Cross-Reference and Theme Analysis: Titus

Purpose and Method

This document catalogs every Old Testament quotation and allusion, every messianic reference, every typological pattern, and every significant New Testament parallel occurring across the whole of Titus (chapters 1–3), with special attention to parallels within this language pair’s existing curriculum (Romans). Citations are normalized to the standard English format used throughout this pipeline’s internal analysis documents (e.g., “Romans 13:1”, “Genesis 15:6”, “Exodus 19:5”) — this format governs cross-referencing in Phase 1 artifacts; the destination-language citation convention (Romani, Facerea, etc., per the baseline 12_ai_translation_requirements.md) governs only the Phase 2 translated output itself.

Key structural observation: Unlike Romans, which repeatedly quotes the Old Testament with explicit citation formulas (“as it is written,” “the Scripture says”), Titus contains no formal, introduced Old Testament quotation. Its use of Scripture is entirely allusive and typological — it draws on OT covenant vocabulary (λαὸς περιούσιος, 2:14; possibly Ezekiel’s new-heart/new-spirit language behind 3:5) without citing chapter and verse, and its one explicit quotation (1:12) is from a pagan Cretan poet, not Scripture. This distinction must be flagged for translators accustomed to Romans’ citation-heavy style: Titus’s persuasive strategy is pastoral and confessional (crystallized gospel summaries, e.g., 3:4-7; 2:11-14) rather than exegetical argument from the Hebrew Scriptures. This has a direct translation consequence: Titus supplies fewer built-in cues (like Romans’ quotation markers) to signal to the Romanian reader when covenant-historical background is being invoked, so translator notes bear more of that weight than they do in Romans.

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Cross-Reference Matrix

Columns: Passage (Titus) | Theme | Related Character(s) | OT/NT Connection | Translation Sensitivity

