Good Works and (by contrast) Salvation by Grace not Works. Kurdish: dilgerm ji bo Karên Baş. Risk: High — good works must be taught here and at every recurrence (1:16; 2:7; 3:1; 3:8; 3:14) as the fruit and evidence of the redemption just described in this very verse, never as its cause. The redemption (v. 14a) grammatically and theologically precedes and produces the zeal for good works (v. 14b) — this ordering must be visibly preserved in Kurdish syntax and in any accompanying teaching notes, directly guarding against the region’s works-merit expectations.

Titus 2:15

Greek: Ταῦτα λάλει καὶ παρακάλει καὶ ἔλεγχε μετὰ πάσης ἐπιταγῆς. μηδείς σου περιφρονείτω.

Term	Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Context
exhort	παρακάλει (παρακαλέω)	parakalei (parakaleō)	“call alongside,” urge/comfort/encourage	exhort, encourage, comfort, urge	exhort, encourage, urge	[REUSED] Handan kirin (TM, context-sensitive per baseline note). Here the “urging/entreating” sense (rather than “comforting”) fits Titus’s authoritative teaching context.
rebuke/reprove	ἔλεγχε (ἐλέγχω)	elegche (elegchō)	to expose, convict, reprove	rebuke, correct, convict of wrong	rebuke, reprove, correct	[NEW] Medium. Kurdish: rexne kirin / sererastkirin. Pairs with “sound doctrine” passages (1:9, 1:13) where the same verb governs confronting false teachers.
authority	ἐπιταγῆς (ἐπιταγή)	epitagēs (epitagē)	command, order, injunction	authoritative command	authority, command	[NEW] Medium. Kurdish: fermanî/desthilat. Ties to the “Submission to Authority” doctrine vocabulary cluster developed further in 3:1.

Titus 3:1

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

Term	Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Context
rulers	ἀρχαῖς (ἀρχή)	archais (archē)	“beginnings,” by extension “those who hold first place,” rulers	rule, ruler, authority, origin	rulers, authorities	[NEW] High. Kurdish: serokên hukûmetê / hikumdar.
authorities	ἐξουσίαις (ἐξουσία)	exousiais (exousia)	delegated power/right to act	authority, power, jurisdiction	authorities, powers	[NEW] High. Kurdish: Desthilat. Doctrine: Submission to Authority. Risk: High — because Kurdish believers live under four distinct state jurisdictions (Turkey, Iraq, Iran, Syria) with sharply different relationships between Kurdish populations and central governments, some of which many Kurds regard as historically illegitimate or actively oppressive occupying powers. Teaching civil submission here requires the same four-state pastoral sensitivity the baseline already applies to “mission” and “evangelism” — general civic order must be distinguished from any specific endorsement of a particular government’s legitimacy or from complicity in persecution.
submit/be subject to	ὑποτάσσεσθαι (ὑποτάσσω)	hypotassesthai (hypotassō)	“to arrange oneself under,” place in a subordinate rank	submit, be subject to, be subordinate	submit, be subject to	[NEW] CRITICAL — this is the verb naming the curriculum doctrine Submission to Authority, recurring at 2:5 (wives), 2:9 (slaves/servants), and here (civil authorities). Kurdish: Xwe binê desthilatê danîn (“to place oneself under authority”). Alternative rejected: teslîm bûn — REJECTED, and forbidden, because this word is the direct etymological root shared with “Islam” itself (submission to Allah); using it for submission to church elders, husbands, or civil rulers risks strongly suggesting that Christian household/civic submission is a species of, or endorsement of, the Islamic pillar of submission theology, collapsing a distinctly Christian ethic of ordered relationships under grace into an entirely different theological category. Risk: Critical at every occurrence.
obey/be obedient to authority	πειθαρχεῖν (πειθαρχέω)	peitharchein (peitharcheō)	to obey one in authority	comply with, be obedient to rulers	obey, be obedient	[NEW] High. Kurdish: guhdarî kirin ji … re (reusing the baseline’s Guhdarîkirin word-family from “obedience of faith,” Guhdarîkirina Baweriyê). Note the deliberate reuse: as in Romans, obedience here must be taught as a response flowing from faith/grace, not a legalistic ground of standing.
every good work	πᾶν ἔργον ἀγαθὸν	pan ergon agathon	”every good deed”	good works generally	every good work, every good deed	[REUSED framework] See “good works” note at 2:14. Kurdish: her karekî baş.

Titus 3:2

Greek: μηδένα βλασφημεῖν, ἀμάχους εἶναι, ἐπιεικεῖς, πᾶσαν ἐνδεικνυμένους πραΰτητα πρὸς πάντας ἀνθρώπους

Term	Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Context
slander/malign	βλασφημεῖν (βλασφημέω)	blasphēmein (blasphēmeō)	to speak evil of, defame	slander, blaspheme, revile	speak evil of, slander, malign	[NEW] Medium. Kurdish: xeber dan/heqaret kirin.
peaceable	ἀμάχους (ἄμαχος)	amachous (amachos)	“not-fighting,” not quarrelsome	peaceable, uncontentious	peaceable, not quarrelsome	[NEW] Low. Kurdish: aştîxwaz.
gentle/considerate	ἐπιεικεῖς (ἐπιεικής)	epieikeis (epieikēs)	yielding, reasonable, gentle	gentle, gracious, considerate, forbearing	gentle, considerate	[NEW] Low. Kurdish: nerm/dilnizm.
gentleness/meekness	πραΰτητα (πραΰτης)	prautēta (prautēs)	mildness of disposition	gentleness, meekness	gentleness, meekness	[NEW] Low. Kurdish: Nermî.

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.

