Semantic Analysis

Semantic Analysis — Titus (Koine Greek → Spanish)

Methodology

This analysis follows the PRD Phase 1 Step 1 mandate: the core passage (Titus 2:11–3:8) receives verse-by-verse treatment of every load-bearing term; every other passage in Titus 1–3 receives chapter-section treatment of its load-bearing terms. Every term is evaluated against the baseline Romans Language Package (translation_memory.json, bible_term_registry.json). Where a term already has an established Spanish rendering in the baseline, that rendering is reused exactly (e.g., χάρις → gracia, πίστις → fe, δικαιοσύνη → justicia, δικαίωσις/δικαιόω → justificación/justificar, Πνεῦμα Ἅγιον → Espíritu Santo, Θεός → Dios, Πατήρ → Padre, Ἰησοῦς → Jesús, δόξα → gloria, εἰρήνη → paz, παρακαλέω → exhortar, ἀπόστολος → apóstol, ἁμαρτάνω/ἁμαρτία family → pecado). New terms specific to Titus receive a proposed Spanish rendering and a risk tier (Critical/High/Medium/Low) consistent with the baseline’s risk conventions, with grounded reasons tied to Spanish-speaking (predominantly Catholic-heritage, with Reformation/Evangelical minority tradition, plus Caribbean Afro-diasporic folk-religious contexts) collision risks.

Notable book-level observation: Titus never uses κύριος (“Lord”) as a divine title — unlike Romans, where Señor is a Critical term. Titus’s distinctive Christological title is σωτήρ (“Savior”), applied six times to both the Father (1:3; 2:10; 3:4) and the Son (1:4; 2:13; 3:6), climaxing in the direct deity confession of 2:13, “our great God and Savior Jesus Christ.” This shifts some of the Christological weight the baseline carried under Señor onto Salvador for this curriculum.

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

Titus 2:11

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

ἐπιφαίνω (epiphainō) — Literal meaning: “to shine forth, appear, become visible.” Semantic range: manifestation of what was previously hidden; used of divine/heavenly appearing (cf. 2:13; 3:4; also of the star in Matt. 2). English variants: “appeared,” “was manifested,” “has appeared.” Contextual theological meaning: grace itself is personified as having broken into history — this is the same event-language used elsewhere of the incarnation. Spanish rendering: “se manifestó.” Risk: High. In Spanish liturgical culture, the cognate noun Epifanía is fixed almost exclusively to the January 6 feast of the Magi (Día de los Reyes Magos). Learners may narrow “manifestación de la gracia” to a nativity-scene association rather than grasping the full theological claim that grace itself has decisively broken into history in the Christ event and will do so again at his return (2:13). Requires explicit teaching note.
χάρις (charis) — Baseline term. Spanish rendering: “gracia” (reuse exactly). Risk: High per baseline (Grace doctrine) — see baseline notes on merit-cooperation drift; here χάρις is the grammatical subject that “appeared” and “trains” (2:12), reinforcing grace as an active divine agent, not a substance dispensed through sacramental cooperation.
σωτήριος (sōtērios) — Literal meaning: “saving, bringing salvation” (adjective form of σωτηρία, “salvación” in baseline). Semantic range: describes grace’s saving quality/purpose. English variants: “that brings salvation,” “saving.” Contextual theological meaning: grace’s appearing is inherently salvific, not a mere moral example. Spanish rendering: “que trae salvación” / “salvadora.” Risk: Critical, inheriting the baseline’s Critical rating for salvación — must not be softened toward a sacramental/merit-cooperation framework.
πᾶσιν ἀνθρώποις (pasin anthrōpois) — “to all people.” Semantic range: universal scope, no ethnic/class restriction. Contextual theological meaning: echoes Romans’ Universal Scope of the Gospel doctrine. Spanish rendering: “a todos los hombres” / “a toda la humanidad.” Risk: High — must retain unqualified universality per baseline’s universality-preservation rule.

Titus 2:12

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

παιδεύω (paideuō) — Literal meaning: “to train, discipline, educate a child” (from παῖς, “child”); the same root gives “pedagogy.” Semantic range: covers formative discipline, correction, and instruction — not mere punishment. English variants: “trains,” “teaches,” “disciplines,” “instructs.” Contextual theological meaning: this is the single most load-bearing verb of the “Grace That Trains for Godly Living” doctrine — grace itself is the pedagogue/trainer, not a reward for training achieved by human effort. Spanish rendering: “nos enseña” / “nos entrena” / “nos disciplina.” Risk: High. Two collision risks: (1) rendering as “castiga” (punishes) collapses the formative sense into mere chastisement; (2) rendering that implies grace is the outcome of disciplined living (rather than its source) inverts the doctrine into a merit framework parallel to the Grace/Works fault line already flagged Critical in the baseline. Must consistently render grace as the active trainer of the believer, not the trainee’s reward.
ἀρνέομαι (arneomai) — “to deny, renounce, disown.” Spanish rendering: “renunciando a” / “negando.” Risk: Low.
ἀσέβεια (asebeia) — Literal meaning: “ungodliness, irreverence toward God” (negation of εὐσέβεια, see 1:1 below). Spanish rendering: “la impiedad.” Risk: Medium — paired term with εὐσέβεια; must be kept as opposite poles of the same axis in translation.
κοσμικὰς ἐπιθυμίας (kosmikas epithymias) — “worldly desires/lusts.” Spanish rendering: “los deseos mundanos.” Risk: Low-Medium. Standard; avoid softening to “tentaciones” which shifts agency away from desire itself.
σωφρόνως, δικαίως, εὐσεβῶς (sōphronōs, dikaiōs, eusebōs) — Adverbs: “self-controlled/sensibly,” “justly/righteously” (cognate with δικαιοσύνη, baseline justicia), “in a godly manner” (cognate with εὐσέβεια). Spanish rendering: “con dominio propio, justamente y piadosamente.” Risk: Medium — the σωφρόνως family recurs seven times across Titus (1:8; 2:2,4,5,6,12) and is a load-bearing thread of the whole letter; consistency of rendering (see Chapter 2 section below) is essential.
ἐν τῷ νῦν αἰῶνι (en tō nyn aiōni) — “in the present age.” Spanish rendering: “en este mundo actual” / “en el tiempo presente.” Risk: Low.

