07 — Semantic Analysis: Titus (Koine Greek → Maithili)

How to read this document

Each entry provides: Original (Greek), Transliteration, Literal meaning, Semantic range, English variants (as found across major English versions), Contextual theological meaning (in Titus), and Destination-language rendering risk (the Maithili-specific translation hazard). Terms already fixed by the Romans baseline are flagged [REUSE — Romans TM] and enforced exactly; no alternative rendering is offered. New terms are flagged [NEW — Titus] and given a proposed Maithili rendering with a risk tier for entry into translation memory.

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

This is the curriculum’s theological anchor: grace’s appearing, its training work, the future appearing of glory, Christ’s redemptive self-gift, the household-and-society ethic that flows from it, humanity’s pre-conversion condition, and the total-grace, not-by-works, Spirit-regenerated basis of salvation. Every load-bearing term is treated at first occurrence within this span; repeated terms cross-reference back.

Titus 2:11 — “For the grace of God has appeared, bringing salvation for all people,“

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Maithili rendering risk
grace	χάρις	charis	favor, gift	unmerited favor; a gracious gift; graciousness of manner	grace, favor, gift	God’s unmerited favor is the acting subject of the sentence — grace itself “appears” and acts	[REUSE — Romans TM] अनुग्रह (anugraha). Critical/High per baseline; never कृपा/दया/पुण्य/कर्मफल/भाग.
appeared	ἐπεφάνη (ἐπιφαίνω)	epephanē (epiphainō)	became visible, shone forth, was manifested	a sudden, decisive becoming-visible of what was previously hidden; used of dawn, of a star, of a god’s manifestation in Hellenistic religious vocabulary	appeared, has appeared, was revealed, dawned	Names a decisive historical event — the incarnation already accomplished — using the same verb root (ἐπιφαίνω) that in 2:13 names Christ’s still-future appearing; establishes the “already/not yet” epiphany structure that frames all of Titus 2-3	[NEW — Titus, CRITICAL] प्रकट होएब / नोम्ल form प्रकटीकरण (prakaṭ hoeb / prakaṭīkaraṇ). CRITICAL: the underlying Greek concept (a deity becoming visible among humans) closely parallels avatar-descent theology that this same audience already narrates about Ram and Krishna. The Maithili WORD chosen avoids अवतार entirely (per baseline incarnation precedent), but the note is mandatory at every occurrence: God’s grace/glory “appearing” in Christ is a once-for-all historical event tied to the unique, permanent देहधारण (incarnation) already established in the Romans baseline — not a repeatable or periodic divine visitation.
bringing salvation	σωτήριος	sōtērios	saving, salvation-bringing (adjective modifying “grace”)	that which brings/effects deliverance	bringing salvation, that brings salvation, saving	Grace itself is described as the saving reality — salvation’s source is grace, not merit	[REUSE — Romans TM root] उद्धार-दायक / उद्धार ल्याबएवाली (built on उद्धार, Critical per baseline; never मुक्ति/मोक्ष).
all people	πᾶσιν ἀνθρώποις	pasin anthrōpois	to/for all humans	universal scope, no exception by nation, class or status	all people, all men, everyone	Grace’s saving appearance has no caste, lineage, or nation boundary	[REUSE — Romans TM doctrine] Universal Scope of the Gospel (Critical, per Romans doctrine_risk_registry) — retain unqualified universality; especially sensitive given Panjikaran lineage-verification culture.

Titus 2:12 — “training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age,“

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Maithili rendering risk
training	παιδεύουσα (παιδεύω)	paideuousa (paideuō)	to bring up a child, to educate/discipline/correct	the whole process of forming a child’s/pupil’s character, including instruction and corrective discipline	training, instructing, teaching, disciplining, educating	Grace is personified as the one who actively disciples and disciplines believers into godly character — grace does not merely forgive, it forms	[NEW — Titus, CRITICAL] प्रशिक्षित करब / प्रशिक्षण देब (praśikṣit karab / praśikṣaṇ deb). CRITICAL doctrinal anchor for the named curriculum doctrine “Grace That Trains for Godly Living.” Risk: could be heard through the guru-śiṣya (guru-disciple) instructional frame in which a human spiritual master trains a disciple through a lineage of transmitted teaching (paramparā); translator note required clarifying that the agent training the believer is GRACE ITSELF (God’s own gift), not a human guru or teaching lineage.
ungodliness	ἀσέβεια	asebeia	lack of reverence toward God, impiety	the negative counterpart to εὐσέβεια; irreverence, God-defying conduct	ungodliness, impiety, godlessness	What grace trains believers to renounce	[NEW — Titus, HIGH] ईश्वरविहीनता (īśvar-vihīntā, “God-lessness/irreverence toward God”). Avoid अधर्म (धर्म-root explicitly barred by baseline for the righteousness/duty domain) and avoid अभक्ति (bhakti-root).
worldly passions	ἐπιθυμίας κοσμικάς	epithymias kosmikas	desires/cravings belonging to “the world/order”	disordered desire tied to the present fallen world-system	worldly passions, worldly desires, worldly lusts	Desires characteristic of life oriented away from God	[NEW — Titus, HIGH] सांसारिक कुइच्छा (sāṅsārik kuicchā). Risk: सांसारिक (from संसार) risks activating the Hindu doctrinal sense of संसार as the cycle of rebirth/worldly bondage; कुइच्छा (“evil desire,” native compound) avoids वासना, a term loaded with the Hindu/Buddhist concept of karmically-conditioned latent desire carried across lives. Mandatory note: “worldly” here means “of the present fallen age,” not “of the wheel of rebirth.”
self-controlled	σωφρόνως	sōphronōs	with sound mind, with self-mastery	soberly, with self-discipline and moral sense	soberly, self-controlled, sensibly	One of a three-part ethical triad (self-controlled/upright/godly) describing the transformed life	[NEW — Titus, HIGH] संयमपूर्वक (sanyampūrvak), from संयम (self-control). See σώφρων family, Ch.1 and Ch.2 tables below; must be distinguished from ascetic tapasya (austerity performed to accrue spiritual merit) — this self-control is Spirit-enabled fruit of grace, not self-achieved merit.
upright	δικαίως	dikaiōs	justly, righteously	acting in accordance with right standing/right conduct	uprightly, righteously, justly	Right conduct toward others, flowing from right standing before God	[REUSE — Romans TM root] धार्मिक ढंगसँ, adverbial form of धार्मिकता (Critical, per baseline: never धर्म/सतीत्व).
godly	εὐσεβῶς	eusebōs	in a manner reverent toward God	pious, devout, God-honoring in conduct	godly, godlily, in a godly manner	Right orientation toward God expressed in life	[NEW — Titus, CRITICAL] परमेश्वरनिष्ठापूर्वक (parameśvar-niṣṭhāpūrvak), adverbial form of परमेश्वरनिष्ठा — see full entry under Chapter 1 (εὐσέβεια), which explains why भक्ति/श्रद्धा are avoided here.
present age	τῷ νῦν αἰῶνι	tō nyn aiōni	in the now-age	the current period of history, this present world-order, prior to the age to come	present age, present world, this age, now	Contrasts the “already” of godly living now with the “not yet” of Christ’s future appearing in the next verse	[NEW — Titus, MEDIUM] वर्तमान युग (vartamān yug, “present age/era”). Avoid इहलोक/संसार to keep clear of samsara-cycle overtones; युग is comparatively neutral (also used for cosmic ages in Hindu thought, so a brief clarifying gloss — “the present period of history before Christ’s return” — is still advisable at first use).