Term	Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Context
foolish	ἀνόητοι (ἀνόητος)	anoētoi (anoētos)	“without understanding”	foolish, senseless	foolish, senseless	[NEW] Low. Kurdish: hindik hiş / bêaqil.
disobedient	ἀπειθεῖς (ἀπειθής)	apeitheis (apeithēs)	unpersuadable, disobedient	disobedient, rebellious	disobedient	[NEW] Medium — same root as the baseline’s “universal_human_accountability” vocabulary cluster. Kurdish: serî netewandî / neguhdar.
enslaved to desires	δουλεύοντες ἐπιθυμίαις	douleuontes epithymiais	”serving as slaves to desires”	dominated by, in bondage to, passions	slaves to various passions, enslaved to lusts	[NEW] High. Kurdish: koleyê hewesên xwe. Doctrine: this verse’s whole description of the pre-conversion state is the deliberate dark backdrop against which Regeneration by the Holy Spirit (3:5) shines; the contrast (“we ourselves were once… but…”) must be preserved sharply in translation, echoing the baseline’s federal-headship/universal-accountability guidance for teaching against the region’s fitrah (innate purity) default.
pleasures	ἡδοναῖς (ἡδονή)	hēdonais (hēdonē)	pleasure, gratification	sensual pleasure, delight	pleasures	[NEW] Low. Kurdish: kêf/zewq.
malice	κακίᾳ (κακία)	kakia	evil, wickedness, ill-will	malice, wickedness	malice, wickedness	[NEW] Low. Kurdish: xerabî.
envy	φθόνῳ (φθόνος)	phthonō (phthonos)	envy, jealousy	envy	envy	[NEW] Low. Kurdish: çavnebarî.
hating one another	μισοῦντες ἀλλήλους	misountes allēlous	”hating each other”	mutual hatred	hating one another	[NEW] Medium. Kurdish: hev kirêt dîtin / ji hev nefret kirin. Ties to Avoiding Divisive Controversies as the relational fruit of the unregenerate state contrasted with the unity called for at 3:9-11.

Titus 3:4

Greek: ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ σωτῆρος ἡμῶν Θεοῦ

Term	Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Context
kindness	χρηστότης	chrēstotēs	goodness, kindness, benevolence	kindness, generosity	kindness	[NEW] Medium. Kurdish: Qencî.
love for mankind	φιλανθρωπία	philanthrōpia	”love of humanity”	benevolent love toward people in general	love for mankind, loving kindness	[NEW] Medium. Kurdish: Evîna Mirovahiyê. Risk: could resonate with secular humanitarian/human-rights vocabulary prominent in Kurdish diaspora political discourse; must anchor specifically to God’s saving initiative toward sinners, not generic philanthropy.
appeared	ἐπεφάνη (ἐπιφαίνω)	epephanē	see 2:11, 2:13	—	appeared	[NEW] CRITICAL — third occurrence of the epiphaneia word-family; here anchoring the “appearing” specifically to God’s kindness and love, completing the triad (grace 2:11 / glory 2:13 / kindness-love 3:4). Kurdish: Xuyabûn (consistent with 2:11).
our Savior… God	τοῦ σωτῆρος ἡμῶν Θεοῦ	tou sōtēros hēmōn Theou	”of our Savior, God”	—	God our Savior	[REUSED framework] See σωτήρ note at 2:13; Kurdish Xwedayê me yê Rizgarker.

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

Term	Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Context
not by works of righteousness which we did	οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν ἡμεῖς	ouk ex ergōn tōn en dikaiosynē ha epoiēsamen hēmeis	”not out of works in righteousness which we ourselves did”	explicit denial of works as the basis of salvation	not because of righteous things we had done, not by works of righteousness	[NEW/REUSED framework] CRITICAL — the letter’s clearest single statement of the doctrine Salvation by Grace not Works, structurally identical to the baseline’s Romans “imputed_righteousness” Critical entry (Adaleta ku tê hesibandin) and its forbidden-substitution rule. Kurdish: ne ji karên di adaletê de yên me kirin. Risk: Critical — this negative clause must be rendered with unmistakable force; any softening (e.g., “not only by works,” “not by works alone”) reverses Paul’s point and must be treated exactly like the baseline’s forbidden “earned righteousness” substitution — never permitted.
mercy	ἔλεος	eleos	compassion shown to the undeserving/afflicted	mercy, compassion, pity	mercy	[NEW] HIGH — not yet in translation memory; propose adding. Kurdish: Dilovanî (native, heart-rooted compound) preferred over the Arabic-loan Rehm. Risk: High — Islamic theology’s foundational divine names ar-Rahman/ar-Rahim (“the Merciful, the Compassionate”) occupy the same semantic space regionally; even using the native Dilovanî, hearers may map God’s mercy here onto a framework in which mercy operates within a merit-weighing system (the scales, mîzan, of deeds) rather than, as Titus 3:5 insists, as the sole basis of salvation apart from any works-weighing at all. Every occurrence must make this exclusivity explicit.
saved	ἔσωσεν (σῴζω)	esōsen (sōzō)	to save, rescue, deliver	rescue, save, deliver, heal	saved, rescued	[REUSED root] Verb form of the baseline Critical “salvation” (Rizgarî). Kurdish: rizgar kir.
washing	λουτροῦ (λουτρόν)	loutrou (loutron)	a washing, a bath	ceremonial or literal washing	washing, water	[NEW] HIGH. Kurdish: Şuştin. Risk: High — strong regional collision with Islamic ritual ablution (wudu/ghusl), the obligatory ritual washing before prayer; must be taught as a metaphor for the Spirit’s inward, one-time regenerating work, not a physical ritual requirement, and its relationship to water baptism (if discussed pastorally) must be handled with care to avoid a purely ritualistic reading.
regeneration	παλιγγενεσίας (παλιγγενεσία)	palingenesias (palingenesia)	“again-becoming,” rebirth, new genesis	new birth, renewal, regeneration (only here and Matt 19:28 in the NT)	regeneration, rebirth, new birth	*[NEW] CRITICAL — not yet in translation memory; propose adding. This is the single term naming the curriculum doctrine Regeneration by the Holy Spirit.* Kurdish: Jinûvebûn (“anew-becoming/being-made-new,” native compound). Risk: Critical — directly connects to the baseline’s own Yazidi “kiras guhertin” (reincarnation, “changing shirts/garments”) note already flagged for “resurrection.” Regeneration is even more exposed to this same conflation than resurrection is, since it describes a “becoming new” in the present life. Must be taught explicitly and repeatedly as a one-time, inward, Spirit-wrought spiritual renewal at conversion — never a repeated cycle of the soul’s rebirth into successive bodies. This is a distinctively Kurdish (Yazidi-specific) risk beyond anything documented for Arabic or Persian in this same doctrinal territory.
renewal	ἀνακαινώσεως (ἀνακαίνωσις)	anakainōseōs (anakainōsis)	“making new again”	renewal, renovation	renewal	[NEW] High, paired term with regeneration, reinforcing the ongoing dimension of the Spirit’s renewing work (cf. Romans 12:2’s same root, already present conceptually in the baseline curriculum). Kurdish: Nûbûn.
Holy Spirit	Πνεύματος Ἁγίου	Pneumatos Hagiou	—	—	Holy Spirit	[REUSED] Ruhê Pîroz (TM, Critical — retain the created-being-vs.-divine-Person distinction from the baseline note at every occurrence, especially since this verse names the Spirit as the agent of the sinner’s regeneration).