Chapter 1 — Doctrinal Foundation, Elder Qualifications, False Teachers

Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
Titus 1:1	Apostolic authority; servant identity	Paul	Romans 1:1 (Paul’s parallel self-designation, “servant of Christ Jesus, called to be an apostle”)	Medium — Titus 1:1 says “servant of God” (δοῦλος θεοῦ), Romans 1:1 says “servant of Christ Jesus” (δοῦλος Χριστοῦ Ἰησοῦ); render distinctly (“rob al lui Dumnezeu” vs. established Romans rendering) — do not harmonize the two into one phrase.
Titus 1:1	Election; effectual calling	God’s elect	Romans 8:33 (“who shall bring any charge against God’s elect”); Romans 9:11 (“in order that God’s purpose of election might continue”); Ephesians 1:4 (chosen before the foundation of the world)	High — conceptually linked to baseline election/alegere; apply the same synergism-vs-monergism caution already established for Romans 9-11.
Titus 1:1–2	Sound doctrine; hope of eternal life	Paul	Romans 5:2 (“hope of the glory of God”); Romans 8:24 (“in this hope we were saved”)	Medium — standard hope vocabulary; ensure “nădejde” is not read as mere optimism but as confident eschatological expectation, consistent with Romans usage.
Titus 1:2	God’s truthfulness as ground of promise	God the Father	Numbers 23:19 (“God is not man, that he should lie”); Hebrews 6:18 (“it is impossible for God to lie”)	Medium — allusive echo, not a direct quotation; the emphatic Greek term (ἀψευδής, “who cannot lie”) should retain its intensity, matching Hebrews 6:18’s parallel emphatic construction if that curriculum is later produced.
Titus 1:3	Manifestation of the gospel in time; mission	Paul (as herald)	Romans 16:25-26 (the mystery “now disclosed”); Galatians 4:4 (“when the fullness of time had come, God sent forth his Son”)	High — part of the ἐπιφαίνω/φανερόω “appearing” word-cluster spanning 1:3, 2:11, 2:13, 3:4; maintain a single consistent Romanian verb root (“a se arăta” / “a fi arătat”) across all four occurrences for lexical cohesion, per the semantic analysis (07).
Titus 1:3; 2:10; 3:4	God the Father as “Savior”	God the Father	Luke 1:47 (“God my Savior”); 1 Timothy 1:1, 2:3, 4:10 (same title pattern in the Pastoral Epistles)	Critical — see the σωτήρ (Mântuitor) dual-referent discussion in the core glossary (08); mandatory translator note at each occurrence.
Titus 1:4	Grace and peace greeting	Paul, Titus	Romans 1:7 (“grace to you and peace from God our Father and the Lord Jesus Christ”) — near-identical epistolary formula	High — must render identically to the established Romans 1:7 rendering (“har și pace”) for cross-document consistency, per the baseline’s “Theological Consistency Rules Across Documents.”
Titus 1:4	Spiritual fatherhood in ministry	Paul, Titus	1 Timothy 1:2 (Timothy addressed as “true child in the faith”); 1 Corinthians 4:17	Low — standard mentoring language; no doctrinal risk.
Titus 1:5	Qualifications for Elders — appointment	Titus, Paul	Acts 14:23 (Paul and Barnabas “appointed elders” in every church); Acts 20:17, 28 (Ephesian elders called both πρεσβύτεροι and ἐπίσκοποι, same interchange as Titus 1:5-7); 1 Timothy 3:1-7 (parallel qualification list)	Critical — the elder/overseer office terminology collision documented extensively in the core glossary (08); Acts 20:17/28 is the essential cross-reference proving this interchangeable usage is not unique to Titus.
Titus 1:6	Elder qualification — marital fidelity	(unnamed candidates)	1 Timothy 3:2, 3:12 (identical qualification, “husband of one wife,” applied to both elders/overseers and deacons)	Critical — must render identically in both curricula if 1-2 Timothy is later produced in this language package, to preserve the deliberate lexical parallel Paul draws between the offices.
Titus 1:6	Household management as qualifying test	(unnamed candidates), children	1 Timothy 3:4-5 (“he must manage his own household well… for if someone does not know how to manage his own household, how will he care for God’s church?”)	Medium — standard; the household-as-test-case logic is explicit in both texts.
Titus 1:7	Stewardship as the shape of church leadership	Overseer/steward	1 Corinthians 4:1-2 (“stewards of the mysteries of God… trustworthy”); 1 Peter 4:10 (“stewards of God’s varied grace”)	Medium — standard; reinforces accountable, derivative authority rather than autonomous rule.
Titus 1:7–8	Vice and virtue lists for elders	(unnamed candidates)	1 Timothy 3:2-3 (near-identical parallel list); Galatians 5:19-23 (works of the flesh vs. fruit of the Spirit, as the broader theological category behind such lists)	Medium — standard; no major ambiguity in the individual terms themselves.
Titus 1:9	Sound Doctrine and Good Works — teaching competence required of elders	Elders	2 Timothy 4:2-3 (“preach the word… for the time is coming when people will not endure sound teaching”); 1 Timothy 1:10, 6:3 (same “sound doctrine” formula)	High — the medical metaphor (health/sickness) recurs across the Pastoral Epistles; preserve consistently if 1-2 Timothy curricula follow.
Titus 1:10–11	False teachers; the circumcision party	Judaizing false teachers (unnamed)	Galatians 2:12 (“the circumcision party”); Acts 15:1, 5 (the Judaizing controversy at the Jerusalem council); Romans 2:25-29 (Paul’s extended argument on true vs. merely physical circumcision)	Medium — Titus’s reference is brief and identificatory (naming a faction), not the extended theological argument Romans and Galatians develop; do not import Romans’ full circumcision-of-the-heart argument into this shorter mention — a brief cross-reference note suffices.
Titus 1:12	General revelation; cultural apologetics	Epimenides (Cretan poet, cited, not a biblical figure)	Acts 17:28 (Paul similarly quotes pagan poets, Epimenides and Aratus, approvingly at the Areopagus)	Low — NOT a Scripture quotation; flag clearly in any translator note as literary/cultural citation, not an OT/NT cross-reference, to avoid a Romanian reader mistaking it for inspired Scripture.
Titus 1:15	Inward moral purity vs. ritual/ceremonial purity	—	Mark 7:15-23 (“there is nothing outside a person that by going into him can defile him”); Romans 14:14, 20 (“nothing is unclean in itself”); Acts 10:15 (“what God has made clean, do not call common”)	Medium — must be read as relativizing ceremonial/dietary disputes (echoing the letter’s broader concern in 3:9), not as license undermining moral purity; note the deliberate structural echo of Romans 14’s “clean/unclean” language for any future cross-curriculum consistency.
Titus 1:16	Profession of faith contradicted by works	False teachers	1 John 2:4 (“whoever says ‘I know him’ but does not keep his commandments is a liar”); Matthew 7:21-23	Medium — reinforces the letter’s works-flow-from-doctrine argument; connects forward to 2:14, 3:8, 3:14.

