Semantic Analysis — Titus (Koine Greek → Polish)

Book Overview

Author: Paul the Apostle. Recipient: Titus, Paul’s delegate organizing the churches of Crete. Date: c. AD 63–66 (traditional dating, after Paul’s first Roman imprisonment). Occasion: Titus is left “to set in order what remains” (1:5) — appointing qualified elders, correcting false teachers, and grounding church order and household ethics in the gospel of grace.

Structure:

• Chapter 1 — Greeting (1:1–4); qualifications for elders/overseers (1:5–9); the problem of false teachers on Crete (1:10–16)
• Chapter 2 — Household instructions for older men, older women, younger women, younger men, and slaves (2:1–10); the theological center of the letter (2:11–15): grace that trains for godly living
• Chapter 3 — Submission to civil authority and the transformed Christian life (3:1–2); salvation by grace not works, regeneration by the Holy Spirit (3:3–8); avoiding divisive controversies (3:9–11); closing instructions and benediction (3:12–15)

Literary/theological features relevant to translation:

1. σωτήρ (“Savior”) occurs six times in this very short letter (1:3, 1:4, 2:10, 2:13, 3:4, 3:6) — a higher concentration than in any other Pauline letter — applied to both God the Father and Jesus Christ. This is the letter’s dominant Christological title; Titus never uses κύριος (“Lord”) as a title for Christ, so “Savior” carries the theological weight that “Lord” carries elsewhere in Paul. This has direct consequences for Polish rendering consistency (see §Core Glossary, “Zbawiciel”).
2. ἐπιφάνη/ἐπιφάνεια (“appeared/appearing”) forms an inclusio across 2:11 (grace has appeared), 2:13 (awaiting the appearing of glory), and 3:4 (kindness and love appeared) — Christ’s first and second comings bracket the letter’s ethical instruction.
3. The “trustworthy saying” formula (πιστὸς ὁ λόγος, 3:8) is shared with 1–2 Timothy and marks doctrinally weighty summary statements.
4. Titus has an unusually dense concentration of household-code and virtue/vice vocabulary (1:6–9; 2:1–10) serving the letter’s insistence that sound doctrine issues in observable good works.

This analysis gives the core passage (Titus 2:11–3:8) verse-by-verse treatment, then covers the remainder of the book chapter by chapter, citing terms from every chapter of Titus. All terms already recorded in the baseline Romans translation_memory.json are reused exactly as recorded there; this is noted at each occurrence.

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

Titus 2:11 — Ἐπεφάνη γὰρ ἡ χάρις τοῦ θεοῦ σωτήριος πᾶσιν ἀνθρώποις

Greek Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Titus	Polish Rendering — Risk
ἐπεφάνη	epephanē	”was made to appear / shone forth”	Sudden, visible manifestation of what was previously hidden; root of “epiphany"	"has appeared,” “has been manifested,” “has come”	Marks Christ’s first coming as the historical in-breaking of saving grace; forms an inclusio with 2:13 and 3:4	objawiła się / ukazała się — High risk. Polish “objawienie” is strongly associated with the liturgical feast “Objawienie Pańskie” (Epiphany, “Trzech Króli,” a public holiday in Poland) and with the biblical book “Apokalipsa/Objawienie.” Risk of narrowing the term to the nativity/magi scene or to end-times visionary imagery rather than the full sweep of grace breaking into history. Requires a teaching note distinguishing this from both associations.
χάρις	charis	”favor freely given”	Unmerited favor, gift, kindness	”grace”	Reused exactly from baseline TM: łaska (High risk in baseline). Here χάρις is personified as the subject that “appeared” and “trains” (2:12) — grace itself is the active agent of transformation	łaska — High risk (per baseline). Must not be read as a substance increased through sacramental merit; here grace is the very source, not the reward, of godly living.
σωτήριος	sōtērios	”saving, bringing salvation”	Adjective form related to σωτηρία/σωτήρ; “salvation-bringing"	"that brings salvation,” “salvation-bringing,” “saving”	Modifies χάρις: grace itself is salvific for all people, without ethnic or national qualification	przynosząca zbawienie / zbawcza — Critical risk. Must reuse the doctrinal substance of baseline zbawienie (Critical): salvation received by faith, not conferred automatically by sacramental or national-religious belonging.
πᾶσιν ἀνθρώποις	pasin anthrōpois	”to all men/people”	Universal scope, no exception	”to all men,” “for all people,” “to everyone”	Universal offer of grace — parallel to Romans’ “no distinction” language (baseline: universal_scope_of_gospel, High)	wszystkim ludziom — High risk. Retain unqualified universal language; do not let it be read as “all [Catholic Polish] people” or otherwise culturally bounded.

Titus 2:12 — παιδεύουσα ἡμᾶς ἵνα ἀρνησάμενοι τὴν ἀσέβειαν καὶ τὰς κοσμικὰς ἐπιθυμίας σωφρόνως καὶ δικαίως καὶ εὐσεβῶς ζήσωμεν ἐν τῷ νῦν αἰῶνι

Greek Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Titus	Polish Rendering — Risk
παιδεύουσα	paideuousa	”rearing/educating [us]“	Child-rearing, formative discipline/instruction (root: παῖς, “child”); can include correction, but primarily formative, not merely punitive	”training,” “teaching,” “instructing,” “disciplining”	THE anchor term for the doctrine “Grace That Trains for Godly Living”: grace itself — not law, not merit — is the pedagogue that forms godly character	wychowuje — Critical risk. This is the single most important term for this curriculum’s central doctrine. Must convey grace’s own formative, parental action, not an external moral-training program earning favor with God. Rejected alternative: “karci” (chastises/punishes) — too narrowly punitive, obscures the nurturing sense. Must be taught alongside 2:14 and 3:5 so “training” is never read as a means of earning the salvation grace has already given.
ἀρνησάμενοι	arnēsamenoi	”having denied/renounced”	Decisive rejection, disowning	”renouncing,” “denying,” “having rejected”	A definitive, once-for-all turning away, parallel to Romans 6’s “dead to sin” language	odrzucając / wyrzekając się — Medium risk. Standard.
ἀσέβεια	asebeia	”ungodliness, impiety”	Lack of proper reverence toward God; opposite of εὐσέβεια	”ungodliness,” “impiety,” “godlessness”	The negative pole training turns believers away from	bezbożność — Medium risk. Standard, unambiguous.
κοσμικὰς ἐπιθυμίας	kosmikas epithymias	”worldly desires/passions”	Desires characteristic of “this age”/world-system, not merely material objects	”worldly passions,” “worldly lusts,” “earthly desires”	Passions oriented to the present age rather than the age to come (v.13)	światowe pożądliwości — Medium risk. Standard rendering.
σωφρόνως	sōphronōs	”soberly, sensibly, with self-mastery”	Sound-mindedness, self-control, moderation	”soberly,” “self-controlled,” “sensibly”	First of a triad of virtues (σωφρόνως, δικαίως, εὐσεβῶς) describing the content of the trained life; part of the σωφρ- word family running through the whole letter (1:8; 2:2, 2:5)	rozsądnie / z rozwagą — High risk. Part of the letter’s “training” word-family; must be rendered consistently with σώφρων/σωφρονίζω elsewhere (see Ch.1–2 below) so the Polish reader can trace the theme.
δικαίως	dikaiōs	”justly, righteously”	Conduct in right relation to God’s standard	”righteously,” “justly,” “uprightly”	Adverbial form of δικαιοσύνη; reuse baseline root sprawiedliwość/sprawiedliwie	sprawiedliwie — High risk (per baseline “righteousness” root). Must reflect righteous conduct flowing from grace, not conduct that earns righteous standing.
εὐσεβῶς	eusebōs	”godly, piously”	Reverent, devoted conduct toward God — the positive counterpart to ἀσέβεια	”godly,” “in a godly manner,” “devoutly”	Godliness as the visible fruit of grace’s training; connects to εὐσέβεια in 1 Timothy/Titus more broadly	pobożnie — High risk. Polish “pobożność/pobożnie” risks being understood as external religious observance (Mass attendance, devotions, feast-day piety) rather than the inward Spirit-formed character Titus describes; must be explicitly tied back to grace (2:11) as its source.
ἐν τῷ νῦν αἰῶνι	en tō nyn aiōni	”in the present age”	Time between Christ’s first and second comings	”in this present age,” “in the present world”	Sets up the eschatological tension resolved in v.13 (“awaiting… the blessed hope”)	w teraźniejszym wieku / w obecnym czasie — Low risk. Standard.

