Titus — Semantic Analysis (Koine Greek → Turkish)

Curriculum: Titus Core passage: Titus 2:11–3:8 Doctrines in scope: Grace That Trains for Godly Living; Qualifications for Elders; Sound Doctrine and Good Works; Salvation by Grace not Works; Regeneration by the Holy Spirit; Submission to Authority; Avoiding Divisive Controversies

Method: The core passage (2:11–3:8) receives verse-by-verse treatment. Every other section of the book (1:1–16; 2:1–10; 3:9–15) receives chapter/section-level treatment of its load-bearing theological vocabulary. Terms already fixed in the baseline Romans-curriculum translation_memory.json are reused exactly; new terms proposed for this book are marked NEW.

---

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

Titus 2:11

Greek: Ἐπεφάνη γὰρ ἡ χάρις τοῦ θεοῦ σωτήριος πᾶσιν ἀνθρώποις Gloss: “For the grace of God appeared, bringing salvation to all people.”

• ἐπεφάνη (epephanē) — transliteration: eh-peh-fah-NAY. Literal meaning: “appeared, shone forth, was made visible” (aorist passive of ἐπιφαίνω, root of “epiphany”). Semantic range: a decisive, historical, visible manifestation of what was previously hidden/heavenly. English variants: “appeared,” “was manifested,” “was revealed.” Contextual theological meaning: grace is not an abstract disposition but a datable, historical event — the incarnation and saving work of Christ. Reused again at 2:13 (as noun ἐπιφάνεια) and 3:4 (same verb). NEW term family for this book: “göründü” / epiphaneia family = “görünme”. Risk: Medium. Must not be flattened to a vague “God showed favor” — the verb specifically marks a concrete historical in-breaking, paralleling the incarnation doctrine (Beden alma) already established. Recommend consistent rendering “göründü” across 2:11, 2:13, 3:4 so Turkish readers see the verbal link the Greek text itself makes.
• ἡ χάρις τοῦ θεοῦ (hē charis tou theou) — “the grace of God.” REUSE from baseline TM exactly: Lütuf (grace, High risk per baseline). Contextual meaning: God’s unmerited favor is here personified as an agent that “trains” (v.12) — grace itself is active, not merely a static status. This personification is the seed of the doctrine “Grace That Trains for Godly Living” and must be preserved (see v.12).
• σωτήριος (sōtērios) — soh-TAY-ree-oss. Literal: “saving, bringing salvation” (adjective from the σωτηρία root). Semantic range: describes grace’s saving effect/purpose. English variants: “bringing salvation,” “saving.” Turkish: kurtarıcı (adjectival, “saving/that brings salvation”) — reuse the established Kurtuluş root (salvation, Critical risk). Risk: High. Must not be reduced to a general well-being blessing; ties directly to the Critical baseline doctrine that salvation is a present, Christ-secured deliverance, not a deferred Judgment-Day hope.
• πᾶσιν ἀνθρώποις (pasin anthrōpois) — “to/for all people.” Universal-scope phrase, structurally identical in force to Romans 3:23 “all have sinned” and 10:12–13 “everyone who calls.” Risk: High. Must retain full unqualified universality — “bütün insanlara” — per the baseline’s universal-scope preservation rule; do not narrow to “believers” or a particular ethnic/national group.

Titus 2:12

Greek: παιδεύουσα ἡμᾶς ἵνα ἀρνησάμενοι τὴν ἀσέβειαν καὶ τὰς κοσμικὰς ἐπιθυμίας σωφρόνως καὶ δικαίως καὶ εὐσεβῶς ζήσωμεν ἐν τῷ νῦν αἰῶνι Gloss: “training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age.”