Titus 2:13

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

προσδέχομαι (prosdechomai) — “to await, look forward to expectantly.” Spanish rendering: “aguardando” / “esperando.” Risk: Low.
μακαρίαν ἐλπίδα (makarian elpida) — “blessed hope.” Spanish rendering: “la bienaventurada esperanza.” Risk: Low-Medium — ensure “esperanza” retains the confident, object-grounded sense (cf. baseline faith notes on avoiding vague/fatalistic renderings), not a wish.
ἐπιφάνεια (epiphaneia) — Literal meaning: “appearing, glorious manifestation,” the noun form of ἐπιφαίνω (2:11). Semantic range: in the Pastoral Epistles and 2 Timothy, this becomes near-technical language for Christ’s Second Coming. English variants: “appearing,” “manifestation,” “glorious appearing.” Contextual theological meaning: this is the eschatological bookend to grace’s first appearing in 2:11 — grace appeared once in the incarnation/cross and will “appear” again at Christ’s return. Spanish rendering: “la manifestación” / “el aparecimiento glorioso.” Risk: High — same Epifanía-narrowing risk as 2:11, compounded here by the temptation to under-teach Titus’s realized/future-hope tension (grace already appeared; glory not yet appeared).
δόξα (doxa) — Baseline term. Spanish rendering: “gloria” (reuse exactly). Risk: Medium, per baseline.
τοῦ μεγάλου Θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ (tou megalou Theou kai sōtēros hēmōn Iēsou Christou) — “of our great God and Savior Jesus Christ.” Grammatically (Granville Sharp construction: one article governing two nouns joined by καί) this identifies Jesus Christ directly as “God and Savior,” not as a distinct lesser figure alongside God. Contextual theological meaning: this is Titus’s single clearest deity-of-Christ statement, doctrinally parallel to Romans 9:5 in the baseline’s Deity of Christ entry (Critical). Spanish rendering: “nuestro gran Dios y Salvador, Jesucristo.” Risk: Critical. Must not be rendered ambiguously (e.g., “el gran Dios, y nuestro Salvador Jesucristo,” which a comma could wrongly split into two separate persons/beings). Requires the same theologian-review routing as the baseline’s Deity of Christ and Sonship of Christ doctrines.

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.” Substitutionary self-offering language. Spanish rendering: “se dio a sí mismo por nosotros.” Risk: High — atonement-adjacent language; per baseline escalation rules, atonement/propitiation-class segments route to human theologian review.
λυτρόομαι (lytroomai) — Literal meaning: “to redeem, ransom, buy back” (commercial/manumission metaphor: paying a price to free a slave or captive). Semantic range: redemption from bondage, specifically here from ἀνομία. English variants: “redeem,” “ransom,” “rescue by payment.” Contextual theological meaning: redemption from lawlessness accomplished by Christ’s self-gift, not by human religious effort. Spanish rendering: “redimir” / “rescatar.” Risk: High. “Redimir” is standard across Spanish Bible traditions but must be taught with its commercial-manumission background so it is not flattened into a vague “liberar” (liberate) divorced from the price paid.
ἀνομία (anomia) — “lawlessness.” Spanish rendering: “toda maldad” / “toda iniquidad.” Risk: Low-Medium.
καθαρίζω (katharizō) — “to cleanse, purify.” Spanish rendering: “purificar.” Risk: Medium — same ritual-purity-vs-moral-purity caution the baseline attaches to holy (ἅγιος); ensure moral/relational cleansing, not a ritual-only sense.
λαὸς περιούσιος (laos periousios) — Literal meaning: “a people for [his] own possession, a peculiar/treasured people.” This exact phrase echoes the LXX of Exodus 19:5 (God’s covenant declaration over Israel at Sinai). Semantic range: covenant ownership language, now applied to the church. English variants: “a people for his own possession,” “a peculiar people” (KJV), “his very own people.” Contextual theological meaning: the church inherits Israel’s covenant-people identity — connects to the baseline’s Unity of Jews and Gentiles doctrine. Spanish rendering: “un pueblo propio, especialmente suyo.” Risk: Medium. The Old Testament covenant echo is easily lost without an explicit cross-reference note to Exodus 19:5; low direct syncretism risk in Spanish culture but real risk of the phrase being read as generic “special people” without covenant weight.
ζηλωτὴν καλῶν ἔργων (zēlōtēn kalōn ergōn) — “zealous for good works.” Spanish rendering: “entusiasta/dedicado a las buenas obras.” Risk: Critical — see good works discussion under 3:8 below; here works are the purpose/fruit of redemption, never its cause.

Titus 2:15

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

παρακαλέω (parakaleō) — Baseline term. Spanish rendering: “exhortar” (reuse exactly). Risk: Low, per baseline.
ἐλέγχω (elegchō) — “to reprove, rebuke, expose wrongdoing through argument.” Spanish rendering: “reprender” / “corregir.” Risk: Medium — tone-sensitive; must convey firm doctrinal correction without adopting a harsh, contemptuous register foreign to the pastoral warmth elsewhere required by this Language Package.
ἐπιταγή (epitagē) — “authority, command.” Spanish rendering: “autoridad.” Risk: Low.
περιφρονέω (periphroneō) — “to look down on, disregard, treat with contempt.” Spanish rendering: “despreciar” / “menospreciar.” Risk: Low.