Titus 2:13 — “waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ,“

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Maithili rendering risk
blessed hope	ἐλπίδα…μακαρίαν	elpida…makarian	happy/blessed expectation	confident forward-looking expectation, marked as a source of blessing/happiness	blessed hope, happy hope	The confident Christian expectation of Christ’s return, distinct from wishful hoping or fatalistic resignation	[NEW — Titus, HIGH] धन्य आशा (dhanya āśā). आशा (hope) is comparatively safe vocabulary; risk lies in the audience hearing “hope” as generic optimism rather than certainty grounded in God’s promise — contrast with प्रारब्ध/भाग्य (fate), already flagged Critical elsewhere in the Romans baseline (providence, election).
appearing	ἐπιφάνειαν	epiphaneian	manifestation, visible appearing	noun form of the verb in 2:11; a decisive, glorious becoming-visible	appearing, manifestation, glorious appearing, revealing	This is the FUTURE epiphany — Christ’s visible return in glory — paired with the PAST epiphany of grace in 2:11	[NEW — Titus, CRITICAL] प्रकटीकरण (prakaṭīkaraṇ) — same root as 2:11; mandatory translator note distinguishing this future, glorious, bodily return of the risen Christ from any cyclical or repeatable divine appearance narrative. This is the single most theologically loaded “appearing” occurrence in the book because it directly names Christ as God.
glory	δόξης	doxēs	glory, radiance, honor	God’s weighty, radiant, honorific presence	glory	Christ’s return will visibly display divine glory	[REUSE — Romans TM] महिमा (mahimā). High risk per baseline; avoid तेज/ज्योति (light-imagery that could conflate with Puranic divine-radiance narrative).
our 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 Savior of us, Jesus Christ	a single grammatical construction (one article governing both nouns) identifying Jesus Christ AS “our great God and Savior” — not two separate figures	our great God and Savior, Jesus Christ	This is one of the clearest single-verse affirmations of the full deity of Christ in the New Testament: Jesus Christ is directly named “great God”	[NEW — Titus, CRITICAL] महान परमेश्वर आ हमर उद्धारकर्ता यीशु ख्रीष्ट (mahān parameśvar ā hamar uddhārkartā Yīśu Khrīṣṭ). CRITICAL: the grammatical unity (one Person, two titles) must be preserved in Maithili syntax so it cannot be read as two beings (“the great God, and [also] our Savior Jesus Christ” as if distinct). This directly reinforces the Deity of Christ / Sonship of Christ doctrines already flagged Critical in the Romans baseline; requires mandatory human theologian review.
Savior	σωτῆρος (σωτήρ)	sōtēros (sōtēr)	one who saves/delivers/rescues	deliverer, rescuer, preserver of life — used of gods, emperors, and physicians in the wider Hellenistic world, and of YHWH in the LXX	Savior, Deliverer, Rescuer	Introduced fully at Titus 1:3-4 (see Ch.1 table) and recurring 6× in this short letter (1:3,1:4,2:10,2:13,3:4,3:6); names God the Father and Jesus Christ alike as “Savior”	[NEW — Titus, CRITICAL] उद्धारकर्ता (uddhārkartā, “the one who delivers/saves”), built on the already-established उद्धार root (Critical, per Romans baseline: never मुक्ति/मोक्ष). Risk: the Bhagavad Gītā’s own self-declared divine-rescuer language (“whenever dharma declines… I appear to protect the righteous,” Gītā 4.7-8, an “avatar-as-savior” claim) is a close conceptual parallel local to this audience’s own devotional literature; every occurrence needs the note that उद्धारकर्ता names a single, unique, historical Savior — Jesus Christ — not one of several periodically-appearing divine rescuers.

Titus 2:14 — “who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works.”

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Maithili rendering risk
gave himself for us	ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν	edōken heauton hyper hēmōn	gave himself on behalf of us	substitutionary self-offering	gave himself for us, sacrificed himself for us	Christ’s voluntary, substitutionary self-sacrifice as the ground of redemption	[NEW — Titus, HIGH] अपना आपकेँ हमरा लेल दए देलनि (apanā āpkẽ hamrā lel dae delani). High risk: must preserve substitutionary “for us/on our behalf” (ὑπέρ), not merely “gave himself” as generic self-sacrifice comparable to any exemplary-death narrative.
redeem	λυτρώσηται (λυτρόω)	lytrōsētai (lytroō)	to release by payment of a ransom price	buy back, free by paying a price	redeem, ransom, set free	Deliverance secured at a cost (Christ’s self-gift), not a free release without cost, and not karma-cancellation	[NEW — Titus, CRITICAL] छुटकारा देब (chuṭkārā deb), reusing the “specific rescue-narrative” sense of छुटकारा already permitted in the Romans baseline’s salvation entry (“छुटकारा may be used for ‘redemption’ in specific rescue-narrative contexts only”). CRITICAL: must not be softened into उद्धार alone (losing the “at a cost/ransom” nuance) nor rendered in a way suggesting karma being “paid off” through accumulated merit.
lawlessness	ἀνομίας	anomias	state of being without law, lawless deeds	rebellion against God’s law; moral disorder	lawlessness, wickedness, iniquity	What believers are redeemed FROM	[NEW — Titus, MEDIUM] व्यवस्थाहीनता (byavasthāhīntā), built on व्यवस्था (Law, reused from Romans TM). Straightforward negation; low ambiguity given व्यवस्था is already fixed.
purify	καθαρίσῃ (καθαρίζω)	katharisē (katharizō)	to make clean/pure	cleanse from defilement, moral or ritual	purify, cleanse	Christ’s own cleansing action forming a holy people, distinct from ritual self-purification	[NEW — Titus, HIGH] शुद्ध करब (śuddh karab). HIGH risk: शुद्ध is already flagged in the Romans baseline as leaning toward ritual purity, “especially loaded” given Panjikaran lineage-purity concerns; here the text is precisely about CHRIST doing the purifying (a decisive moral cleansing), not a human-performed ritual purification rite — mandatory clarifying note required.
a people for his own possession	λαὸν περιούσιον	laon periousion	a people of [his] own possession	a treasured, particular people belonging distinctively to God (LXX covenant language, cf. Exodus 19:5, Deuteronomy 7:6, 14:2)	a people for his own possession, a peculiar people, his very own people, a people of his own	Names the church as the New Covenant counterpart to Israel’s Exodus-covenant identity as God’s treasured possession	[NEW — Titus, HIGH] परमेश्वरक निज प्रजा (parameśvarak nij prajā, “God’s own particular/treasured people”). Requires an Old Testament covenant-background note (as with “seed of David” in the Romans baseline) since this OT background is not otherwise available to this audience.
zealous	ζηλωτήν	zēlōtēn	eager, fervent, enthusiastic	earnest devotion/enthusiasm toward a cause	zealous, eager	Describes the redeemed people’s disposition toward good works	[NEW — Titus, LOW] उत्साही (utsāhī, zealous/eager). Low risk, standard vocabulary.
good works	καλῶν ἔργων	kalōn ergōn	of good/beautiful works/deeds	morally good, beneficial deeds; the NT category of Spirit-produced fruit distinct from law-works that earn merit	good works, good deeds	Central recurring phrase across Titus (1:16, 2:7, 2:14, 3:1, 3:8, 3:14); the observable fruit that FOLLOWS grace-given salvation, never its cause	[NEW — Titus, CRITICAL] नीक काज (nīk kāj, native Maithili “good work/deed,” deliberately built from native वाक्य rather than the Sanskrit कर्म root). CRITICAL doctrinal note mandatory at every occurrence: नीक काज names the FRUIT of grace and regeneration (Titus 3:5-8), never the CAUSE of salvation or a means of accumulating karmic merit toward a better rebirth or moksha — this distinction is the hinge of the curriculum’s “Sound Doctrine and Good Works” and “Salvation by Grace not Works” doctrines together, and the two must never be allowed to blur into one another in translation.

Titus 2:15 — “Declare these things; exhort and rebuke with all authority. Let no one disregard you.”

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Maithili rendering risk
exhort	παρακάλει (παρακαλέω)	parakalei (parakaleō)	call alongside, urge, encourage, comfort	encouragement, comfort, or urgent appeal depending on context	exhort, encourage, urge	Positive pastoral urging toward the conduct just described	[REUSE — Romans TM] उत्साहित करब (utsāhit karab). Low risk per baseline; context here is “encourage/build up” sense.
rebuke	ἔλεγχε (ἐλέγχω)	elenche (elenchō)	to expose, convict, reprove	to correct by exposing fault	rebuke, reprove, correct, convict	Corrective confrontation of wrong belief/conduct, paired with exhortation — Titus’s pastoral method is both warm and firm	[NEW — Titus, MEDIUM] फटकारब (phaṭkārab, to rebuke/reprove). Same verb root recurs in 1:9, 1:13, 3:10 pastoral-discipline contexts; keep consistent.
with all authority	μετὰ πάσης ἐπιταγῆς	meta pasēs epitagēs	with all command/injunction	full delegated authority to command	with all authority, with full authority	Titus’s teaching authority is derivative — delegated from the apostolic gospel he has received, not self-generated	[NEW — Titus, MEDIUM] पूर्ण अधिकारक संग (pūrṇa adhikārak saṅg, “with full authority”). Distinguish from personal/charismatic authority; this is delegated apostolic-gospel authority.
disregard	περιφρονείτω (περιφρονέω)	periphroneitō (periphroneō)	to think around/beyond, to despise, look down on	contemptuous dismissal	disregard, despise, look down on	Warns against undermining Titus’s teaching authority	[NEW — Titus, LOW] तुच्छ नहि बुझय (tucch nahi bujhay, “not consider [him] contemptible”). Low risk.