Titus 2:13 — προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ

Greek Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Titus	Polish Rendering — Risk
προσδεχόμενοι	prosdechomenoi	”eagerly awaiting/receiving”	Expectant, welcoming waiting	”awaiting,” “looking for,” “expecting”	Posture of hope oriented to Christ’s return	wyczekując / oczekując — Low risk. Standard.
μακαρίαν ἐλπίδα	makarian elpida	”blessed hope”	Hope characterized by divine blessedness/happiness	”blessed hope,” “happy hope”	New term for this curriculum (ἐλπίς not in Romans baseline TM); ties to assurance-of-salvation themes	błogosławiona nadzieja — Medium risk. New term; add to glossary. Must not be reduced to vague optimism — this is confident expectation grounded in Christ’s promised return.
ἐπιφάνειαν τῆς δόξης	epiphaneian tēs doxēs	”appearing of the glory”	The visible manifestation of divine glory at the Second Coming	”glorious appearing,” “appearing of the glory”	The Second Coming, paired with 2:11’s “appeared” (grace) — two appearings bracketing the present age	objawienie się chwały — High risk. See note on ἐπεφάνη (2:11) re: “Objawienie” cultural narrowing. δόξα reused from baseline: chwała (Medium risk).
τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ	tou megalou theou kai sōtēros hēmōn Iēsou Christou	”of the great God and our Savior Jesus Christ”	Single article (τοῦ) governing both “great God” and “Savior” — grammatically, one Person is described by both titles (Granville Sharp construction)	“our great God and Savior, Jesus Christ” (majority of modern versions); older versions sometimes split into two persons (“the great God, and our Savior Jesus Christ”)	CRITICAL deity-of-Christ text. The single article construction identifies Jesus Christ as “the great God” himself, not merely God’s agent or a lesser divine figure	wielkiego Boga i Zbawiciela naszego, Jezusa Chrystusa — Critical risk. The Polish rendering must preserve the single-referent grammar (one Person, two titles) with a mandatory translator note explaining the Granville Sharp construction; a split-referent rendering (“wielkiego Boga i [naszego] Zbawiciela Jezusa Chrystusa” read as two persons) would weaken this key deity-of-Christ proof text. Zbawiciel (Savior) is a new term for this curriculum — see glossary — Critical risk given its Christological load throughout Titus.

Titus 2:14 — ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν ἵνα λυτρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίας καὶ καθαρίσῃ ἑαυτῷ λαὸν περιούσιον ζηλωτὴν καλῶν ἔργων

Greek Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Titus	Polish Rendering — Risk
ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν	edōken heauton hyper hēmōn	”gave himself for/on behalf of us”	Substitutionary self-giving	”gave himself for us”	Atonement language — Christ’s voluntary self-sacrifice as the ground of both redemption and the “peculiar people”	wydał samego siebie za nas — Critical risk. Must preserve substitutionary, sacrificial force; do not soften to generic self-sacrifice or exemplary martyrdom.
λυτρώσηται	lytrōsētai	”might ransom/redeem”	Buying back from bondage/captivity through payment	”redeem,” “ransom,” “deliver”	Redemption from the power of lawlessness, not merely its penalty	odkupić — High risk. Standard Polish theological term; ensure it is not collapsed into a general “rescue” losing the ransom/payment nuance.
ἀνομία	anomia	”lawlessness”	Life lived without regard to God’s law/order; moral disorder	”lawlessness,” “wickedness,” “iniquity”	The condition from which believers are redeemed — related to but broader than a single “sin”	bezprawie / nieprawość — Medium risk. Standard.
καθαρίσῃ	katharisē	”might cleanse/purify”	Ritual and moral purification	”cleanse,” “purify”	Purification unto belonging, echoing OT purity language applied to a NT people	oczyścić — Medium risk. Note connection to 3:5’s λουτρόν (“washing”) — see below; avoid implying a repeatable ritual-cleansing cycle.
λαὸν περιούσιον	laon periousion	”a people for [his own] possession”	OT echo of Exodus 19:5 (LXX) — a people specially treasured and set apart	”his own special people,” “a people for his own possession,” “a peculiar people” (KJV)	God’s own possessed people — connects to baseline election/wybranie (High risk) doctrine	lud [Bogu] na własność / lud wybrany na własność — High risk. Must not be read as implying the historically Catholic Polish nation is this “peculiar people” by birth or culture (cf. baseline note on “universal_scope_of_gospel” resisting nationally-bounded readings of the gospel).
ζηλωτὴν καλῶν ἔργων	zēlōtēn kalōn ergōn	”zealous/eager for good works”	Passionate devotion to doing good	”zealous for good works,” “eager to do good”	Good works are not incidental but the defining passion of the redeemed people — central to “Sound Doctrine and Good Works”	żarliwie oddany dobrym czynom — High risk. καλὰ ἔργα (“good works”) is the letter’s most repeated phrase (1:16; 2:7,14; 3:1,8,14) — see Core Glossary; must be taught as the fruit of grace (2:11–14), never its cause (3:5), to avoid collapsing into the Catholic merit framework around “dobre uczynki.”

Titus 2:15 — Ταῦτα λάλει καὶ παρακάλει καὶ ἔλεγχε μετὰ πάσης ἐπιταγῆς μηδείς σου περιφρονείτω

Greek Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Titus	Polish Rendering — Risk
λάλει	lalei	”speak”	General speech act	”speak,” “declare,” “say”	Command to proclaim the preceding teaching	mów — Low risk.
παρακάλει	parakalei	”exhort/encourage/urge”	Context-sensitive: encouragement or entreaty	”exhort,” “encourage,” “urge”	Reused exactly from baseline TM: napominać (Low risk)	napominaj — Low risk (per baseline).
ἔλεγχε	elegche	”rebuke/reprove/correct”	Exposing fault with a view to correction	”rebuke,” “reprove,” “correct”	Corrective authority alongside encouragement — balanced pastoral method	strofuj / karć — Medium risk. New term; distinguish from παρακαλέω (encouragement) — this is correction of fault.
ἐπιταγή	epitagē	”authority, command”	Authoritative injunction	”authority,” “full authority,” “command”	Titus speaks with delegated apostolic authority, not mere personal opinion	z całą władzą / mocą nakazu — Medium risk. Standard.
περιφρονείτω	periphroneitō	”let [no one] disregard/despise”	Contemptuous dismissal	”disregard,” “despise,” “look down on”	Guards the authority of sound teaching against dismissal, especially by false teachers (cf. 1:10–16)	niech nikt nie gardzi — Low risk. Standard.

