Semantic Analysis

Titus — Semantic Analysis (Koine Greek → Pashto)

Scope and Method

This document analyzes the entire book of Titus (chapters 1–3) in the original Koine Greek. The core passage, Titus 2:11–3:8, receives verse-by-verse treatment of every load-bearing term. Every other section of the book receives chapter-level treatment of its load-bearing theological terms, using the same fields:

Original word (Greek)
Transliteration
Literal meaning
Semantic range
English variants (as rendered across major English versions)
Contextual theological meaning in this passage
Destination-language (Pashto) rendering and risk

Per the governing rule, any term already recorded in the baseline Romans translation_memory.json is reused exactly as recorded there; this document does not re-argue those choices but notes the reuse and any Titus-specific contextual nuance. New terms not present in the Romans baseline are analyzed in full and proposed for addition to translation memory in 08_core_glossary.md.

PART 1 — CORE PASSAGE VERSE-BY-VERSE: Titus 2:11–3:8

Titus 2:11

Greek: Ἐπεφάνη γὰρ ἡ χάρις τοῦ θεοῦ σωτήριος πᾶσιν ἀνθρώποις

ἐπεφάνη (epephanē) — literal: “appeared / became visible / shone forth.” Semantic range: a decisive, historical, once-for-all manifestation (root of “epiphany”), not a recurring or cyclical appearance. English variants: “appeared,” “has appeared,” “has been made known.” Contextual meaning: grace’s arrival in history in the person and work of Christ — a fixed point, not an ongoing series of theophanies. Pashto: رڅرګند شو (ra-tsergand sho, “became visible/appeared”) — Risk: Medium. Distinguish carefully from the related noun ἐπιφάνεια in 2:13 (see below), which carries a High-risk collision with the Islamic eschatological zuhur (appearing of the Mahdi); here the verb refers to Christ’s first, historical appearing (his incarnation and finished work), not a future apocalyptic event.
χάρις (charis) — reuse from baseline Romans translation memory: فضل (fazal), High risk. Contextual meaning here: grace personified as an active, historical agent that “appears” and “trains” — not an abstract disposition. The melmastia (hospitality/reciprocity) caution from the baseline grace entry applies with full force: this grace obligates no repayment.
θεοῦ (theou) — reuse: خدای (Khudai), Critical risk per baseline.
σωτήριος (sōtērios) — literal: “salvation-bringing,” adjectival form related to σωτήρ/σωτηρία. Semantic range: “bringing salvation,” “saving.” English variants: “that brings salvation,” “salvation-bringing,” “which offers salvation.” Contextual meaning: grace itself is the saving agent — grace does not merely accompany salvation, it constitutes God’s saving action. Pashto: نجات راوړونکی (nejat-rawrawunkey, “salvation-bringing”), built on the baseline نجات (nejat) root. Risk: Critical — must not be softened to “helpful” or “beneficial”; grace is the saving reality, tying directly to the baseline salvation doctrine note on nanawatai/badal as the cultural bridge for substitutionary rescue.
πᾶσιν ἀνθρώποις (pasin anthrōpois) — literal: “to all men/people.” Semantic range: universal scope, without ethnic, tribal, or social qualification. English variants: “to all men,” “to all people,” “for all mankind.” Contextual meaning: connects to the baseline’s Universal Scope of the Gospel doctrine (Romans 1:16; 10:12–13). Pashto: ټولو خلکو ته (tolo khalko ta, “to all people”). Risk: High — must retain the fully inclusive force across tribal/qawm lines, consistent with baseline validation rule on universality language.

Titus 2:12

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

παιδεύουσα (paideuousa) — literal: “training, disciplining, instructing” (from παιδεία, the rearing/education of a child). Semantic range: formative discipline, tutoring, correction — the same root behind “pedagogy.” English variants: “training,” “teaches,” “instructs,” “disciplines.” Contextual theological meaning: this is the doctrinal center of “Grace That Trains for Godly Living” — grace is not passive pardon but an active tutor shaping character. Pashto: روزنه کوي (rozana kawi, “trains/rears,” from native verb روزل, rozel). Risk: High (new term). Alternative rejected: تربیه کول (tarbiya kawul) — though closer to an Arabic-Islamic loanword for religious upbringing, it risks importing the entire Islamic tarbiya pedagogical-legal framework (obligation-based moral formation) rather than grace-originated transformation; the native روزل root keeps the agent (grace) and the gift-not-obligation framing baseline established for فضل intact.
ἀρνησάμενοι (arnēsamenoi) — literal: “having denied/renounced.” Semantic range: decisive rejection, disowning. English variants: “renouncing,” “having renounced,” “say ‘No’ to.” Contextual meaning: grace’s training produces active renunciation, not merely restraint. Pashto: رد کول (rad kawul, “to reject/renounce”). Risk: Low.
ἀσέβειαν (asebeian) — literal: “ungodliness, irreverence toward God” (negation of εὐσέβεια, see below). Semantic range: impiety, godlessness, disregard for God’s claims. English variants: “ungodliness,” “impiety,” “godlessness.” Pashto: بې دینۍ (be-dini, “irreligiousness/ungodliness”). Risk: Medium (new term) — must be read as personal irreverence toward the true God, not merely “non-observance of Islamic ritual practice,” which is the term’s more common everyday cultural sense.
κοσμικὰς ἐπιθυμίας (kosmikas epithymias) — literal: “worldly desires/lusts.” Semantic range: desires oriented to “this present age” as opposed to the age to come. English variants: “worldly passions,” “worldly lusts,” “earthly desires.” Contextual meaning: connects to the dunya/akhira (this-world/hereafter) binary already present in regional Islamic thought — a genuine cultural asset, since Pashto speakers already distinguish دنیا (dunya, this present world) from آخرت (akhirat, the hereafter). Pashto: دنیوي هوسونه (dunyawi hosuna, “worldly desires”). Risk: Low-Medium — an asset to be used deliberately, while clarifying that the “age to come” in view is Christ’s return (2:13), not the Islamic Last Day and its deeds-weighing scheme.
σωφρόνως, δικαίως, εὐσεβῶς (sōphronōs, dikaiōs, eusebōs) — three adverbs: “self-controlled/soberly,” “righteously/justly,” “godly/devoutly.”
- δικαίως reuses the baseline righteousness root: صداقت-based rendering, e.g. په صداقت سره (pa sadaqat sara), Critical risk per baseline — note that here it functions adverbially of conduct (righteous living), not the forensic declaration sense; both senses must be taught as related but distinct.
- σωφρόνως (“self-controlled”) is a new term: پرهیزګاره ډول (parhezgara dol, “in a self-restrained/temperate manner”). Risk: High — پرهیزګار (parhezgar) is a mainstream Islamic piety term (near-synonym of a taqwa-possessor, one who abstains from sin); it is a genuine partial bridge but must be anchored to Spirit-given self-mastery flowing from grace (2:11–12), not self-achieved legal abstinence accumulating merit.
- εὐσεβῶς (“godly”) is the adverbial form of εὐσέβεια (see Chapter 1 discussion below): خدای پالنه سره (Khudai-palana sara, “in godliness/devotion to God”). Risk: High.
ζήσωμεν (zēsōmen) — “we might live.” Low risk, ordinary verb “to live,” ژوند کول.
ἐν τῷ νῦν αἰῶνι (en tō nyn aiōni) — “in the present age.” Pashto: په دې اوسنی دور کې (pa de osani daur ke). Risk: Low-Medium — pairs with the “blessed hope” of 2:13 to frame a two-age eschatology (present age / age of Christ’s appearing), distinct from cyclical time concepts.