Titus 3:1

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

ἀρχαί καὶ ἐξουσίαι (archai kai exousiai) — “rulers and authorities” (civil government). Semantic range: human governmental/civic power structures (contrast Romans 8:38’s cosmic “rulers and authorities” — context disambiguates). Spanish rendering: “gobernantes y autoridades.” Risk: Medium-High. Politically live term across contemporary Latin America and Spain, where governmental legitimacy is often contested; per baseline’s flag-for-native-speaker-review category (government/authority passages), this requires explicit teaching that submission to civil authority is neither blanket endorsement of injustice nor a partisan political stance, but gospel adornment (cf. 2:5, 2:10).
ὑποτάσσω (hypotassō) — Literal meaning: “to arrange under, place in a subordinate order” (military/hierarchical metaphor). Semantic range: voluntary, ordered submission — not coerced subjugation or inherent inferiority. English variants: “submit,” “be subject to,” “be subordinate to.” Contextual theological meaning: the core term of the “Submission to Authority” doctrine, applied across Titus to wives (2:5), slaves (2:9), and citizens (3:1) — a consistent pattern of voluntary submission that adorns the gospel’s message rather than discrediting it (2:5b; 2:10b). Spanish rendering: “someterse” / “estar sujeto a.” Risk: High. Grounded reasons: (1) in contexts of documented domestic or institutional abuse, this term is at high risk of being weaponized to demand submission divorced from its stated gospel-adorning purpose; (2) in Latin American political contexts, blanket “submission to authority” language can be read as an endorsement of specific unjust regimes if not carefully bounded by the text’s own logic (doing good, v.1b) and by the wider canon’s limits on submission (cf. Acts 5:29). Requires theologian-level framing notes in every occurrence.
πειθαρχέω (peitharcheō) — “to obey, be persuaded by and comply with authority.” Spanish rendering: “obedecer.” Risk: Medium — same authority-collision considerations as ὑποτάσσω, slightly lower risk since it is a single occurrence describing general compliance rather than the doctrine’s structural term.
ἔργον ἀγαθόν (ergon agathon) — “good work.” See good works discussion at 3:8.

Titus 3:2

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

βλασφημέω (blasphēmeō) — Semantic range in this context: “to slander, speak evil of” (a person), distinct from its more familiar sense of blasphemy against God. Spanish rendering: “hablar mal de” / “difamar” (not “blasfemar,” which in Spanish is almost exclusively reserved for offense against God/the sacred). Risk: Medium — false-cognate risk: a literal “blasfemar de nadie” would import an inappropriately sacred register into a command about ordinary interpersonal speech.
ἄμαχος (amachos) — “peaceable, not quarrelsome.” Spanish rendering: “pacífico” / “no contencioso.” Risk: Low.
ἐπιεικής (epieikēs) — “gentle, considerate, reasonable, yielding one’s own rights.” Spanish rendering: “amable” / “considerado.” Risk: Low.
πραότης (praotēs) — “gentleness, meekness” (strength under control, not weakness). Spanish rendering: “mansedumbre” / “gentileza.” Risk: Low.

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

ἀνόητος (anoētos) — “foolish, without understanding.” Spanish rendering: “insensatos.” Risk: Low.
ἀπειθής (apeithēs) — “disobedient” (root shared with “obedience of faith” family in the baseline). Spanish rendering: “desobedientes.” Risk: Low-Medium — should echo, by contrast, the baseline’s obediencia de la fe entry: the “before” state (3:3) is disobedience; the “after” state (produced by regeneration) is faith-obedience.
πλανάω (planaō) — “to lead astray, deceive, cause to wander.” Spanish rendering: “engañados” / “extraviados.” Risk: Low.
δουλεύω ἐπιθυμίαις (douleuō epithymiais) — “enslaved to desires/passions.” Spanish rendering: “esclavos de las pasiones.” Risk: Medium — “esclavos” (slaves) is a strong metaphor; in a curriculum region with real historical and ongoing sensitivities around slavery (transatlantic slave trade legacy, contemporary human trafficking), this metaphor should be taught with pastoral care while preserving its full force — Paul does not soften it.
κακία, φθόνος, στυγητός, μισέω (kakia, phthonos, stygētos, miseō) — “malice,” “envy,” “hateful/detestable,” “to hate.” Standard vice-list vocabulary. Spanish rendering: “malicia,” “envidia,” “odiosos,” “odiándonos unos a otros.” Risk: Low.
Doctrinal note on the whole verse: this is Titus’s parallel to Romans’ Universal Human Accountability doctrine — “we too” were once in this state, which grounds the “not by works of righteousness” claim of 3:5. Risk of the whole unit: High, as its rhetorical function (leveling the ground before grace) must not be lost; if softened, it weakens the grace-not-works argument that follows.

Titus 3:4

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

χρηστότης (chrēstotēs) — “kindness, goodness.” Spanish rendering: “la bondad.” Risk: Medium — must be distinguished from generic niceness; this is God’s covenant kindness that acts decisively (cf. Romans 2:4, 11:22 usage of the same word family).
φιλανθρωπία (philanthrōpia) — Literal meaning: “love/fondness for mankind” (root of English “philanthropy”). Semantic range in Koine usage: benevolent, generous disposition toward people in general. Spanish rendering: “el amor a la humanidad” / “su amor hacia los hombres.” Risk: Medium. Caution against the secular-humanist connotation “filantropía” now carries in Spanish (charitable donation/social benevolence divorced from God) — must be anchored explicitly to God’s saving initiative, not general human philanthropic activity.
ἐπιφαίνω (epiphainō) — Same term as 2:11/2:13. Spanish rendering: “se manifestó.” Risk: High (see 2:11 notes).
σωτῆρος ἡμῶν Θεοῦ (sōtēros hēmōn Theou) — “God our Savior.” Spanish rendering: “Dios nuestro Salvador.” Risk: Critical — see σωτήρ discussion above.