Titus 3:1 — Ὑπομίμνῃσκε αὐτοὺς ἀρχαῖς ἐξουσίαις ὑποτάσσεσθαι πειθαρχεῖν πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους εἶναι

Greek Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Titus	Polish Rendering — Risk
ἀρχαῖς ἐξουσίαις	archais exousiais	”rulers, authorities”	Governmental/civil power structures	”rulers and authorities,” “magistrates,” “governing authorities”	Civil government as the object of submission — parallels Romans 13:1–7	władzom i urzędom / rządzącym i władzom — Medium risk. Standard, cf. Romans 13 treatment in baseline package.
ὑποτάσσεσθαι	hypotassesthai	”to place oneself under, submit”	Voluntary ordering of oneself under another’s authority; not necessarily forced subjugation	”to be subject to,” “to submit to,” “to obey”	THE anchor verb for “Submission to Authority” doctrine, also used of wives (2:5) and slaves (2:9)	być poddanym / poddawać się — Critical risk. Must convey willing, ordered submission to legitimate civil authority, not blind political quietism. Poland’s own history (partitions, Nazi occupation, communist rule) includes a strong Catholic-linked tradition of principled civil resistance to illegitimate authority (e.g., Cardinal Wyszyński, Solidarność); teaching must distinguish Titus’s call to ordinary civic submission from an absolute claim that all governmental demands must be obeyed regardless of conscience.
πειθαρχεῖν	peitharchein	”to obey/heed rule”	Compliance with legitimate authority	”to obey,” “to be obedient to rulers”	Reinforces ὑποτάσσεσθαι with active obedience	być posłusznym / słuchać (władzy) — High risk. Same submission-doctrine caution applies.
πᾶν ἔργον ἀγαθόν	pan ergon agathon	”every good work”	Comprehensive scope of good deeds	”every good work,” “all good deeds”	Ties submission to civic order into the letter’s larger good-works theme	każdy dobry czyn — High risk (per “good works” doctrine, see Core Glossary).
ἑτοίμους εἶναι	hetoimous einai	”to be ready/prepared”	Readiness, disposition	”to be ready”	Active readiness, not passive compliance	być przygotowanym / gotowym — Low risk.

Titus 3:2 — μηδένα βλασφημεῖν ἀμάχους εἶναι ἐπιεικεῖς πᾶσαν ἐνδεικνυμένους πραΰτητα πρὸς πάντας ἀνθρώπους

Greek Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Titus	Polish Rendering — Risk
βλασφημεῖν	blasphēmein	”to slander/revile”	Verbal defamation of a person (not necessarily of God, though same root as “blasphemy”)	“to slander,” “to speak evil of,” “to revile”	Warns against reviling anyone — connects to 2:5’s concern that “the word of God not be reviled”	obmawiać / bluźnić — Medium risk. Note that this Greek root usually renders “blasphemy” against God elsewhere in the NT but here means slander against people — a translation-consistency flag.
ἄμαχος	amachos	”not quarrelsome, peaceable”	Absence of contentiousness	”peaceable,” “not quarrelsome,” “avoiding fights”	Peaceableness as a mark of the trained life	niekłótliwy / spokojny — Low risk.
ἐπιεικής	epieikēs	”gentle, considerate, reasonable”	Yielding disposition, forbearance	”gentle,” “considerate,” “courteous”	Gentleness toward outsiders, echoing the letter’s missional concern for outside perception (cf. 2:5, 2:10)	łagodny / ustępliwy — Low risk.
πραΰτης	prautēs	”gentleness, meekness”	Strength under control, not weakness	”gentleness,” “meekness,” “humility”	Comprehensive posture toward “all people” — universal scope again	łagodność / delikatność — Low risk.

Titus 3:3 — Ἦμεν γάρ ποτε καὶ ἡμεῖς ἀνόητοι ἀπειθεῖς πλανώμενοι δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις ἐν κακίᾳ καὶ φθόνῳ διάγοντες στυγητοί μισοῦντες ἀλλήλους

Greek Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Titus	Polish Rendering — Risk
ἀνόητοι	anoētoi	”foolish, senseless”	Lack of spiritual understanding	”foolish,” “senseless”	Describes the pre-conversion state — sets up the grace contrast in v.4	głupi / bezrozumni — Low risk.
ἀπειθεῖς	apeitheis	”disobedient”	Willful refusal to obey/believe	”disobedient,” “unbelieving”	Same root as 1:16’s “ἀπειθεῖς” (false teachers) — links the letter’s negative portraits	nieposłuszni — Medium risk. Consistency flag: same Polish root should be used at 1:16.
πλανώμενοι	planōmenoi	”being led astray, deceived”	Passive — wandering/deceived state	”led astray,” “deceived,” “going astray”	Universal human condition before grace — parallels Romans’ universal_human_accountability doctrine	błądzący / zwiedzeni — Medium risk.
δουλεύοντες ἐπιθυμίαις	douleuontes epithymiais	”enslaved to desires”	Slavery metaphor for domination by passions	”slaves to passions,” “enslaved to desires”	Bondage contrasted with the freedom grace brings — echoes Romans 6’s slavery-to-sin/slavery-to-righteousness contrast	zniewoleni pożądliwościami — Medium risk.
κακία, φθόνος	kakia, phthonos	”malice; envy”	Moral evil; resentful desire for what another has	”malice,” “envy”	Vice list describing pre-conversion life, resolved by regeneration (v.5)	złość, zazdrość — Low risk.
στυγητοί μισοῦντες ἀλλήλους	stygētoi misountes allēlous	”hateful, hating one another”	Mutual hostility, breakdown of community	”hateful and hating one another”	The relational disintegration grace reverses into the “wspólnota” the church is meant to be	nienawistni, nienawidzący się wzajemnie — Low risk.

Titus 3:4 — ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ σωτῆρος ἡμῶν θεοῦ

Greek Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Titus	Polish Rendering — Risk
χρηστότης	chrēstotēs	”kindness, goodness”	Benevolent disposition in action	”kindness,” “goodness”	God’s kindness, the turning point (“but when…”) from v.3’s vice list	dobroć — Medium risk. New term; standard but should be distinguished from generic niceness — this is God’s decisive saving kindness.
φιλανθρωπία	philanthrōpia	”love for mankind”	Benevolence toward humanity as such (root of “philanthropy”)	“love for mankind,” “loving kindness,” “love toward man”	Universal divine benevolence, echoing 2:11’s “all people”	miłość do ludzi / życzliwość — Medium risk. Note modern Polish “filantropia” carries secular-humanitarian connotations; avoid that register — this is God’s own saving benevolence.
ἐπεφάνη	epephanē	”appeared”	(see 2:11)	“appeared”	Third occurrence of the epiphany motif — see 2:11 note	objawiła się / ukazała się — High risk (see 2:11 note).
σωτῆρος ἡμῶν θεοῦ	sōtēros hēmōn theou	”of God our Savior”	God explicitly titled “Savior"	"God our Savior”	Reinforces σωτήρ as the letter’s dominant divine title	Boga, Zbawiciela naszego — Critical risk (see 2:13 note on Zbawiciel).