Titus 3:6

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

Term	Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Context
poured out	ἐξέχεεν (ἐκχέω)	exeecheen (ekcheō)	to pour out, spill forth	pour out, shed abundantly	poured out, poured	[NEW] Medium. Kurdish: rêtin. Positive resonance: echoes the Pentecost outpouring of the Spirit (Acts 2, quoting Joel), a fruitful cross-reference to develop pastorally rather than a risk to guard against.
richly/abundantly	πλουσίως	plousiōs	”richly,” in abundance	generously, abundantly	richly, abundantly, generously	[NEW] Low. Kurdish: bi dewlemendî/pirranî.
our Savior	τοῦ σωτῆρος ἡμῶν	tou sōtēros hēmōn	—	—	our Savior	[NEW/REUSED framework] See σωτήρ note at 2:13; here explicitly of Jesus Christ (as at 3:4 it was of “God”), reinforcing the deity-of-Christ argument by attributing the identical title to both the Father and the Son within two verses. Kurdish: Rizgarker.

Titus 3:7

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

Term	Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Context
having been justified	δικαιωθέντες (δικαιόω)	dikaiōthentes (dikaioō)	“having been declared righteous”	forensic declaration of righteous status	having been justified, being justified	[REUSED] Verb form of the baseline Critical “justification” (Wek adil hatin hesibandin). Kurdish: ku wek adil hatin hesibandin. Must retain the forensic, declarative sense — not “having become righteous.”
by his grace	τῇ ἐκείνου χάριτι	tē ekeinou chariti	”by that one’s grace”	—	by his grace	[REUSED] Kerem (TM).
heirs	κληρονόμοι (κληρονόμος)	klēronomoi (klēronomos)	inheritors, those who receive an inheritance	heir, one who inherits	heirs	[NEW] HIGH — not yet in translation memory; propose adding. Kurdish: Mîratgir. Risk: High — directly intersects with the baseline’s already-Critical “adoption” doctrine (Kurxwendin) and its two compounding regional defaults: the Quranic restriction on adoption inheritance (33:4-5) and Kurdish tribal (aşîret) lineage-based inheritance customs. This verse’s “heirs…according to the hope of eternal life” must be explicitly taught as inheritance flowing from spiritual regeneration and grace-given adoption, not from bloodline, tribal descent, or any biological/legal kinship category recognized in surrounding law and custom.
hope of eternal life	ἐλπίδα ζωῆς αἰωνίου	elpida zōēs aiōniou	—	—	hope of eternal life	[NEW] Medium. Kurdish: hêviya jiyana herheyî.

Titus 3:8

Greek: Πιστὸς ὁ λόγος, καὶ περὶ τούτων βούλομαί σε διαβεβαιοῦσθαι, ἵνα φροντίζωσιν καλῶν ἔργων προΐστασθαι οἱ πεπιστευκότες τῷ Θεῷ. ταῦτα ἐστὶν καλὰ καὶ ὠφέλιμα τοῖς ἀνθρώποις.

Term	Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Context
faithful is the saying	Πιστὸς ὁ λόγος	Pistos ho logos	”trustworthy [is] the word”	a fixed formula in the Pastoral Epistles marking a reliable summary statement	this is a trustworthy saying, this is a faithful saying	[NEW] Low. Kurdish: Ev peyv rast e / Ev gotin bawerî ye. Marks 3:4-7 as a settled, authoritative doctrinal summary — worth flagging pedagogically (this is Titus’s own “creedal” statement) though carrying little independent translation risk.
insist confidently	διαβεβαιοῦσθαι (διαβεβαιόομαι)	diabebaiousthai	to speak confidently and firmly	affirm strongly, insist	insist, speak confidently, stress	[NEW] Low. Kurdish: bi tekîdî gotin.
be careful to devote themselves to	φροντίζωσιν… προΐστασθαι	phrontizōsin… proistasthai	”take care to… stand before/engage in/maintain”	be intent on, be careful to practice, devote oneself to, maintain	be careful to devote themselves to, be careful to maintain, apply themselves to	[NEW] Medium. Kurdish: xwe bi dilxwazî ve bidin.
good works	καλῶν ἔργων	kalōn ergōn	—	—	good works, good deeds	[REUSED framework, HIGH] See note at 2:14. Final structural bracket of the core passage: the passage that began by denying works as the ground of salvation (3:5) ends by commanding energetic devotion to good works as its fruit (3:8) — the ordering must never be reversed in translation or teaching. Kurdish: Karên Baş.
those who have believed God	οἱ πεπιστευκότες τῷ Θεῷ	hoi pepisteukotes tō Theō	”the ones having believed in God”	believers	those who have believed in God, believers	[REUSED root] Îman-word family (baseline “faith,” Îman, High). Kurdish: ewên ku bi Xwedê baweriyê anîn.
profitable	ὠφέλιμα (ὠφέλιμος)	ōphelima (ōphelimos)	beneficial, useful	profitable, helpful	profitable, beneficial	[NEW] Low. Kurdish: kêrhatî.

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

Chapter 1 (Titus 1:1–16)

Chapter 1 is not part of the core passage and introduces the largest cluster of new load-bearing vocabulary in the book: Paul’s self-description, the qualifications for elders/overseers, and the confrontation with false teachers.