Titus 2:13

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

προσδεχόμενοι (prosdechomenoi) — literal: “eagerly awaiting/welcoming.” Semantic range: expectant, hopeful anticipation, not passive resignation. English variants: “awaiting,” “waiting for,” “looking for.” Pashto: په تمه یو (pa tama yu, “we are hopefully expecting”). Risk: Low-Medium — distinguish from the fatalistic “insha’Allah” resignation register common in everyday Pashto religious speech; this is confident, grounded expectation, not uncertain wishing.
μακαρίαν ἐλπίδα (makarian elpida) — “blessed hope.” ἐλπίς (elpis, “hope”) is a new term for this glossary (not in the Romans baseline). Literal: “expectation, confident anticipation of a future good.” Semantic range: unlike English “hope” (which can mean mere wishing), ἐλπίς in Paul is a confident, guaranteed expectation grounded in God’s character and promise. English variants: “hope,” “blessed hope,” “the hope.” Pashto: هیله (hila, “hope”), qualified as مبارکه هیله (mubaraka hila, “blessed hope”). Risk: Medium — هیله alone can carry the everyday sense of an uncertain wish; translators must reinforce (e.g., via accompanying teaching) that this hope is certain because it rests on God’s own promise, not chance. مبارک (mubarak, “blessed”) is shared, low-risk vocabulary.
ἐπιφάνειαν τῆς δόξης (epiphaneian tēs doxēs) — “the appearing of the glory.” ἐπιφάνεια (epiphaneia) is a new, Critical-risk term: literal “appearing, manifestation, visible arrival” (source of English “epiphany”). Semantic range in the Pastoral Epistles: consistently refers to Christ’s second coming (contrast with ἐπεφάνη in 2:11, referring to his first). English variants: “appearing,” “glorious appearing,” “manifestation.” Pashto: proposed راڅرګندېدل (ra-tsergandedal, “becoming visible/appearing”) rather than the more obvious Arabic-Pashto loan ظهور (zuhur). Risk: Critical — ظهور is the standard term in regional Sunni eschatology for the zuhur-e-Mahdi (the awaited appearing of the Mahdi) and related end-times figures; using it here risks the hearer assimilating Christ’s return into the Mahdi-Dajjal apocalyptic scheme already flagged as a risk in the baseline’s “messiah” entry. The native compound راڅرګندېدل avoids this collision while preserving the visible, historical, bodily nature of the event.
δόξης (doxēs) — reuse baseline: جلال (jalal), Medium risk. Contextual note: here jalal belongs specifically to Christ at his return, reinforcing (not diluting into generalized Sufi mystical splendor) his unique deity.
τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ (tou megalou theou kai sōtēros hēmōn Iēsou Christou) — “our great God and Savior Jesus Christ.” This is the single most Christologically load-bearing clause in Titus. Grammatically (one definite article governing both “God” and “Savior,” both applied to the one referent “Jesus Christ” — the Granville Sharp construction), the verse directly identifies Jesus Christ as “great God,” not merely a lesser being sent by God.
- θεοῦ: reuse خدای, Critical.
- μεγάλου (megalou) — “great.” Pashto: لوی (loy, “great”). Risk: Low independently, but Critical in this combination — the phrase “لوی خدای” (loy Khudai, “the great God”) applied grammatically to Jesus is the deity-of-Christ claim itself and must not be split into two separate figures (“the great God, and [also] our Savior Jesus Christ”) in translation, which would erase the Granville Sharp identification.
- σωτῆρος ἡμῶν (sōtēros hēmōn) — “our Savior.” σωτήρ (sōtēr) is a new, Critical-risk term distinct from the baseline’s σωτηρία/salvation noun. Literal: “one who saves/rescues,” a title, not merely an action. Semantic range: in Titus this title is used of both God the Father (1:3; 2:10; 3:4) and Jesus Christ (1:4; 2:13; 3:6) — an intentional overlap asserting shared deity. English variants: “Savior,” “Deliverer.” Pashto: proposed نجات ورکوونکی (nejat-warkawunkey, “salvation-giver”), built on the established baseline نجات (nejat) root so the title’s connection to the doctrine of Salvation is transparent. Risk: Critical. Must be applied identically to both “God our Savior” and “Jesus Christ our Savior” throughout Titus so the shared-title argument for Christ’s deity is not obscured by using two different Pashto words for the two referents.
- Ἰησοῦ Χριστοῦ (Iēsou Christou) — reuse baseline عیسی (Isa) and مسیح (Masih), both Critical.
- [TRANSLATOR NOTE]: This verse must be flagged for mandatory human theologian review in Phase 2 as a Critical Deity-of-Christ passage, cross-referenced with the baseline’s deity_of_christ and sonship_of_christ doctrine entries.

Titus 2:14

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

ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν (edōken heauton hyper hēmōn) — “gave himself for/on behalf of us.” Semantic range: substitutionary, voluntary self-giving. English variants: “gave himself for us,” “gave himself up for us.” Pashto: ځان یې زموږ لپاره ورکړ (dzan ye zamung lapara warkar). Risk: High — this is the direct scriptural warrant for the baseline’s nanawatai (ritual submission ending a blood feud) cultural bridge for substitutionary atonement; per the baseline system prompt, invoke this analogy here while clarifying its limits (nanawatai still requires the guilty party’s own submission; here the sinless Christ substitutes himself for the guilty).
λυτρώσηται (lytrōsētai) — literal: “might redeem/ransom” (from λύτρον, a ransom price paid to free a slave or captive). Semantic range: a costly, purchased release from bondage or penalty. English variants: “redeem,” “ransom,” “set free.” Pashto: new term. Proposed: خلاصون کول (khlasun kawul, “to bring about deliverance/release”), rather than the more obvious Arabic-Pashto loan فدیه (fidya). Risk: High — فدیه in Islamic jurisprudence denotes a substitute payment discharging a missed ritual obligation (e.g., fasting fidya), a transactional, works-adjacent category; خلاصون keeps the personal, relational, once-for-all character of Christ’s ransom and pairs naturally with the baseline’s نجات (salvation) word family.
πάσης ἀνομίας (pasēs anomias) — “all lawlessness.” ἀνομία (anomia) is a new term: literal “without-law-ness,” rebellion against God’s law specifically (not mere civil crime). Pashto: د ناموس نافرمانۍ (da namus nafarmani, “disobedience to the [divine] law”), built on the baseline’s ناموس (namus) rendering for “law” so the connection to God’s revealed law (as opposed to shari’a or Pashtunwali) is retained. Risk: Medium-High.
καθαρίσῃ (katharisē) — “might purify/cleanse.” Pashto: پاک کړي (pak kri). Risk: Medium — must be read as Christ’s moral-spiritual cleansing accomplished at the cross, not ritual purification (parallel caution to the baseline’s پاکوالی rejection under Sanctification).
λαὸν περιούσιον (laon periousion) — “a people for his own possession.” περιούσιος (periousios) is a rare, new term: literal “belonging especially to, treasured possession.” English variants: “his own possession,” “a people for his own possession,” “a peculiar people” (older versions). Pashto: proposed ځانګړی قوم (dzangarey qawm, “a distinct/special people”), or better, to avoid overloading قوm (qawm, the very word for Pashtun tribal-lineage identity flagged as a competing identity-marker in the baseline’s adoption and Christian-identity-in-Christ entries): د خدای ځانګړی خلک (da Khudai dzangarey khalak, “God’s own special people”). Risk: High — must be taught explicitly against tribal/qawm-based belonging; this “possession” is constituted by Christ’s purchase, not bloodline.
ζηλωτὴν καλῶν ἔργων (zēlōtēn kalōn ergōn) — “zealous for good works.” ζηλωτής (zēlōtēs) — new term: literal “zealot, eager one.” Note the same word underlies the political party “Zealots”; must convey eager devotion to good works, not political-revolutionary zeal (a live sensitivity given the region’s history of religio-political militancy). Pashto: لیوال (liwal, “eager/zealous”). Risk: Medium. καλῶν ἔργων (kalōn ergōn, “good works”) — see extended treatment under Chapter 3 (3:8) below, since it recurs there as a central doctrinal term.

Titus 2:15

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

λάλει, παρακάλει, ἔλεγχε (lalei, parakalei, elenche) — “speak, exhort/encourage, rebuke/correct.” παρακάλει reuses the baseline’s context-sensitive exhort entry: هڅول (hakol) for encouragement, or نصیحت کول (nasihat kawul) for beseeching/admonishing, per the baseline’s own context rule. ἔλεγχε (“rebuke, reprove, expose error”) is a new term: Pashto: ملامتوونه کول / رټل (malamatawuna kawul / rattal, “to rebuke/reprove”). Risk: Medium — must convey authoritative doctrinal correction, distinct from harsh personal insult, consistent with the sound-doctrine defense theme of Titus.
ἐπιταγῆς (epitagēs) — “authority/command.” Pashto: واک (wak, “authority”). Risk: Low-Medium.
περιφρονείτω (periphroneitō) — “let [no one] despise/disregard [you].” Pashto: سپکاوی (spakawi, “belittling/disregard”). Risk: Low. Contextual note: Titus, as a young delegate of Paul, is instructed to teach with full doctrinal authority — relevant pastoral encouragement for house-church leaders operating under social pressure to be silent.

Titus 3:1

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

ὑπομίμνῃσκε (hypomimnēske) — “remind.” Low risk, common vocabulary.
ἀρχαῖς ἐξουσίαις (archais exousiais) — “rulers, authorities.” Both new terms: ἀρχή (archē, “ruler, ruling power”) and ἐξουσία (exousia, “authority, right to rule”). English variants: “rulers and authorities,” “principalities and powers,” “governments and authorities.” Pashto: واکمنان او واک لرونکي (wakmanan aw wak-larunki, “rulers and those holding authority”). Risk: High — this doctrine (Submission to Authority) is among the most pastorally acute in the entire curriculum: under Taliban rule and similarly restrictive regimes, “submit to rulers and authorities” cannot be taught as blanket, unconditional political obedience without careful qualification (cf. Romans 13 and Acts 5:29 “we must obey God rather than men,” which this teaching must be held alongside). Cross-reference baseline’s mission_to_nations and evangelism Critical safety notes.
ὑποτάσσεσθαι (hypotassesthai) — “to be subject to, to submit to.” New term for this specific civic-authority sense (though the same Greek verb also occurs in the household code, 2:5, 2:9, and 3:1). Semantic range: voluntary ordering of oneself under another’s authority; in the middle/passive voice here, an act of self-submission rather than externally imposed subjugation. Pashto: تابع کیدل (tabey kedal, “to become subject to/submit”). Risk: High — must be carefully distinguished from (a) unconditional allegiance to tribal Pashtunwali authority structures (nang, jirga), and (b) uncritical political submission to an oppressive regime; the doctrine is submission as normal Christian civic posture, not as an absolute that overrides obedience to God or protection of conscience.
πειθαρχεῖν (peitharchein) — “to obey, be obedient [to authority].” Reuses the obedience concept-family from baseline’s obedience_of_faith entry, but note this is obedience to civil authority, not the obedience-of-faith unto salvation; the distinction must be kept clear. Pashto: اطاعت کول (itaat kawul). Risk: Medium-High (same collision noted in the baseline obedience_of_faith entry, applied here to political rather than salvific obedience).
πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους εἶναι — “ready for every good work.” καλὰ/ἀγαθὰ ἔργα — see 3:8 for extended treatment. Risk: High (see below).