Titus 3:5 — οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν ἡμεῖς ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου

Greek Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Titus	Polish Rendering — Risk
ἐξ ἔργων τῶν ἐν δικαιοσύνῃ	ex ergōn tōn en dikaiosynē	”from works [done] in righteousness”	Deeds performed in an attempt at righteous standing	”works of righteousness,” “righteous deeds we had done”	THE anchor negative clause for “Salvation by Grace not Works” — explicit denial that human righteous deeds are the basis of salvation	z uczynków sprawiedliwości / z uczynków, które my sami uczyniliśmy w sprawiedliwości — Critical risk. Reuses baseline sprawiedliwość (Critical) and connects directly to baseline “grace” doctrine notes on Trent-vs-Reformation tension; must not be softened to allow works any causal role in salvation.
ἔλεος	eleos	”mercy”	Compassionate favor toward the undeserving in distress	”mercy,” “compassion”	The true basis (κατά, “according to”) of salvation, parallel to χάρις	miłosierdzie — Critical risk. Polish “miłosierdzie” carries exceptionally strong devotional associations (Divine Mercy devotion, St. Faustina Kowalska, Łagiewniki shrine, Divine Mercy Sunday — a nationally prominent Polish Catholic devotion). The doctrinal point — mercy, not works, saves — must be taught explicitly against any reading that ties this “mercy” to specific Polish devotional practices (chaplet, novena, image veneration) as its operative channel; the text says God saved “according to his mercy,” a disposition, not a devotional program.
ἔσωσεν	esōsen	”saved”	Aorist verb form of the baseline noun σωτηρία	”saved,” “he saved”	Verb form of baseline zbawienie — reuse root exactly	zbawił — Critical risk (per baseline “salvation” entry).
λουτρόν	loutron	”washing, bath”	A washing; the vessel/act of bathing	”washing,” “the washing of”	Almost certainly evokes baptism as the outward sign accompanying inward regeneration	obmycie / kąpiel — Critical risk. MAJOR CATHOLIC-COLLISION POINT. Catholic sacramental theology (Council of Trent; Catechism of the Catholic Church §1213–1274) teaches baptismal regeneration — that the washing itself, as sacrament, confers regenerating grace (ex opere operato). Historic Protestant reading holds the Spirit’s inward renewal (ἀνακαίνωσις) is the substance, with water baptism as its outward, Spirit-accompanied sign, not its instrumental cause. This curriculum must present the phrase “washing of regeneration” without resolving the sacramental question dogmatically, but must explicitly flag that “obmycie” should not be taught as if the ritual act alone, apart from the Spirit’s own work named in the same verse, causes rebirth — the verse itself pairs “obmycie” with “odnowienie przez Ducha Świętego” as a single saving act of God, not a human sacramental achievement.
παλιγγενεσία	palingenesia	”again-birth, regeneration”	New, decisive beginning of life; nowhere else in Paul except here (cf. Matt 19:28 of cosmic renewal)	“regeneration,” “new birth,” “rebirth”	THE anchor term for “Regeneration by the Holy Spirit” — a monergistic, Spirit-wrought new beginning, not self-improvement	odrodzenie — Critical risk. Polish “odrodzenie” is also common secular vocabulary (national/cultural “rebirth,” “odrodzenie narodowe,” and the historical-artistic epoch “odrodzenie” = Renaissance). Must be explicitly taught as the Holy Spirit’s specific, personal, saving work in the individual believer, not a national, cultural, or generalized moral renewal.
ἀνακαίνωσις	anakainōsis	”renewal”	Ongoing renewing (cf. Romans 12:2’s related verb ἀνακαινοῦσθαι)	“renewal,” “renewing”	Paired with παλιγγενεσία — regeneration’s inaugurating moment and the Spirit’s continuing renewing work together	odnowienie — High risk. Related to but distinct from baseline uświęcenie (sanctification, High risk); this term denotes the Spirit’s renewing work at the root of the new life, closely tied to regeneration rather than the ongoing moral sanctification process alone — teach the two terms (παλιγγενεσία/ἀνακαίνωσις here vs. ἁγιασμός elsewhere) as overlapping but distinct emphases.
πνεύματος ἁγίου	pneumatos hagiou	”of the Holy Spirit”	The Holy Spirit as the agent of renewal	”of the Holy Spirit”	Reused exactly from baseline: Duch Święty (Critical)	Ducha Świętego — Critical risk (per baseline).

Titus 3:6 — οὗ ἐξέχεεν ἐφ᾽ ἡμᾶς πλουσίως διὰ Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν

Greek Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Titus	Polish Rendering — Risk
ἐξέχεεν	exechéen	”poured out”	Abundant, liquid outpouring (cf. Acts 2:17 of the Spirit at Pentecost)	“poured out,” “shed abundantly”	Echoes Pentecost language — the Spirit’s outpouring through Christ, Trinitarian in structure (Father pours, through Christ, the Spirit)	wylał — Medium risk. Standard; preserve Pentecost echo where teaching notes allow.
πλουσίως	plousiōs	”richly, abundantly”	Generous abundance	”richly,” “abundantly,” “generously”	Emphasizes the lavish, non-stinting character of grace’s application	obficie — Low risk.
διὰ Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν	dia Iēsou Christou tou sōtēros hēmōn	”through Jesus Christ our Savior”	Christ as the mediating agent of the Spirit’s outpouring	”through Jesus Christ our Savior”	Trinitarian structure: Father saves (v.5) through the Spirit (v.5) poured out through Christ (v.6) our Savior	przez Jezusa Chrystusa, Zbawiciela naszego — Critical risk (Zbawiciel, per 2:13 note).

Titus 3:7 — ἵνα δικαιωθέντες τῇ ἐκείνου χάριτι κληρονόμοι γενηθῶμεν κατ᾽ ἐλπίδα ζωῆς αἰωνίου

Greek Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Titus	Polish Rendering — Risk
δικαιωθέντες	dikaiōthentes	”having been justified/declared righteous”	Forensic declaration, aorist passive — a completed divine act done to the believer	”justified,” “having been justified”	Reused exactly from baseline: usprawiedliwieni (Critical). Directly parallels Romans 3–5’s forensic justification doctrine	usprawiedliwieni — Critical risk (per baseline “justification” entry). Must preserve the forensic “declared righteous” sense without collapsing into gradual sacramental transformation.
τῇ ἐκείνου χάριτι	tē ekeinou chariti	”by his grace”	Instrumental means of justification	”by his grace,” “by that one’s grace”	Grace, not works (v.5), is the express instrumental cause of justification — reuses baseline łaska	jego łaską / z jego łaski — Critical risk (per baseline “grace” entry).
κληρονόμοι	klēronomoi	”heirs”	Those who receive an inheritance by right of relationship, not achievement	”heirs”	New term for this curriculum; connects directly to baseline usynowienie (adoption, Medium risk) — heirship is the entailment of adoption	dziedzice — Medium risk. New term; add to glossary, cross-reference with baseline adoption doctrine (full son-status with complete inheritance rights).
κατ᾽ ἐλπίδα ζωῆς αἰωνίου	kat’ elpida zōēs aiōniou	”according to the hope of eternal life”	Hope as the mode/orientation of the inheritance	”in hope of eternal life,” “according to the hope of eternal life”	Same ἐλπίς term as 2:13’s “blessed hope” — see note there	według nadziei życia wiecznego — Medium risk (see ἐλπίς note at 2:13).