• παιδεύουσα (paideuousa) — pie-DEV-oo-sah. Literal: “training, disciplining, educating” (present active participle of παιδεύω, the verb behind “pedagogy”). Semantic range: covers both loving instruction and corrective discipline; related root to παιδαγωγός (paidagōgos), already handled in the Galatians package as “Kutsal Yasa’nın gözetmenliği” (the Law’s temporary custodial/guardian role). Here, however, it is grace itself, not the Law, that is the trainer. English variants: “training,” “teaching,” “instructing,” “disciplining.” Contextual theological meaning: this is the exegetical anchor of the doctrine “Grace That Trains for Godly Living” — the same grace that saves (v.11) actively forms character; training is grace’s fruit, not a supplementary works-based track running alongside it. NEW term: “eğitiyor / yetiştiriyor.” Risk: Critical. The single highest-stakes term in this passage: a careless rendering (“Lütuf bizi… yapmaya zorluyor/emrediyor”) could imply law-like external compulsion, reintroducing exactly the amel/mizan (deeds-and-merit) framework the baseline forbids. The Turkish must keep grace (Lütuf) as the subject doing the training — “Lütuf bizi eğitiyor” — never “biz Lütuf sayesinde kendimizi eğitmeliyiz,” which would relocate agency to human self-effort.
• ἀσέβειαν (asebeian) — ah-SEH-bee-an. Literal: “ungodliness, irreverence toward God” (negation of εὐσέβεια). English variants: “ungodliness,” “impiety.” NEW term: “tanrısızlık.” Risk: Medium.
• κοσμικὰς ἐπιθυμίας (kosmikas epithymias) — “worldly passions/desires.” NEW: “dünyasal tutkular.” Risk: Low-Medium.
• σωφρόνως (sōphronōs) — so-FROH-noss. Literal: “with sound mind, self-controlled, sensibly.” Root σωφρο- recurs heavily through Titus (1:8; 2:2, 4, 5, 6). NEW term family: “kendine hakim / sağduyulu.” Risk: Medium. Establish one consistent Turkish rendering for the whole σωφρο- word family across the book (adjective, adverb, and verb forms) so the reader can trace Titus’s repeated emphasis on self-mastery.
• δικαίως (dikaiōs) — “righteously, justly.” Reuse the Doğruluk root (Doğruluk = righteousness, Critical baseline term) in adverbial form: “doğrulukla.” Risk: High — must not drift toward a deeds-ledger sense; here it describes the fruit of grace-produced character, not a means of earning standing.
• εὐσεβῶς (eusebōs) / εὐσέβεια (eusebeia, noun form used elsewhere in the Pastoral Epistles) — yoo-seh-VOSS / yoo-SEH-bee-ah. Literal: “in a godly way / godliness, piety directed rightly toward God.” English variants: “godly,” “godliness,” “piety.” NEW term: “Tanrı yoluna bağlılık” (noun) / “Tanrı yolunda” (adverbial). Risk: High. εὐσέβεια is a Pastoral-Epistles signature term (also 1:1) that could be heard by a Turkish reader simply as generic religious devotion/piety (dindarlık), a category shared uncontroversially with Islamic devotional vocabulary. Teaching material must specify that eusebeia here is devotion flowing from grace and produced by the Spirit (v.11–12; 3:5), not a self-generated devotional achievement contributing to salvation.
• ἐν τῷ νῦν αἰῶνι (en tō nyn aiōni) — “in the present age.” NEW: “şimdiki çağda.” Risk: Low. Sets up the eschatological contrast with the “blessed hope” of v.13; note but does not require theologian escalation on its own.

Titus 2:13

Greek: προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ Gloss: “waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ.”

• μακαρίαν ἐλπίδα (makarian elpida) — “blessed hope.” NEW: “kutlu umut.” Risk: Low-Medium.
• ἐπιφάνειαν τῆς δόξης (epiphaneian tēs doxēs) — “the appearing of the glory.” Reuses the ἐπι-φαίνω root from v.11 (noun form here) plus δόξα (doxa), reused exactly from baseline TM: Yücelik (glory, High risk — avoid nur per baseline caution). Risk: High.
• τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ (tou megalou theou kai sōtēros hēmōn Iēsou Christou) — “of our great God and Savior, Jesus Christ.” Literal/grammatical note: this is a Granville Sharp construction — a single Greek article (τοῦ) governs both nouns (“great God” and “Savior”), grammatically identifying them as one and the same referent: Jesus Christ. English variants: some softer translations render “the great God and our Savior Jesus Christ” ambiguously as two persons; the grammar does not permit this reading. NEW CRITICAL term: “great_god_and_savior” = “büyük Tanrımız ve Kurtarıcımız İsa Mesih.” Risk: Critical. This is one of the most direct, unqualified deity-of-Christ statements in the New Testament, structurally equivalent to John 20:28 (“Rabbim ve Tanrım,” already Critical in the baseline) and 2 Peter 1:1. It is a direct tawhid confrontation: Jesus is here named, without qualification, “great God” (μέγας θεός), not merely an honored prophet or messenger. The Turkish must preserve the single-referent grammar — do not insert a conjunction or comma that would suggest two separate figures (“büyük Tanrı ve [ayrı olarak] Kurtarıcımız İsa Mesih” is a forbidden misreading). Mandatory theologian review every occurrence.
• σωτήρ (sōtēr) — so-TAIR. Literal: “Savior, deliverer, rescuer.” Not yet present in the baseline TM as a standalone entry (only the abstract noun σωτηρία = Kurtuluş is recorded). NEW term: “Kurtarıcı.” Risk: High. Applied to both Jesus (2:13; 3:6) and God the Father (1:3; 2:10; 3:4) within this short letter — an important Trinitarian data point (see 3:4, 6 below) that must be taught, not obscured, when both title-holders appear side by side.