Titus 3:2

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

βλασφημεῖν (blasphēmein) — “to slander/revile.” Low-Medium risk; ordinary word for defamatory speech, no independent doctrinal collision beyond consistency. Pashto: بدنامي کول (badnami kawul).
ἀμάχους (amachous) — “not quarrelsome, peaceable.” New term, low risk. Pashto: سوله ییز (sola-yiz, “peace-loving”), drawing on the baseline’s established سوله (sola) peace root — a natural, low-risk extension.
ἐπιεικεῖς (epieikeis) — “gentle, reasonable, yielding.” New term, low-medium risk. Pashto: نرم (narm, “gentle/soft”).
πραΰτητα (prautēta) — “gentleness/meekness.” New term. Pashto: حلimi/نرمي (nrmi, “gentleness”). Risk: Low. Contextual note: this cluster of social virtues (2:1–3:2) functions as visible evidence of the gospel to a watching, often hostile society — directly relevant to the persecuted house-church context.

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

ἀνόητοι (anoētoi) — “foolish, senseless.” Low-medium risk, ordinary moral vocabulary. Pashto: ناپوه (napoh, “unwise/foolish”).
ἀπειθεῖς (apeitheis) — “disobedient.” New term, connects to the obedience word-family. Pashto: نافرمانه (nafarmana). Risk: Medium — note this describes the pre-conversion state of “we ourselves” (including Paul and Titus), a rhetorically important move: no ethnic or tribal group is exempt from this universal diagnosis, reinforcing the baseline’s Universal Human Accountability doctrine.
πλανώμενοι (planōmenoi) — “being led astray/deceived.” Pashto: بې لارې شوي (be-lare shwi, “led off the path”). Risk: Low-Medium.
δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις (douleuontes epithymiais kai hēdonais poikilais) — “enslaved to various passions and pleasures.” ἡδονή (hēdonē, “pleasure”) is a new term. Pashto: په مختلفو هوسونو او خوندونو کې غلامي (pa mukhtalifo hosuno aw khwanduno ke ghulami, “slavery to various desires and pleasures”). Risk: Low-Medium.
κακίᾳ καὶ φθόνῳ (kakia kai phthonō) — “malice and envy.” Both new terms, ordinary vice vocabulary, low risk.
στυγητοί, μισοῦντες ἀλλήλους (stygētoi, misountes allēlous) — “hateful, hating one another.” Low risk. Contextual theological meaning of the whole verse: sets up the stark “but” of 3:4, the pivot from universal depravity to God’s kindness — the rhetorical structure that carries the doctrine of Salvation by Grace not Works and must be preserved in translation (a clear “but” / لیکن contrast marker).

Titus 3:4

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

χρηστότης (chrēstotēs) — “kindness, goodness.” New term. English variants: “kindness,” “goodness.” Pashto: مهرباني (mehrabani, “kindness”). Risk: Medium — must be anchored as God’s active, saving kindness (parallel to χάρις), not a generic personality trait.
φιλανθρωπία (philanthrōpia) — “love for mankind” (source of “philanthropy”). New term. Pashto: بشر دوستي (bashar-dosti, “love for humankind”). Risk: Medium — must retain God as the acting subject; risk of the term drifting toward a purely humanistic-ethical reading detached from its divine, saving source.
ἐπεφάνη (epephanē) — reuse of 2:11’s verb; see above. Risk: Medium, same considerations.
τοῦ σωτῆρος ἡμῶν θεοῦ (tou sōtēros hēmōn theou) — “God our Savior.” Reuse the σωτήρ rendering established at 2:13: نجات ورکوونکی. Risk: Critical — same title, same enforcement requirement, applied here to God the Father (paired with Jesus Christ our Savior in 3:6), reinforcing the shared-title deity argument.

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

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

οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν ἡμεῖς (ouk ex ergōn tōn en dikaiosynē ha epoiēsamen hēmeis) — “not by works done by us in righteousness.” ἔργα (erga, “works”) reuses the good-works word family (see 3:8); δικαιοσύνη reuses the baseline’s Critical صداقت (sadaqat). Pashto rendering of the whole clause: نه د هغو کارونو له امله چې موږ په صداقت کې کړي وو (na da hago karuno la amla che mung pa sadaqat ke kri wo). Risk: Critical — this is the single clearest statement in Titus of Salvation by Grace not Works and must be translated with maximal clarity of negation; per the baseline validation rule, the grace-merit contrast must not be softened or allowed to read as reciprocity-creating. This verse must be flagged for mandatory theologian review alongside Romans 3:24–4:5 for consistency of the works/grace contrast across the whole curriculum.
κατὰ τὸ αὐτοῦ ἔλεος (kata to autou eleos) — “according to his mercy.” ἔλεος (eleos, “mercy”) is a new term, though broadly compatible with the shared Quranic divine attribute of mercy (rahma; cf. Ar-Rahman, Ar-Rahim). Pashto: رحم (raham, “mercy”). Risk: Medium — an asset similar to the baseline’s treatment of “peace” (سوله): widely resonant, positively regarded vocabulary — but the translator must anchor it specifically to the finished, historical, once-for-all mercy shown at the cross and in regeneration, not leave it as a generalized attribute of Allah’s mercy toward the penitent within the deeds-weighing framework.
ἔσωσεν ἡμᾶς (esōsen hēmas) — “he saved us.” Reuse baseline verb family for نجات (nejat): مونږ ته یې نجات راکړ. Risk: Critical, per baseline salvation entry.
διὰ λουτροῦ παλιγγενεσίας (dia loutrou palingenesias) — “through the washing of regeneration.” Two new, high-value terms:
- λουτροῦ (loutrou) — “washing, bath.” Pashto: proposed وینځل (winzel, “washing/cleansing,” native verb-noun) rather than غسل (ghusl). Risk: High — غسl is the specific Islamic ritual full-body ablution term for restoring ritual purity after major impurity; using it here would strongly suggest a repeatable ritual-purification act rather than Paul’s once-for-all, Spirit-wrought regenerative washing (which most likely refers to baptism as the outward sign of an inward, Spirit-given reality). The native وینځل avoids this collision while still conveying literal washing.
- παλιγγενεσίας (palingenesias) — “regeneration, new birth, being made new” (literally “again-becoming/again-genesis”). Semantic range: a decisive, one-time spiritual re-creation. English variants: “regeneration,” “rebirth,” “new birth.” Pashto: proposed بیا زیږون (bya zeghzun / bya zegedal, “being born again/rebirth”). Risk: Critical — this is the central term of the “Regeneration by the Holy Spirit” doctrine and must be shielded from two collisions: (1) any reading as reincarnation or a cyclical rebirth (the same caution the baseline attaches to ἀνάστασις/resurrection, since Pashto has no independent precedent to draw on for either term); and (2) any reading as mere moral self-reformation achieved by human effort, which would undercut the “not by works” contrast of the very same verse. Must be taught explicitly as a decisive, Spirit-given, one-time new creation.
- [TRANSLATOR NOTE]: παλιγγενεσία and ἀνάστασις (Romans) should be kept lexically distinct in Pashto (بیا زیږون vs. بیا راژوندي کیدل) even though both involve “new life,” since they denote different theological realities (spiritual new birth vs. bodily resurrection) — consistency across the whole curriculum’s glossary is required.
καὶ ἀνακαινώσεως πνεύματος ἁγίου (kai anakainōseōs pneumatos hagiou) — “and renewal of/by the Holy Spirit.” ἀνακαίνωσις (anakainōsis, “renewal, making new”) is a new term. Pashto: proposed نوي کیدنه (nawi kedana, “becoming new”), rather than the Arabic-Pashto loan تجدید (tajdid). Risk: Medium — تجدید carries loaded connotations in Islamic reform movements (a mujaddid is a divinely-appointed centennial religious reformer figure); the native compound avoids this association while conveying ongoing Spirit-wrought renewal. πνεύματος ἁγίου reuses baseline’s Critical روح القدس (Rooh-ul-Qudus).