Titus 3:8 — Πιστὸς ὁ λόγος καὶ περὶ τούτων βούλομαί σε διαβεβαιοῦσθαι ἵνα φροντίζωσιν καλῶν ἔργων προΐστασθαι οἱ πεπιστευκότες θεῷ ταῦτα ἐστὶν καλὰ καὶ ὠφέλιμα τοῖς ἀνθρώποις

Greek Term	Transliteration	Literal Meaning	Semantic Range	English Variants	Theological Meaning in Titus	Polish Rendering — Risk
Πιστὸς ὁ λόγος	pistos ho logos	”faithful/trustworthy is the saying”	Formulaic marker (shared with 1–2 Timothy) flagging a doctrinally weighty summary statement	”this is a trustworthy saying,” “faithful is the word,” “this is a faithful saying”	Certifies 3:4–7 as a reliable, authoritative summary of the gospel of grace	Wiarygodne jest to słowo / Prawdziwa jest ta mowa — High risk. Reuses baseline wiara-root (faithful/trustworthy sense, distinct from saving-faith sense); flag for consistency with the Pastoral Epistles’ formula if 1–2 Timothy are later added to this curriculum.
διαβεβαιοῦσθαι	diabebaiousthai	”to insist confidently, affirm strongly”	Emphatic, confident assertion	”to speak confidently,” “to insist,” “to affirm strongly”	Titus is to teach these truths with full confidence, not tentatively	z całą stanowczością zapewniać / stanowczo potwierdzać — Low-Medium risk.
φροντίζωσιν	phrontizōsin	”may be careful/take thought”	Deliberate, careful attention	”be careful,” “take care,” “be intent on”	Deliberate, ongoing devotion to good works, not incidental	starali się / dbali — Medium risk.
καλῶν ἔργων προΐστασθαι	kalōn ergōn proistasthai	”to devote themselves to / be at the forefront of good works”	προΐστασθαι = to stand before/lead/be devoted to; here, active, leading devotion to good works	”devote themselves to good works,” “be careful to maintain good works,” “engage in good deeds”	Summary statement of the letter’s central ethical thrust — reuses “good works” phrase (see 2:14 note)	oddawać się dobrym czynom / przodować w dobrych czynach — Critical risk. Same caution as 2:14: this is the fruit of having believed God (v.8b), never its cause; the sequence justified (3:7) → devoted to good works (3:8) must be preserved without inversion.
οἱ πεπιστευκότες θεῷ	hoi pepisteukotes theō	”those who have believed God”	Perfect participle — a settled, completed state of trust	”those who have believed in God,” “those who have trusted God”	Faith (reused baseline wiara, Critical) as the settled state from which good works flow	ci, którzy uwierzyli Bogu — Critical risk (per baseline “faith” entry). Must convey personal trust already exercised, not inherited religious status.
ὠφέλιμα	ōphelima	”profitable, beneficial”	Practically useful/advantageous	”profitable,” “beneficial,” “useful”	Good works and sound doctrine are not abstract but practically beneficial to real people	pożyteczne / korzystne — Low risk.

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

Chapter 1 (Titus 1:1–16) — full chapter (none of Chapter 1 falls within the core passage)