Titus 3:1 — “Remind them to be subject to rulers and authorities, to be obedient, to be ready for every good work,“

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Maithili rendering risk
be subject to	ὑποτάσσεσθαι (ὑποτάσσω)	hypotassesthai (hypotassō)	to arrange under, to place oneself under, to submit	voluntary ordering of oneself under another’s authority; a military/social ordering term used of voluntary, not merely coerced, submission	be subject to, submit to, be subordinate to	Central verb for the curriculum’s “Submission to Authority” doctrine, occurring across three domains in Titus: wives to husbands (2:5), slaves/servants to masters (2:9), and here, believers to civil rulers (3:1)	[NEW — Titus, CRITICAL] अधीन रहब / अधीनता (adhīn rahab / adhīntā). CRITICAL: must be presented as voluntary, gospel-motivated ordering of oneself under legitimate authority for the sake of Christian witness (cf. 2:5, 2:10 “adorn the doctrine”), never as endorsement of caste-based subordination, coerced bonded-labor submission, or blanket political quietism regardless of injustice. Requires mandatory human theologian review at each occurrence given the doctrine’s sensitivity in a caste-conscious social structure.
rulers and authorities	ἀρχαῖς ἐξουσίαις	archais exousiais	to rulers, to authorities	governmental/civic power-holders	rulers and authorities, principalities and powers, governing authorities	Civil government specifically (as in Romans 13:1-7), not spiritual “principalities” in this context	[NEW — Titus, HIGH] शासक आ अधिकारी (śāsak ā adhikārī, “rulers and officials”). Given Mithila’s own historic royal-kingdom identity (House of Janak), care is needed that this reads as present civic government, not an idealized ancient kingdom narrative.
obedient	πειθαρχεῖν (πειθαρχέω)	peitharchein (peitharcheō)	to obey those in authority (πείθω + ἀρχή)	compliance with rightful authority	be obedient, obey	Practical outworking of ὑποτάσσω in relation to civic authority	[NEW — Titus, MEDIUM] आज्ञा मानब (ājñā mānab, to obey/heed). Compare with the already-fixed compound “obedience of faith” (विश्वासक आज्ञाकारिता) in the Romans TM — this civic-obedience sense must be kept distinct from that soteriological compound; obeying rulers is a fruit of godliness, not itself the obedience-of-faith that responds to the gospel.
every good work	πᾶν ἔργον ἀγαθόν	pan ergon agathon	every good work	see 2:14 above (equivalent phrase, καλός/ἀγαθός near-synonyms for “good” in this domain)	every good work	Readiness for civic good deeds, an outworking of the same “good works” theme	[NEW — Titus, CRITICAL] नीक काज — reuse from 2:14 above; keep identical rendering for consistency across all six occurrences in the book.

Titus 3:2 — “to speak evil of no one, to avoid quarreling, to be gentle, and to show perfect courtesy toward all people.”

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Maithili rendering risk
speak evil of	βλασφημεῖν (βλασφημέω)	blasphēmein (blasphēmeō)	to slander, defame, blaspheme	verbal abuse/defamation of a person, or (elsewhere) blasphemy against God	speak evil of, slander, revile	Here directed at fellow humans, not God — a social-ethics use of a word that elsewhere in the book (2:5) concerns “the word of God” being blasphemed	[NEW — Titus, MEDIUM] निन्दा करब (nindā karab, to slander/defame). Note the same Greek root covers both “blaspheme God” (2:5) and “slander people” (3:2) — disambiguate by context, both share निन्दा करब but object determines register.
avoid quarreling	ἀμάχους	amachous	not-fighters, not contentious	peaceable, non-combative disposition	not quarrelsome, peaceable, avoiding fights	Directly relevant to “Avoiding Divisive Controversies” doctrine — a settled disposition, not merely an occasional restraint	[NEW — Titus, MEDIUM] झगड़ा नहि करनिहार (jhagड़ā nahi karnihār, “not a quarreler”).
gentle	ἐπιεικεῖς	epieikeis	yielding, reasonable, fair-minded	gracious forbearance that does not insist on the letter of one’s rights	gentle, reasonable, considerate, forbearing	A yielded disposition toward others, particularly in disputes	[NEW — Titus, LOW-MEDIUM] नम्र (namra, gentle/humble).
perfect courtesy	πραΰτητα	prautēta	gentleness, meekness	strength held under control, mild and considerate bearing	gentleness, meekness, courtesy	Same semantic family as ἐπιεικής; strength expressed gently, not weakness	[NEW — Titus, LOW-MEDIUM] विनम्रता (vinamratā, gentleness/humility).

Titus 3:3 — “For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another.”

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Maithili rendering risk
foolish	ἀνόητοι	anoētoi	without understanding, senseless	lacking spiritual/moral insight	foolish, senseless	Describes the pre-conversion state Paul includes himself and Titus’s readers within (“we ourselves”)	[NEW — Titus, LOW] मूर्ख (mūrkh, foolish).
disobedient	ἀπειθεῖς	apeitheis	unpersuaded, disobedient, unbelieving	resistant to God’s truth/authority	disobedient, unbelieving	Same root already appears at Titus 1:16 (“disobedient… unfit for any good work”); reinforces universal human accountability before conversion	[REUSE within Titus] अवज्ञाकारी (avajñākārī, disobedient) — keep consistent with Ch.1 usage below.
led astray	πλανώμενοι (πλανάω)	planōmenoi (planaō)	wandering, being deceived/misled	deception, straying from truth	led astray, deceived, going astray	Passive — not merely erring but being misled by an external deceiving influence	[NEW — Titus, LOW-MEDIUM] भरमाओल (bharmāol, misled/deceived).
slaves to…passions and pleasures	δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις	douleuontes epithymiais kai hēdonais poikilais	enslaved to desires and pleasures, various	bondage to disordered desire and sensory gratification	enslaved to passions and pleasures, slaves to various lusts and pleasures	The universal condition BEFORE grace’s appearing — a bondage from which only grace (2:11-14) delivers	[NEW — Titus, MEDIUM] नाना प्रकारक कुइच्छा आ सुख-भोगक दास (nānā prakārak kuicchā ā sukh-bhogak dās). See ἐπιθυμία note at 2:12; ἡδονή (pleasure) rendered सुख-भोग with a note to keep distinct from भोग’s karma-doctrine resonance (accumulated sensory experience tied to past-life merit/demerit in some Hindu frameworks).
malice and envy	κακίᾳ καὶ φθόνῳ	kakia kai phthonō	badness/malice and envy	ill will and jealous resentment	malice and envy	Interpersonal vices marking pre-conversion life, directly contrasted with the χρηστότης/φιλανθρωπία (kindness/love for mankind) of God in v.4	[NEW — Titus, LOW] द्वेष आ ईर्ष्या (dveṣ ā īrṣyā, malice and envy).

Titus 3:4 — “But when the goodness and loving kindness of God our Savior appeared,“

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Maithili rendering risk
goodness	χρηστότης	chrēstotēs	kindness, goodness, benevolence	God’s kind disposition toward the undeserving	kindness, goodness	Paired attribute of God’s saving character alongside φιλανθρωπία	[NEW — Titus, MEDIUM] भलाई (bhalāī, “goodness/kindness” — native term, avoiding कृपा which is reserved per baseline for non-salvific ordinary compassion contexts only).
loving kindness (love for mankind)	φιλανθρωπία	philanthrōpia	love/fondness toward humankind	benevolent love directed at humanity as such	loving kindness, love, kindness	Names God’s redemptive love specifically FOR HUMANITY as the ground of salvation’s appearing	[NEW — Titus, HIGH] मानव-प्रेम (mānav-prem, “love for mankind”). HIGH risk: avoid परोपकार, which in regional ethical vocabulary names general dharmic charitable duty (a merit-generating act) rather than God’s own redemptive disposition toward the human race.
appeared	ἐπεφάνη	epephanē	see 2:11, 2:13 above	—	appeared	Third occurrence of the epiphany root in this short span (2:11, 2:13, 3:4) — grace, glory, and now God’s kindness/love-for-mankind all “appear”	[NEW — Titus, CRITICAL] प्रकट भेल — reuse rendering from 2:11/2:13 above for full consistency; same mandatory avatar-distinguishing note applies.
God our Savior	θεοῦ…σωτῆρος ἡμῶν	theou…sōtēros hēmōn	of God…our Savior	—	God our Savior	Fourth of six σωτήρ occurrences; here explicitly the Father (contrast 2:13’s identical title applied to Jesus Christ) — establishing that Father and Son are together called “Savior,” reinforcing shared divine identity without collapsing the Persons	[NEW — Titus, CRITICAL] परमेश्वर हमर उद्धारकर्ता — reuse from above; note the deliberate application of the identical title to both Father (1:3, 2:10, 3:4) and Son (1:4, 2:13, 3:6), a pattern worth flagging for theologian review as reinforcing, not diminishing, the Son’s deity.