Titus 3:6

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

ἐξέχεεν (execheen) — “poured out.” New term, vivid imagery of abundant, generous outpouring (echoing Joel 2:28/Acts 2:17 Pentecost language). Pashto: تویول (tawiyol, “to pour out”). Risk: Low-Medium — a positive, evocative image; no significant collision, though translators should note it is the same verb family used of the Spirit’s outpouring at Pentecost, worth cross-referencing for teaching continuity.
πλουσίως (plousiōs) — “richly, abundantly.” Low risk.
διὰ Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν — “through Jesus Christ our Savior.” Reuse σωτήρ rendering established at 2:13/3:4: نجات ورکوونکی. Risk: Critical — third occurrence of the shared “Savior” title, now explicitly of Jesus Christ as the one through whom the Spirit is poured out — a Trinitarian statement (Father pours out the Spirit through the Son) that must not be flattened.

Titus 3:7

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

δικαιωθέντες (dikaiōthentes) — “having been justified.” Reuse baseline’s Critical compound: صادق ګڼل کیدل (sadiq ganal kedal). Risk: Critical — must retain the forensic “declared righteous” sense (not “made righteous” or merely “forgiven”), supplemented by the baseline’s honor-restoration bridging framework, exactly as required for every occurrence of this term across the whole curriculum.
τῇ ἐκείνου χάριτι (tē ekeinou chariti) — “by his grace.” Reuse فضل. Risk: High.
κληρονόμοι (klēronomoi) — “heirs.” New term, though thematically identical to Romans 8’s inheritance/adoption doctrine already flagged Critical in the baseline. Literal: “one who receives an inheritance/allotted portion.” Pashto: وارثان (warithan, “heirs,” a widely understood Arabic-Pashto loan already used in everyday Pashto inheritance-law contexts). Risk: Critical — must invoke the same caution as the baseline’s adoption doctrine entry: Pashtun inheritance customs are governed by rigid patrilineal qawm/khel descent, in which a non-blood-related person receiving full inheritance rights is a sharp social anomaly. Titus 3:7 makes the identical Romans-8 point (grace-given heirship, not blood-lineage heirship) and must be cross-taught with that entry, not treated as a fresh, unrelated concept.
κατ’ ἐλπίδα ζωῆς αἰωνίου (kat’ elpida zōēs aiōniou) — “according to the hope of eternal life.” ζωὴ αἰώνιος (zōē aiōnios, “eternal life”) is a new term: Pashto: تلپاتې ژوند (talpate zhwand, “everlasting life”). Risk: Medium-High — must be distinguished from the Islamic paradise-conditioned-on-the-scales-of-deeds eschatology (Jannah earned or forfeited by weighed good and bad deeds); this eternal life is itself part of the grace-given inheritance of 3:7, not a separately merited reward. ἐλπίς reuses the rendering established at 2:13 (هیله, hila), with the same caution against a merely wishful reading.

Titus 3:8

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

Πιστὸς ὁ λόγος (Pistos ho logos) — “faithful/trustworthy is the saying/word.” A formulaic Pastoral Epistles phrase (cf. 1 Timothy 1:15; 3:1; 4:9; 2 Timothy 2:11) marking what follows (or, here, what precedes, i.e., 3:4–7) as a settled, authoritative summary of doctrine. New term/formula. Pashto: دا خبره باوري ده (da khabara bawari da, “this word/statement is trustworthy”), built on the baseline’s ایمان (iman)/بوري root-family for reliability. Risk: Medium — worth flagging so translators recognize this as a fixed liturgical-catechetical formula rather than an isolated comment, and render it consistently wherever it recurs (it does not recur elsewhere in Titus but is a known cross-book Pastoral Epistles marker).
διαβεβαιοῦσθαι (diabebaiousthai) — “to insist confidently, affirm strongly.” Pashto: ټینګار کول (tingar kawul, “to insist/emphasize”). Risk: Low.
φροντίζωσιν … προΐστασθαι (phrontizōsin … proistasthai) — “may be careful to devote themselves to / apply themselves to.” Pashto: پاملرنه وکړي (pamlarna wa-kri, “give careful attention”). Risk: Low-Medium.
καλῶν ἔργων (kalōn ergōn) — “good works.” This is the single most-repeated theological phrase in Titus (1:16; 2:7; 2:14; 3:1; 3:8; 3:14) and is the central term of the “Sound Doctrine and Good Works” doctrine. New term. Literal: καλός = “good, noble, excellent” (aesthetic-moral goodness); ἔργον = “work, deed, act.” English variants: “good works,” “good deeds,” “noble deeds.” Contextual theological meaning: in Titus’s argument, good works are consistently the fruit of grace and sound doctrine (3:5 “not by works… but he saved us,” immediately followed by 3:8’s insistence on devotion to good works) — the sequence is decisive: salvation is not by works, but salvation necessarily produces works. Pashto: نیک کارونه (nek karuna, “good deeds/works”). Risk: High — this is the sharpest point of doctrinal tension in the entire curriculum for a Muslim-background audience: mainstream Sunni soteriology weighs a’mal-e-saleh (good deeds) on the scales (mizan) at the Last Judgment as a means, in combination with divine mercy, of determining one’s eternal fate. Every occurrence of “good works” language in Titus must be taught with explicit sequencing: works are the necessary evidence and fruit of a grace-given new birth, never its cause or means. This term should be flagged for theologian review at every occurrence given the doctrine’s centrality to the whole book and its acute collision risk.
πεπιστευκότες θεῷ (pepisteukotes theō) — “those who have believed God.” Reuse ایمان word family: خدای ته ایمان راوړونکي (Khudai ta iman rawrawunki, “those who have believed in God”). Risk: High, per baseline faith entry.
ὠφέλιμα (ōphelima) — “profitable, beneficial.” New term, low risk. Pashto: ګټور (gattawar, “beneficial/useful”).

PART 2 — CHAPTER-BY-CHAPTER STUDY OF THE WHOLE BOOK

Chapter 1

1:1–4 (Salutation)

δοῦλος θεοῦ (doulos theou) — “servant/slave of God.” Literal: δοῦλος = bondservant, one owned by a master, with no legal autonomy. Semantic range: in Paul’s usage, a title of honor denoting total, willing devotion, not degradation. English variants: “servant,” “slave,” “bondservant.” Pashto: د خدای خدمتګار (da Khudai khedmatgar, “servant of God”) preferred over د خدای غلام (da Khudai ghulam, “God’s slave”). Risk: Medium — غلام (ghulam) carries strong historical chattel-slavery connotations in the region but is also, interestingly, a common honorific element in South Asian Muslim personal names (e.g., “Ghulam Muhammad,” “servant of Muhammad”), a partial positive bridge for total devotion; خدمتګار is recommended as the safer default, with غلام flagged as an alternative translators may consider with caution, not a forbidden term.
ἀπόστολος (apostolos) — reuse baseline: رسول (rasul), High risk, per baseline apostleship doctrine note (collision with Muhammad’s defining title).
κατὰ πίστιν ἐκλεκτῶν θεοῦ (kata pistin eklektōn theou) — “according to the faith of God’s elect.” ἐκλεκτῶν (eklektōn, “chosen ones, elect”) is a new term, directly related to the baseline’s election entry (ἐκλογή/غوره کول). Pashto: غوره شوي (ghwara shwi, “chosen ones”), built on the same root as the baseline election term for consistency. Risk: High — same caution as baseline: must not collapse into tribal/lineage-based chosenness given Pashtun culture’s own lineage-based status concepts; election here is God’s free redemptive choice.
πίστις (pistis) — reuse: ایمان (iman), High risk.
ἐπίγνωσιν ἀληθείας τῆς κατ’ εὐσέβειαν (epignōsin alētheias tēs kat’ eusebeian) — “knowledge of the truth that accords with godliness.” Two new terms:
- ἀλήθεια (alētheia) — “truth.” Pashto: رښتیا (rishtiya, plain, native “truth”) preferred over حقیقت (haqiqat) as the default rendering. Risk: Medium — حقیقت carries strong Sufi mystical-tradition weight as the innermost of the four classical stations (shari’a–tariqa–haqiqat–ma’rifat); using it risks readers hearing “revealed, propositional gospel truth” as instead pointing toward mystical inner illumination attained through spiritual ascent. رښتیا, being the more everyday word, avoids this while remaining fully adequate for “truth” in ordinary and doctrinal registers.
- εὐσέβεια (eusebeia) — “godliness, piety, reverence toward God expressed in life.” This term recurs across the letter (1:1; 2:12) and is central to the “Grace That Trains for Godly Living” doctrine. Pashto: proposed خدای پالنه (Khudai-palana, “God-devotion/godliness”), explicitly rejecting تقوی (taqwa) as the primary rendering. Risk: High — taqwa is the central Quranic virtue-term for God-consciousness that both protects from sin and accumulates merit toward salvation in the Islamic framework; εὐσέβεια in Titus is consistently the fruit of grace (2:11–12), never its means. خدای پالنه, while still recognizably religious vocabulary, does not carry taqwa’s built-in merit-accumulation logic and should be paired with explicit teaching at first use.
ἐλπίδι ζωῆς αἰωνίου (elpidi zōēs aiōniou) — “hope of eternal life.” See treatment of ἐλπίς at 2:13 and ζωὴ αἰώνιος at 3:7 above; both reused identically here for consistency.
ὁ ἀψευδὴς θεός (ho apseudēs theos) — “the God who never lies.” ἀψευδής (apseudēs) is a new term: literal “un-lying, truthful.” Pashto: رښتینی خدای (rishtinay Khudai, “the truthful God”). Risk: Low-Medium — a genuine point of compatibility, since orthodox Islamic theology likewise affirms Allah cannot lie; usable as a positive point of contact, while still anchoring the specific promise in view (eternal life, 1:2) to the gospel rather than to a generic divine attribute.
πρὸ χρόνων αἰωνίων (pro chronōn aiōniōn) — “before the ages of time” (God’s eternal purpose/promise). Pashto: د زمانو مخکې (da zamano makhke, “before the ages”). Risk: Low-Medium — connects to the baseline’s providence entry (د خدای تدبیر); this is God’s eternal, purposive plan, not impersonal fate.
κήρυγμα (kērygma) — “proclamation, preaching, the message publicly heralded.” New term. Pashto: اعلان (e’lan, “proclamation/announcement”) or بیان (bayan, “declaration”). Risk: Medium — connects closely to the (absent from Titus but curriculum-relevant) gospel/انجیل concept; the emphasis is on authoritative public proclamation of a settled message, not private opinion.
ἐπιταγήν (epitagēn) — “command.” New term, low risk, see also 2:15. Pashto: حکم/امر (hukm/amr).
σωτῆρος ἡμῶν θεοῦ (sōtēros hēmōn theou) — “God our Savior.” First occurrence of the σωτήρ title in the book (see full treatment at 2:13). Risk: Critical.
χάρις καὶ εἰρήνη … πατρός (charis kai eirēnē … patros) — “grace and peace… Father.” Reuse baseline فضل, سوله, پلار. Risk: High/Medium/Critical respectively per baseline entries — note the “father” entry’s caution about Pashtun patriarchal-authority connotations remains fully in force here.