Titus 2:14

Greek: ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν ἵνα λυτρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίας καὶ καθαρίσῃ ἑαυτῷ λαὸν περιούσιον, ζηλωτὴν καλῶν ἔργων Gloss: “who gave himself for us to redeem us from all lawlessness and purify for himself a people for his own possession, zealous for good works.”

• ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν (edōken heauton hyper hēmōn) — “gave himself for us.” REUSE from baseline TM (Galatians package) exactly: “Kendini feda etti” (atonement_curse_bearing term). Risk: Critical. Direction of the gift runs from Christ to sinners, never the reverse (kurban-sacrifice-to-God misreading forbidden, per existing baseline note).
• λυτρώσηται (lytrōsētai) — “might redeem, ransom.” REUSE from baseline TM exactly: Kurtarmak (redemption). Risk: High.
• ἀνομίας (anomias) — ah-no-MEE-ahs. Literal: “lawlessness” (an- + nomos). Broader than a single legal-code violation; a comprehensive state of rebellion against God’s order. NEW: “yasasızlık.” Risk: Medium. Distinguish from Kutsal Yasa’nın işleri (works of the law) — this is not about Torah-boundary markers but about sin as lawless rebellion generally; do not confuse the two Law-related word-fields.
• καθαρίσῃ (katharisē) — “might purify, cleanse.” NEW: “temizlesin.” Risk: Medium. Connects thematically to the ritual/moral purity discussion at 1:15 and the Mark 7:15 baseline term (“İnsanın dışında olup içine giren hiçbir şey onu kirletemez”) — cross-reference in teaching notes; here purification is God’s own decisive act, not a ritual the believer performs.
• λαὸν περιούσιον (laon periousion) — “a people for his own possession.” An Old Testament covenant echo (Exodus 19:5 LXX; Deuteronomy 14:2 LXX). NEW: “kendine ait bir halk.” Risk: Medium. Requires OT covenant-background teaching support, per the baseline’s general caution about readers’ low OT narrative literacy.
• ζηλωτὴν καλῶν ἔργων (zēlōtēn kalōn ergōn) — “zealous for good works.” REUSE both roots from baseline TM exactly: Gayret (zeal, from the Galatians package) + iyi işler (good works, from the Ephesians package). Risk: High (per good_works entry) / Medium (per zeal entry). Contextual meaning: zeal for good works here is the fruit of redemption already accomplished in v.14a, never its precondition — this ordering (redemption, then zeal for good works) is the same fruit-not-ground discipline documented for Ephesians 2:9–10 and must be taught identically here.

Titus 2:15

Greek: ταῦτα λάλει καὶ παρακάλει καὶ ἔλεγχε μετὰ πάσης ἐπιταγῆς· μηδείς σου περιφρονείτω Gloss: “Declare these things; exhort and rebuke with all authority. Let no one disregard you.”

• παρακάλει (parakalei) — REUSE from baseline TM exactly: Teşvik etmek (exhort). Risk: Low, per baseline’s context-sensitive note (here functions with authoritative rather than merely encouraging force, paired with ἔλεγχε).
• ἔλεγχε (elegche) — EH-leng-kheh. Literal: “rebuke, reprove, expose wrongdoing.” NEW: “azarla / paylat.” Risk: Medium. Recurs at 1:9, 1:13, 2:15; establish one consistent rendering across the book.
• ἐπιταγῆς (epitagēs) — “authority, command, injunction.” NEW: “yetki.” Risk: Low. Recurs at 1:3 and 3:1 (as ἐπιταγήν again? — actually 1:3 only; 3:1 uses different vocabulary) — check consistency with 1:3’s use below.
• περιφρονείτω (periphroneitō) — “let him disregard/despise.” NEW: “hor görmesin.” Risk: Low.

Titus 3:1

Greek: Ὑπομίμνησκε αὐτοὺς ἀρχαῖς ἐξουσίαις ὑποτάσσεσθαι, πειθαρχεῖν, πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους εἶναι Gloss: “Remind them to be submissive to rulers and authorities, to be obedient, to be ready for every good work.”