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

ἔργα ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν ἡμεῖς (erga en dikaiosynē ha epoiēsamen hēmeis) — “works of righteousness that we did/have done.” Contextual theological meaning: this is the single most direct grace-versus-works statement in Titus, doctrinally identical in force to the baseline’s Critical Grace and Justification entries and to Romans 4:4–5/11:5–6. Spanish rendering: “no por obras de justicia que nosotros hubiéramos hecho.” Risk: Critical. Grounded reason: the Council of Trent (Session VI, Canon 24) explicitly affirms that justice/righteousness can be increased through good works performed in grace; this verse’s plain sense (salvation is explicitly not grounded in works of righteousness we have done) must be preserved without softening into a process in which prior human righteous acts contribute any part of the ground of salvation. This is a doctrinal peer to the baseline’s imputed_righteousness entry and must route to human theologian review in every occurrence.
ἔλεος (eleos) — “mercy, compassionate kindness toward those in need/distress” (distinct from χάρις, “grace/favor,” though overlapping). Spanish rendering: “misericordia.” Risk: Medium. Standard and well-established in all Spanish Bible traditions; risk is primarily catechetical — ensure it is taught as a distinct but complementary term to gracia, not a synonym to be flattened together (both appear as parallel-but-distinct grounds of salvation in this verse).
σῴζω (sōzō) — Baseline-family term (root of salvación). Spanish rendering: “salvó.” Risk: Critical, per baseline.
λουτρόν (loutron) — Literal meaning: “washing, bath” (the vessel or act of washing, not the abstract idea of cleansing). Semantic range: widely understood by interpreters as referring to (or evoking) Christian baptism, though the text does not use the technical term βάπτισμα here. English variants: “washing,” “the washing of,” “the bath of.” Contextual theological meaning: the outward washing is closely associated with, but here grammatically subordinate to, the Spirit’s inward regenerating/renewing work. Spanish rendering: “el lavamiento.” Risk: Critical. Grounded reason: this is a live sacramental fault line paralleling the baseline’s justification/imputed-righteousness caution. Catholic sacramental theology (per the Catechism and Trent) treats baptismal washing as itself effecting regeneration (ex opere operato); much of the Reina-Valera-descended Evangelical tradition instead reads loutron as the outward sign accompanying the Spirit’s inward regenerating work, with the Spirit’s renewal as the operative cause. This curriculum’s doctrine (“Regeneration by the Holy Spirit”) requires the translation and teaching notes to keep the Spirit — not the water itself — as the causal agent of the new birth, while not denying baptism’s biblical association with it. Requires theologian review in every occurrence.
παλιγγενεσία (palingenesia) — Literal meaning: “again-birth, new genesis” (παλιν-, “again” + γένεσις, “birth/origin” — the same root as the book of Genesis). Semantic range: a decisive, once-for-all new beginning of life, distinct from repeated cyclical rebirth. English variants: “regeneration,” “new birth,” “rebirth.” Contextual theological meaning: this is the defining term of the “Regeneration by the Holy Spirit” doctrine — the Spirit-wrought new birth that grounds salvation, parallel to John 3:3–8 and the baseline’s Resurrection entry in its insistence on a once-for-all (not cyclical) event. Spanish rendering: “regeneración.” Risk: Critical. Grounded reasons: (1) the same Trent/Reformation sacramental fault line as loutron above; (2) per the baseline’s precedent for resurrección (Caribbean Espiritismo/Santería contexts with active teaching on the return or reincarnation of spirits), regeneración carries an analogous risk of being assimilated to a cyclical “spiritual rebirth” framework rather than a decisive, once-for-all, Spirit-given new birth. Requires explicit clarifying teaching in every occurrence, especially in Caribbean-facing lessons.
ἀνακαίνωσις (anakainōsis) — Literal meaning: “renewal, making new again.” Semantic range: ongoing renewing work, distinct from the once-for-all παλιγγενεσία but closely paired with it (cf. Romans 12:2’s same root, “renewal of the mind”). Spanish rendering: “renovación.” Risk: High. Must not be flattened into a merely psychological or self-improvement “renewal”; this is the Holy Spirit’s ongoing sanctifying work following the new birth — connects directly to the baseline’s Sanctification entry (High risk) and its caution against a penitential/self-effort framing.
Πνεύματος Ἁγίου (Pneumatos Hagiou) — Baseline term. Spanish rendering: “Espíritu Santo” (reuse exactly). Risk: Critical, per baseline — must be taught as the personal divine agent of regeneration and renewal, not an impersonal force, echoing the baseline’s Espiritismo/Santería caution.

Titus 3:6

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

ἐκχέω (ekcheō) — “to pour out.” Semantic range: used of the Spirit’s outpouring, echoing Joel 2:28/Acts 2:17–18 (Pentecost). Spanish rendering: “derramó.” Risk: Medium. Should be taught with its Pentecost echo so the Spirit’s regenerating/renewing work (3:5) is connected to the Spirit’s abundant, historically-anchored outpouring, not a vague inner feeling.
πλουσίως (plousiōs) — “richly, abundantly.” Spanish rendering: “abundantemente” / “ricamente.” Risk: Low.
διὰ Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν — “through Jesus Christ our Savior.” Spanish rendering: “por medio de Jesucristo, nuestro Salvador.” Risk: Critical (σωτήρ; see above).

Titus 3:7

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

δικαιόω (dikaioō) — Baseline term (Justification doctrine, Critical). Spanish rendering: “justificados” (reuse baseline rendering pattern from justificación/justificar exactly). Risk: Critical, per baseline — this is the forensic “declared righteous” event, grounded explicitly “by his grace” (τῇ ἐκείνου χάριτι), reinforcing (not qualifying) the grace-not-works argument of 3:5.
χάρις (charis) — Baseline term. Spanish rendering: “gracia” (reuse exactly).
κληρονόμος (klēronomos) — Literal meaning: “heir, one who receives an inheritance.” Semantic range: legal/familial inheritance rights, distinct from a mere beneficiary of goodwill. English variants: “heir,” “inheritor.” Contextual theological meaning: connects to the baseline’s Adoption doctrine (Medium risk) — the regenerated and justified believer is granted full inheritance-rights son/heir status, not a lesser or provisional one. Spanish rendering: “herederos.” Risk: Medium. Should be explicitly cross-referenced to the baseline’s adopción entry so learners connect Titus’s inheritance language to Romans 8’s fuller adoption theology.
ἐλπίδα ζωῆς αἰωνίου (elpida zōēs aiōniou) — “hope of eternal life.” Spanish rendering: “la esperanza de la vida eterna.” Risk: Low-Medium.