1:5–9 (Qualifications for Elders)

πρεσβυτέρους (presbyterous) — “elders.” New, High-risk term, central to the “Qualifications for Elders” doctrine. Literal: “older men,” used technically of an office of church leadership (parallel to synagogue eldership). English variants: “elders,” “presbyters.” Pashto: proposed د کلیسا مشران (da kalisa mashran, “church elders”), building مشر (mashar, “elder/senior leader”) with the baseline’s کلیسا (kalisa) qualifier attached to avoid ambiguity. Risk: High — مشر is also the standard term for a tribal/jirga elder within Pashtunwali’s own customary-law council system (often called spingiri, “white-beards”), a real and highly authoritative parallel institution. Without the کلیسا qualifier, “elder” risks being heard as a claim to tribal-political authority rather than a spiritual-pastoral office within the (often small, dispersed, or secret) house-church. This distinction must be taught explicitly, cross-referencing the baseline’s church_as_gods_people Critical doctrine note about the church’s typically non-public, persecuted existence in the region.
ἀνέγκλητος (anenklētos) — “blameless, above reproach, not open to accusation.” New term. Pashto: بې عیبه (be-ayba, “without fault”). Risk: Medium.
μιᾶς γυναικὸς ἄνδρα (mias gynaikos andra) — literally “a one-woman man” / “husband of one wife.” New phrase, flagged High risk for pastoral-doctrinal sensitivity. Semantic range debated even among English interpreters (marital fidelity vs. formal monogamy), but at minimum excludes polygamous marriage from eldership qualification. Pashto: د یوې مېرمنې مېړه (da ye mermane merah, “husband of one wife”). Risk: High — Islamic law in the region permits polygamy (up to four wives), and polygamous marriage remains a live, socially normal practice, particularly among tribal and community leaders whose multiple marriages often cement inter-clan alliances. This qualification for eldership will be heard as directly, deliberately counter-cultural for exactly the class of men (established, socially prominent) most likely to be considered for church leadership. Must be flagged for theologian review; requires careful pastoral framing, not a purely lexical translation decision.
τέκνα πιστά … μὴ ἐν κατηγορίᾳ ἀσωτίας ἢ ἀνυπότακτα (tekna pista … mē en katēgoria asōtias ē anypotakta) — “believing children, not accused of debauchery or insubordination.” τέκνα πιστά reuses ایمان word-family (فکري ماشومان چې ایمان لري). ἀσωτία (asōtia, “debauchery, reckless living”) and ἀνυπότακτος (anypotaktos, “insubordinate, unruly, not submissive”) are new terms, the latter directly tied to the “Submission to Authority” doctrine (the negative counterpart of ὑποτάσσω). Pashto: لغړ ژوند (laghar zhwand, “loose/dissolute living”) for ἀσωτία; نافرمانه (nafarmana, “insubordinate/disobedient”) for ἀνυπότακτος. Risk: Medium-High for ἀνυπότακτος given its direct doctrinal link to submission themes elsewhere in the book.
ἐπίσκοπον (episkopon) — “overseer, bishop.” New term, used interchangeably with πρεσβύτερος in this passage (1:5 and 1:7 refer to the same office). Literal: ἐπί (“over”) + σκοπός (“watcher, one who looks”): “one who watches over, superintends.” Pashto: proposed ناظر (nazir, “overseer/supervisor”). Risk: Medium-High — the baseline package notes Pashto’s Christian translation tradition is the thinnest and least settled of the languages in this pipeline; there is no strongly attested precedent for this specific office-title, so translators must apply the lesson proactively rather than relying on tested local usage. ناظر should be paired at first use with مشر/د کلیسا مشر so readers understand the two Greek terms (πρεσβύτερος/ἐπίσκοπος) refer to one and the same pastoral office in this passage, avoiding the appearance of two separate offices.
οἰκονόμον θεοῦ (oikonomon theou) — “steward/manager of God[‘s household].” New term. Pashto: د خدای کارباره (da Khudai karbara, “God’s manager/administrator”). Risk: Low-Medium — a helpful, non-authoritarian framing of the elder’s role (managing on behalf of another, not ruling in his own right).
αὐθάδη, ὀργίλον, πάροινον, πλήκτην, αἰσχροκερδῆ (authadē, orgilon, paroinon, plēktēn, aischrokerdē) — “self-willed/arrogant, quick-tempered, given to wine/drunkenness, violent, greedy for [shameful] gain.” All new terms, ordinary vice vocabulary requiring no independent theological-collision analysis beyond standard care and consistency. Risk: Low each, except αἰσχροκερδής (“greedy for gain”), Risk: Medium, given its recurrence at 1:11 in connection with false teachers profiting from false doctrine — a live pastoral concern regarding financial exploitation in vulnerable, persecuted communities.
φιλόξενον, φιλάγαθον (philoxenon, philagathon) — “hospitable, a lover of good [people/things].” New terms, Risk: Low, but worth noting φιλόξενος (“hospitable,” literally “friend/lover of strangers”) as a genuine cultural asset: Pashtunwali’s melmastia (hospitality) code, already flagged in the baseline’s grace entry as creating reciprocity expectations in the gift-giving sphere, is nonetheless a positive, resonant virtue when applied to hospitality itself (as opposed to grace-as-gift); elders modeling melmastia toward strangers and the persecuted church is an asset to surface in teaching.
σώφρονα, δίκαιον, ὅσιον, ἐγκρατῆ (sōphrona, dikaion, hosion, enkratē) — “self-controlled, just/righteous, holy/devout, disciplined.” δίκαιον reuses صداقت word family (High/Critical per baseline). ὅσιος (hosios) is a new term distinct from ἅγιος (already covered by baseline مقدس): literal “devout, pious, in right relationship with the divine especially regarding sacred duties.” Pashto: دیندار (dindar, “devout/religious”). Risk: Medium — must be distinguished carefully from مقدس (moqaddas, holy/set-apart) so as not to flatten two related-but-distinct Greek words into one Pashto word, losing nuance for careful Bible-study readers. ἐγκρατής (enkratēs, “self-disciplined, master of oneself”) is a new term: Pashto: ځان تر واک لاندې ساتونکی (dzan tar wak lande satunkey, “one who keeps himself under control”). Risk: Medium.
ἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου (antechomenon tou kata tēn didachēn pistou logou) — “holding fast the trustworthy word as taught, in accordance with sound doctrine.” διδαχή/διδασκαλία (didachē/didaskalia, “teaching, doctrine”) reappears throughout; see ὑγιαίνουσα διδασκαλία below (2:1) for the central “sound doctrine” formula. Risk: High overall for this qualification, since it makes doctrinal fidelity (not merely moral character) a formal elder qualification — directly load-bearing for the “Sound Doctrine and Good Works” doctrine.
τοὺς ἀντιλέγοντας (tous antilegontas) — “those who contradict/oppose [sound doctrine].” New term, low-medium risk, recurs at 2:9. Pashto: مخالفت کوونکي (mukhalifat kawunki, “those who oppose”).