1:1–4 — Greeting and apostolic self-description

Term	Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Context
servant/slave (of God)	δοῦλος	doulos	one who is owned, a bondservant	slave, servant, bondservant	servant, slave, bondservant	[NEW] Medium. Kurdish: Xulamê Xwedê. Note: the same Greek word recurs in 2:9-10 for literal household slaves — see that note for the risk of conflating Paul’s honorific self-designation with the household-slavery instructions. Here, as Paul’s self-title, it is a positive statement of total devotion; a partial, positive convergence exists with the common regional Muslim naming/self-designation pattern (“abd Allah,” servant of God), which can be leveraged pastorally provided it is anchored to devoted service under grace rather than legal ownership.
apostle	ἀπόστολος	apostolos	one sent with delegated authority	—	apostle	[REUSED] Şandî (TM).
elect/chosen	ἐκλεκτῶν (ἐκλεκτός)	eklektōn (eklektos)	chosen out, selected	elect, chosen	elect, chosen	[REUSED root] Adjectival form of baseline “election” (Hilbijartin, High). Kurdish: hilbijartî. Retain the baseline caution: Hilbijartin is also the modern word for democratic elections; God’s sovereign choice of “God’s elect” must not be heard as a vote.
knowledge of the truth	ἐπίγνωσιν ἀληθείας	epignōsin alētheias	”full/exact knowledge of truth”	deep, personal knowledge (stronger than γνῶσις)	knowledge of the truth	[NEW] Low. Kurdish: zanîna rastiya rastîn.
godliness	εὐσέβεια	eusebeia	reverent piety toward God	godly reverence, piety, devotion	godliness, piety	[NEW] CRITICAL for the curriculum — root of the doctrine title Grace That Trains for Godly Living (2:12’s εὐσεβῶς is the adverbial form of this same word) and recurs at 1:1, 2:12. Kurdish: Xwedaperestî (“God-devotion/God-worship,” native compound). Risk: High — the dominant regional analog is the Islamic concept of taqwa (God-consciousness/piety cultivated through law-observance and personal spiritual discipline as a path toward divine approval). Titus’s entire argument is that godliness/eusebeia is the product of grace’s training (2:12), not a self-generated discipline that earns divine favor; every occurrence must make this causal direction explicit, or the term will default to a taqwa-style meritorious framework.
hope of eternal life	ἐλπίδι ζωῆς αἰωνίου	elpidi zōēs aiōniou	—	—	hope of eternal life	See 3:7 note. [NEW] Medium.
God, who never lies	ὁ ἀψευδὴς Θεός	ho apseudēs Theos	”the not-lying God”	God’s absolute truthfulness/reliability of promise	God, who never lies; God, who cannot lie	[NEW] Low. Kurdish: descriptive phrase, Xwedayê ku çu carî derew nake. Asset: affirms the reliability of God’s promise underlying salvation, a point of contact with (not conflict with) regional piety about divine truthfulness.
manifested	ἐφανέρωσεν (φανερόω)	ephanerōsen (phaneroō)	made visible, revealed	reveal, manifest, disclose	manifested, revealed	[NEW] Low. Related to but distinct from the ἐπιφαίνω word-family of the core passage; simpler “revealed.” Kurdish: eşkere kir.
preaching/proclamation	κηρύγματι (κήρυγμα)	kērygmati (kērygma)	that which is proclaimed by a herald	authoritative public proclamation	preaching, proclamation, message	[NEW] Low. Kurdish: ragihandin.
God our Savior	Θεοῦ τοῦ σωτῆρος ἡμῶν	Theou tou sōtēros hēmōn	—	—	God our Savior	[NEW/REUSED framework] See σωτήρ note at 2:13. First occurrence in the letter (1:3), establishing the σωτήρ title before its climactic double application to both Father and Son in 2:13/3:4/3:6. Kurdish: Xwedayê me yê Rizgarker.
grace and peace	χάρις καὶ εἰρήνη	charis kai eirēnē	—	—	grace and peace	[REUSED] Kerem, Aştî (TM).

1:5–9 — Qualifications for Elders (Doctrine: Qualifications for Elders)