Titus 3:5 — “he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit,“

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Maithili rendering risk
saved	ἔσωσεν (σῴζω)	esōsen (sōzō)	to save, rescue, deliver	comprehensive deliverance	saved, rescued	The verb form of the noun already fixed as उद्धार	[REUSE — Romans TM root] उद्धार कएलनि (uddhār kaelani, “[he] saved,” verb built on the fixed noun उद्धार). Critical per baseline.
not because of works done…in righteousness	οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν ἡμεῖς	ouk ex ergōn tōn en dikaiosynē ha epoiēsamen hēmeis	not from works, those in righteousness, which we did	explicit exclusion of human moral achievement as the ground of salvation	not by works of righteousness which we have done, not because of righteous works we had done	THE single clearest verse in Titus for the “Salvation by Grace not Works” doctrine; directly excludes both ritual observance and moral self-achievement as salvation’s basis	[NEW — Titus, CRITICAL] हमरा सभ द्वारा कएल गेल धार्मिकताक काजक कारणे नहि (hamrā sabh dvārā kael gel dhārmiktāk kājak kāraṇe nahi). CRITICAL: uses धार्मिकता (fixed Romans TM term, never धर्म/सतीत्व) + नीक काज family; must land with maximum clarity as a flat negation, since this is precisely the verse most vulnerable to being softened by a karma-merit-influenced reading in either direction — either into “works still contribute somewhat” or into a fatalistic “our works are irrelevant/illusory” (māyā-adjacent) misreading. Mandatory human theologian review.
mercy	τὸ αὐτοῦ ἔλεος	to autou eleos	his own mercy	compassion shown to those in need/under judgment, often paired with χάρις (as in 1:4’s salutation) but conceptually distinct: mercy withholds deserved judgment, grace bestows undeserved favor	mercy, his own mercy	The positive ground replacing “works of righteousness” as the reason for salvation	[NEW — Titus, HIGH] दया (dayā, mercy). Distinct from अनुग्रह (grace); the baseline rejected दया only as a substitute for GRACE specifically, not as a term in its own right — here दया is the correct, distinct rendering for ἔλεος, and the two terms (अनुग्रह/grace and दया/mercy) must be kept clearly separate in this verse, which uses both concepts together (χάρις in 3:7, ἔλεος here in 3:5).
washing	λουτροῦ	loutrou	a washing, a bath	a cleansing bath (literal or figurative)	washing, bath	Instrumental means through which regeneration/renewal is described — likely evoking baptism	[NEW — Titus, MEDIUM] धोवन (dhovan, native Maithili “washing”). Deliberately avoids स्नान, which in regional usage carries strong ritual/pilgrimage-bathing associations (Ganga-snān, tīrtha-snān) that would wrongly suggest a repeatable purification rite rather than the once-for-all reality this washing points to.
regeneration	παλιγγενεσίας (παλιγγενεσία)	palingenesias (palingenesia)	again-birth, new-genesis (πάλιν “again” + γένεσις “birth/origin”)	a decisive, singular re-origination of a person’s spiritual life	regeneration, new birth, rebirth	THE central term for the curriculum’s named doctrine “Regeneration by the Holy Spirit” — the Spirit-wrought new birth that is the basis, not the result, of a transformed life	[NEW — Titus, CRITICAL — HIGHEST-RISK TERM IN TITUS] नवजन्म (navjanam, “new birth”). CRITICAL: the Greek word is LITERALLY “again-birth,” making this the single most dangerous term-collision point in the entire book — a word-for-word gloss risks landing directly on पुनर्जन्म, the very term the Romans baseline permanently forbids for “resurrection” because it names Hindu reincarnation. नवजन्म (built on नव “new,” not पुनर् “again/re-”) is chosen specifically to avoid this collision: it names a single, decisive, once-for-all spiritual re-origination by the Holy Spirit, categorically different from the cyclical rebirth of a soul across successive lives (संसार/पुनर्जन्म) that this audience’s Vaishnava and Shaiva traditions teach and seek liberation FROM. A mandatory translator note distinguishing नवजन्म from पुनर्जन्म is required at every occurrence, parallel to the resurrection/reincarnation note already established in the Romans baseline. Requires human theologian review without exception.
renewal	ἀνακαινώσεως (ἀνακαίνωσις)	anakainōseōs (anakainōsis)	making new again, renewal	ongoing renewing, distinct from the once-for-all new birth just named	renewal, renewing	The Spirit’s continuing renewing work, paired with (but distinct from) the decisive new birth	[NEW — Titus, HIGH] नवीकरण (navīkaraṇ, renewal). Must be kept distinct from नवजन्म: नवजन्म is the single decisive event; नवीकरण is the Spirit’s ongoing renewing work following it — the same distinction Reformed theology draws between regeneration and ongoing sanctification (already established as पवित्रीकरण in the Romans TM, to which नवीकरण here is closely related but not identical in this verse’s specific pairing).
Holy Spirit	πνεύματος ἁγίου	pneumatos hagiou	of Holy Spirit	—	Holy Spirit	The Spirit is the agent of both the washing/new-birth and the renewal	[REUSE — Romans TM] पवित्र आत्मा (pavitra ātmā). Critical per baseline; never ब्रह्म/परमात्मा.

Titus 3:6 — “whom he poured out on us richly through Jesus Christ our Savior,“

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Maithili rendering risk
poured out	ἐξέχεεν (ἐκχέω)	exeecheen (ekcheō)	to pour out, spill forth	abundant, generous outpouring (echoes Joel 2:28/Acts 2:17 Pentecost language)	poured out, poured	Describes the abundant, generous giving of the Spirit, not a rationed or merited dispensing	[NEW — Titus, MEDIUM] उझलि देलनि (ujhali delani, “poured out abundantly,” native Maithili idiom for generous outpouring).
richly	πλουσίως	plousiōs	abundantly, richly	generosity, abundance	richly, abundantly, generously	Emphasizes the lavish, unrationed character of the Spirit’s outpouring — consonant with grace’s own unmerited abundance	[NEW — Titus, LOW] प्रचुरतासँ (pracurtāsã, abundantly).
Jesus Christ our Savior	Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν	Iēsou Christou tou sōtēros hēmōn	of Jesus Christ our Savior	—	Jesus Christ our Savior	Fifth σωτήρ occurrence — applied again to the Son (see 2:13, 3:4 above)	[REUSE within Titus] यीशु ख्रीष्ट हमर उद्धारकर्ता — see full σωτήρ entry at 2:13.

Titus 3:7 — “so that being justified by his grace we might become heirs according to the hope of eternal life.”

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Maithili rendering risk
justified	δικαιωθέντες (δικαιόω)	dikaiōthentes (dikaioō)	having been declared righteous	forensic declaration of right standing	justified, having been justified, declared righteous	The forensic ground on which the following inheritance is granted	[REUSE — Romans TM] धर्मी घोषित कएल जाएब (Critical, per baseline).
by his grace	τῇ ἐκείνου χάριτι	tē ekeinou chariti	by that one’s grace	—	by his grace, by God’s grace	Grace remains the instrumental means of justification throughout the passage (2:11, 3:7 form an inclusio)	[REUSE — Romans TM] अनुग्रह (Critical/High per baseline).
heirs	κληρονόμοι (κληρονόμος)	klēronomoi (klēronomos)	inheritors, heirs	one who receives an inheritance/allotted portion, often of covenant promise	heirs, inheritors	Believers’ full inheritance-rights status, resulting from justification	[NEW — Titus, HIGH] उत्तराधिकारी (uttarādhikārī, heir/successor). HIGH risk given Mithila’s strong patrilineal property-inheritance customs: this term should be leveraged POSITIVELY (as with “adoption” in the Romans baseline) to stress FULL inheritance rights granted by grace, but must be clarified as spiritual inheritance (eternal life, v.7b) rather than material/lineage property inheritance, to avoid confusing categories in a culture where उत्तराधिकार carries very concrete legal-property weight.
hope of eternal life	ἐλπίδα ζωῆς αἰωνίου	elpida zōēs aiōniou	hope of life eternal	confident expectation of unending life with God	hope of eternal life	The believer’s ultimate confident expectation, already introduced at 1:2	[NEW — Titus, HIGH] अनन्त जीवनक आशा (anant jīvanak āśā). See ζωὴ αἰώνιος entry, Chapter 1 table below, for the moksha-contrast note.

Titus 3:8 — “The saying is trustworthy, and I want you to insist on these things, so that those who have believed in God may be careful to devote themselves to good works. These things are excellent and profitable for people.”