1:10–16 (False Teachers and the Cretan Context)

ματαιολόγοι, φρεναπάται (mataiologoi, phrenapatai) — “empty talkers, deceivers [of the mind].” New terms, low-medium risk, ordinary polemical vocabulary. Pashto: بې ګټې خبرې کوونکي (be-gattey khabare kawunki, “empty talkers”); دماغ غولوونکي (dimagh ghlawunki, “mind-deceivers”).
οἱ ἐκ περιτομῆς (hoi ek peritomēs) — “those of the circumcision [party].” περιτομή (peritomē, “circumcision”) — new term, historical-reference only, low doctrinal risk beyond accurate historical framing (a Judaizing faction troubling the Cretan churches, parallel to similar groups in Galatians). Pashto: د سنت ډله (da sunnat dala, “the circumcision group”). Risk: Low-Medium — سنت (sunnat) also denotes the Prophet’s example/tradition in Islamic usage (a very different, unrelated sense from the ritual of circumcision, which is also calledختنه/khatna in Pashto); recommend ختنه (khatna) as the less ambiguous term for the literal ritual practice referenced here.
ἴδιος αὐτῶν προφήτης (idios autōn prophētēs) — “a prophet of their own” (referring to the Cretan poet-philosopher Epimenides, quoted immediately after). This is a contextually unusual use of the baseline’s prophet term (πιغمبر/peghambar): here it denotes a pagan Greek literary figure regarded by Cretans as an authoritative seer, not a true biblical prophet. Risk: Medium — must be handled with a clarifying note so readers do not mistake Paul’s rhetorical use of a pagan source (quoting it as a true observation about Cretan character, not endorsing Epimenides as a genuine prophet of God) for an equating of pagan prophecy with biblical revelation; cross-reference baseline’s prophet doctrine note about finality-of-prophethood risk, ensuring this passage is not misread as legitimizing extra-biblical “prophets.”
Κρῆτες ἀεὶ ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί (Krētes aei pseustai, kaka thēria, gasteres argai) — “Cretans are always liars, evil beasts, lazy gluttons” (the Epimenides quotation). New terms, low independent doctrinal risk, but pastoral-sensitivity note required: this is a harsh ethnic generalization quoted (and partly endorsed, v.13) by Paul for a specific rhetorical-pastoral purpose. Given the strong inter-tribal and inter-qawm rivalries and stereotyping already present in Pashtun regional culture, translators and teachers should add a brief contextual note cautioning against using this verse as license for ethnic or tribal stereotyping of other groups; the text’s function is corrective (v.13, “rebuke them sharply, that they may be sound in the faith”), not a template for denigrating outsiders.
ἔλεγχε αὐτοὺς ἀποτόμως (elenche autous apotomōs) — “rebuke them sharply.” ἔλεγχε reuses 2:15’s rendering; ἀποτόμως (apotomōs, “severely, sharply”) is a new term, low risk. Pashto: په سختۍ سره یې ملامت کړه (pa sakhti sara ye malamat kra).
ὑγιαίνωσιν ἐν τῇ πίστει (hygiainōsin en tē pistei) — “may be sound in the faith.” First occurrence of the ὑγιαίνω (“be healthy/sound”) word family, central to “Sound Doctrine” (see 2:1 below). Risk: High.
Ἰουδαϊκοῖς μύθοις … ἐντολαῖς ἀνθρώπων ἀποστρεφομένων τὴν ἀλήθειαν (Ioudaikois mythois … entolais anthrōpōn apostrephomenōn tēn alētheian) — “Jewish myths… commandments of men who turn from the truth.” μῦθος (mythos, “myth, fable”) is a new term: Pashto: افسانې (afsane, “myths/fables”). Risk: Low-Medium — this specifically targets speculative Jewish legendary material troubling the Cretan church, not a blanket dismissal of the Old Testament; must not be read as devaluing Scripture itself. ἀλήθεια reuses رښتیا per above.
πάντα καθαρὰ τοῖς καθαροῖς· τοῖς δὲ μεμιαμμένοις καὶ ἀπίστοις οὐδὲν καθαρόν (panta kathara tois katharois; tois de memiammenois kai apistois ouden katharon) — “to the pure all things are pure, but to the defiled and unbelieving nothing is pure.” καθαρός (katharos, “pure/clean”) and μεμιαμμένος (memiammenos, “defiled/polluted,” from μιαίνω) are new terms. Pashto: پاک (pak, “pure”) / ککړ شوی (kakar shaway, “defiled”). Risk: Medium-High — direct collision risk with Islamic ritual-purity categories (halal/haram, tahara/najasa) governing food and物 (objects); Paul’s point is a moral-spiritual one (a defiled conscience corrupts one’s whole outlook) not a statement about ritual food laws, and this distinction must be made explicit, echoing the same caution already logged in the baseline’s Sanctification entry against پاکوالی-style ritual readings.
μεμίανται αὐτῶν καὶ ὁ νοῦς καὶ ἡ συνείδησις (memiantai autōn kai ho nous kai hē syneidēsis) — “their mind and conscience are defiled.” συνείδησις (syneidēsis, “conscience”) is a new term: Pashto: ضمیر (zamir, “conscience”), a widely shared and broadly compatible term across regional religious cultures. Risk: Medium — compatible vocabulary, but must be understood in its biblical sense (an inner moral faculty answerable to God) rather than reduced to social shame-sensitivity alone (a live distinction in an honor-shame culture, paralleling the baseline’s sin/righteousness honor-shame bridging notes).
ἀδόκιμοι (adokimoi) — “disqualified, unfit, failing the test.” New term. Pashto: ناکاره (nakara, “unfit/useless”). Risk: Low-Medium.

Chapter 2

2:1–10 (Household Codes: Sound Doctrine Applied Across Generations and Stations)