Term	Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Context
elder	πρεσβύτερος	presbyteros	an older man; by extension, a recognized office of church leadership	elder, presbyter	elder	[NEW] HIGH — propose adding to translation memory. Kurdish: Rihspî (“white-beard,” the traditional Kurdish title for a respected village/tribal elder entrusted with arbitration and communal leadership — a genuine cultural asset paralleling how “peyman” resonates with tribal covenant-making in the baseline). Risk: High — must be explicitly distinguished from the merely age-based or hereditary-lineage authority of a tribal rihspî/clan elder; Titus 1:6-9’s qualifications are doctrinal and moral (sound in faith, blameless household, able to refute error), not a matter of seniority, clan standing, or heredity alone. Also must be kept distinct from the baseline’s “pîr” concept (Sufi hereditary spiritual master with shrine veneration, already flagged High-risk under “saints”) — do NOT use pîr for this office, to avoid compounding two separate collision risks into one term.
overseer/bishop	ἐπίσκοπος	episkopos	one who watches over, supervises	overseer, guardian, bishop	overseer, bishop	[NEW] Medium — propose adding to translation memory. Kurdish: Çavdêr (“eye-watcher,” a real native word for supervisor/overseer). Risk: Medium — (1) must be taught as the same office Paul has just called πρεσβύτερος two verses earlier (1:5→1:7 is one continuous qualification list for one office under two descriptive names — relational-age term and functional-oversight term), not two separate offices; (2) note the coincidental visual/phonetic proximity to the baseline’s established “Dêr” (church, building) — “çavdêr” and “dêr” share a syllable by unrelated etymology (çav = eye; dêr here from dîtin, “to see,” not from the loanword for church-building); low practical confusion risk since context disambiguates, but worth a footnote for translators and teachers.
blameless	ἀνέγκλητος	anegklētos	not open to accusation	blameless, above reproach	blameless, above reproach	[NEW] Low. Kurdish: bêkêmasî/bêsûc.
husband of one wife	μιᾶς γυναικὸς ἀνήρ	mias gynaikos anēr	”a one-wife husband”	marital fidelity/monogamy qualification	husband of one wife, faithful to his wife	[NEW] HIGH. Kurdish: mêrê jinekê (descriptive phrase). Risk: High — polygamous marriage remains legally and religiously permitted (up to four wives) under mainstream regional Islamic law and continues in practice in some traditional/rural Kurdish communities, though increasingly restricted; this qualification carries genuine cultural weight. Must be taught specifically as a leadership qualification standard for the church office, not as a general polemic against the marriage practices of the surrounding society.
believing/faithful children	τέκνα πιστά	tekna pista	”faithful children”	children who are themselves believers, or children who are well-behaved/faithful	believing children, children who believe, faithful children	[NEW] Medium. Kurdish: zarokên bawermend. A genuinely ambiguous phrase in Greek (children who believe vs. children who are simply obedient/trustworthy) — flag for native-speaker review of which sense the Kurdish rendering favors, given the strong Kurdish cultural emphasis on household/family honor (aşîret-linked, distinct from the baseline’s separately-flagged “namûs” honor-killing risk under “law” — do not conflate the two).
sound teaching/doctrine	(ἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου / τῆς διδασκαλίας τῆς ὑγιαινούσης)	tēs didaskalias tēs hygiainousēs	”the teaching, the healthy one”	doctrinally healthy, life-giving teaching (medical metaphor: “sound” = “healthy,” as opposed to diseased/corrupting teaching)	sound doctrine, sound teaching	*[NEW] CRITICAL for the curriculum — root of the doctrine title Sound Doctrine and Good Works; propose adding to translation memory.* Kurdish: Hînkirina Saxlem (“healthy/sound teaching,” using saxlem, a common native/Persian-rooted Kurmanji word for physical health, preserving Paul’s own medical metaphor). Risk: High — must convey doctrinal health (correct, life-giving content that produces spiritual vitality), not merely correct external ritual performance; also must be distinguished from an Islamic conception of a single, closed, unified body of religious law (comparable to the baseline’s “law”/Şerîeta Mûsa caution) — “sound doctrine” in Titus is a body of apostolic gospel teaching centered on grace and Christ, contested by rival teachers (1:10-16), not primarily a legal code. Recurs at 1:9, 1:13 (implied), 2:1, 2:8 (“sound speech”), and underlies 2:2 (“sound in the faith”).
refute those who contradict	τοὺς ἀντιλέγοντας ἐλέγχειν	tous antilegontas elegchein	”to refute/convict those speaking against [it]“	doctrinal refutation	refute those who contradict, correct those who oppose	[NEW] Medium. Kurdish: wan ên dijber in, red kirin. Ties directly to Avoiding Divisive Controversies — but note the distinction Paul draws: sound-doctrine refutation of false teaching content (1:9-16) is commanded, while participation in speculative, factional disputes (3:9) is forbidden — the two must not be collapsed into a single blanket “avoid all conflict” teaching.
character-quality list (self-controlled, hospitable, not violent, not greedy, etc.)	μὴ αὐθάδη, μὴ ὀργίλον, μὴ πάροινον, μὴ πλήκτην, μὴ αἰσχροκερδῆ, φιλόξενον, φιλάγαθον, σώφρονα, δίκαιον, ὅσιον, ἐγκρατῆ	—	various	standard Greco-Roman and biblical virtue/vice vocabulary	not self-willed, not quick-tempered, not a drunkard, not violent, not greedy for gain, hospitable, a lover of good, self-controlled, upright, holy, disciplined	[NEW] Low as a group. Kurdish: standard ethical vocabulary (ne serhişk, ne hêrsbûyî, ne meyxwar, ne tundrew, ne çavbirçî, mêvanperwer, dilxwazê başiyê, xwedîserî, rast, pîroz-hişmend, xwerêvebir). Individually low-risk standard virtue terms; note δίκαιον (righteous) and ὅσιον (holy/devout, distinct from ἅγιος) both touch the baseline’s Adalet/Pîroz vocabulary and should stay consistent with those established renderings where the sense overlaps.

1:10–16 — False teachers and the rebuke of Cretan culture (Doctrine: Avoiding Divisive Controversies; contributes to Sound Doctrine)