Titus 3:8

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

Πιστὸς ὁ λόγος (Pistos ho logos) — A fixed formula in the Pastoral Epistles (“this saying/message is trustworthy/faithful”), here retroactively certifying the preceding regeneration/justification statement (3:4–7) as reliable doctrine to be taught with confidence. Spanish rendering: “Palabra fiel es esta” (standard Reina-Valera-tradition formula). Risk: Low-Medium — should be rendered consistently every time this Pastoral-Epistles formula recurs (also 1 Tim 1:15; 3:1; 4:9; 2 Tim 2:11), even beyond Titus, for cross-curriculum consistency.
διαβεβαιόομαι (diabebaioomai) — “to speak confidently and insistently, affirm strongly.” Spanish rendering: “que insistas” / “que afirmes con toda seguridad.” Risk: Low.
καλῶν ἔργων προΐστασθαι (kalōn ergōn proistasthai) — Literal meaning: “to be at the forefront of / devoted to / to practice good works” (προΐστημι: “to stand before, lead, be devoted to”). Semantic range: active, habitual engagement in good works as a lifestyle, not occasional acts. Contextual theological meaning: this is the capstone statement of the “Salvation by Grace not Works” doctrine’s positive counterpart — having established that works do NOT save (3:5), Paul now insists that the saved MUST devote themselves to good works as fruit, evidence, and benefit to others (repeated again in 3:14). Spanish rendering: “dedicarse a las buenas obras” / “ocuparse en hacer buenas obras.” Risk: Critical. Grounded reason: this is the single most theologically delicate hinge-point of the entire curriculum — good works must be taught as the necessary fruit and evidence of the grace already received (3:5–7), never as a contributing cause of salvation, and the Spanish rendering must not use any construction implying works “merit,” “earn,” or “complete” salvation (e.g., avoid phrasing like “para ganarse el favor de Dios”). Requires human theologian review in every occurrence, paired explicitly with 3:5 and 2:14.
οἱ πεπιστευκότες Θεῷ (hoi pepisteukotes Theō) — “those who have believed/trusted God.” Cognate with baseline fe/faith. Spanish rendering: “los que han creído en Dios.” Risk: High, per baseline Faith entry.
ὠφέλιμος (ōphelimos) — “beneficial, profitable, useful.” Spanish rendering: “provechosas” / “beneficiosas.” Risk: Low.

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

Chapter 1 (Titus 1:1–16)

Titus 1:1–4 (Salutation)

δοῦλος Θεοῦ (doulos Theou) — “slave/servant of God.” Spanish rendering: “siervo de Dios.” Risk: Medium — Paul’s self-designation as “slave,” not merely “servant,” should retain its force (total ownership/belonging) without triggering the same slavery-sensitivity concerns as 3:3’s “enslaved to desires,” since here it is a positive self-identification, not a vice.
ἐκλεκτῶν Θεοῦ (eklektōn Theou) — “God’s elect/chosen ones.” Cognate with the baseline’s elección (Election, High risk). Spanish rendering: “los elegidos de Dios.” Risk: High, per baseline Election entry — avoid the fatalistic “destino/suerte” framing the baseline explicitly rejects.
ἐπίγνωσις ἀληθείας (epignōsis alētheias) — “full/exact knowledge of the truth.” Spanish rendering: “el conocimiento de la verdad.” Risk: Medium — connects to the “Sound Doctrine” doctrine; ἐπίγνωσις (intensified γνῶσις) implies mature, applied knowledge, not mere information.
εὐσέβεια (eusebeia) — Literal meaning: “godliness, piety, reverence toward God expressed in conduct.” Semantic range: the entire orientation of a life rightly ordered toward God — belief and practice unified. English variants: “godliness,” “piety,” “religion” (older translations). Contextual theological meaning: this term (and its cognates ἀσέβεια, εὐσεβῶς) forms one of the book’s central threads, tying directly to the “Grace That Trains for Godly Living” doctrine (2:12) and the letter’s practical, conduct-focused character. Spanish rendering: “la piedad.” Risk: High. Grounded reason: in Spanish-speaking Catholic-heritage culture, “piedad” is strongly associated with popular devotional piety — specific practices such as novenas, rosaries, Marian devotions, and processions (“piedad popular”). Learners may narrow “piedad” to devotional-practice observance rather than the whole-life godly character Titus intends (right belief manifest in right conduct, cf. 1:16 contrast between confession and works). Requires an explicit teaching note distinguishing biblical eusebeia (godly character/conduct flowing from sound doctrine) from devotional-practice piety.
ζωὴ αἰώνιος (zōē aiōnios), ἐλπίς (elpis), ἐπαγγέλλομαι (epangellomai), ἀψευδὴς Θεός (apseudēs Theos) — “eternal life,” “hope,” “to promise,” “God who does not lie.” Spanish rendering: “vida eterna,” “esperanza,” “prometió,” “Dios, que no miente.” Risk: Low-Medium across the group; standard vocabulary, minimal collision risk.
κήρυγμα (kērygma), ἐπιταγή (epitagē) — “proclamation/preaching,” “command.” Spanish rendering: “predicación,” “mandato.” Risk: Low.
σωτήρ (sōtēr) — First occurrence (1:3, “God our Savior”; also 1:4, “Christ Jesus our Savior”). See full discussion under 2:13/3:4/3:6 above. Risk: Critical throughout the book.
χάρις καὶ εἰρήνη (charis kai eirēnē) — Baseline terms. Spanish rendering: “gracia y paz” (reuse exactly).

Titus 1:5–9 (Qualifications for Elders)