Greek Term	Transliteration	Literal / Semantic Range	English Variants	Theological Meaning in Titus	Polish Rendering — Risk
ἀπόστολος	apostolos	one sent with delegated authority	”apostle”	Paul’s foundational authority for the letter’s instructions	apostoł — Low risk (reused exactly from baseline).
δοῦλος θεοῦ	doulos theou	”slave/servant of God"	"servant of God,” “bondservant of God”	Paul’s self-identification of total submission to God, alongside “apostle”	sługa Boży — Medium risk. Polish Bible tradition softens “δοῦλος” (slave) to “sługa” (servant); note the literal “slave” force is muted, paralleling the same choice made in most English versions.
ἐκλεκτῶν θεοῦ	eklektōn theou	”of God’s elect/chosen ones"	"God’s elect,” “those God has chosen”	Ties Paul’s ministry to the doctrine of election — reuses baseline wybranie root (High risk)	wybranych Bożych — High risk (per baseline “election” entry). Avoid fatalistic “przeznaczenie/los” framing.
ἐπίγνωσις ἀληθείας	epignōsis alētheias	”knowledge of the truth"	"knowledge of the truth”	The apostolic goal: full, personal knowledge of gospel truth, not mere information	poznanie prawdy — Medium risk. New term; standard.
εὐσέβεια	eusebeia	”godliness, piety"	"godliness”	Central curriculum doctrine term; the goal-oriented, faith-rooted piety this letter promotes (cf. 2:12’s εὐσεβῶς)	pobożność — High risk. Same caution as 2:12: risk of narrowing to external religious observance rather than Spirit-formed inward-and-outward godliness rooted in grace and truth.
ἐλπὶς ζωῆς αἰωνίου	elpis zōēs aiōniou	”hope of eternal life"	"hope of eternal life”	Grounds the whole letter’s ethical instruction in eschatological hope (cf. 2:13, 3:7)	nadzieja życia wiecznego — Medium risk. New term (ἐλπίς); add to glossary.
ὁ ἀψευδὴς θεός	ho apseudēs theos	”the God who does not lie"	"God, who never lies,” “God, who cannot lie”	Grounds assurance: the promise of eternal life rests on God’s unimpeachable truthfulness	Bóg, który nie kłamie / nie może zełgać — Medium risk. New term; ties well to assurance-of-salvation themes in the baseline.
κήρυγμα	kērygma	”proclamation, preaching"	"preaching,” “proclamation”	The apostolic message entrusted to Paul, now delivered through Titus	głoszenie / przepowiadanie — Medium risk. New term. Note: Polish theological register sometimes borrows “kerygmat” directly; keep to plain “głoszenie” for readability per register requirements.
σωτὴρ ἡμῶν θεός	sōtēr hēmōn theos	”God our Savior"	"God our Savior”	First of six σωτήρ occurrences — see Book Overview	Bóg, Zbawiciel nasz — Critical risk (see Zbawiciel note, 2:13).
γνήσιον τέκνον	gnēsion teknon	”true/genuine child"	"true son,” “genuine child”	Titus described as Paul’s authentic spiritual child, sharing a “common faith” (κοινὴν πίστιν, reused baseline wiara)	prawowite dziecko — Low risk.
πρεσβύτερος	presbyteros	”elder” (age-based root, but here an office)	“elder”	THE anchor term for “Qualifications for Elders” — a recognized local church office with moral/doctrinal qualifications (1:5–6)	starszy — High risk. Standard Polish Bible-translation rendering (cf. Acts 14:23 in Biblia Tysiąclecia), but risks confusion with (a) the Catholic/Orthodox clerical term “prezbiter” (an ordained priest within a sacramental hierarchy) and (b) the purely age-based adjective “starsi” used of older men/women in 2:2–3. Requires an explicit teaching note distinguishing the office in Titus 1 (functionally identified with ἐπίσκοπος, see next) from later, more developed clerical categories.
ἐπίσκοπος	episkopos	”overseer"	"overseer,” “bishop”	Used interchangeably with πρεσβύτερος in 1:5–7 (the qualifications for “elder” in v.6 continue as qualifications “for the overseer” in v.7) — in Titus this is a local congregational shepherding role, not a developed diocesan office	biskup — Critical risk. MAJOR CATHOLIC-COLLISION POINT. Established Polish Bible tradition (both Tysiąclecia and Warszawska) renders ἐπίσκοπος as “biskup” in the Pastoral Epistles, but in contemporary Polish religious culture “biskup” denotes an extremely specific, singular, hierarchically-ordained diocesan office within apostolic succession — utterly unlike Titus 1’s plural, locally-appointed, congregation-level shepherd used as a synonym for “elder.” Every occurrence requires an explicit translator/teaching note: Titus 1 uses ἐπίσκοπος and πρεσβύτερος as two names for one and the same local office, not the later monarchical-episcopal structure. Alternative considered and rejected for inconsistency with established Bible-translation tradition: “nadzorca” (overseer, non-institutional) — record as a clarifying gloss in teaching notes even though “biskup” remains the primary rendering.
ἀνέγκλητος	anegklētos	”blameless, above reproach"	"blameless,” “above reproach”	First qualification listed for elders/overseers	nienaganny — Medium risk. Standard; clarify this means an unblemished reputation, not sinless perfection.
μιᾶς γυναικὸς ἀνήρ	mias gynaikos anēr	”a one-woman man / husband of one wife"	"husband of one wife,” “faithful to his wife,” “a one-woman man”	Marital faithfulness qualification for elders — genuinely debated interpretive range (monogamy vs. marital fidelity vs. no remarriage after divorce)	mąż jednej żony — High risk. Render literally and let the teaching material present the interpretive range rather than resolving it in translation; do not silently adopt one interpretive tradition’s gloss over another.
τέκνα πιστά	tekna pista	”believing/faithful children"	"children who believe,” “faithful children,” “obedient children”	Genuinely ambiguous Greek (πιστά can mean “believing” or “faithful/obedient”)	dzieci wierzące (alt. dzieci posłuszne) — Medium risk. Flag the ambiguity for the translator; either rendering is defensible, but the choice should be made consistently and explained.
ἀνυπότακτος	anypotaktos	”insubordinate, rebellious, not submissive"	"rebellious,” “insubordinate,” “disobedient”	Disqualifying trait for both children (1:6) and false teachers (1:10) — the negative pole of the letter’s submission doctrine	nieposłuszny / buntowniczy — Medium risk. Cross-reference with ὑποτάσσεσθαι (3:1; 2:5, 9).
αὐθάδης, ὀργίλος, πάροινος, πλήκτης, αἰσχροκερδής	authadēs, orgilos, paroinos, plēktēs, aischrokerdēs	”self-willed; quick-tempered; given to wine; violent; greedy for [shameful] gain"	"arrogant,” “quick-tempered,” “drunkard,” “violent,” “greedy for money”	Vice list disqualifying a candidate from eldership — moral, not merely doctrinal, qualifications	samowolny, gniewliwy, oddany piciu wina, awanturniczy, chciwy niegodziwego zysku — Low-Medium risk. Standard vocabulary; ensure vivid, concrete Polish equivalents rather than abstract euphemisms.
φιλόξενος, φιλάγαθος	philoxenos, philagathos	”hospitable; loving what is good"	"hospitable,” “a lover of what is good”	Positive qualifications balancing the vice list	gościnny, miłujący dobro — Low risk.
σώφρων	sōphrōn	”sensible, self-controlled, of sound mind"	"self-controlled,” “sensible,” “prudent”	Part of the letter’s σωφρ- word family (see 2:2, 2:5, 2:12) central to “Grace That Trains for Godly Living”	rozsądny / trzeźwego umysłu — High risk. Must be rendered consistently with the same root across all occurrences (1:8; 2:2, 2:5, 2:6, 2:12) so the Polish reader perceives the recurring theme.
δίκαιος	dikaios	”just, righteous"	"upright,” “just”	Reuses baseline sprawiedliwość root	sprawiedliwy — High risk (per baseline root).
ὅσιος	hosios	”holy, devout” (distinct from ἅγιος)	“holy,” “devout,” “upright”	A personal-piety nuance of holiness distinct from ἅγιος’s set-apart, consecrated-status sense	świątobliwy / pobożny — Medium risk. Distinguish explicitly from baseline święty (ἅγιος) so the two Greek words are not flattened into one Polish term without comment.
ἐγκρατής	egkratēs	”self-controlled, disciplined, master of oneself"	"disciplined,” “self-controlled”	Completes the elder virtue list; connects to the letter’s training/discipline theme	opanowany / powściągliwy — Medium risk.
ἀντεχόμενος τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου	antechomenos tou kata tēn didachēn pistou logou	”holding firmly to the trustworthy word as taught"	"holding firm to the trustworthy word as taught,” “holding fast to the faithful message”	Doctrinal qualification for elders — ability to teach and defend sound doctrine	trzymający się wiernego słowa zgodnego z nauką — High risk. Ties directly to “Sound Doctrine” doctrine.
ὑγιαίνουσα διδασκαλία	hygiainousa didaskalia	”healthy/sound teaching"	"sound doctrine,” “sound teaching”	THE anchor phrase for “Sound Doctrine and Good Works” (also 2:1; cf. 1:13’s ὑγιαίνωσιν τῇ πίστει; 2:2)	zdrowa nauka — Critical risk. The word itself is uncontroversial (standard across Polish Bible traditions), but doctrinally the term must be taught as apostolic gospel content, not redirected toward institutional Magisterial teaching authority as its source or toward correct ritual practice alone.
ἀντιλέγοντες	antilegontes	”those who contradict/oppose"	"those who contradict,” “those who oppose it”	Those who resist sound doctrine — ties to “Avoiding Divisive Controversies”	przeciwstawiający się / sprzeciwiający się — Medium risk.
περιτομή (οἱ ἐκ τῆς περιτομῆς)	peritomē	”circumcision (party)"	"the circumcision party,” “those of the circumcision”	A specific Jewish-Christian faction troubling the Cretan churches with legalistic/mythological teaching	stronnictwo obrzezania / ci z obrzezania — Medium risk. Echo of Romans’ Jewish-Gentile unity themes; handle with the same historical sensitivity the baseline package notes for Poland’s Jewish-Christian history.
ματαιολόγοι, φρεναπάται	mataiologoi, phrenapatai	”empty talkers; deceivers (of the mind)"	"empty talkers,” “deceivers,” “mind-deceivers”	Descriptions of the false teachers — central to “Avoiding Divisive Controversies”	gadający puste słowa / próżni mówcy; zwodziciele — High risk. Vivid, doctrinally loaded vocabulary; must not be softened into mere “different opinions” — the text treats this teaching as destructive.
Κρῆτες ἀεὶ ψεῦσται	Krētes aei pseustai	”Cretans [are] always liars"	"Cretans are always liars” (quoting the Greek poet Epimenides)	A pre-Christian Greek proverb Paul cites approvingly of a cultural vice needing gospel correction — an interesting case of a general-revelation observation used pastorally	Kreteńczycy [są] zawsze kłamcami — Low risk. Cultural-literary citation; note for teaching material that this is a quoted pagan proverb, not an ad hoc apostolic slur.
ἐντολαὶ ἀνθρώπων	entolai anthrōpōn	”commandments of men"	"commands of men,” “human commandments”	Contrasted with sound doctrine/God’s truth — a warning against merely human religious rules	przykazania ludzkie / nakazy ludzkie — High risk. Parallels baseline “obedience_of_faith” caution against conflating true obedience with compliance to church precepts, holy-day obligations, or humanly devised rules.
συνείδησις	syneidēsis	”conscience"	"conscience”	The defiled mind/conscience of the false teachers (1:15) — an inner moral faculty, not ritual purity	sumienie — Medium risk. Polish Catholic culture has a rich conscience-examination tradition (rachunek sumienia, sacramental confession); ensure the text’s point — an unbelieving conscience is itself defiled — is not confused with the mechanics of confession practice.
μεμιαμμένοις, καθαροῖς	memiammenois, katharois	”defiled; pure"	"defiled…pure"	"To the pure all things are pure, but to the defiled…nothing is pure” — an inward-moral, not ritual, purity statement	skażonym…czystym — Medium risk.
βδελυκτοί	bdelyktoi	”detestable, abominable"	"detestable,” “abominable”	Strong condemnation of the false teachers’ character	obrzydliwi — Low risk.
πρὸς πᾶν ἔργον ἀγαθὸν ἀδόκιμοι	pros pan ergon agathon adokimoi	”unfit/disqualified for any good work"	"unfit for any good work,” “worthless for good deeds”	Closes chapter 1 on the “good works” theme in the negative — false profession fails the test that Titus 2–3 will describe positively	niezdatni do żadnego dobrego czynu — High risk. Directly connects to “Sound Doctrine and Good Works” doctrine; the false teachers’ profession (“they profess to know God,” v.16) without good works is the negative photograph the rest of the letter positively develops.