• ἀρχαῖς ἐξουσίαις (archais exousiais) — “to rulers, to authorities.” NEW: “yönetimlere ve yetkililere.” Risk: Medium. This is human civil government (parallel to Romans 13:1’s “governing authorities”), and must be explicitly distinguished in teaching notes from the spiritual “principalities and powers” of the Ephesians armor-of-God doctrine (6:12), which uses cognate Greek vocabulary (ἀρχαί, ἐξουσίαι) for a different, cosmic-apocalyptic referent. Same Greek word family, different real-world referent — flag for disambiguation.
• ὑποτάσσεσθαι (hypotassesthai) — hoo-po-TAS-seh-sthai. Literal: “to be subjected/ordered under.” NEW CORE TERM for the doctrine “Submission to Authority”: “yetkililere bağımlı olmak.” Risk: Critical. Reuses the same verbal root already handled Critically in the Ephesians household-code package (ὑποτάσσεσθε, rendered “birbirinize bağımlı olun / eşinize bağımlı olun”). Here the referent is civil government, not marriage, so the rendering must be adapted (“yetkililere bağımlı olmak”) while preserving the same core discipline: this is not blanket, unconditional political obedience (compare the limits implicit throughout Acts 4:19–20; 5:29, not quoted here but relevant background), and must never be taught as license for coercive state authority to demand what belongs to God alone. Given Turkey’s own modern history of civil-military relations and religion-state tension, this doctrine requires mandatory theologian AND native-speaker review, parallel to the Ephesians marriage-submission escalation.
• πειθαρχεῖν (peitharchein) — “to obey, to be obedient to authority” (a distinct verb from ὑποτάσσεσθαι, compounding πείθω + ἀρχή). NEW: “sözünü dinlemek / boyun eğmek.” Risk: Medium.
• πρὸς πᾶν ἔργον ἀγαθὸν (pros pan ergon agathon) — “for/toward every good work.” Reuse iyi işler (good works) baseline root. Risk: High, per baseline entry.

Titus 3:2

Greek: μηδένα βλασφημεῖν, ἀμάχους εἶναι, ἐπιεικεῖς, πᾶσαν ἐνδεικνυμένους πραΰτητα πρὸς πάντας ἀνθρώπους Gloss: “to speak evil of no one, to avoid quarreling, to be gentle, and to show perfect courtesy toward all people.”

• βλασφημεῖν (blasphēmein) — vlahs-fay-MAYN. Literal: “to speak evil of, slander, revile.” Semantic range: in this verse, ordinary interpersonal slander of people, NOT the technical theological “blasphemy against the Holy Spirit” (already established as a Critical baseline term at Matthew 12:31–32, rendered “Ruh’a karşı söylenen küfür”). NEW, distinct sense: “kötülemek” (never küfür in this context). Risk: Medium. Mandatory disambiguation note: this verb’s range spans both “slander a person” (here; also 2:5, “the word of God reviled”) and “blaspheme God/the Spirit” (Matthew 12) — the Turkish renderings must diverge (kötülemek vs. küfür) so as not to conflate ordinary rude speech with the unforgivable sin.
• ἀμάχους (amachous) — “not quarrelsome, peaceable.” NEW: “kavgacı olmayan.” Risk: Low.
• ἐπιεικεῖς (epieikeis) — “gentle, reasonable, yielding.” NEW: “yumuşak huylu.” Risk: Low.
• πραΰτητα (prautēta) — “gentleness, meekness.” NEW: “yumuşaklık.” 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 Gloss: “For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another.”

• ἀνόητοι (anoētoi) — “foolish, senseless.” NEW: “akılsız.” Risk: Low.
• ἀπειθεῖς (apeitheis) — reuse the same term already flagged at Titus 1:16 (see Chapter 1 section below). NEW: “sözünü dinlemeyen.” Risk: Medium.
• πλανώμενοι (planōmenoi) — “led astray, deceived, wandering.” NEW: “yoldan çıkmış.” Risk: Low.
• δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς (douleuontes epithymiais kai hēdonais) — “enslaved to passions and pleasures.” The verb δουλεύω shares its root with δοῦλος/δουλεία, the baseline’s köle/kölelik slavery-vocabulary family (never κul in this negative-bondage sense, per the established Galatians rule). NEW use, same forbidden-substitution rule applies: “tutkulara ve zevklere köle olarak.” Risk: High. This is the negative bondage sense (bondage to sin), the same sense the baseline reserves köle/kölelik for — must NOT use kul.
• κακίᾳ (kakia) — “malice.” NEW: “kötülük.” Risk: Low.
• φθόνῳ (phthonō) — “envy.” NEW: “kıskançlık.” Risk: Low.
• στυγητοί (stygētoi) — “hateful, detestable.” NEW: “nefret edilen.” Risk: Low.

This verse functions as the “before” state that grace (v.11) and regeneration (v.5, seen retrospectively) reverse; theologically it grounds Universal Human Accountability (already a Critical baseline doctrine from Romans) in Paul’s own autobiographical confession (“we ourselves”).