τῇ ὑγιαινούσῃ διδασκαλίᾳ (tē hygiainousē didaskalia) — “sound doctrine/teaching” (literally “healthy/health-giving teaching,” from ὑγιαίνω, “to be healthy,” source of “hygiene”). This is the book’s programmatic phrase (also 1:9, 1:13, 2:2) and is the central term of the “Sound Doctrine and Good Works” doctrine. New, High-risk term. English variants: “sound doctrine,” “sound teaching,” “healthy teaching.” Pashto: proposed روغه تعلیم (rogha ta’lim, “healthy teaching,” preserving the health-metaphor with the native adjective روغ) rather than صحیح تعلیم (sahih ta’lim). Risk: High — صحیح (sahih) is the technical term of art in Islamic hadith science for an authenticated, sound chain of transmission (sahih hadith); using it here would risk importing an entirely different authentication-methodology framework (isnad chain-verification) into a text about doctrinal health/wholesomeness. روغه تعلیم preserves Paul’s own bodily-health metaphor (contrasted with the “sick” obsession with myths and controversies, cf. 1 Timothy 6:4) without this collision.
διδασκαλία (didaskalia) — “teaching, doctrine” generally (without the ὑγιαίνω qualifier). New term. Pashto: تعلیم (ta’lim). Risk: Medium — shared, broadly compatible vocabulary (ta’lim is also standard for religious/Quranic instruction), requiring no special avoidance but benefiting from context clarifying “apostolic Christian teaching” is meant.
πρεσβύτας, πρεσβύτιδας, νεωτέρους (presbytas, presbytidas, neōterous) — “older men, older women, younger men [and, implicitly, younger women, v.4].” Ordinary age-vocabulary, Risk: Low, though πρεσβύτας should be kept visually/lexically distinct in Pashto from πρεσβύτερος (“elder,” the office) to avoid confusing “an older man” with “a church elder.”
νηφαλίους, σεμνούς (nēphalious, semnous) — “temperate/sober, dignified.” New terms, low-medium risk, ordinary character vocabulary.
ὑγιαίνοντας τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ (hygiainontas tē pistei, tē agapē, tē hypomonē) — “sound in faith, love, steadfastness.” Two further new terms here beyond the reused πίστις:
- ἀγάπη (agapē) — “love,” specifically the self-giving, covenantal love characteristic of God and required of believers — notably absent from the Romans baseline glossary despite its importance, and now needed for Titus. English variants: “love,” “charity” (older versions). Pashto: مینه (mina, “love”). Risk: Medium — مینه is broad everyday vocabulary (romantic, familial, and general affection all use this word); translators must ensure context makes clear this is the specific, sacrificial, God-defined love of Christian ethical teaching, not romantic mina alone; consider pairing with ملګرتیا (fellowship, already in baseline) and other relational vocabulary at first extended teaching use.
- ὑπομονή (hypomonē) — “steadfastness, patient endurance.” New term. Pashto: زغم (zgham, “endurance/patience”). Risk: Low-Medium — a genuinely resonant virtue in a persecuted, war-affected community; an asset similar to the baseline’s treatment of سوله (peace), worth surfacing pastorally.
ἱεροπρεπεῖς (hieroprepeis) — “reverent in behavior, befitting sacred things.” New term. Pashto: درنه چال چلند لرونکې (drana chal-chaland larunke, “of dignified/reverent conduct”). Risk: Low.
μὴ διαβόλους (mē diabolous) — “not slanderers.” New term, worth flagging for lexical interest: διάβολος (diabolos) is the same Greek word elsewhere translated “devil” (the slanderer/accuser); here it functions as a common noun, “slanderer.” Pashto: بدګمانه خبرې کوونکې (bad-gumana khabare kawunke, “slanderers/those who speak ill”), avoiding any confusion with شیطان (Shaytan/the Devil) despite the shared Greek root. Risk: Low-Medium, mainly a translator-awareness note rather than a doctrinal risk, since Pashto has no equivalent lexical overlap to preserve or avoid.
μὴ οἴνῳ πολλῷ δεδουλωμένας (mē oinō pollō dedoulōmenas) — “not enslaved to much wine.” Reuse δουλεύω word family (see 3:3). Risk: Low.
καλοδιδασκάλους (kalodidaskalous) — “teachers of what is good.” New term, compound of καλός + διδάσκαλος. Pashto: د ښه استازی ښوونکې (da kha ustazi shawunke, “teachers of good”). Risk: Low.
σωφρονίζωσι τὰς νέας (sōphronizōsi tas neas) — “[that they may] train/encourage the young women [to be self-controlled].” σωφρονίζω (sōphronizō) is a new verb form related to σωφρο- family already discussed. Risk: Medium, same considerations as σωφρόνως at 2:12.
φιλάνδρους, φιλοτέκνους (philandrous, philoteknous) — “loving [their] husbands, loving [their] children.” New terms, low risk, ordinary compound virtue-vocabulary.
ἁγνάς (hagnas) — “pure, chaste.” New term, distinct from both ἅγιος (holy) and καθαρός (pure/clean, see 1:15). Pashto: پاکلمنه (pak-lamana, “chaste/pure,” a term already carrying strong honor-related connotations in Pashtun culture regarding female sexual purity). Risk: Medium-High — must be taught as a positive spiritual-moral virtue flowing from the gospel, not merely reinforcement of the honor-shame culture’s already-intense scrutiny of women’s sexual conduct as a family-honor issue; over-identification with existing honor-code purity policing risks obscuring the gospel’s own moral vision.
οἰκουργούς (oikourgous) — “working at home, home-managers.” New term. Pashto: د کور کارونکې (da kor karwanke, “home-workers/homemakers”). Risk: Low-Medium — should be taught as a positive description of diligent household stewardship, not as restricting women’s sphere in a way that goes beyond the text’s intent; pastoral care is warranted given the weight already placed on women’s domestic role in regional culture.
ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν (hypotassomenas tois idiois andrasin) — “submitting to their own husbands.” First occurrence of ὑποτάσσω in its household sense (see 3:1 for the civic sense). Risk: High — must be taught carefully within the whole counsel of the passage (mutual household duties, husbands’ parallel call in other epistles to sacrificial love, Christ as the pattern), not detached and weaponized within a culture where women’s subordination is already comprehensively enforced by custom (Pashtunwali’s own strict gender-role expectations); this is a delicate pastoral-doctrinal balance requiring theologian input.
ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται (hina mē ho logos tou theou blasphēmētai) — “so that the word of God may not be reviled/blasphemed.” Reuse βλασφημέω from 3:2. Risk: Medium — connects directly to the acute safety context: visible, culturally offensive behavior by believers can bring severe reproach (and real danger) on the whole community’s witness; the missiological stakes of these household instructions are high in a persecution context.
τύπον καλῶν ἔργων (typon kalōn ergōn) — “a model/example of good works.” τύπος (typos, “pattern, example, model,” source of “type/typology”) is a new term. Pashto: نمونه (numuna, “example/model”). Risk: Low. καλῶν ἔργων reuses the central good-works term (see 3:8), Risk: High.
ἀδιαφθορίαν, σεμνότητα, λόγον ὑγιῆ ἀκατάγνωστον (adiaphthorian, semnotēta, logon hygiē akatagnōston) — “integrity, dignity, sound speech that cannot be condemned.” New terms, low-medium risk each, reinforcing the ὑγιαίνω/sound-teaching theme applied to personal speech.
δούλους ἰδίοις δεσπόταις ὑποτάσσεσθαι (doulous idiois despotais hypotassesthai) — “bondservants [to] submit to their own masters.” δεσπότης (despotēs, “master, absolute owner,” source of “despot”) is a new term, distinct in nuance from κύριος (the baseline’s خداوند, “Lord,” reserved for supreme divine/exclusive lordship). Pashto: خاوند/مالک (khawand/malik, “master/owner”), deliberately using a different Pashto word from خداوند (Khudawand, reserved exclusively for the baseline’s “Lord” Christological title) so the two are never confused. Risk: Medium-High — this household-code instruction addresses ancient bondservant-master relationships; contemporary application requires care given the region’s continuing realities of bonded/indentured labor and tribal patron-client (hamsaya) dependency relationships, so as not to be misapplied as endorsing exploitative labor arrangements, while still preserving the text’s original pastoral point about faithful service adorning the gospel.
εὐαρέστους, μὴ ἀντιλέγοντας, μὴ νοσφιζομένους (euarestous, mē antilegontas, mē nosphizomenous) — “well-pleasing, not talking back, not pilfering.” New terms, low-medium risk each, ordinary workplace-ethics vocabulary. νοσφίζομαι (nosphizomai, “to pilfer, embezzle, misappropriate”) — same rare verb used of Ananias in Acts 5:2 — carries an echo worth noting for teaching continuity (integrity with entrusted goods).
πᾶσαν πίστιν ἐνδεικνυμένους ἀγαθήν (pasan pistin endeiknymenous agathēn) — “showing all good faith/faithfulness.” πίστις here functions in the sense of “trustworthiness, reliability,” a related but distinct nuance from saving faith; reuse ایمان root with contextual note. Risk: Medium (contextual-sense clarity, per baseline’s own note on context-sensitive πίστις-family terms).
κοσμῶσιν τὴν διδασκαλίαν (kosmōsin tēn didaskalian) — “may adorn the doctrine [of God our Savior].” κοσμέω (kosmeō, “to adorn, put in order,” source of “cosmetic/cosmos”) is a new term. Pashto: ښایسته کول (khaista kawul, “to beautify/adorn”). Risk: Low-Medium — a vivid, positive image: godly conduct makes sound doctrine visibly attractive to outside observers, directly relevant to the persecuted community’s public witness.

2:11–15 — See Core Passage Verse-by-Verse Treatment above (Part 1). All load-bearing terms in this section (χάρις, σωτήριος, ἐπιφάνεια, σωτήρ, λυτρόω, ἀνομία, περιούσιος, ζηλωτής, καλὰ ἔργα, ἐπιταγή, περιφρονέω) are fully analyzed there and are not repeated here.

Chapter 3

3:1–8 — See Core Passage Verse-by-Verse Treatment above (Part 1). This entire chapter section falls within the designated core passage (Titus 2:11–3:8) and receives full verse-by-verse treatment there (ἀρχή, ἐξουσία, ὑποτάσσω, πειθαρχέω, ἀμάχους, ἐπιεικής, πραΰτης, ἀνόητος, ἀπειθής, ἡδονή, χρηστότης, φιλανθρωπία, ἔλεος, λουτρόν, παλιγγενεσία, ἀνακαίνωσις, ἐκχέω, κληρονόμος, ζωὴ αἰώνιος, πιστὸς ὁ λόγος, καλὰ ἔργα, ὠφέλιμος).