Chapter 2 — verses 1–10 only

(Titus 2:11–15 is treated in the Core Passage Verse-by-Verse section above; this section covers Titus 2:1–10.)

Greek Term	Transliteration	Literal / Semantic Range	English Variants	Theological Meaning in Titus	Polish Rendering — Risk
ὑγιαίνουσα διδασκαλία	hygiainousa didaskalia	”sound doctrine"	"sound doctrine”	Reprised from 1:9, 1:13 — the standard by which household instruction is now given	zdrowa nauka — Critical risk (see Ch.1 note).
πρεσβύτης / πρεσβύτις	presbytēs / presbytis	”older man / older woman” (age-based, not office)	“older men,” “older women”	Age-category, distinct from the office term πρεσβύτερος (1:5) though sharing the same root	starszy mężczyzna / starsza kobieta — Medium risk. Explicit disambiguation required from the office term “starszy” (elder) in 1:5, since Polish would otherwise use the identical root for both an age description and a church office.
νηφάλιος, σεμνός	nēphalios, semnos	”sober, temperate; dignified"	"sober-minded,” “dignified”	Virtue qualifications for older men	trzeźwy, godny (poważania) — Low risk.
ἀγάπη	agapē	”love"	"love”	New term for this curriculum; standard NT vocabulary for self-giving love	miłość — Low risk. Add to glossary as new term; standard, uncontroversial.
ὑπομονή	hypomonē	”endurance, patient perseverance"	"endurance,” “steadfastness,” “patience”	Completes the triad “sound in faith, love, endurance” for older men	wytrwałość — Low risk. New term.
ἱεροπρεπής	hieroprepēs	”reverent, befitting sacred things"	"reverent in behavior,” “as becometh holiness” (KJV)	Describes older women’s demeanor — literally evokes “fitting for sacred/priestly matters”	poważny / pełen godności — Medium risk. The literal root (ἱερός, “sacred/priestly”) could suggest a quasi-priestly office in Polish if translated too literally (“kapłański”); render descriptively as dignified reverence of character, with a note that no priestly office is implied.
διάβολος (adjectival: slanderous)	diabolos	”slanderous” (here an adjective, not “the devil”)	“slanderers,” “malicious gossips”	Warns against slander among older women — same root elsewhere means “the devil”	plotkarski / oszczerczy (NOT “diabelski”) — Medium risk. Explicit translator note required: this occurrence is the common adjective “slanderous,” not a reference to Satan; a literal cognate rendering risks confusing readers.
οἴνῳ πολλῷ δεδουλωμέναι	oinō pollō dedoulōmenai	”enslaved to much wine"	"given to much wine,” “slaves to drink”	Vice warned against for older women	zniewolone nadmiernym piciem wina — Low risk.
καλοδιδάσκαλος	kalodidaskalos	”teaching what is good"	"teachers of good things”	Positive role: older women teaching younger women	uczące dobra — Low risk.
σωφρονίζωσιν	sōphronizōsin	”may train/urge to be sensible"	"train,” “encourage to be sensible,” “admonish”	THE second anchor term (alongside παιδεύουσα, 2:12) for “Grace That Trains for Godly Living” — older women’s mentoring role mirrors grace’s own formative work	kształtować w rozsądku / uczyć rozwagi — Critical risk. Same doctrinal weight as παιδεύω (2:12): this training is relational and formative, modeling grace’s pattern in community, not a legalistic enforcement program.
φίλανδρος, φιλότεκνος	philandros, philoteknos	”loving [her] husband; loving [her] children"	"loving their husbands,” “loving their children”	Content of the training given to younger women	kochająca męża, kochająca dzieci — Low risk.
ἁγνός	hagnos	”pure, chaste"	"pure,” “chaste”	Distinct nuance from ἅγιος (holy/set apart) — moral purity, especially sexual/relational integrity	czysty — Medium risk. Note distinction from baseline święty (ἅγιος); both may render as “czysty/święty” family in Polish but represent different Greek roots with different emphases (moral purity vs. consecrated status).
οἰκουργός (v.l. οἰκουρός)	oikourgos / oikouros	”working at home / keeper at home"	"working at home,” “keepers at home”	Domestic diligence — a textual variant exists between the two Greek forms	zajęta domem / gospodarna — Low-Medium risk. Note textual variant for translator awareness; either rendering preserves the domestic-diligence sense.
ὑποτασσόμεναι τοῖς ἰδίοις ἀνδράσιν	hypotassomenai tois idiois andrasin	”submitting to their own husbands"	"submissive to their own husbands,” “subject to their own husbands”	Second major occurrence of the letter’s submission doctrine, alongside 3:1 (civil authority) and 2:9 (slaves)	poddane własnym mężom — Critical risk. Same doctrinal care as ὑποτάσσεσθαι (3:1): render with the relational, willing-order sense the household-code genre intends; teaching material should present this alongside the mutual-submission and self-giving-love context of the broader NT household codes rather than in isolation.
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"	"so that the word of God may not be reviled,” “so no one will malign the word of God”	The missional motive behind household conduct — outsiders’ perception of the gospel is at stake	by słowo Boże nie było bluźnione / lżone — Medium risk.
νεώτεροι, σωφρονεῖν	neōteroi, sōphronein	”younger men; to be self-controlled"	"younger men… to be sensible,” “self-controlled”	Reprises the letter’s σωφρ- theme for younger men	młodsi mężczyźni…zachowywać rozwagę — High risk (same word-family caution as σώφρων, 1:8; 2:2).
τύπος	typos	”example, pattern"	"example,” “pattern,” “model”	Titus himself is to be a τύπος of good works — connects personal example to the letter’s good-works theme	wzór — Low risk.
ἀφθορία (v.l. ἀφθαρσία)	aphthoria / aphtharsia	”integrity, incorruptibility"	"integrity,” “soundness,” “incorruptibility”	Quality of Titus’s teaching — textual variant exists	nienaganność / niezepsucie — Low-Medium risk. Note textual variant.
λόγον ὑγιῆ ἀκατάγνωστον	logon hygiē akatagnōston	”sound speech beyond reproach"	"sound speech that cannot be condemned,” “sound and blameless speech”	Reprises ὑγιαίνω (“sound”) root again — links speech quality to the doctrine of sound teaching	zdrowe, nienagannego słowo — Medium risk. Consistency flag: same root as “zdrowa nauka.”
δοῦλοι…ἰδίοις δεσπόταις ὑποτάσσεσθαι	douloi…idiois despotais hypotassesthai	”slaves…to submit to their own masters"	"slaves…to be subject to their own masters,” “bondservants…submissive to their masters”	Third major occurrence of submission doctrine — workplace/social submission	słudzy…poddawać się własnym panom — High risk. Note the historical-cultural distance (no contemporary institution of slavery in Poland); teach the underlying principle (integrity and submission within one’s legitimate social/vocational structures) rather than a literal transfer to modern employment without comment.
εὐάρεστος	euarestos	”well-pleasing"	"well-pleasing,” “pleasing”	Goal of the slave’s conduct — pleasing one’s master in all things (within the limits the rest of Scripture sets)	miły / godny upodobania — Low risk.
μὴ ἀντιλέγοντας, μὴ νοσφιζόμενοι	mē antilegontas, mē nosphizomenoi	”not talking back; not pilfering"	"not talking back,” “not stealing/pilfering”	Concrete vices to avoid in this social role	nie sprzeciwiać się, nie kradnąć (po trosze) — Low risk.
πίστιν πᾶσαν ἐνδεικνυμένους ἀγαθήν	pistin pasan endeiknymenous agathēn	”showing all good faith/fidelity"	"showing all good faith,” “so as to be entirely trustworthy,” “showing that they are trustworthy”	Important sense-distinction: here πίστις means demonstrated trustworthiness/fidelity in conduct, not saving faith	okazujący wszelką dobrą wierność — Medium risk. Must not be confused with the doctrinal sense of baseline wiara (saving faith); this is πίστις in its “faithfulness/reliability” sense — flag explicitly so translators do not import saving-faith theology into a workplace-ethics statement.
κοσμῶσιν τὴν διδασκαλίαν	kosmōsin tēn didaskalian	”may adorn the teaching/doctrine"	"adorn the doctrine,” “make the teaching attractive,” “bring credit to the teaching”	Links “Sound Doctrine” and “Good Works” doctrines explicitly: good conduct beautifies and commends sound doctrine to outsiders	przyozdabiać naukę / czynić naukę piękną — High risk. Key linking term between two curriculum doctrines; teach as the observable, adorning fruit of doctrine, never doctrine’s replacement.