Titus 3:4

Greek: ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ σωτῆρος ἡμῶν θεοῦ Gloss: “But when the goodness and loving kindness of God our Savior appeared,”

• χρηστότης (chrēstotēs) — khray-sto-TAYS. Literal: “goodness, kindness, benevolence.” NEW: “iyilik.” Risk: Low-Medium.
• φιλανθρωπία (philanthrōpia) — fee-lan-thro-PEE-ah. Literal: “love of mankind” (φιλ- + ἄνθρωπος; root of English “philanthropy”). Semantic range: God’s benevolent love directed toward humanity as such — distinct from the specific covenantal ἀγάπη vocabulary used elsewhere, though overlapping in referent. NEW: “insana olan sevgi.” Risk: Medium. A genuinely rare NT word (only here and Acts 28:2); note for teaching material that this is God’s own character, not a human philanthropic virtue being commended, though the same Greek root underlies both.
• ἐπεφάνη (epephanē) — reuse the v.11 verb exactly: “göründü.” Risk: Medium (see v.11 note; confirms the consistent rendering across 2:11/2:13/3:4).
• τοῦ σωτῆρος ἡμῶν θεοῦ (tou sōtēros hēmōn theou) — “of God our Savior.” Reuse Kurtarıcı (Savior). Risk: High. Theological note: here “Savior” is applied to God the Father, while 2:13 applies “Savior” (in a Granville Sharp construction with “great God”) to Jesus Christ. Titus deliberately applies the identical title to both — an implicit but firm Trinitarian data point that should be taught explicitly alongside the Critical deity-of-Christ note at 2:13, not left for the reader to notice unaided.

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

This is the doctrinal center of “Salvation by Grace not Works” and “Regeneration by the Holy Spirit.”

• οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ (ouk ex ergōn tōn en dikaiosynē) — “not from works [done] in righteousness.” Reuse the baseline TM roots exactly: Doğruluk (righteousness) + the established Ephesians pattern “iyi işlerin sonucu değildir” (not_of_works). Risk: Critical. This is the single most direct denial-of-works-as-ground statement in Titus; the Turkish rendering must under no circumstances suggest salih amel (Islamic righteous-deeds-toward-a-mizan framework) as the thing being denied-as-insufficient-but-still-partially-relevant — Paul denies works-in-righteousness ANY role as the ground of salvation, full stop, exactly as at Ephesians 2:9.
• κατὰ τὸ αὐτοῦ ἔλεος (kata to autou eleos) — “according to his own mercy.” Reuse Merhamet (mercy) exactly from baseline TM (Galatians package: “ordinary mercy vocabulary, not the merit-and-mercy Islamic soteriological frame”). Risk: Medium. Note: mercy (ἔλεος) here is deliberately paired with, but distinguished from, grace (χάρις, v.11) and washing/regeneration — three distinct but overlapping causal descriptions of the same saving act; do not collapse all three into a single generic “God was nice to us.”
• ἔσωσεν (esōsen) — “he saved.” Reuse the Kurtuluş verbal root: “kurtardı.” Risk: Critical.
• λουτροῦ παλιγγενεσίας (loutrou palingenesias) — “of the washing of regeneration.” λουτρόν (loutron) = “washing, bath” (concrete, literal). παλιγγενεσία (palingenesia) = “rebirth, regeneration” (πάλιν “again” + γένεσις “birth/origin”). NEW CRITICAL term: “yeniden doğuşun yıkanması” or “yeniden doğuş yıkaması.” Risk: Critical. This phrase is the direct conceptual counterpart to the already-established John 3 baseline term born_from_above (“yeniden doğmadıkça”) — teaching material should draw this connection explicitly, since palingenesia is literally “rebirth.” It is also inescapably connected to Vaftiz (baptism), the established baseline term, raising a genuine, longstanding ecumenical question (baptismal regeneration) that divides Protestant traditions represented among this curriculum’s Turkish readership (as with the Words of Institution precedent in the Matthew package). The translation must render the Greek accurately without adjudicating this confessional dispute in the text itself; flag for mandatory theologian review with an explicit note that the phrase is deliberately left theologically open, consistent with the “flagged, not adjudicated” discipline already used for the Words of Institution and the Cry of Dereliction.
• ἀνακαινώσεως πνεύματος ἁγίου (anakainōseōs pneumatos hagiou) — “of the renewal of the Holy Spirit.” ἀνακαίνωσις (anakainōsis) = “renewal, renovation” (ἀνά “again” + καινός “new”). NEW CORE term for “Regeneration by the Holy Spirit”: “Kutsal Ruh’un yenilenmesi.” πνεύματος ἁγίου reuses Kutsal Ruh exactly from baseline TM. Risk: Critical. Must be taught as the Holy Spirit’s own personal, divine renewing work (continuous with the baseline’s insistence that the Spirit is God himself, the third Person of the Trinity, never the archangel Gabriel) — not a human self-improvement process. Connects conceptually to the established Kutsallaşma (sanctification) doctrine but names a distinct, inaugurating renewal rather than the ongoing sanctifying process; teaching notes should distinguish “yenilenme” (this verse’s inaugurating renewal) from “kutsallaşma” (ongoing sanctification) while showing their continuity.