Chapter 2 — Household Instruction and the Core Passage (2:11–15)

Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
Titus 2:1–10	Household code; sound doctrine applied to relationships	Older men/women, younger men/women, slaves	Ephesians 5:22–6:9; Colossians 3:18–4:1; 1 Peter 2:18–3:7 (parallel household-code passages across the NT)	Medium — if Ephesians, Colossians, or 1 Peter curricula are produced in this language package, submission/authority vocabulary (ὑποτάσσω) must render consistently with the choice made here (a se supune) across all of them.
Titus 2:5	Reputational/missional concern for the gospel’s public witness	Younger women	1 Timothy 6:1 (“so that the name of God and the teaching may not be reviled”); Titus 2:8, 2:10 (same concern restated)	Medium — a recurring missional refrain in the Pastoral Epistles; not unique to this verse.
Titus 2:9–10	Slaves and masters	Christian slaves, masters (δεσπόται)	Ephesians 6:5-8; Colossians 3:22-24; 1 Peter 2:18-20; Philemon (whole letter)	Medium — standard NT household-code parallel; connects to the curriculum doctrine “Submission to Authority” alongside 2:5 and 3:1.
Titus 2:11	Grace That Trains for Godly Living; Universal Scope of the Gospel	—	Romans 1:16 (“salvation to everyone who believes”); Romans 5:15, 20-21 (grace abounding); Luke 2:10-11 (good news of great joy “for all people” — an “appearing” announcement to shepherds, thematically parallel)	High — must retain unqualified universal language (“tuturor oamenilor”) exactly per the baseline’s “Universal Scope of the Gospel” convention already established for Romans 1:16 and 10:12-13; do not narrow to a merely representative sense.
Titus 2:12	Grace That Trains for Godly Living (paideia)	—	Hebrews 12:5-11 (God’s fatherly discipline/training of sons, same παιδεία root); Ephesians 2:10 (“created… for good works”); Romans 12:2 (“be transformed by the renewal of your mind”)	Critical — the defining cross-reference for this curriculum’s first doctrine; Hebrews 12 supplies the conceptual background for παιδεύω that Romanian “ne educă/ne disciplinează” must carry; mandatory translator note.
Titus 2:13	Deity of Christ; Second Coming	Jesus Christ	2 Peter 1:1 (identical Granville Sharp construction, “our God and Savior Jesus Christ”); Philippians 3:20 (“we await a Savior”); 1 Thessalonians 4:16-17; Romans 9:5 (“Christ, who is God over all, blessed forever” — the closest Romans parallel for a direct scriptural identification of Christ as God)	Critical — this is the single most important cross-reference for this curriculum’s Christology; if the Romans Language Package’s treatment of Romans 9:5 exists or is later extended, the Romanian syntax preserving single-referent deity-of-Christ readings must match in approach (single article/construction preserved, not split into two figures). Mandatory theologian review.
Titus 2:14	Salvation by Grace not Works; substitutionary atonement; covenant people	Jesus Christ	Exodus 19:5-6 (Israel as a “treasured possession,” a “kingdom of priests”); Deuteronomy 14:2, 26:18 (same covenant-possession language); 1 Peter 2:9 (“a people for his own possession” — nearly verbatim NT parallel); Galatians 1:4 (“who gave himself for our sins”); Ephesians 5:25-27 (Christ gave himself for the church, to sanctify and cleanse her)	Critical — the OT covenant-identity language (λαὸς περιούσιος) is transferred wholesale from Israel to the church; requires an explicit OT-background translator note (Exodus 19:5) and, if a 1 Peter curriculum exists in this language package, must render consistently with 1 Peter 2:9’s treatment of the same phrase.
Titus 2:15	Pastoral authority	Titus	1 Timothy 4:12 (“let no one despise you for your youth”)	Low — standard pastoral-authority parallel.