Chapter 3 — verses 9–15 only

(Titus 3:1–8 is treated in the Core Passage Verse-by-Verse section above; this section covers Titus 3:9–15.)

Greek Term	Transliteration	Literal / Semantic Range	English Variants	Theological Meaning in Titus	Polish Rendering — Risk
μωραὶ ζητήσεις	mōrai zētēseis	”foolish controversies/speculations"	"foolish controversies,” “foolish questions/debates”	THE anchor phrase for “Avoiding Divisive Controversies”	głupie spory / głupie dociekania — High risk. Must be taught as a call to avoid unproductive, faith-destroying disputation — not as license to avoid all doctrinal precision or hard theological questions.
γενεαλογίαι	genealogiai	”genealogies"	"genealogies”	Speculative genealogical disputes, likely tied to the false teachers of ch.1	genealogie / rodowody — Low risk.
ἔρεις	ereis	”strifes, quarrels"	"quarrels,” “strife”	Relational breakdown caused by divisive controversy	kłótnie / spory — Medium risk.
μάχαι νομικαί	machai nomikai	”legal quarrels / fights about the Law"	"quarrels about the law,” “legal disputes”	Connects to baseline Prawo (Law, High risk); disputes rooted in the Mosaic Law, likely tied to the “circumcision party” of 1:10	spory o Prawo — Medium risk. Reuse baseline “Prawo” capitalization convention for the Mosaic Law where that referent is intended.
ἀνωφελής, μάταιος	anōphelēs, mataios	”unprofitable; worthless/vain"	"unprofitable and worthless,” “useless and futile”	Paul’s blunt verdict on this kind of controversy	bezużyteczne, próżne — Low risk.
αἱρετικὸς ἄνθρωπος	hairetikos anthrōpos	”a divisive/factious person” (root of English “heretic,” but not yet the developed doctrinal category)	“a divisive person,” “a factious man,” (older versions:) “a heretic”	The person to be avoided after repeated warning — in Titus’s usage, one who causes division/faction, not yet the fully developed post-apostolic category of doctrinal “heresy”	człowiek wywołujący podziały / człowiek sekciarski — Critical risk. MUST NOT render as “heretyk.” Polish “heretyk” carries the full weight of later church history — the Reformation era, Counter-Reformation prosecutions, inquisitorial trials — an anachronistic and theologically loaded import that Titus 3:10’s Koine Greek usage does not yet carry. Render descriptively (a person who causes division/faction) to preserve the letter’s actual sense.
νουθεσία	nouthesia	”admonition, warning"	"warning,” “admonition”	The patient, repeated process (first and second admonition) before separation from a divisive person	upomnienie — Medium risk. Distinguish from baseline napominać (used for παρακαλέω, “exhort/encourage,” 2:15); νουθεσία here is a different Greek root carrying more warning/correction than encouragement — use a distinct Polish term (“upomnienie/ostrzeżenie”) to preserve the distinction if both letters are studied together.
παραιτέομαι	paraiteomai	”to reject, have nothing to do with, avoid"	"have nothing to do with,” “avoid,” “reject”	The prescribed response after repeated admonition fails	odrzucić / unikać — Low-Medium risk.
ἐξέστραπται	exestraptai	”has been turned aside/perverted"	"is warped,” “has turned away,” “is perverted”	Diagnoses the divisive person’s condition, not merely his behavior	jest przewrotny / zbłądził — Low risk.
αὐτοκατάκριτος	autokatakritos	”self-condemned"	"self-condemned”	The divisive person’s own conduct convicts him, without need of external judgment	sam siebie osądza / potępia — Low-Medium risk.
σπουδαίως προπέμπειν	spoudaiōs propempein	”to send off/help on the journey eagerly"	"send… on their way,” “help… on their journey”	Practical hospitality shown to gospel co-workers (Zenas, Apollos)	z gorliwością wyprawić w drogę — Low risk.
μανθάνειν καλῶν ἔργων προΐστασθαι	manthanein kalōn ergōn proistasthai	”to learn to devote themselves to good works"	"learn to devote themselves to good works,” “learn to apply themselves to good deeds”	Reprises the letter’s central good-works refrain one final time (cf. 2:14; 3:1, 8)	uczyć się oddawać dobrym czynom — High risk (per “good works” doctrine, see Core Glossary).
ἄκαρπος	akarpos	”unfruitful"	"unfruitful,” “unproductive”	The negative outcome avoided by learning to devote oneself to good works	bezowocny — Low risk.
χάρις μετὰ πάντων ὑμῶν	charis meta pantōn hymōn	”grace [be] with you all"	"grace be with you all”	Closing benediction — reuses baseline łaska, bookending the letter that opened (1:4) and centered (2:11; 3:7) on grace	łaska niech będzie z wami wszystkimi — High risk (per baseline “grace” entry).
Ζηνᾶς, Ἀπολλῶς, Ἀρτεμᾶς, Τυχικός, Νικόπολις, Κρήτη	Zēnas, Apollōs, Artemas, Tychikos, Nikopolis, Krētē	Proper names/places	”Zenas, Apollos, Artemas, Tychicus, Nicopolis, Crete”	Historical/personal closing details	Zenas, Apollos, Artemas, Tychikos, Nikopolis, Kreta — Low risk. Standard transliterations following established Polish Bible-translation conventions.

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This document is paired with analysis/08_core_glossary.md, which consolidates every term identified above into a single glossary table with consolidated risk ratings for Phase 2 translation-memory extension.