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Maithili rendering risk
the saying is trustworthy	πιστὸς ὁ λόγος	pistos ho logos	faithful/trustworthy [is] the word	a fixed formula (also at 1 Timothy 1:15; 3:1; 4:9; 2 Timothy 2:11) marking the preceding statement as a reliable, authoritative summary of gospel truth	this is a trustworthy saying, faithful is the saying, this saying is sure	Marks 3:4-7 as a condensed, authoritative summary of the gospel of grace	[NEW — Titus, MEDIUM] ई बात विश्वासयोग्य अछि (ī bāt viśvāsyogya achi, “this saying is trustworthy”). Formula built on विश्वास (Faith, fixed in Romans TM); keep this exact formula consistent if/when the same Greek phrase recurs in other Pastoral Epistles translated under this same package.
believed in God	πεπιστευκότες θεῷ	pepisteukotes theō	having believed/trusted God	perfect participle — a settled, completed state of trust	believed in God, have believed God, trust in God	Reuses the Faith doctrine’s core verb, object explicitly God	[REUSE — Romans TM root] विश्वास कएने छथि (perfect-tense construction on विश्वास). High per baseline; object of faith (God) must remain recoverable.
devote themselves to good works	καλῶν ἔργων προΐστασθαι	kalōn ergōn proistasthai	to stand before/engage diligently in good works	to be zealously and diligently occupied with something, to maintain/practice consistently	be careful to devote themselves to good works, maintain good works, engage in good works	Good works as the settled, ongoing occupation of the justified believer — again, fruit, not root, of salvation	[NEW — Titus, CRITICAL] नीक कामेमे तत्पर रहब (nīk kāmeme tatpar rahab, “to remain diligently engaged in good work[s]”). Reuses नीक काज (Critical, see 2:14 above) + तत्पर रहब (to remain diligently occupied/engaged, νεω term προΐστημι).
profitable	ὠφέλιμα	ōphelima	beneficial, useful	practically good and helpful	profitable, useful, beneficial	The practical, this-life benefit of good works for human society, alongside their spiritual meaning	[NEW — Titus, LOW] लाभदायक (lābhdāyak, profitable/beneficial).

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PART B — Chapter-by-Chapter Study of the Whole Book

Chapter 1 (Titus 1:1–16)

Covers Paul’s opening self-description and greeting (1:1-4), the charge to appoint qualified elders/overseers in Crete (1:5-9), and the warning against false teachers (1:10-16). Establishes the σωτήρ (Savior) title, the πρεσβύτερος/ἐπίσκοπος (elder/overseer) qualifications central to the curriculum, and the ὑγιαίνουσα διδασκαλία (sound doctrine) theme developed throughout the book.