Term	Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Context
insubordinate	ἀνυπότακτοι (ἀνυπότακτος)	anypotaktoi	”not-submitted,” unruly	insubordinate, rebellious, undisciplined	insubordinate, rebellious, unruly	[NEW] High — negative mirror image of the ὑποτάσσω word-family central to Submission to Authority (see 2:5, 2:9, 3:1). Kurdish: serhişk/neteslîmbûyî — caution: avoid the rejected teslîm root here too, for consistency; use serhişk (“stubborn/unruly,” native).
vain talkers	ματαιολόγοι	mataiologoi	”empty/futile speakers”	idle talkers, empty talk	vain talkers, empty talkers	[NEW] Medium. Kurdish: axaftvanên vala. Root shared with 3:9’s μάταιος (“worthless/futile”) — the two passages form a bracket around the letter’s concern with empty religious speech.
deceivers	φρεναπάται	phrenapatai	”mind-deceivers”	deceivers, misleaders	deceivers	[NEW] Medium. Kurdish: xapînok.
circumcision party	περιτομή	peritomē	”circumcision” (metonymy for a Jewish-Christian faction insisting on circumcision)	the party demanding circumcision/Torah observance	those of the circumcision, circumcision party	[NEW] Medium. Kurdish: koma sinetê.
Jewish myths	μύθοις Ἰουδαϊκοῖς	mythois Ioudaikois	”Jewish fables/legends”	speculative rabbinic/legendary traditions	Jewish myths, Jewish fables	[NEW] Medium. Kurdish: çîrokên Cihûyan. Risk: must be carefully framed as opposition to a specific set of speculative legendary traditions circulating among certain teachers, not as generalized anti-Jewish polemic — worth noting given the baseline’s observation that popular Kurdish sentiment, especially in Iraqi Kurdistan, tends toward unusually favorable views of Jews/Israel compared to the regional norm; teaching should avoid any wording that could be misheard as broad ethnic disparagement.
commandments of men	ἐντολαῖς ἀνθρώπων	entolais anthrōpōn	”commands of men”	human religious rules contrasted with God’s truth	commandments of men, human rules	[NEW] Low. Kurdish: fermanên mirovan.
pure/defiled	καθαροί / μεμιαμμένοι	katharoi / memiammenoi	clean / stained-defiled	ritual and moral purity vocabulary	pure / defiled, corrupted	[NEW] Medium. Kurdish: paqij / gemarî. Note overlap risk with 2:5’s ἁγνάς (chaste/pure) and the baseline’s ἅγιος (Pîroz) — Greek distinguishes καθαρός (ritually/morally clean), ἁγνός (chaste/pure), and ἅγιος (holy/set-apart) more sharply than standard Kurdish vocabulary may allow; flag for native-speaker review to ensure the three registers remain distinguishable in context.
conscience	συνείδησις	syneidēsis	the inner faculty of moral self-awareness	conscience	conscience	[NEW] Medium — propose adding to translation memory. Kurdish: Vîjdan (established, widely used modern Kurdish loanword). Risk: Medium — the dominant regional moral-compass model is honor/shame-based (şerm, namûs — socially oriented), whereas biblical “conscience” here is an internal faculty that can itself become defiled by false belief, operating somewhat independently of social shame; this distinction should be taught explicitly, without overreaching into a full contrast (the concepts are not mutually exclusive, just differently weighted).
they profess to know God but by works deny him	ὁμολογοῦσιν εἰδέναι τὸν Θεόν, τοῖς δὲ ἔργοις ἀρνοῦνται	homologousin eidenai ton Theon, tois de ergois arnountai	”they confess to know God, but by their works they deny [him]“	claimed knowledge contradicted by conduct	they profess to know God, but they deny him by their works	[NEW] High. Kurdish: bi devê xwe dibêjin ku Xwedê nas dikin, lê bi kirinên xwe wî red dikin. Note: ἔργα here functions negatively (works that deny God through hypocrisy) — a useful contrast point to keep alongside the positive καλὰ ἔργα (“good works”) vocabulary cluster so that “works” is not treated as monolithically positive or negative across the letter, but always evaluated by its relationship to genuine faith.
detestable, disobedient, unfit for any good work	βδελυκτοί, ἀπειθεῖς, καὶ πρὸς πᾶν ἔργον ἀγαθὸν ἀδόκιμοι	bdelyktoi, apeitheis, kai pros pan ergon agathon adokimoi	”detestable, disobedient, and disqualified for every good work”	strong condemnation	detestable, disobedient, unfit for any good work	[NEW] Medium. Kurdish: qerêalî, neguhdar, û ji bo her karekî baş nelaîq. Closing negative bracket around the chapter’s positive “good works” language, showing the phrase’s flexibility as both a positive goal (1:16 negatively; 2:14; 3:1; 3:8; 3:14 positively) and its absence as evidence of false profession.

Chapter 2 — Non-Core Portion (Titus 2:1–10)

Verses 2:11–15 are covered above in the core-passage verse-by-verse section. This section covers 2:1–10, the household-code instructions that precede the core passage. (Doctrine: contributes to Sound Doctrine and Good Works and Submission to Authority.)