3:9–11 (Avoiding Divisive Controversies)

μωρὰς … ζητήσεις (mōras … zētēseis) — “foolish controversies/speculations.” ζήτησις (zētēsis, “inquiry, dispute, controversy”) is a new, High-risk term central to the “Avoiding Divisive Controversies” doctrine. Semantic range: not all inquiry is condemned — Paul specifically targets unprofitable, speculative disputing that generates division rather than godliness. English variants: “controversies,” “foolish disputes,” “speculations.” Pashto: بې ګټې شخړې (be-gattey shkhre, “unprofitable disputes/quarrels”). Risk: Medium-High — must be carefully distinguished from legitimate theological reasoning and teaching (which Titus itself models extensively); the qualifier “foolish”/“unprofitable” must not be lost, or the verse risks being misapplied to shut down all doctrinal discussion, including necessary defense of sound doctrine against false teachers (ch. 1).
γενεαλογίας (genealogias) — “genealogies.” New term. Pashto: نسب لړۍ (nasab larhai, “lineage/genealogical chain”). Risk: Medium — directly intersects with the baseline’s repeated cautions (adoption, election, Christian-identity-in-Christ entries) about Pashtun tribal culture’s own intense preoccupation with qawm/khel lineage and genealogical identity; this verse’s warning against speculative genealogical myths (likely Jewish legendary material, cf. 1:14) should not be misapplied as a blanket biblical dismissal of the importance of ancestry generally, but it does provide a natural teaching opportunity to reinforce that spiritual identity in Christ transcends genealogical/tribal status.
ἔρεις καὶ μάχας νομικάς (ereis kai machas nomikas) — “strife and quarrels about the law.” ἔρις (eris, “strife/discord”) and μάχη (machē, “quarrel/fight”) are new terms, low-medium risk, ordinary conflict vocabulary. νομικάς (nomikas, “about the law,” adjectival form related to νόμος) reuses the baseline’s Critical ناموس (namus) root: د ناموس په اړه شخړې (da namus pa ara shkhre, “disputes about the law”). Risk: Medium-High — per the baseline’s own caution on ناموس, these disputes must be understood against the backdrop of Mosaic Law controversies (likely Judaizing disputes in the Cretan churches), not conflated with either shari’a legal disputes or Pashtunwali customary-law disputes, both of which are extremely live and socially fraught categories of “legal dispute” in the target culture and could otherwise be inadvertently evoked.
περιΐστασο (periistaso) — “avoid, turn away from, shun.” New term. Pashto: ډډه وکړه (ddda wa-kra, “avoid it”). Risk: Low.
ἀνωφελεῖς καὶ μάταιοι (anōpheleis kai mataioi) — “unprofitable and worthless/futile.” New terms, low-medium risk. Pashto: بې ګټې او بې ارزښته (be-gattey aw be-arzashta, “unprofitable and worthless”).
αἱρετικὸν ἄνθρωπον (hairetikon anthrōpon) — “a divisive/factious person” — the direct etymological source of English “heretic,” though the sense here is behavioral (one who causes faction/division) rather than the later technical sense of “one who holds heterodox doctrine.” New, High-risk term. English variants: “divisive person,” “factious man,” “heretic” (older versions, potentially misleading to modern readers). Pashto: proposed د تفرقې کوونکی سړی (da tafraqe kawunkey saray, “a person who causes division”), a descriptive phrase rather than a loanword resembling بدعتي (bid’ati, “an innovator [in religion]”). Risk: High — بدعتي and related sectarian-polemic vocabulary are heavily loaded within the region’s own intra-Islamic sectarian disputes (Sunni-Shia, Deobandi-Barelvi, and similar controversies common across Afghanistan/Pakistan); importing this vocabulary risks the verse being read through the lens of those specific, highly charged local battles rather than Paul’s own concern (a person whose persistent divisiveness disqualifies them from continued fellowship after repeated warning). The descriptive phrase avoids this collision while preserving the behavioral sense.
μετὰ μίαν καὶ δευτέραν νουθεσίαν (meta mian kai deuteran nouthesian) — “after a first and second warning/admonition.” νουθεσία (nouthesia, “admonition, warning, instruction”) is a new term, low-medium risk. Pashto: پند/خبرداری (pand/khabardari, “warning/admonition”).
παραιτοῦ (paraitou) — “reject, have nothing more to do with, avoid.” New term. Pashto: ترې ډډه وکړه (tre ddda wa-kra, “avoid/have nothing to do with him”). Risk: Low-Medium — pastoral care needed regarding how church discipline of this kind is applied in small, dispersed, persecuted house-church contexts where community cohesion is already fragile and every member is valuable; the practical application (not merely the lexical translation) deserves native-speaker/theologian input.
ἐξέστραπται … ἁμαρτάνει … αὐτοκατάκριτος (exestraptai … hamartanei … autokatakritos) — “is warped/perverted… sins… being self-condemned.” ἐκστρέφομαι (ekstrephomai, “to be turned inside out, warped”) and αὐτοκατάκριτος (autokatakritos, “self-condemned,” a rare compound occurring only here in the New Testament) are new terms. ἁμαρτάνει reuses baseline’s ګناه (gunah) verb family, High risk per baseline sin entry. Pashto: بې لارې شوی (be-lare shaway, “gone astray/perverted”) for ἐκστρέφομαι; ځان ملامته کوونکی (dzan malamata kawunkey, “one who condemns himself”) for αὐτοκατάκριτος. Risk: Medium — the self-condemnation point (his own conscience convicts him, since he continues in willful division despite repeated warning) should be preserved rather than flattened into simple “guilty.”

3:12–15 (Closing Instructions, Personal Names, Benediction)

Proper names: Ἀρτεμᾶς (Artemas), Τυχικός (Tychicus), Νικόπολις (Nicopolis, a place name), Ζηνᾶς ὁ νομικός (Zenas the lawyer), Ἀπολλῶς (Apollos). Risk: Low in each case — standard proper-noun transliteration matters (establish consistent Pashto forms: ارتیماس, تخیکوس, نیکوپولس, زیناس, اپولوس), no independent doctrinal content, though translators should confirm Ἀπολλῶς (Apollos) uses the same established Pashto form as any existing Acts/1 Corinthians Pashto translation for cross-book consistency.
τὸν νομικόν (ton nomikon) — “the lawyer” (Zenas’s occupation/title). Reuses the νομικός root discussed at 3:9, but here in its mundane occupational sense (“legal expert,” likely a Jewish or perhaps Roman legal professional), not “concerning the [Mosaic] Law” as a doctrinal category. Risk: Low — a clarifying translator’s note is useful so readers do not confuse this occupational title with the doctrinal “quarrels about the law” of 3:9.
σπουδαίως πρόπεμψον (spoudaiōs propempson) — “diligently send [them] on their way [with provisions].” Low risk, ordinary hospitality vocabulary — another opportunity to note the melmastia hospitality-code resonance as a cultural asset (see 1:8 note on φιλόξενος).
μανθανέτωσαν … καλῶν ἔργων προΐστασθαι … ἵνα μὴ ὦσιν ἄκαρποι (manthanetōsan … kalōn ergōn proistasthai … hina mē ōsin akarpoi) — “let [our people] learn to devote themselves to good works… so that they may not be unfruitful.” Final recurrence of the central καλὰ ἔργα (good works) theme, Risk: High, per the extended treatment at 3:8; ἄκαρπος (akarpos, “unfruitful, barren”) is a new term, Risk: Low, standard agricultural metaphor for a lack of visible spiritual fruit.
Ἀσπάζονταί σε … Ἄσπασαι τοὺς φιλοῦντας ἡμᾶς ἐν πίστει (Aspazontai se … Aspasai tous philountas hēmas en pistei) — “[those with me] greet you… greet those who love us in the faith.” Reuse ایمان (iman) word family; standard epistolary closing greeting, Risk: Low.
Ἡ χάρις μετὰ πάντων ὑμῶν (Hē charis meta pantōn hymōn) — “Grace be with you all.” Reuse فضل (fazal), Risk: High per baseline — standard closing benediction; per the baseline’s cross-document consistency rule, this closing formula should match the rendering pattern used for equivalent Romans closing-grace benedictions (e.g., Romans 16’s closing grace).

Summary of New Terms Requiring Translation Memory Addition

The following terms are introduced in Titus and are not present in the baseline Romans translation_memory.json. They are proposed for formal addition (see 08_core_glossary.md) so that all Phase 2 translation work on Titus enforces them with the same rigor as the baseline’s existing entries: εὐσέβεια (godliness), παιδεύω (train/discipline), σωτήρ (Savior, title), ἐπιφάνεια (appearing), μακάριος/ἐλπίς (blessed hope), λυτρόω (redeem), ἀνομία (lawlessness), περιούσιος (special possession), καλὰ ἔργα (good works), ζηλωτής (zealous), πρεσβύτερος (elder, office), ἐπίσκοπος (overseer/bishop), ἀνέγκλητος (blameless), μιᾶς γυναικὸς ἄνδρα (husband of one wife), ὑγιαίνουσα διδασκαλία (sound doctrine), διδασκαλία (teaching, general), ὑποτάσσω (submit), ἀρχή/ἐξουσία (rulers/authorities), πειθαρχέω (obey authority), ζήτησις (controversy), αἱρετικός (factious person), γενεαλογία (genealogy), ἔλεος (mercy), λουτρόν (washing), παλιγγενεσία (regeneration), ἀνακαίνωσις (renewal), κληρονόμος (heir), ζωὴ αἰώνιος (eternal life), ἀγάπη (love), χρηστότης (kindness), φιλανθρωπία (love for mankind), συνείδησις (conscience), ἁγνός (chaste/pure), δεσπότης (master), ἐκλεκτός (elect/chosen), ἀλήθεια (truth), ὅσιος (holy/devout, distinct sense), ἀψευδής (truthful/non-lying), ὑπομονή (steadfastness).

Proper names newly established for Titus: Τίτος (Titus), Κρήτη/Κρῆτες (Crete/Cretans), Ἀρτεμᾶς, Τυχικός, Νικόπολις, Ζηνᾶς, Ἀπολλῶς.

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