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Maithili rendering risk
servant of God	δοῦλος θεοῦ	doulos theou	slave/bondservant of God	a self-designation of total devoted service/ownership, dignified in NT usage though the underlying word is “slave”	servant of God, slave of God, bondservant of God	Paul’s opening self-identification — devoted, owned service, distinct from the later household-slave references (2:9, δοῦλος in the literal social-status sense)	[NEW — Titus, MEDIUM] परमेश्वरक सेवक (parameśvarak sevak, “God’s servant” — dignified register). Note the deliberate register distinction from 2:9’s दास (dās), which addresses literal enslaved persons; both translate δοῦλος but the Maithili renderings must differ by context, as documented at 2:9 below.
apostle	ἀπόστολος	apostolos	one sent out, delegate	authorized, sent representative	apostle	Paul’s authoritative commissioning	[REUSE — Romans TM] प्रेरित (Medium, per baseline; never पंडित).
God’s elect	ἐκλεκτῶν θεοῦ	eklektōn theou	of God’s chosen ones	those sovereignly selected by God	God’s elect, God’s chosen people	Paul’s apostleship serves the faith of God’s sovereignly chosen people	[REUSE — Romans TM] परमेश्वरक चुनाव (Election, High, per baseline); render as adjective/genitive phrase परमेश्वरक चुनल लोकनिक.
knowledge of the truth	ἐπίγνωσιν ἀληθείας	epignōsin alētheias	full/precise knowledge of truth	accurate, personal knowledge (ἐπίγνωσις intensifies γνῶσις), of revealed doctrinal truth	knowledge of the truth, full knowledge of truth	The apostolic goal — accurate doctrinal knowledge, paired with godliness (following phrase)	[NEW — Titus, MEDIUM-HIGH] सत्यक ज्ञान (satyak jñān, “knowledge of truth”). Risk: ज्ञान (jñāna) is the central term of the Hindu jñāna-mārga (path of knowledge as a route to liberation/moksha) — must be clarified as accurate, revealed doctrinal knowledge of God’s truth in Christ, not mystical self-realization/gnosis leading to liberation from the world.
godliness	εὐσέβειαν (εὐσέβεια)	eusebeian (eusebeia)	reverence toward God, piety	reverent devotion expressed in conduct, the root of the εὐσεβ- word family occurring across the book (1:1; 2:12 εὐσεβῶς)	godliness, piety	Foundational term for the curriculum’s core theme “Grace That Trains for Godly Living”	[NEW — Titus, HIGH] परमेश्वरनिष्ठा (parameśvar-niṣṭhā, coined: “steadfast devotion/faithfulness toward God”). HIGH risk: the natural Hindi/Maithili rendering choice for “godliness/piety” in many existing Bible traditions is भक्ति, but भक्ति is already explicitly rejected in the Romans baseline as an alternative for FAITH due to its full weight as the region’s Ram-Sita/Shiva devotional tradition (celebrated through Vidyapati’s poetry). Rather than risk भक्ति re-entering the glossary through this back door, परमेश्वरनिष्ठा is coined using निष्ठा (“steadfast devotion/integrity/loyalty” — used in both religious and secular register without the specific bhakti-tradition freight) + परमेश्वर. Mandatory note: godliness in Titus names the transformed, reverent life that flows FROM grace’s training (2:11-12), never a devotional path that itself earns divine favor.
hope of eternal life	ἐλπίδι ζωῆς αἰωνίου	elpidi zōēs aiōniou	in hope of life eternal	see 3:7 above	hope of eternal life	The apostolic ministry’s ultimate ground and goal, introduced here and echoed at 3:7	[NEW — Titus, HIGH] अनन्त जीवनक आशा — see 3:7 above. Full ζωὴ αἰώνιος note: अनन्त जीवन (anant jīvan, “eternal/unending life”). Distinguish from मोक्ष (already Critical-forbidden in the Romans baseline for “salvation”): eternal life is unending, personal, relational life WITH God, not liberation into an impersonal absolute or cessation of individual existence.
God who never lies	ἀψευδὴς θεός	apseudēs theos	the not-lying God	God’s essential truthfulness/trustworthiness	the God who never lies, the unlying God, God who cannot lie	Grounds the reliability of the promise of eternal life “before the ages began”	[NEW — Titus, LOW] नहि झूठ बजनिहार परमेश्वर (nahi jhūṭh bajnihār parameśvar). Low risk; reuses fixed परमेश्वर.
preaching	κηρύγματι (κήρυγμα)	kērygmati (kērygma)	proclamation, herald’s announcement	the authoritative public announcement/proclamation of the gospel	preaching, proclamation	The means by which God’s eternal word/promise was made known in history	[NEW — Titus, MEDIUM] प्रचार (pracār, proclamation). Consistent with the Romans TM’s “mission” rendering (सुसमाचार प्रचार); reuse प्रचार root here.
Savior	σωτῆρος ἡμῶν θεοῦ	sōtēros hēmōn theou	of our Savior God	see full entry at 2:13 above	God our Savior	First occurrence of the σωτήρ title in the book (1:3), applied to God the Father; recurs at 1:4 applied to Christ	[NEW — Titus, CRITICAL] उद्धारकर्ता — see full entry at 2:13 above. This is the term’s introductory occurrence; the mandatory theologian-review note and avatar-savior distinction apply from first use.
grace, mercy, and peace	χάρις, ἔλεος, εἰρήνη	charis, eleos, eirēnē	grace, mercy, peace	a fuller salutation triad (Paul’s other letters typically greet with χάρις/εἰρήνη alone)	grace, mercy, and peace	Opening greeting; ἔλεος (mercy) appears here for the first of two occurrences in the book (also 3:5)	[NEW — Titus, HIGH] अनुग्रह, दया, आ शान्ति — अनुग्रह and शान्ति are [REUSE — Romans TM]; दया (dayā, mercy) is [NEW — Titus, HIGH], see full entry at 3:5 above.
Father	πατρός	patros	of Father	—	Father	God as personal Father	[REUSE — Romans TM] पिता (Critical, per baseline).
elder	πρεσβυτέρους (πρεσβύτερος)	presbyterous (presbyteros)	older ones, elders	in NT church usage, a recognized office of spiritual oversight, held by a mature, tested man of the congregation	elders	Titus is charged to appoint elders in every city — THE central term for the curriculum’s “Qualifications for Elders” doctrine	[NEW — Titus, CRITICAL] मण्डलीक प्राचीन (maṇḍalīk prācīn, “elder of the congregation”). CRITICAL: the qualifier मण्डलीक (“of the congregation”) is mandatory at every occurrence to disambiguate this NT church office from (a) a village/caste-community customary elder whose authority rests on social seniority or lineage status, and (b) the joint-family patriarch figure whose authority is domestic/customary rather than an appointed, qualification-tested church office. Distinct from the plain word “older man” (πρεσβύτης, 2:2), which must render differently — see Chapter 2 table.
overseer	ἐπίσκοπον (ἐπίσκοπος)	episkopon (episkopos)	one who watches over, overseer	supervisory oversight role, used interchangeably with πρεσβύτερος in this very passage (1:5-7)	overseer, bishop	Titus 1:7 shifts vocabulary from “elder” to “overseer” for the same office and the same set of qualifications, establishing their functional identity in this letter	[NEW — Titus, CRITICAL] अध्यक्ष (adhyakṣ, “overseer/one who presides”). CRITICAL: must be flagged with an explicit note that in Titus 1:5-7, ἐπίσκοπος and πρεσβύτερος name the SAME office with the SAME qualifications, not two distinct ranks — an important structural point for the “Qualifications for Elders” doctrine that should not be lost by using two entirely unrelated-sounding Maithili terms without a linking note.
blameless	ἀνέγκλητος	anenklētos	unaccused, without charge against him	free from any valid accusation	blameless, above reproach	First qualification named for the elder/overseer	[NEW — Titus, MEDIUM] निर्दोष (nirdoṣ, blameless).
husband of one wife	μιᾶς γυναικὸς ἀνήρ	mias gynaikos anēr	a one-wife husband	marital fidelity/singularity, whether read as “married only once” or “faithful to one wife”	husband of one wife, faithful to his wife, a one-woman man	A specific, concrete marital-fidelity qualification for elders	[NEW — Titus, HIGH — culturally load-bearing] एक पत्नीक पति (ek patnīk pati). HIGH risk requiring explicit cultural note: historic Maithil Brahmin kulin social custom included polygamous marriage practices (the kulin system, in which a man of high lineage standing could take multiple wives, partly to preserve/enhance lineage prestige within the Panjikaran-verified genealogical system) — a genuine, documented regional social memory. This qualification must be translated with unambiguous clarity as a real, concrete requirement for church elders, not softened into a vague “faithful” that could be read as compatible with plural marriage; flagged for human theologian and native-speaker joint review given its direct collision with regional marriage custom and prestige structures.
insubordinate	ἀνυπότακτα (ἀνυπότακτος)	anypotakta (anypotaktos)	not subject, unruly	resistant to legitimate authority/order	insubordination, rebellion, unruly, disobedient	Negative qualification (children not to be accused of this); recurs describing false teachers at 1:10	[NEW — Titus, MEDIUM-HIGH] अवाध्य (avādhya, “unruly/not submissive”). Same root as ὑποτάσσω (submission doctrine) negated; keep visibly connected to the ὑποτάσσω word family across the book.
steward	οἰκονόμον (οἰκονόμος)	oikonomon (oikonomos)	household manager	one entrusted with managing another’s household/estate	steward, manager	The overseer is “God’s steward” — one managing God’s household on God’s behalf, not his own	[NEW — Titus, MEDIUM] भण्डारी (bhaṇḍārī, steward/manager).
self-controlled (elder qualifications, vice/virtue list)	σώφρονα, ἐγκρατῆ	sōphrona, enkratē	sound-minded; self-mastered	self-discipline, restraint over impulse and appetite	self-controlled, disciplined, temperate	Central virtue for elders, echoed for older men, young women, young men throughout the book (σωφρ- word family: 1:8; 2:2,4,5,6,12)	[NEW — Titus, HIGH] संयमी / आत्मसंयमी (sanyamī / ātmasanyamī, self-controlled/self-disciplined). HIGH risk: must be distinguished from ascetic tapasya-style self-discipline pursued as a spiritual achievement/merit toward liberation; NT self-control is Spirit-enabled fruit of grace (cf. 2:12’s παιδεύουσα), not self-generated ascetic virtue.
just, holy	δίκαιον, ὅσιον	dikaion, hosion	righteous; holy/devout	right conduct toward others; devout conduct toward God	just, righteous; holy, devout	A further pair in the elder’s virtue-list	[NEW — Titus, MEDIUM] धार्मिक (dhārmik, reusing धार्मिकता root, Critical per baseline) आ सदाचारी (sadācārī, “of virtuous/devout conduct,” for ὅσιος — kept distinct from पवित्र, which is reserved for the ἅγιος “set apart/holy” word family).
sound doctrine	ὑγιαινούσῃ διδασκαλίᾳ	hygiainousē didaskalia	healthy-being teaching	teaching that produces/reflects spiritual health, as opposed to teaching that spreads spiritual disease (cf. the ὑγιαίνω “be healthy” root)	sound doctrine, healthy teaching, sound teaching	THE central term for the curriculum’s “Sound Doctrine and Good Works” doctrine, first occurring here (1:9) and recurring at 2:1	[NEW — Titus, CRITICAL] स्वस्थ शिक्षा (svasth śikṣā, “healthy/sound teaching”). CRITICAL: deliberately preserves Paul’s own health metaphor (teaching that produces spiritual health versus the “sick,” divisive false teaching of 1:10-16 and 3:9-11) rather than flattening it to a generic “correct/true teaching” — this metaphor is a genuine asset for teaching believers to recognize false doctrine by its unhealthy fruit.
rebuke those who contradict	τοὺς ἀντιλέγοντας ἐλέγχειν	tous antilegontas elenchein	to rebuke those speaking against	correcting doctrinal opponents	rebuke those who contradict, refute those who oppose	An elder’s qualification includes doctrinal correction ability	[NEW — Titus, MEDIUM] विरोध करनिहारकेँ फटकारब (see फटकारब at 2:15 above).
empty talkers, deceivers	ματαιολόγοι, φρεναπάται	mataiologoi, phrenapatai	vain-talkers; mind-deceivers	idle, unprofitable speech; those who deceive others’ minds/judgment	empty talkers and deceivers, vain talkers and deceivers	Description of the false teachers Titus must silence	[NEW — Titus, LOW] बकवादी (bakvādī, empty talker) आ छलनिहार (chalnihār, deceiver).
Jewish myths	Ἰουδαϊκοῖς μύθοις	Ioudaikois mythois	Jewish fables/myths	speculative religious legend distinguished from apostolic truth	Jewish myths, Jewish fables	Warns against speculative, non-apostolic religious teaching	[NEW — Titus, MEDIUM-HIGH] यहूदी गप्प (Yahūdī gapp, “Jewish tales/fables”). गप्प (gapp — native Maithili “idle tale, fable, gossip”) is deliberately chosen over कथा, which in Mithila’s own religious culture names the revered Puranic/Ramayana storytelling tradition (Ramkatha etc.); using कथा here would wrongly dignify these as equivalent to that cherished narrative genre, whereas Paul’s word carries a dismissive, corrective tone.
pure / defiled	καθαρός / μεμιαμμένος	katharos / memiammenos	clean/pure; stained/defiled	ritual or moral purity/impurity	pure; defiled, corrupted	”To the pure all things are pure, but to the defiled and unbelieving nothing is pure” (1:15) — a statement relativizing ritual purity codes in favor of inner moral/conscience purity	[NEW — Titus, HIGH] शुद्ध / अशुद्ध (śuddh / aśuddh). HIGH risk requiring a substantial translator note: this verse’s theological point (purity is a matter of a transformed mind and conscience, not external ritual distinctions) directly engages — and can serve as a positive teaching bridge into — the region’s own strong ritual/lineage-purity codes tied to Panjikaran and caste practice, but must be carefully handled so it reads as biblical teaching about conscience and faith, not as a casual dismissal of purity concern altogether.
mind, conscience	νοῦς, συνείδησις	nous, syneidēsis	mind; conscience/co-knowledge	the faculty of moral judgment/awareness	mind and conscience	Both are said to be “defiled” in the unbelieving — the seat of moral corruption named specifically as internal, not merely external/behavioral	[NEW — Titus, HIGH] मन (man, mind) आ विवेक (vivek, conscience). HIGH risk on विवेक: must not be conflated with अंतरात्मा (a term carrying Vedantic/Jain overtones of an inner divine spark or true Self/Ātman); विवेक here names the personal moral faculty of discernment/conscience, answerable to a personal God, not an impersonal inner divine essence.
disqualified for any good work	πρὸς πᾶν ἔργον ἀγαθὸν ἀδόκιμοι	pros pan ergon agathon adokimoi	unqualified/unfit toward every good work	failing the test, disqualified	unfit for any good work, disqualified for every good work	Closes Chapter 1 with the book’s central “good works” theme in negative form — false profession without transformed life produces no genuine good works	[NEW — Titus, MEDIUM] नीक कामक हेतु अयोग्य (nīk kāmak hetu ayogya, “unfit/disqualified for good work”). Reuses नीक काज (Critical, fixed at 2:14) + अयोग्य (ayogya, disqualified, Low-Medium).

Chapter 2 (Titus 2:1–15)

Verses 2:11–15 are treated verse-by-verse in Part A above (core passage). This section covers the household/community instructions of 2:1–10, which introduce the σωφρ- (self-control) word family across age and social groups, the ὑποτάσσω (submission) doctrine’s first two domain-applications (wives, household slaves), and the recurring “sound doctrine / good works” themes in miniature before the theological climax of 2:11-14.