Term	Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Context
sound doctrine (repeated)	τῇ ὑγιαινούσῃ διδασκαλίᾳ	tē hygiainousē didaskalia	see 1:9 note	—	sound doctrine	[NEW/REUSED framework, HIGH] Kurdish: Hînkirina Saxlem (consistent with 1:9). Governs the whole household-code section: each group’s ethical instruction is explicitly the content of sound doctrine applied to life, tightly binding the two curriculum doctrines Sound Doctrine and Good Works together structurally.
older men	πρεσβύτας	presbytas	aged men (distinct word from πρεσβύτερος, “elder” as office, though related)	older men generally, not necessarily the office-holder	older men, aged men	[NEW] Low. Kurdish: mêrên kal. Flag: distinct Greek word from 1:5’s πρεσβύτερος (office); avoid using Rihspî here to prevent implying every older man automatically holds the elder office.
sound in faith, love, endurance	ὑγιαίνοντας τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ	hygiainontas tē pistei, tē agapē, tē hypomonē	”being healthy in faith, love, patience”	spiritual health/vitality	sound in faith, in love, in endurance	[NEW/REUSED framework] Îman (faith, REUSED), plus two new terms:
love	ἀγάπη	agapē	selfless, self-giving love	divine/selfless love, as distinct from erotic or familial love	love, charity	[NEW] Medium — propose adding to translation memory. Kurdish: Evîn. Risk: Medium — Kurdish classical Sufi poetry (Melayê Cizîrî, Ehmedê Xanî), already noted in the baseline under “father” and “glory,” cultivates an intimate mystical-love register (often erotic/lover-beloved imagery, ishq) for divine address; ἀγάπη’s selfless, others-directed, covenantal character should be distinguished from that romantic-mystical register even while drawing on its warmth.
endurance/patience	ὑπομονή	hypomonē	steadfast endurance under trial	patience, perseverance, endurance	patience, endurance, steadfastness	[NEW] Low. Kurdish: Bîhnfirehî (“wide-breath,” a native idiom for patience).
older women	πρεσβύτιδας	presbytidas	aged women	older women	older women, aged women	[NEW] Low. Kurdish: jinên kal.
reverent in behavior	ἱεροπρεπεῖς	hieroprepeis	”befitting a sacred person,” dignified/reverent	reverent, dignified in demeanor	reverent in behavior, worthy of respect	[NEW] Low. Kurdish: rêzdar.
not slanderers	μὴ διαβόλους	mē diabolous	”not devils/slanderers” (διάβολος can mean “the devil” or, adjectivally, “a slanderer”)	slanderer, malicious talker	not slanderers, not malicious gossips	[NEW] Medium — flag the dual sense of διάβολος (the Devil, elsewhere in the NT, vs. “a slanderer” here); ensure the Kurdish rendering (ne kesên paşxeber in / ne devjahr) is unambiguous and not confused with a reference to Satan.
not enslaved to much wine	μὴ οἴνῳ πολλῷ δεδουλωμένας	mē oinō pollō dedoulōmenas	”not having been enslaved to much wine”	not addicted to alcohol	not slaves to much wine, not given to much wine	[NEW] Low. Kurdish: ne bindestê şerabê.
teachers of good things	καλοδιδασκάλους	kalodidaskalous	”teachers of what is good/noble”	mentoring, instructive role	teachers of good, teaching what is good	[NEW] Low. Kurdish: hînkerên tiştên baş.
loving husbands, loving children	φιλάνδρους, φιλοτέκνους	philandrous, philoteknous	”husband-loving,” “child-loving”	affectionate devotion within family roles	loving their husbands, loving their children	[NEW] Low. Kurdish: jinên ku mêrên xwe/zarokên xwe hez dikin.
pure/chaste	ἁγνάς (ἁγνός)	hagnas (hagnos)	morally pure, chaste	purity, chastity, moral cleanness	pure, chaste	[NEW] Medium. Kurdish: paqij — see the ch. 1 note on the three-way overlap risk with καθαρός and ἅγιος; flag for native-speaker review.
workers at home	οἰκουρούς	oikourous	”home-keepers”	domestic diligence	working at home, keepers at home	[NEW] Low. Kurdish: xwedîyên kar li mal.
submitting to their own husbands	ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν	hypotassomenas tois idiois andrasin	”being subject to their own husbands”	wifely submission within marriage	submitting to their own husbands, being subject to their husbands	[NEW/REUSED framework] CRITICAL — first occurrence of the ὑποτάσσω verb central to Submission to Authority (see full risk note at 3:1). Kurdish: xwe binê mêrên xwe de danîn, deliberately avoiding teslîm bûn for the reasons given at 3:1.
word of God blasphemed	ὁ λόγος τοῦ Θεοῦ βλασφημῆται	ho logos tou Theou blasphēmētai	”the word of God is blasphemed/reviled”	the gospel’s reputation harmed by believers’ bad conduct	the word of God may not be blasphemed, so that no one will malign the word of God	[NEW] Medium. Kurdish: peyva Xwedê neyê heqaretkirin. Ties household ethics to public gospel witness — highly relevant in the mixed religious-freedom environments across the four states Kurdish spans, echoing the baseline’s mission/evangelism caution.
example/pattern	τύπον (τύπος)	typon (typos)	a mold, pattern, model	example, pattern, model	example, model, pattern	[NEW] Low. Kurdish: Mînak.
sound speech that cannot be condemned	λόγον ὑγιῆ ἀκατάγνωστον	logon hygiē akatagnōston	”healthy speech, uncondemnable”	speech consistent with sound doctrine	sound speech that cannot be condemned	[NEW/REUSED framework, HIGH] Adjectival cousin of the “sound doctrine” phrase, applied here to personal speech. Kurdish: axaftina saxlem a ku nayê şermezarkirin.
slaves/servants submitting to masters	δούλους… δεσπόταις ὑποτάσσεσθαι	doulous… despotais hypotassesthai	”slaves… to be subject to masters”	household slavery instructions	servants/slaves, submit to your own masters	[NEW] HIGH — two terms require careful distinct handling:
master (human, of slaves)	δεσπόταις (δεσπότης)	despotais (despotēs)	one who has absolute household authority over slaves	master, lord (of a household/slave), owner	masters	[NEW] HIGH — propose adding to translation memory. Kurdish: Axa (the traditional Kurdish feudal-lord/landowning master title). Risk: High — must NOT be rendered with the baseline’s Critical term Xudan (reserved exclusively for Christ’s unique divine Lordship, Romans 10:9); δεσπότης here is ordinary human slave-master authority and must be visibly, lexically distinct from Christ’s Lordship to prevent any blurring of the two categories. Axa itself carries a double edge — genuinely evocative of household authority, but also loaded with the historical memory of the feudal landlord system many rural Kurds associate with exploitation; this connotation should be acknowledged in teaching notes even as the word is used for its structural clarity.
slave/servant (human, household)	δούλους (δοῦλος)	doulous (doulos)	see 1:1 note	slave, bondservant	slaves, servants, bondservants	[NEW] Medium. Kurdish: Kole. Risk: Medium — distinguish this literal first-century household-slavery referent from Paul’s own positive self-designation “servant/slave of God” (δοῦλος, 1:1, rendered Xulam); using two different Kurdish words for the same Greek word intentionally marks the different registers, and prevents Titus’s household-code instructions (addressed to an obsolete social structure) from being read as either endorsing modern forced labor/trafficking (a genuine contemporary regional concern) or as devotionally equivalent to Paul’s self-description.
well-pleasing in all things, not talking back, not pilfering, showing all good faith	εὐαρέστους…, μὴ ἀντιλέγοντας, μὴ νοσφιζομένους, πᾶσαν πίστιν ἐνδεικνυμένους ἀγαθήν	—	—	standard household-ethics vocabulary	pleasing, not argumentative, not stealing, showing good faith	[NEW] Low as a group. Kurdish: standard ethical vocabulary.
adorn the doctrine	τὴν διδασκαλίαν… κοσμῶσιν	tēn didaskalian… kosmōsin	”beautify/adorn the teaching”	make attractive/commend by conduct	adorn the doctrine, make the teaching attractive	[NEW] Medium — connects household ethics directly back to “sound doctrine.” Kurdish: hînkirinê xemilandin.

Chapter 2:11–15 — see Part 1 (Core Passage) above. No additional new vocabulary beyond what is analyzed there.

Chapter 3 — Non-Core Portion (Titus 3:9–15)

Verses 3:1–8 are covered above in the core-passage verse-by-verse section. This section covers 3:9–15: the explicit command to avoid divisive controversy, and the closing greetings.