Chapter 3 — Civic Ethics, the Gospel Summary (3:1–8), and Closing Instructions

Passage	Theme	Related Character(s)	OT/NT Connection	Translation Sensitivity
Titus 3:1	Submission to Authority	Believers, civil rulers	Romans 13:1-7 (the direct, extended parallel treatment of submission to civil government — THE primary cross-reference for this doctrine in this language package); 1 Peter 2:13-17 (“submit yourselves… to every human institution”)	Critical — rendering-consistency rule: ὑποτάσσεσθαι here must be translated with the same Romanian verb (a se supune) and the same qualification (voluntary, God-honoring submission, not blind or unconditional obedience overriding higher allegiance to God, cf. Acts 5:29) already established for Romans 13:1 in the baseline package, since Titus 3:1 restates briefly what Romans 13 develops at length.
Titus 3:2	Peaceable, gentle public conduct	Believers	James 3:9-10 (not cursing those made in God’s image); 1 Peter 3:8-9 (“do not repay evil for evil… but bless”)	Low — standard.
Titus 3:3	Universal Human Accountability (pre-conversion state)	“we ourselves,” i.e., all believers before conversion	Romans 1:21-32 (the parallel catalogue of pre-conversion darkness — a direct structural and thematic match); Ephesians 2:1-3 (“dead in trespasses… following the passions of the flesh”); Ephesians 4:17-19	High — the “before” catalogue here functions exactly as Romans 1:21-32 does; where possible, individual vice terms shared between the two passages (e.g., desires/passions vocabulary) should render with the same Romanian lexical choices already fixed for Romans, for cross-document consistency.
Titus 3:4	Salvation by Grace not Works; God’s kindness and love for mankind	God our Savior (the Father)	Romans 2:4 (“God’s kindness is meant to lead you to repentance”); Ephesians 2:4-7 (“great love… mercy… kindness toward us in Christ Jesus”); Luke 1:78 (“the tender mercy of our God”)	High — reinforces the χρηστότης/φιλανθρωπία pairing discussed in the glossary (08); Romans 2:4 is the closest Romans parallel for God’s “kindness” (χρηστότης) as a saving-initiative motif.
Titus 3:5	Salvation by Grace not Works; Regeneration by the Holy Spirit	Holy Spirit	Ephesians 2:8-9 (“by grace you have been saved… not a result of works” — the single closest NT parallel to Titus 3:5’s negative clause); Romans 3:20, 28 (“no one will be justified by works of the law”); Romans 4:4-5 (wages vs. gift); Ezekiel 36:25-27 (“I will sprinkle clean water on you… I will give you a new heart and a new spirit” — the OT typological background most plausibly behind “washing of regeneration”); John 3:3-8 (“born again… born of the Spirit” — direct conceptual parallel to παλιγγενεσία)	Critical — this is the single most doctrinally dense cross-reference cluster in the letter. The Ephesians 2:8-9 parallel must render its “not of works” clause consistently with Titus 3:5 if an Ephesians curriculum is later produced. The Ezekiel 36 typology should be flagged explicitly in translator notes: Orthodox baptismal theology draws heavily on this exact OT background (water + Spirit + new heart), making this a point of doctrinal convergence with Orthodox sacramental instinct even as the curriculum must preserve the verse’s primary emphasis (God’s initiative apart from human works).
Titus 3:6	Regeneration by the Holy Spirit; Pentecostal outpouring	Holy Spirit; Jesus Christ (mediating agent)	Joel 2:28-29 (“I will pour out my Spirit on all flesh” — the OT prophetic background); Acts 2:17-18, 33 (Peter’s Pentecost sermon explicitly quoting Joel 2 as fulfilled); Romans 5:5 (“God’s love has been poured into our hearts through the Holy Spirit” — closest Romans parallel using the same “pour out” verb)	High — must use the same Romanian “pour out” verb (a turna/a revărsa) consistently with any future Acts 2/Joel 2 treatment; Romans 5:5 is the direct baseline parallel for this outpouring motif.
Titus 3:7	Salvation by Grace not Works; inheritance	Believers as heirs	Romans 5:1-2 (“justified by faith… hope of the glory of God” — same justification-plus-hope sequence); Romans 8:17 (“heirs of God and fellow heirs with Christ”); Galatians 4:7 (“an heir through God”); Romans 4:13-14 (“heir of the world,” promise-based inheritance)	Critical — δικαιωθέντες must render identically to the baseline îndreptățire; the heir/κληρονόμος theme should be cross-referenced explicitly to Romans 8:17’s inheritance language even though Titus does not use the baseline adoption (υἱοθεσία) term itself.
Titus 3:8	Sound Doctrine and Good Works; creedal formula	Titus	1 Timothy 1:15, 3:1, 4:9; 2 Timothy 2:11 (the identical “the saying is trustworthy” formula recurring across the Pastoral Epistles)	Medium — if 1-2 Timothy curricula are later produced in this language package, this fixed formula must render identically across all instances for cross-document consistency, per the same principle governing Romans 1:16-17 and 8:28 in the baseline.
Titus 3:9	Avoiding Divisive Controversies	—	1 Timothy 1:4 (“myths and endless genealogies”); 1 Timothy 6:4 (“an unhealthy craving for controversy”); 2 Timothy 2:23 (“foolish, ignorant controversies”); 1 Timothy 4:7 (“irreverent, silly myths”)	Medium — a recurring Pastoral-Epistles concern, not unique to Titus; render consistently if those letters are later added to this language package.
Titus 3:10–11	Avoiding Divisive Controversies; church discipline	The “divisive person” (unnamed)	Matthew 18:15-17 (the graduated warning/discipline process — direct structural parallel to Titus’s “after one and second warning”); 2 Thessalonians 3:14-15 (“have nothing to do with him… yet do not regard him as an enemy, but warn him as a brother”); Romans 16:17 (“watch out for those who cause divisions”)	Critical — Romans 16:17 is the essential Romans-curriculum cross-reference for this doctrine; both texts warn against divisive persons, but neither develops the fully formalized later doctrinal category of “heresy” (see glossary discussion of αἱρετικὸς ἄνθρωπος) — this distinction must be preserved across both curricula’s translator notes.
Titus 3:15	Closing grace benediction	Paul, all recipients	Romans 16:20b (“The grace of our Lord Jesus Christ be with you” — standard Pauline closing formula)	Low — render har consistently with the established baseline term; no new doctrinal content.