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Maithili rendering risk
fitting for sound doctrine	πρέπει τῇ ὑγιαινούσῃ διδασκαλίᾳ	prepei tē hygiainousē didaskalia	is fitting for the healthy teaching	—	fitting/consistent with sound doctrine	Reintroduces “sound doctrine” (see Ch.1) as the standard against which practical instruction is measured	[REUSE within Titus] स्वस्थ शिक्षा — see Chapter 1 entry above.
older man	πρεσβύτας (πρεσβύτης)	presbytas (presbytēs)	an old/elderly man	age-based description, NOT the church office πρεσβύτερος	older men	Must be carefully disambiguated from the office-term “elder” (πρεσβύτερος, 1:5) despite the shared root	[NEW — Titus, MEDIUM — disambiguation risk] बुजुर्ग पुरुष (buzurg puruṣ, “elderly/older man”). MEDIUM-HIGH risk of confusion with मण्डलीक प्राचीन (the office): mandatory glossary note that Maithili must use two visibly distinct terms (बुजुर्ग पुरुष for age; मण्डलीक प्राचीन for office) even though the Greek shares one root, since Maithili readers moving between 1:5 and 2:2 must not conclude these are the same requirement.
sober-minded	νηφαλίους (νηφάλιος)	nēphalious (nēphalios)	sober, temperate, vigilant	free from intoxication (literal or spiritual), clear-headed and watchful	sober-minded, temperate, vigilant	Older men’s first named virtue	[NEW — Titus, MEDIUM] सचेत/संयमित (sacet, alert/self-controlled).
dignified	σεμνούς (σεμνός)	semnous (semnos)	worthy of respect, dignified	gravity of character commanding respect	dignified, respectable, worthy of respect	Recurs (2:2, 2:7 σεμνότητα) as a marker of mature Christian character	[NEW — Titus, MEDIUM] गंभीर/सम्मानित (gambhīr, dignified).
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	applying the ὑγιαίνω “sound/healthy” metaphor (cf. “sound doctrine”) to a person’s character itself	sound in faith, love, and steadfastness	Health-metaphor extended from doctrine (1:9) to the believer’s own inner life	Faith [REUSE — Romans TM] विश्वास (High). Love [NEW — Titus, HIGH] प्रेम (prem). HIGH risk: प्रेम is the common Maithili/Hindi word also carrying the full weight of Vidyapati’s celebrated Radha-Krishna erotic-devotional love poetry (prema-bhakti); mandatory note clarifying that ἀγάπη here names selfless, covenantal, others-directed Christian love, not romantic/erotic devotional prema. Endurance [NEW — Titus, MEDIUM] धैर्य (dhairya, patience/endurance).
older women…reverent in behavior	πρεσβύτιδας…ἐν καταστήματι ἱεροπρεπεῖς	presbytidas…en katastēmati hieroprepeis	older women…in behavior fitting for the sacred/holy	conduct/deportment befitting sacred service	reverent in behavior/demeanor, in the way that befits holiness	Older women’s conduct compared to something fitting a sacred setting	[NEW — Titus, MEDIUM] बुजुर्ग स्त्री (buzurg strī, older woman — same disambiguation logic as πρεσβύτης above) आ पवित्रताक योग्य आचरणवाली (behavior befitting holiness, ἱεροπρεπής).
slanderers	διαβόλους (διάβολος)	diabolous (diabolos)	slanderers, devils	one who slanders/accuses — the same word elsewhere names “the Devil” (ὁ διάβολος, “the slanderer/accuser” par excellence)	slanderers, malicious talkers	Here a common-noun vice (not the proper name Satan)	[NEW — Titus, MEDIUM] निन्दक (nindak, slanderer). Mandatory disambiguation note: this common-noun use (a person who slanders) must not be rendered with a term suggesting the person IS literally demonic/possessed; keep clearly distinct from शैतान (Satan), the proper name, elsewhere in the wider curriculum.
teachers of good	καλοδιδασκάλους	kalodidaskalous	good-teachers	those who teach what is good/right	teachers of good things	Positive counterpart role for older women, training younger women	[NEW — Titus, LOW] नीक शिक्षा देनिहारि (nīk śikṣā denihāri, “female teacher[s] of good things”).
train (the young women)	σωφρονίζωσι (σωφρονίζω)	sōphronizōsi (sōphronizō)	to make sound-minded, to bring to their senses	to train/instruct someone into self-control and sound character	train, encourage, teach to be sensible	The verb form of the σωφρ- word family, describing the older women’s active discipling role — directly parallel to grace’s own “training” (παιδεύω) at 2:12	[NEW — Titus, HIGH] संयमी बनाबय लेल प्रशिक्षित करब (sanyamī banābay lel praśikṣit karab, “to train [someone] to become self-controlled”). Note the deliberate thematic echo with παιδεύουσα (2:12): both describe formative, disciplining instruction toward godly character; keep both renderings visibly related (शिक्षित/प्रशिक्षित root) to preserve this literary connection across the chapter.
chaste	ἁγνάς	hagnas	pure, chaste	moral/sexual purity	pure, chaste	Part of the young women’s virtue list	[NEW — Titus, MEDIUM] शुद्ध चरित्रवाली (śuddh caritravālī, “of pure character”).
working at home	οἰκουργούς	oikourgous	home-workers	domestic diligence/industriousness	working at home, keepers at home, homemakers	Part of the young women’s virtue list — a household-management role	[NEW — Titus, MEDIUM] घर-गृहस्थीक काजमे निपुण (ghar-gṛhasthīk kājme nipuṇ, “skilled in household work”). MEDIUM risk: this instruction is specific pastoral counsel to a particular first-century household context, not a timeless universal restriction of women to domestic roles alone; translator/teaching notes should avoid over-generalizing this into a blanket doctrine of women’s exclusively domestic vocation.
submitting to their own husbands	ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν	hypotassomenas tois idiois andrasin	being subject to [their] own husbands	see full ὑποτάσσω entry at 3:1 above	submitting to their own husbands, being subject to their husbands	First of the book’s three ὑποτάσσω applications (wife/husband, 2:5; slave/master, 2:9; citizen/ruler, 3:1)	[NEW — Titus, CRITICAL] अधीन रहब — reuse rendering from 3:1 above; same mandatory caution against reading this as endorsing any coercive or caste-linked hierarchy rather than a voluntary, gospel-witness-motivated ordering within marriage.
that the word of God may not be reviled	ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται	hina mē ho logos tou theou blasphēmētai	so that God’s word is not blasphemed	the stated MOTIVE for these household instructions: gospel credibility before outside observers	so that the word of God may not be reviled/blasphemed	Household conduct is explicitly gospel-witness-motivated, not an end in itself	[NEW — Titus, MEDIUM] ताकि परमेश्वरक वचनक निन्दा नहि होअय (see निन्दा करब at 3:2).
household slaves…their own masters	δούλους ἰδίοις δεσπόταις	doulous idiois despotais	slaves, [their] own masters	literal social-status household slavery in the Greco-Roman world	bondservants/slaves…their own masters	Second ὑποτάσσω domain-application; NT household-code instruction addressed to enslaved persons within a specific ancient socio-economic institution	[NEW — Titus, HIGH — culturally sensitive] दास (dās, “bondservant/slave,” literal social-status sense — distinguished from Chapter 1’s dignified सेवक for Paul’s self-designation) आ स्वामी (svāmī, master). HIGH risk: requires a substantial translator/teacher note distinguishing this passage’s ancient Greco-Roman household-slavery context from any contemporary application to caste-based servitude, bonded labor, or hereditary social subordination in the region; the passage neither endorses the institution of slavery nor provides warrant for caste hierarchy, but instructs how believers within that particular ancient social position could adorn the gospel through their conduct. Requires human theologian review.
well-pleasing	εὐαρέστους	euarestous	fully pleasing	giving satisfaction, agreeable	well-pleasing, giving satisfaction	Household slaves’ aim in service	[NEW — Titus, LOW] संतोषजनक (santoṣjanak, satisfactory/pleasing).
pattern of good works	τύπον καλῶν ἔργων	typon kalōn ergōn	a type/pattern of good works	a model or example to be imitated	pattern of good works, model of good works, example of good deeds	Titus himself is to embody the “good works” theme personally, not merely teach it	[NEW — Titus, MEDIUM] नीक कामक आदर्श (nīk kāmak ādarś, “a pattern/example of good work[s]”). Reuses नीक काज (Critical) + आदर्श (ādarś, pattern/model, Low).
integrity, dignity	ἀφθορίαν, σεμνότητα	aphthorian, semnotēta	incorruptibility, dignity	soundness/integrity of teaching, and gravity of manner	integrity, dignity	Describes the quality of Titus’s own teaching and demeanor	[NEW — Titus, MEDIUM] सत्यनिष्ठा (satyaniṣṭhā, integrity) आ गंभीरता (gambhīratā, dignity — reuse σεμνός root from 2:2 above).
sound speech that cannot be condemned	λόγον ὑγιῆ ἀκατάγνωστον	logon hygiē akatagnōston	healthy speech, uncondemnable	speech that gives opponents no valid ground for criticism	sound speech that cannot be condemned, sound speech beyond reproach	Continues the ὑγιαίνω “health” metaphor applied now to Titus’s own speech, aimed at silencing critics (v.8b)	[NEW — Titus, MEDIUM] निर्दोष स्वस्थ वचन (nirdoṣ svasth vacan, “blameless, sound speech” — reuse स्वस्थ from “sound doctrine” root + निर्दोष from “blameless,” Ch.1).
adorn the doctrine	τὴν διδασκαλίαν…κοσμῶσιν	tēn didaskalian…kosmōsin	to adorn/beautify the teaching	to make teaching attractive/commendable through consistent life-example	adorn the doctrine, make the teaching attractive	The chapter’s household instructions climax in this image — godly conduct beautifies gospel doctrine before watching outsiders, directly anticipating the “trained by grace” theme of 2:11-12 that immediately follows	[NEW — Titus, MEDIUM] शिक्षाकेँ शोभा देब (śikṣākẽ śobhā deb, “to bring beauty/adornment to the teaching”). Reuses स्वस्थ शिक्षा root; a positive, memorable image worth preserving intact in translation.