Titus 3:6

Greek: οὗ ἐξέχεεν ἐφ’ ἡμᾶς πλουσίως διὰ Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν Gloss: “whom he poured out on us richly through Jesus Christ our Savior,”

• ἐξέχεεν (execheen) — ex-EH-kheh-en. Literal: “poured out” (from ἐκχέω). Semantic range: vivid, concrete outpouring imagery, deliberately echoing the LXX of Joel 2:28–29 and its fulfillment at Pentecost (Acts 2:17–18, 33). NEW: “döktü.” Risk: Medium. Preserve the concrete pouring-out image rather than abstracting it into “gave abundantly”; the imagery itself carries doctrinal weight (the Spirit as a poured-out divine gift, not an impersonal force).
• διὰ Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν (dia Iēsou Christou tou sōtēros hēmōn) — “through Jesus Christ our Savior.” Reuse İsa Mesih (always paired, per baseline rule) + Kurtarıcı (Savior). Risk: High. Note the Trinitarian shape of vv.4–6 as a unit: God the Father (Savior, v.4) pours out the Spirit (v.5–6) through Jesus Christ (Savior, v.6) — all three Persons active in one saving act; this coherence should be drawn out explicitly in teaching material rather than left implicit.

Titus 3:7

Greek: ἵνα δικαιωθέντες τῇ ἐκείνου χάριτι κληρονόμοι γενηθῶμεν κατ’ ἐλπίδα ζωῆς αἰωνίου Gloss: “so that being justified by his grace we might become heirs according to the hope of eternal life.”

• δικαιωθέντες (dikaiōthentes) — “having been justified.” Reuse Aklanma exactly from baseline TM (Critical, forensic-legal declaration, never mere pardon). Risk: Critical.
• τῇ ἐκείνου χάριτι (tē ekeinou chariti) — “by his grace.” Reuse Lütuf exactly. Risk: High.
• κληρονόμοι (klēronomoi) — “heirs.” Reuse Mirasçı exactly from baseline TM (Galatians package: “full legal inheritance, never merit-earned”). Risk: Medium.
• κατ’ ἐλπίδα ζωῆς αἰωνίου (kat’ elpida zōēs aiōniou) — “according to the hope of eternal life.” Reuse Sonsuz yaşam exactly from baseline TM. Risk: High.

This verse compresses justification, grace, adoption/inheritance, and eschatological hope into a single sentence, deliberately gathering the terminology already established across the whole Language Package (Romans, Galatians, Ephesians) into one Titus verse — a strong argument for the reuse discipline mandated by this task.

Titus 3:8

Greek: Πιστὸς ὁ λόγος, καὶ περὶ τούτων βούλομαί σε διαβεβαιοῦσθαι, ἵνα φροντίζωσιν καλῶν ἔργων προΐστασθαι οἱ πεπιστευκότες θεῷ. ταῦτά ἐστιν καλὰ καὶ ὠφέλιμα τοῖς ἀνθρώποις. Gloss: “The saying is trustworthy, and I want you to insist on these things, so that those who have believed in God may be careful to devote themselves to good works. These things are excellent and profitable for people.”

• Πιστὸς ὁ λόγος (Pistos ho logos) — “trustworthy/faithful is the saying.” A fixed formula recurring across the Pastoral Epistles (1 Tim 1:15; 3:1; 4:9; 2 Tim 2:11; Titus 3:8). NEW fixed rendering: “Bu söz güvenilirdir.” Risk: Medium. Establish this exact phrase now for consistency with any future Pastoral-Epistles curriculum in this Language Package.
• οἱ πεπιστευκότες θεῷ (hoi pepisteukotes theō) — “those who have believed God.” Reuse İman root: “Tanrı’ya iman etmiş olanlar.” Risk: High.
• φροντίζωσιν καλῶν ἔργων προΐστασθαι (phrontizōsin kalōn ergōn proistasthai) — “may be careful to devote themselves to good works.” Reuse iyi işler exactly. Risk: High. Closes the core passage precisely where it began doctrinally: grace/mercy/regeneration (not works) is the ground of salvation (v.5, 7), and devotion to good works is its necessary, careful, ongoing fruit (v.8) — the same fruit-not-ground pairing as Ephesians 2:9–10, now stated as the letter’s own explicit conclusion (“These things are excellent and profitable”).