πρεσβύτερος (presbyteros) — Literal meaning: “elder, older man” (comparative of πρέσβυς). Semantic range: in the New Testament, a formal office of local church leadership, used interchangeably in this passage with ἐπίσκοπος (v.7). English variants: “elder,” “presbyter.” Contextual theological meaning: the structural term of the “Qualifications for Elders” doctrine. Spanish rendering: “anciano.” Risk: Critical. Grounded reason: Spanish-speaking Catholic-majority culture has no lay congregational “elder” office; “anciano” risks being heard merely as “elderly/old man” rather than a recognized teaching-and-governing office, and there is no widely shared cultural referent for congregational plural-elder leadership as distinct from a single ordained “sacerdote” (priest) or hierarchical “obispo.” Requires explicit definitional teaching in every occurrence.
ἐπίσκοπος (episkopos) — Literal meaning: “overseer, one who watches over.” Semantic range: in Titus 1:7, used as a synonym for πρεσβύτερος (v.5) describing the same office from a functional (oversight) rather than status (age/honor) angle — there is no distinction in Titus between “elder” and “bishop” as separate offices or ranks. English variants: “overseer,” “bishop,” “superintendent.” Contextual theological meaning: local congregational oversight, not regional/hierarchical episcopal authority over multiple congregations. Spanish rendering: “obispo” is the traditional Reina-Valera rendering, but this Language Package recommends “supervisor” or “obispo (es decir, anciano-supervisor local)” with a mandatory clarifying note. Risk: Critical. Grounded reason: in mainstream Spanish-speaking Catholic (and also many mainline Protestant/Anglican-descended) usage, “obispo” denotes a high-ranking hierarchical office governing a diocese of many congregations and priests — a monarchical episcopate. Titus 1:5–7 explicitly treats “elder” and “overseer” as the same local office. Translating ἐπίσκοπος as unqualified “obispo” risks importing an entire ecclesiology (diocesan hierarchy) that the text does not teach. Requires theologian review in every occurrence, with an explicit note that Titus 1:5–7 identifies ἐπίσκοπος with πρεσβύτερος as one local office, not a higher rank.
ἀνέγκλητος (anegklētos) — “blameless, above reproach, not open to accusation.” Spanish rendering: “irreprochable.” Risk: Low-Medium.
μιᾶς γυναικὸς ἀνήρ (mias gynaikos anēr) — “a one-woman man / husband of one wife.” Spanish rendering: “esposo de una sola mujer.” Risk: Medium — a debated interpretive phrase (marital fidelity vs. monogamy requirement vs. exclusion of the divorced); flag for native speaker/theologian awareness of interpretive traditions without resolving the debate lexically.
ἀνυπότακτος (anypotaktos) — “insubordinate, rebellious, not submissive” — the direct negative of ὑποτάσσω (see 2:5, 3:1). Spanish rendering: “rebelde” / “indisciplinado.” Risk: Medium — should be recognized by learners as the antonym of the Submission to Authority doctrine’s key verb.
οἰκονόμος Θεοῦ (oikonomos Theou) — “God’s steward/household manager.” Spanish rendering: “administrador de Dios.” Risk: Medium — connects the elder’s role to household-management imagery common across the Pastoral Epistles; avoid a purely financial “administrador” sense divorced from pastoral care.
αὐθάδης, ὀργίλος, πάροινος, πλήκτης, αἰσχροκερδής (authadēs, orgilos, paroinos, plēktēs, aischrokerdēs) — “arrogant/self-willed,” “quick-tempered,” “given to drunkenness,” “violent/a striker,” “greedy for [shameful] gain.” Vice list for disqualification. Spanish rendering: “arrogante,” “iracundo,” “dado al vino,” “violento,” “codicioso de ganancias deshonestas.” Risk: Low individually; Medium collectively, since precise, non-euphemistic rendering of each vice matters for a passage functioning as an ordination checklist.
φιλόξενος, φιλάγαθος, σώφρων, δίκαιος, ὅσιος, ἐγκρατής (philoxenos, philagathos, sōphrōn, dikaios, hosios, egkratēs) — “hospitable,” “a lover of good,” “self-controlled,” “just/righteous” (cognate justicia), “holy/devout,” “self-disciplined.” Spanish rendering: “hospitalario,” “amante de lo bueno,” “prudente/de dominio propio,” “justo,” “santo,” “dueño de sí mismo.” Risk: Medium for ὅσιος and δίκαιος given proximity to baseline Critical terms (justicia, santo) — ὅσιος here reuses the baseline’s santo rendering pattern (Medium risk, per baseline Holy entry) even though the Greek word differs from ἅγιος, since both occupy the same “set apart/devout” semantic domain.
διδαχή/διδασκαλία (didachē/didaskalia) — “teaching, doctrine.” Foundational to the “Sound Doctrine and Good Works” doctrine. Spanish rendering: “doctrina” / “enseñanza.” Risk: High — see extended discussion below (2:1).
ὑγιαίνω (hygiainō) — “to be healthy, sound” (medical metaphor applied to doctrine). Spanish rendering: “sana” (as in “sana doctrina,” the fixed Reina-Valera-tradition phrase). Risk: High — the elder must be “able to encourage by sound teaching and refute those who contradict it” (1:9); the “healthy” nuance (doctrine that produces spiritual health, as opposed to doctrine that is merely factually correct) must not be lost in translation, or the term risks flattening into mere doctrinal correctness divorced from its life-giving, formative purpose (cf. 2:12’s παιδεύουσα).
ἐλέγχω (elegchō) — “to refute, reprove.” See 2:15 above. Risk: Medium.

Titus 1:10–16 (False Teachers)

ματαιολόγος, φρεναπάτης (mataiologos, phrenapatēs) — “empty talker,” “deceiver/mind-deceiver.” Spanish rendering: “habladores de vanidades,” “engañadores.” Risk: Low.
αἰσχροῦ κέρδους χάριν (aischrou kerdous charin) — “for the sake of shameful gain.” Spanish rendering: “por ganancias deshonestas.” Risk: Low.
Ἰουδαϊκοῖς μύθοις (Ioudaïkois mythois) — “Jewish myths/fables.” Spanish rendering: “fábulas/mitos judaicos.” Risk: Medium — care needed so this specific historical polemic against a first-century false-teaching movement is not generalized into anti-Jewish sentiment; the target is a specific legalistic/mythological teaching movement, not the Jewish people. This connects to the same sensitivity the baseline flags for the Unity of Jews and Gentiles doctrine.
καθαρός (katharos) — “pure, clean.” Spanish rendering: “puro.” Risk: Medium — same ritual-vs-moral purity caution noted at 2:14’s καθαρίζω; here Paul explicitly contrasts ritual-purity thinking (“nothing is pure”) with the actual condition of mind and conscience.
συνείδησις (syneidesis) — “conscience.” Spanish rendering: “conciencia.” Risk: Medium — standard, but must be distinguished from mere social/cultural scruple; this is the inward moral faculty defiled by unbelief.
ὁμολογέω (homologeō) — “to confess, profess.” Spanish rendering: “profesan.” Risk: Low.
ἔργον (ergon) — “work, deed.” Contextual theological meaning here (1:16): “they profess to know God, but by their works/deeds they deny him” — works as the evidence that exposes false profession, the mirror image of 3:8’s works as the evidence of true faith. Spanish rendering: “obras.” Risk: High, given its centrality to the whole letter’s grace/works argument; must be tracked consistently across all thirteen-plus occurrences in Titus.
βδελυκτός, ἀπειθής, ἀδόκιμος (bdelyktos, apeithēs, adokimos) — “detestable/abominable,” “disobedient,” “unfit/disqualified/failing the test.” Spanish rendering: “abominables,” “desobedientes,” “descalificados.” Risk: Low.