3:9–11 — Avoiding Divisive Controversies (Doctrine: Avoiding Divisive Controversies)

Term	Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Context
foolish controversies	μωρὰς ζητήσεις	mōras zētēseis	”foolish investigations/debates”	speculative, unproductive theological argument	foolish controversies, foolish disputes	[NEW] CRITICAL for the curriculum — root term of the doctrine title Avoiding Divisive Controversies. Kurdish: Nîqaşên Vala (“empty debates”). Risk: Medium-High — Kurdish society and politics is itself marked by significant internal factional division (rival political-party affiliations, and religious-community divisions among Sunni, Alevi, Yazidi, and Yarsani communities); teaching “avoid foolish controversies” risks being heard through this contemporary factional lens rather than Paul’s specific, narrower target (speculative doctrinal disputes over genealogies and legal minutiae). Teaching notes must clarify the passage’s specific scope.
genealogies	γενεαλογίας	genealogias	lineage records, family trees	genealogical speculation (likely Jewish/rabbinic)	genealogies	[NEW] Medium. Kurdish: Rêzenav / Nijadname. Risk: Medium — Kurdish tribal (aşîret) society places genuine, high social value on lineage and genealogical descent for status, land rights, and marriage; “avoid vain genealogies” must be carefully scoped to Paul’s target (speculative theological arguments from genealogy, likely tied to the “circumcision party” of 1:10), not read as devaluing the very lineage-consciousness that structures much of rural Kurdish social life generally.
strife/legalistic quarrels	ἔρεις καὶ μάχας νομικάς	ereis kai machas nomikas	”strifes and legal battles”	disputes over legal/Torah-related minutiae	strife, quarrels about the law	[NEW] Medium. Kurdish: nakokî û şerên qanûnî. Note: νομικός here (adjective, “legal”) should not be rendered with the baseline’s carefully guarded Şerîeta Mûsa (Mosaic Law, Critical) — this is a general reference to legalistic wrangling, not a statement about the Law of Moses itself.
avoid	περιΐστασο (περιΐστημι)	periistaso (periistēmi)	“stand around/away from,” shun	avoid, shun, turn away from	avoid, shun, steer clear of	[NEW] Low. Kurdish: dûr bikeve.
unprofitable and worthless	ἀνωφελεῖς καὶ μάταιοι	anōpheleis kai mataioi	”unhelpful and empty/futile”	of no benefit, vain	unprofitable and worthless, useless and futile	[NEW] Low. Kurdish: bêkêr û vala. Shares root μάταιος with 1:10’s ματαιολόγοι, bracketing the letter’s concern with empty religious speech.
divisive person	αἱρετικὸν ἄνθρωπον	hairetikon anthrōpon	”a person characterized by factional choosing/party-making”	one who causes division/schism (NOT the later technical sense “heretic” = doctrinal deviant)	a divisive person, a factious person	[NEW] MEDIUM-HIGH — false-cognate warning. Kurdish: Mirovê Dabeşker (“a person who divides/causes division”). Risk: this Greek word is the historical root of English “heretic,” but its sense in Titus 3:10 is relational/behavioral — a person who causes factional splits — not the later, narrower technical sense of “a person holding heterodox doctrine.” Translators and teachers must not import full-blown “heresy trial” connotations into this verse; the concern is factionalism and stubborn division, addressed by limited, escalating admonition, not immediate doctrinal excommunication procedure.
warning/admonition	νουθεσίαν (νουθεσία)	nouthesian (nouthesia)	verbal correction aimed at reform	admonition, warning	warning, admonition	[NEW] Low. Kurdish: şîret.
reject/have nothing more to do with	παραιτοῦ (παραιτέομαι)	paraitou (paraiteomai)	to refuse, decline, have nothing to do with	reject, avoid, have done with	reject, have nothing to do with, avoid	[NEW] Medium. Kurdish: dev jê berde.
perverted and sinning, self-condemned	ἐξέστραπται καὶ ἁμαρτάνει, ὢν αὐτοκατάκριτος	exestraptai kai hamartanei, ōn autokatakritos	”has been turned/warped and sins, being self-condemned”	moral corruption evidenced by persistent factionalism	he is warped and sins, being self-condemned	[NEW] Medium. Kurdish: ew xerabûye û guneh dike, bi xwe li xwe hukum daye. Reuses baseline “sin” (Guneh).

3:12–15 — Closing instructions, names, and benediction

Term	Greek	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Context
Artemas, Tychicus, Zenas, Apollos, Nicopolis	Ἀρτεμᾶς, Τυχικός, Ζηνᾶς, Ἀπολλῶς, Νικόπολις	—	proper names/place name	—	Artemas, Tychicus, Zenas, Apollos, Nicopolis	[NEW] Low — proper names/place name with no established prior Kurdish Christian tradition rendering documented in the baseline; transliterate phonetically following the same conventions used for other proper names (cf. baseline’s Pawlos, Îbrahîm, Mûsa patterns): Artemas, Tîkîkos, Zenas, Apolos, Nîkopolîs. No doctrinal risk.
let ours also learn to devote themselves to good works, for urgent needs	μανθάνωσαν καὶ οἱ ἡμέτεροι καλῶν ἔργων προΐστασθαι εἰς τὰς ἀναγκαίας χρείας	—	—	practical good works meeting real needs	let our people also learn to devote themselves to good works, to help cases of urgent need	[REUSED framework, HIGH] Final occurrence of the letter’s “good works” refrain (see 2:14 note), here made concretely practical (meeting real material needs) rather than abstract — an important closing balance for teaching, showing “good works” is not merely inward piety but tangible service. Kurdish: Karên Baş.
grace be with you all	ἡ χάρις μετὰ πάντων ὑμῶν	hē charis meta pantōn hymōn	—	—	grace be with you all	[REUSED] Kerem (TM). Closing benediction, parallel to Romans’ epistolary closings — consistency with established Romans renderings should be maintained for register.

Summary note on Chapter 3, verses 12–15: No new theological-doctrinal vocabulary beyond proper names and the closing reuse of “grace” and “good works,” both already fully treated above.

Summary of Full-Book Coverage

Chapter 1 (1:1–16): fully analyzed — apostolic greeting, elder/overseer qualifications (Qualifications for Elders), false-teacher rebuke (Avoiding Divisive Controversies, Sound Doctrine).
Chapter 2 (2:1–10): fully analyzed — household code (Sound Doctrine and Good Works, Submission to Authority). (2:11–15): analyzed verse-by-verse in Part 1 as part of the core passage (Grace That Trains for Godly Living).
Chapter 3 (3:1–8): analyzed verse-by-verse in Part 1 as part of the core passage (Submission to Authority, Salvation by Grace not Works, Regeneration by the Holy Spirit). (3:9–15): fully analyzed — Avoiding Divisive Controversies, closing greetings (no new doctrinal vocabulary beyond 3:9-11).

No chapter or verse range of Titus has been left unreviewed.

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