---

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

Chapter 1 (Titus 1:1–16) — outside the core passage

Doctrine focus: Qualifications for Elders; Sound Doctrine and Good Works (introduced); Inspiration/truthfulness of God.

• 1:1 — δοῦλος θεοῦ (doulos theou) — “a servant/slave of God.” Literal: δοῦλος = “slave, bondservant.” Genuine translation crux, flagged explicitly for theologian decision: the baseline Galatians/Ephesians package forbids kul for the negative bondage-to-sin/law doctrine (reserving köle/kölelik there) while reserving kul for the positive Turkish-Islamic self-designation “Allah’ın kulu.” Here, however, Paul uses δοῦλος positively as his own proud apostolic self-title — the identical positive use found in Romans 1:1 (established Turkish Bible tradition renders this “Tanrı’nın kulu”). Recommendation: render Titus 1:1 as “Tanrı’nın kulu” (following existing Kitabı Mukaddes precedent for this specific positive self-designation use), while continuing to reserve köle/kölelik exclusively for the negative bondage-to-sin/passions sense found later in this very letter (2:3’s “oinō dedoulōmenas,” 3:3’s “douleuontes epithymiais”). Risk: High. This dual usage must be documented clearly in the glossary so translators do not default to köle here or kul in the negative-bondage verses.
• ἐκλεκτῶν θεοῦ (eklektōn theou) — “God’s elect/chosen ones.” Reuse Tanrı’nın seçimi root (election, High risk per baseline). Risk: High.
• ἐπίγνωσιν ἀληθείας (epignōsin alētheias) — “knowledge of the truth.” NEW: “gerçeğin bilgisi.” Risk: Low.
• 1:2 — ὁ ἀψευδὴς θεός (ho apseudēs theos) — “the God who cannot/does not lie.” NEW: “yalan söylemeyen Tanrı.” Risk: Medium-High. Doctrinally significant apologetic point given the Islamic tahrif objection (Scripture allegedly corrupted) already flagged as Critical in the baseline’s Inspiration of Scripture doctrine; God’s own truthfulness underwrites the reliability of his promises and, by extension, of the record of them.
• ἐπηγγείλατο (epēngeilato) — “promised.” Reuse Vaat root from baseline TM (abrahamic_covenant_and_promise family). Risk: Medium.
• 1:3 — ἐφανέρωσεν (ephanerōsen) — “manifested, made known.” A distinct Greek verb (φανερόω) from the ἐπιφαίνω family used in 2:11/2:13/3:4, but overlapping theological space with Tanrı’nın açıklaması (revelation, baseline term for ἀποκάλυψις). NEW: “açıkladı.” Risk: Medium. Note for translators: keep φανερόω (here) and ἐπιφαίνω (2:11 etc.) as two related-but-distinguishable Turkish verbs if possible (“açıkladı” vs. “göründü”) so the Greek text’s own varied vocabulary is not artificially flattened.
• κηρύγματι (kērygmati) — “in the proclamation/preaching.” NEW: “bildiri” / “duyuru.” Risk: Low.
• 1:5 — πρεσβυτέρους (presbyterous) — “elders.” CORE TERM for “Qualifications for Elders.” NEW: “İhtiyarlar” (established Kitabı Mukaddes convention for the ecclesial office). Risk: High. Must be clearly disambiguated from (a) the ordinary Turkish sense of “ihtiyar” as simply “an elderly/old person,” and (b) the secular office of muhtar (elected village/neighborhood headman) — neither carries the specific NT sense of a congregation’s spiritually qualified, appointed governing office. Note also the important exegetical point that Titus uses πρεσβύτερος (1:5) and ἐπίσκοπος (1:7) interchangeably for the same office — teaching material must make this equivalence explicit, since the Turkish terms (İhtiyar / Gözetmen) look unrelated on the surface.
• 1:6 — ἀνέγκλητος (anenklētos) — “above reproach, blameless.” NEW: “kusursuz.” Risk: Low.