Chapter 3 (Titus 3:1–15)

Verses 3:1–8 are treated verse-by-verse in Part A above (core passage). This section covers 3:9–15: the warning against divisive controversies and genealogies (3:9-11), Paul’s closing travel plans and personal greetings (3:12-14), and the final benediction (3:15). This section carries the curriculum’s “Avoiding Divisive Controversies” doctrine most directly.

Term	Original	Transliteration	Literal meaning	Semantic range	English variants	Contextual theological meaning	Maithili rendering risk
foolish controversies	μωρὰς…ζητήσεις	mōras…zētēseis	foolish…disputes/questionings	speculative, unresolvable religious argumentation	foolish controversies, foolish disputes/arguments	THE central term for the curriculum’s “Avoiding Divisive Controversies” doctrine	[NEW — Titus, HIGH] व्यर्थ विवाद (vyarth vivād, “vain/useless dispute[s]“).
genealogies	γενεαλογίας	genealogias	genealogies, lineage-records	speculative ancestral/lineage tracing (likely Jewish or proto-Gnostic speculative pedigrees in the original context, not genealogical record-keeping as such)	genealogies	Paired with “foolish controversies” as a specific example of divisive, unprofitable religious preoccupation in the first-century church context	[NEW — Titus, HIGH — culturally load-bearing] वंशावली (vanśāvalī, genealogy/lineage record). HIGH risk: this word carries direct, immediate resonance with Panjikaran, Mithila’s own living genealogical-registry institution used for marriage-lineage verification; a mandatory translator/teacher note is required clarifying that Paul is NOT issuing a blanket condemnation of genealogical record-keeping as a social practice, but warning specifically against speculative, divisive theological arguments constructed around ancestral pedigree (likely tied to false teachers’ claims to special spiritual authority) — a narrower target than the region’s own Panjikaran custom, which this verse should not be read as delegitimizing.
strife and quarrels about the law	ἔρεις καὶ μάχας νομικάς	ereis kai machas nomikas	strifes and fights, legal	contentious disputes over legal/Mosaic-law questions	quarrels, strife, and fights about the law	Further examples of divisive controversy to avoid, tied to Jewish legal debate specifically	[NEW — Titus, MEDIUM] कलह आ व्यवस्था-सम्बन्धी झगड़ा (kalah ā byavasthā-sambandhī jhagड़ā, “strife and law-related quarrels” — reuses व्यवस्था, fixed Law term from Romans TM).
unprofitable and worthless	ἀνωφελεῖς καὶ μάταιοι	anōpheleis kai mataioi	unbeneficial and empty/vain	lacking any spiritual or practical value	unprofitable and worthless, useless and futile	Paul’s verdict on the controversies just named, in direct contrast to the “good and profitable” (ὠφέλιμα, 3:8) good works theme	[NEW — Titus, LOW-MEDIUM] निष्फल आ व्यर्थ (niṣphal ā vyarth, “fruitless and futile”).
divisive person	αἱρετικὸν ἄνθρωπον	hairetikon anthrōpon	a “heretical”/faction-forming person	one who persistently causes schism/division through self-chosen false teaching (root of English “heretic,” but the NT sense here is primarily relational/behavioral — a person who divides the church — rather than a technical doctrinal-heresy classification later theology developed)	a divisive person, a factious person, a person who causes divisions, a heretic	THE central term for “Avoiding Divisive Controversies” — names the kind of person, not merely the controversy, to be dealt with through a two-step warning process before separation	[NEW — Titus, CRITICAL] फूट डालनिहार (phūṭ ḍālnihār, native Maithili “one who causes division/discord” — from फूट, “split/discord/schism,” + डालनिहार, “one who brings about/causes”). CRITICAL: avoid a bare transliteration or overly abstract Sanskritized “heretic” term that could suggest formal doctrinal excommunication procedure detached from this text’s actual pastoral concern (a habitually schismatic troublemaker); the native compound preserves the relational, church-dividing sense Paul intends and connects naturally to “Avoiding Divisive Controversies” as a practical congregational discipline, not an abstract heresy-trial concept.
admonition	νουθεσίαν	nouthesian	placing in mind, warning	corrective verbal warning aimed at repentance	admonition, warning	The prescribed two-step pastoral process before separating from a divisive person	[NEW — Titus, LOW-MEDIUM] चेतावनी (cetāvanī, warning/admonition).
self-condemned	αὐτοκατάκριτος	autokatakritos	self-condemned	one whose persistent wrongdoing after warning shows he condemns himself by his own actions	self-condemned, condemned by his own actions	Explains WHY separation from the unrepentant divisive person is warranted	[NEW — Titus, LOW-MEDIUM] अपनहि अपनाकेँ दोषी ठहरएनिहार (apanahi apanākẽ doṣī ṭharaenihār, “one who condemns himself”).
lawyer	νομικόν	nomikon	expert in the law	one skilled in legal/Mosaic-law matters (here, Zenas’s profession/description)	lawyer, expert in the law	A proper-name description in Paul’s closing travel instructions; contextual, non-doctrinal	[NEW — Titus, LOW] व्यवस्थाक ज्ञाता (byavasthāk jñātā, “expert in the law” — reuse व्यवस्था root).
devote themselves to good works	καλῶν ἔργων προΐστασθαι	kalōn ergōn proistasthai	see full entry at 3:8 above	—	maintain good works, engage in good works	Recurs a final time (3:14) closing the letter’s “good works” theme	[REUSE within Titus] नीक कामेमे तत्पर रहब — see 3:8 above.
unfruitful	ἄκαρποι	akarpoi	fruitless, without fruit	producing no beneficial result	unfruitful	Negative outcome warned against — a life professing faith but producing no good-works fruit	[NEW — Titus, LOW] निष्फल (niṣphal, unfruitful/fruitless — same root as “unprofitable” at 3:9 above, appropriately, since both describe fruitless religious activity).

Proper names in Chapter 3 (Ἀρτεμᾶς/Artemas, Τυχικός/Tychicus, Ζηνᾶς/Zenas, Ἀπολλῶς/Apollos, Νικόπολις/Nicopolis, Κρῆτες/Cretans) carry Low risk; transliterate per established North Indian Bible-translation convention, consistent with the proper-name handling already fixed for Paul (पौलुस), David (दाऊद), etc. in the Romans baseline.

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Chapter Coverage Confirmation

• Chapter 1 (1:1-16): Reviewed in full above — introduces σωτήρ (Savior), πρεσβύτερος/ἐπίσκοπος (elder/overseer), εὐσέβεια (godliness), ὑγιαινούσῃ διδασκαλίᾳ (sound doctrine), and the μιᾶς γυναικὸς ἀνήρ qualification, among others.
• Chapter 2 (2:1-15): Reviewed in full — vv.1-10 above; vv.11-15 in Part A (core passage). Introduces the σωφρ- (self-control) word family across social groups, ὑποτάσσω’s first two domain-applications, ἀγάπη (love), παιδεύω (training), λαὸς περιούσιος, and the full σωτήρ/ἐπιφάνεια Christological climax.
• Chapter 3 (3:1-15): Reviewed in full — vv.1-8 in Part A (core passage); vv.9-15 above. Completes ὑποτάσσω’s third domain-application, introduces the παλιγγενεσία (regeneration)/ἀνακαίνωσις (renewal) doctrine, and closes with the ζήτησις/γενεαλογία/αἱρετικός cluster central to “Avoiding Divisive Controversies.”

No chapter of Titus is silently omitted; all three chapters have been analyzed in full, with the core passage (2:11-3:8) receiving the required verse-by-verse depth.