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Messianic References and Christological Typology — Summary

Reference	Type	Description	Cross-Reference	Sensitivity
Titus 1:3-4; 2:10; 2:13; 3:4; 3:6	Title application	σωτήρ (“Savior”) applied to BOTH God the Father (1:3, 2:10, 3:4) and Jesus Christ (1:4, 2:13, 3:6) within one short letter	Romans 9:5; Luke 1:47, 2:11; 2 Peter 1:1, 1:11	Critical — implicit affirmation of shared divine nature and saving action across Father and Son; mandatory teaching note at every occurrence, cross-linked to baseline deity_of_christ and son_of_god.
Titus 2:13	Direct deity affirmation	”our great God and Savior Jesus Christ” (Granville Sharp single-referent construction)	Romans 9:5; John 1:1, 20:28; 2 Peter 1:1	Critical — the strongest single Christological affirmation in Titus; syntax must preserve single-referent reading in Romanian exactly as in the Greek.
Titus 2:14	Typology: covenant-possession people	Christ’s redemptive purpose fulfills and extends Israel’s covenant identity (“a people for his own possession”) to the church	Exodus 19:5-6; Deuteronomy 14:2, 26:18; 1 Peter 2:9	Critical/High — Old-covenant-to-new-covenant typological continuity; requires explicit OT background note.
Titus 3:5	Typology: OT ceremonial washing → Spirit-wrought new birth	”washing of regeneration” typologically fulfills OT water-purification and new-heart promises	Ezekiel 36:25-27; Numbers 19 (ceremonial washing background); possibly 1 Peter 3:20-21 (flood/baptism typology, if that curriculum is produced)	Critical — central baptismal-regeneration crux; do not adjudicate the sacramental debate; preserve the verse’s monergistic emphasis.
Titus 3:6	Typology: Pentecostal outpouring fulfilled again in ongoing Christian experience	Every believer’s reception of the Spirit reenacts the pattern inaugurated at Pentecost	Joel 2:28-29; Acts 2:17-18, 33	High — continuity between the foundational Pentecost event and ongoing individual regeneration; avoid implying a repeatable “new Pentecost” distinct from the once-for-all Acts 2 event.
Titus 1:12	NOT typology/messianic — cultural-apologetic citation	Paul cites a pagan poet (Epimenides) as accurate general-revelation testimony	Acts 17:28 (Paul quoting pagan poets at Athens)	Low — flag clearly as non-Scriptural in any translator note.

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Rendering-Consistency Rules for Shared Quotations and Parallel Passages

The following rules govern translation consistency between Titus and the existing Romans Language Package, and pre-emptively govern any future curricula sharing these passages:

1. Grace vs. works contrast (Titus 2:11-14; 3:4-7 ↔ Romans 3:24; 4:4-5; 11:5-6; Ephesians 2:8-9). The Romanian rendering of χάρις/har and the works-exclusion clauses in these passages must use identical vocabulary and identical negation structure (“nu prin fapte… ci prin har/milă”) across both curricula. Do not let Titus’s fuller “washing of regeneration” language soften or Titus’s fuller “good works” emphasis harden the shared grace-not-works logic differently than Romans states it.