Chapter 2 (Titus 2:1–10)

(2:11–15 are treated verse-by-verse in Part 1 above.)

ὑγιαίνουσα διδασκαλία (hygiainousa didaskalia) — “sound doctrine/teaching” — recurs from 1:9 as the chapter’s opening command (2:1) and governs the whole household-code section (2:2–10). Risk: High (see 1:9 discussion). This chapter demonstrates sound doctrine’s inseparability from lived conduct across every social category (older men, older women, younger women, younger men, slaves) — the practical outworking of “Sound Doctrine and Good Works.”
πρεσβύτης / πρεσβῦτις (presbytēs/presbytis) — “older man / older woman” (distinct from the office-term πρεσβύτερος in ch.1, though same root). Spanish rendering: “los ancianos / las ancianas” with mandatory clarifying context, since Spanish “anciano/a” used here means simply “an elderly person,” not the office of elder from 1:5–9. Risk: Medium — real risk of confusing the office-bearer sense (ch.1) with the age-category sense (ch.2) if not distinguished by context notes.
νηφάλιος, σεμνός, σώφρων (nēphalios, semnos, sōphrōn) — “sober/temperate,” “dignified/respectable,” “self-controlled.” Spanish rendering: “sobrio,” “respetable,” “prudente/de dominio propio.” Risk: Medium — the σώφρων family (see 2:12 discussion above) recurs six times in this chapter alone (2:2,4,5,6, plus 1:8 and 2:12); consistent rendering across all occurrences is essential for the letter’s coherence.
ἀγάπη (agapē) — “love.” (New term; not present in the baseline Romans package, which does not include a dedicated “love” entry.) Literal meaning: selfless, committed love, distinct from ἔρος (romantic desire) or φιλία (friendship affection). Spanish rendering: “amor.” Risk: Medium. Grounded reason: “amor” is an extremely broad, secularized word in everyday Spanish (romantic love, family affection, even casual enthusiasm — “amo el café”); learners may default to a sentimental or romantic register unless the passage’s covenantal, self-giving sense (paired here with ὑπομονή, “endurance,” 2:2) is explicitly taught.
ὑπομονή (hypomonē) — “endurance, steadfastness, patient perseverance.” Spanish rendering: “paciencia” / “perseverancia.” Risk: Low-Medium.
διάβολος (diabolos) — Here used in its non-titular sense, “slanderer” (not “the Devil”), describing older women who must not be slanderers. Spanish rendering: “calumniadoras” / “chismosas.” Risk: Medium — false-cognate risk: a literal transliteration-adjacent “diablas” would be absurd and wrong; must render the common-noun sense “slanderer,” clearly distinguished from the proper-noun “el diablo” (Satan) elsewhere in Scripture.
σωφρονίζω (sōphronizō) — “to train/admonish toward self-control” (causative form: older women are to train the younger). Spanish rendering: “enseñar a ser prudentes” / “capacitar.” Risk: Medium — connects to παιδεύω’s training theme (2:12); this is peer-to-peer discipleship training, a component of “Grace That Trains for Godly Living” applied at the congregational level.
φίλανδρος, φιλότεκνος (philandros, philoteknos) — “loving one’s husband,” “loving one’s children.” Spanish rendering: “amar a sus esposos,” “amar a sus hijos.” Risk: Low.
ἁγνός (hagnos) — “pure, chaste.” Spanish rendering: “puras.” Risk: Medium — same purity-family caution as καθαρός (1:15; 2:14); distinguish moral/sexual purity from ritual purity.
οἰκουρός (oikouros) — “working at home, household manager/keeper.” Spanish rendering: “cuidadosas de su hogar.” Risk: Low-Medium — avoid a translation that reduces this to a narrow domestic-confinement reading disconnected from the diligent household-stewardship sense; cultural sensitivity to changing gender-role discussions across the Spanish-speaking world is advisable in teaching notes, without altering the term’s core meaning.
ὑποτάσσω (hypotassō) — Recurs here (2:5, wives to husbands; 2:9, slaves to masters). See full discussion at 3:1. Risk: High, consistently.
βλασφημέω (blasphēmeō) — “so that the word of God may not be discredited/slandered” (2:5). Same non-titular “slander/discredit” sense as 3:2. Spanish rendering: “para que la palabra de Dios no sea difamada.” Risk: Medium.
τύπος (typos) — “example, pattern, model” (2:7, Titus himself as a model of good works). Spanish rendering: “ejemplo.” Risk: Low.
ἀφθορία, σεμνότης (aphthoria, semnotēs) — “integrity/incorruptibility,” “dignity/seriousness.” Spanish rendering: “integridad,” “seriedad.” Risk: Low.
δεσπότης (despotēs) — “master” (of a slave), 2:9. Spanish rendering: “amo” / “señor” (lowercase). Risk: Medium. Grounded reason: must never be capitalized or otherwise confused with baseline’s Critical Señor (Christ’s exclusive lordship title); the human “amo/señor” of 2:9 is a this-worldly social relation, categorically distinct from Christ’s Señorío.
δοῦλος (doulos) — “slave” (2:9, a distinct social-institutional referent from 1:1’s self-descriptive “slave of God”). Spanish rendering: “esclavos” / “siervos.” Risk: Medium — see 3:3 note on slavery-language sensitivity; here Paul addresses actual enslaved persons within the congregation with dignity and instruction, not merely as a rhetorical metaphor.
εὐάρεστος, νοσφίζομαι, κοσμέω (euarestos, nosphizomai, kosmeō) — “well-pleasing,” “to pilfer/misappropriate,” “to adorn.” Spanish rendering: “agradables,” “hurtar,” “adornar.” Risk: Low. Note: κοσμέω (“adorn the teaching,” 2:10) is the positive counterpart to the “so that the word of God may not be discredited” warnings — good conduct beautifies sound doctrine’s public credibility, a key motif tying chapters 1–2 together.

Chapter 3 (Titus 3:9–15)

(3:1–8 are treated verse-by-verse in Part 1 above.)

ζήτησις (zētēsis) — Literal meaning: “investigation, debate, controversy, speculative questioning.” Semantic range: unprofitable theological speculation and quarreling, as opposed to sound teaching aimed at godliness. English variants: “controversies,” “disputes,” “speculations.” Contextual theological meaning: the core term of the “Avoiding Divisive Controversies” doctrine. Spanish rendering: “controversias” / “disputas.” Risk: High. Grounded reason: this doctrine requires careful pastoral calibration in Spanish-speaking contexts where doctrinal boundary-marking between Catholic and Evangelical/Protestant communities is often socially charged; “controversias” must be taught as Paul’s warning against unprofitable, speculative quarreling (paired with γενεαλογίας, “genealogies,” and νομικὰς μάχας, “legal disputes”) — not as a general prohibition on all doctrinal clarity or apologetic engagement, which the rest of the letter (1:9, 2:1) explicitly requires of elders.
γενεαλογία (genealogia) — “genealogy” (here, speculative genealogical/mythological speculation, likely tied to the same false-teaching movement as 1:14’s “myths”). Spanish rendering: “genealogías.” Risk: Low.
ἔρις, μάχη (eris, machē) — “strife,” “quarrel, fight.” Spanish rendering: “contiendas,” “peleas/riñas.” Risk: Low.
νομικός (nomikos) — “pertaining to the [Mosaic] law, legal.” Spanish rendering: “legales” (as in “disputas legales/sobre la ley”) — not to be confused with baseline’s ley (νόμος) entry, though clearly cognate; note the connection for learners. Risk: Medium.
περιΐστημι (periistēmi) — “to avoid, shun, turn away from.” Spanish rendering: “evita” / “aléjate de.” Risk: Low.
ἀνωφελής, μάταιος (anōphelēs, mataios) — “unprofitable,” “futile, worthless.” Spanish rendering: “inútiles,” “vanas.” Risk: Low.
αἱρετικὸς ἄνθρωπος (hairetikos anthrōpos) — Literal meaning: “a person characterized by factions/party-strife” (from αἵρεσις, “a choosing, a party/faction”; the later technical sense “heretic” develops from this root but is not yet fixed in Paul’s usage here). Semantic range in this context: a divisive, party-spirited troublemaker in the congregation, disciplined by a structured process (warn twice, then have nothing more to do with him) — a pastoral-discipline term, not (yet) a formal doctrinal-heresy-trial term. English variants: “a divisive person,” “a factious man,” “a heretic” (older translations, anachronistically). Contextual theological meaning: the practical remedy for the “Avoiding Divisive Controversies” doctrine — how to deal with a person who persists in stirring up faction after being warned. Spanish rendering: “la persona que causa divisiones.” Risk: Critical. Grounded reason: the cognate Spanish word “hereje” carries centuries of loaded historical association in the Spanish-speaking world (the Spanish and Portuguese Inquisitions, the auto de fe, and continuing Catholic-Protestant polemical usage) that would import an anachronistic and disproportionately severe doctrinal-trial connotation into what is, in this context, a pastoral instruction about congregational factiousness. Rendering αἱρετικός as “hereje” risks recasting a call for patient, twice-warned relational discipline into language historically associated with condemnation and persecution. This term must never be rendered “hereje” in this passage; use “la persona que causa divisiones” or “el que fomenta discordias,” with an explicit translator note explaining the etymological connection to (but functional difference from) later “heresy” terminology. Requires theologian review.
νουθεσία (nouthesia), παραιτέομαι (paraiteomai) — “warning/admonition,” “to reject, have nothing to do with, avoid.” Spanish rendering: “amonestación,” “evita/rechaza.” Risk: Low-Medium — the two-warnings-then-separation process should be rendered with clear procedural steps, since it functions as practical church-discipline instruction.
ἐκστρέφω, αὐτοκατάκριτος (ekstrephō, autokatakritos) — “to be perverted/warped,” “self-condemned.” Spanish rendering: “está pervertido,” “se condena a sí mismo.” Risk: Low.
ἄκαρπος (akarpos) — “unfruitful” (3:14, of believers who fail to devote themselves to good works). Spanish rendering: “sin fruto” / “improductivos.” Risk: Medium — reinforces the good works as fruit, not root framing established at 3:8; failing to produce this fruit is described as a real deficiency, not a neutral option, though it must not be read as jeopardizing the salvation already secured by grace (3:5–7).
καλῶν ἔργων προΐστασθαι (3:14) — Recurs verbatim from 3:8. See discussion above. Risk: Critical, consistently.
χάρις (3:15, closing benediction) — Baseline term. Spanish rendering: “gracia” (reuse exactly). Risk: High, per baseline.
Proper names (Ἀρτεμᾶς, Τυχικός, Ζηνᾶς, Ἀπολλῶς — Artemas, Tychicus, Zenas, Apollos) and travel/logistics vocabulary (3:12–13) introduce no new theological vocabulary; render per standard Spanish Bible-translation proper-name conventions, consistent with the baseline’s proper-name policy (e.g., established forms for Pablo, David, etc.).

Coverage Confirmation

All three chapters of Titus have been reviewed in full:

Chapter 1 (1:1–16): reviewed — introduces εὐσέβεια, πρεσβύτερος, ἐπίσκοπος, ὑγιαίνουσα διδασκαλία, ἐκλεκτῶν, σωτήρ, and the elder-qualifications vice/virtue lists.
Chapter 2 (2:1–10 chapter-section; 2:11–15 core-passage section): reviewed in full — introduces ἀγάπη, ὑποτάσσω, σώφρων family, δεσπότης/δοῦλος, τύπος, and (in the core passage) ἐπιφαίνω, παιδεύω, σωτήριος, the “great God and Savior” confession, λυτρόομαι, and λαὸς περιούσιος.
Chapter 3 (3:1–8 core-passage section; 3:9–15 chapter-section): reviewed in full — the core passage introduces the doctrine’s decisive terms (ἔργα ἐν δικαιοσύνῃ, ἔλεος, λουτρόν, παλιγγενεσία, ἀνακαίνωσις, δικαιόω, κληρονόμος); the remainder introduces ζήτησις, αἱρετικός, and church-discipline procedural vocabulary, closing with proper names and standard travel/greeting formulas requiring no new theological analysis.

No chapter of Titus was found to introduce zero new theological vocabulary; the entire book is doctrinally dense relative to its length, consistent with its function as a pastoral manual for church order and grace-shaped conduct.

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