2. Submission to civil authority (Titus 3:1 ↔ Romans 13:1-7). ὑποτάσσεσθαι must render as a se supune in both passages, with the identical translator-note caveat (voluntary, God-honoring submission; not unconditional; higher allegiance to God preserved, cf. Acts 5:29). Titus 3:1 is a compressed restatement of Romans 13:1-7’s fuller argument and must not introduce a different nuance.

3. Universal scope of the gospel (Titus 2:11 ↔ Romans 1:16; 10:12-13). “πᾶσιν ἀνθρώποις” / “tuturor oamenilor” must remain unqualified in both curricula. Any softening in one document (e.g., toward a merely representative or ethnically-bounded sense) while the other retains full universality creates a direct cross-curriculum contradiction and must be flagged as a translation error.

4. Deity of Christ via Granville Sharp-type constructions (Titus 2:13 ↔ Romans 9:5; 2 Peter 1:1). Preserve single-referent syntax identifying Jesus Christ as God in all three passages. If the Romans Language Package’s Romans 9:5 treatment is later revised, Titus 2:13’s rendering must be re-checked for consistency, and vice versa.

5. Election and calling vocabulary (Titus 1:1 “ἐκλεκτῶν” ↔ Romans 8:33; 9:11 alegere). Use the conceptually linked baseline rendering (aleșii lui Dumnezeu/alegere) with the same synergism-vs-monergism caution notes already fixed for Romans 9-11; do not introduce a Titus-specific election vocabulary divergent from the Romans baseline.

6. Justification paired with regeneration (Titus 3:5-7 ↔ Romans 3-5 justification cluster; Ephesians 2:8-9). δικαιωθέντες/îndreptățiți must render identically to the baseline îndreptățire term. Because Titus 3:5-7 is the NT’s clearest single-sentence pairing of regeneration and justification, this passage should be flagged in Phase 2 as a primary teaching anchor for holding both dimensions together — any future document discussing Romans’ justification doctrine should cross-reference Titus 3:5-7 using identical terminology.

7. Household-code submission language (Titus 2:1-10 ↔ Ephesians 5:22-6:9; Colossians 3:18-4:1; 1 Peter 2:18-3:7). If curricula for these other books are produced in this language package, ὑποτάσσω and related household-order vocabulary must render consistently with the choice fixed here (a se supune), maintaining the same non-coercive, voluntary-ordering nuance throughout.

8. Pastoral Epistles fixed formulas (“the saying is trustworthy,” Titus 3:8 ↔ 1 Timothy 1:15; 3:1; 4:9; 2 Timothy 2:11). Render this formula identically (“Vrednic de încredere este cuvântul acesta”) wherever it recurs, flagging its creedal/confessional function each time.

9. Outpouring-of-the-Spirit imagery (Titus 3:6 ↔ Joel 2:28-29; Acts 2:17-18; Romans 5:5). Use a single consistent Romanian verb for “pour out” (a turna/a revărsa) across all instances of this motif within the language package.

10. Non-Scriptural citation flagging (Titus 1:12 ↔ Acts 17:28). Any citation of non-biblical sources approvingly quoted by biblical authors must be marked distinctly from Scripture citations in translator notes, to prevent Romanian readers from mistaking Epimenides’ words for inspired text.

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Chapter Coverage Confirmation

• Titus 1 (1:1-16): Reviewed in full — doctrinal foundation (1:1-4), elder qualifications (1:5-9), false teachers and the circumcision party (1:10-16). All OT/NT connections identified above.
• Titus 2 (2:1-15): Reviewed in full — household code (2:1-10), core passage grace-that-trains section (2:11-15, cross-referenced in depth per Part A of the semantic analysis). All OT/NT connections identified above.
• Titus 3 (3:1-15): Reviewed in full — civic submission and the core passage gospel summary (3:1-8), avoiding divisive controversies and church discipline (3:9-11), closing greetings (3:12-15, proper names and standard closing formula only — no new cross-reference content beyond the grace benediction in 3:15 already noted).

No chapter or section of Titus was found to lack relevant OT/NT connections; every section is represented in the matrix above.

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This document extends, and must never contradict, the baseline Romans translation_memory.json, bible_term_registry.json, and the Titus-specific 07_semantic_analysis.md / 08_core_glossary.md. It feeds directly into 10_biblical_theme_map.md and subsequent Phase 1 doctrine-risk registry extension steps.