• μιᾶς γυναικὸς ἀνήρ (mias gynaikos anēr) — literally “a one-woman man,” i.e., “husband of one wife.” NEW CRITICAL/High-risk term: “tek eşli” or literally “bir kadının kocası olan.” Risk: High. This qualification directly and pointedly requires monogamous marital fidelity as a character qualification for church leadership. It intersects with the same Turkish-context sensitivity already flagged for the Ephesians household code (the 1926 Medeni Kanun’s establishment of civil monogamy) but adds a distinct dimension here: some Turkish readers’ religious/family background may be aware that Islamic law permits a man up to four wives (Qur’an 4:3), making this a genuine, concrete point of contrast worth teaching directly rather than passing over. Frame pastorally as a positive character qualification (marital faithfulness), not primarily as a polemical numbers-comparison.
• ἀνυπότακτα (anypotakta) — “not submissive, insubordinate” (negation of the ὑποτάσσω family used later for Submission to Authority). NEW: “boyun eğmeyen.” Risk: Medium.
• 1:7 — ἐπίσκοπον (episkopon) — “overseer, bishop.” CORE TERM, paired with 1:5’s πρεσβύτερος as the same office. NEW: “Gözetmen.” Risk: High. Must be distinguished from any Islamic governance-office title (e.g., vali, emir); this is a specifically ecclesial supervisory role, defined entirely by the character qualifications listed in vv.6–9, not by political or ethnic authority.
• θεοῦ οἰκονόμον (theou oikonomon) — “God’s steward/household manager.” NEW: “Tanrı’nın kahyası” or “Tanrı’nın yönetici hizmetkarı.” Risk: Low-Medium.
• αὐθάδη, ὀργίλον, πάροινον, πλήκτην, αἰσχροκερδῆ (authadē, orgilon, paroinon, plēktēn, aischrokerdē) — vice list: “arrogant, quick-tempered, given to wine, violent, greedy for [shameful] gain.” NEW terms: “kendini beğenmiş,” “çabuk kızan,” “şaraba düşkün,” “kavgacı,” “haksız kazanç düşkünü.” Risk: Low each (character-list vocabulary, no doctrinal collision).
• 1:8 — φιλόξενον (philoxenon) — “hospitable, lover of strangers.” NEW: “misafirperver.” Risk: Low. Genuine, low-risk point of positive cultural resonance — hospitality is a highly esteemed value in Turkish culture generally.
• σώφρονα, δίκαιον, ἐγκρατῆ (sōphrona, dikaion, egkratē) — “self-controlled, righteous/just, disciplined.” Reuse the σωφρο- family root established at 2:12; reuse Doğru root for δίκαιον. Risk: Medium each.
• ὅσιον (hosion) — HO-see-on. Literal: “devout, pious, dutifully observant toward God.” NEW term, deliberately distinguished from ἅγιος/Kutsal (already established): “dindar” or “Tanrı’ya bağlı.” Risk: Medium. Flag for translators that Greek distinguishes ὅσιος (devout conduct/character) from ἅγιος (set-apart holiness); using Kutsal for both would erase a real, if subtle, semantic distinction the source text makes.
• 1:9 — τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ (tē didaskalia tē hygiainousē) — “in sound doctrine/teaching.” ὑγιαίνω = “to be healthy” (root of “hygiene”). CORE TERM for “Sound Doctrine and Good Works.” NEW: “sağlam öğreti.” Risk: High. A Pastoral-Epistles signature phrase recurring at 1:13; 2:1, 2 (verb form); 2:8 (λόγον ὑγιῆ, “sound speech”) — establish and hold this single Turkish rendering (“sağlam”) consistently across every occurrence in Titus so the reader can trace the letter’s own repeated theme.
• ἀντιλέγοντας… ἐλέγχειν (antilegontas… elegchein) — “those who contradict… to rebuke/refute.” Reuse elegche root established at 2:15. Risk: Medium.
• 1:10 — ἀνυπότακτοι, ματαιολόγοι, φρεναπάται (anypotaktoi, mataiologoi, phrenapatai) — “insubordinate, empty talkers, deceivers/mind-deceivers.” NEW: “boyun eğmeyen,” “boş konuşanlar,” “aklı çelen kişiler.” Risk: Low-Medium.
• οἱ ἐκ τῆς περιτομῆς (hoi ek tēs peritomēs) — “those of the circumcision [party].” Reuse Sünnet exactly from baseline TM (Critical, homonym-collision caution with the Prophet’s Sunnah, requires “bedensel sünnet” qualification per the existing rule). Risk: Critical.
• 1:11 — ἐπιστομίζειν (epistomizein) — “to silence, muzzle.” NEW: “susturmak.” Risk: Low.
• 1:12 — προφήτης (prophētēs) — “prophet.” Here Paul approvingly quotes a line attributed to the pagan Cretan poet Epimenides, loosely calling him “a prophet of their own” in the general Greek sense of a native seer/spokesman — not the technical biblical-prophet office already established at High/Critical risk elsewhere in this Language Package (Peygamber, tied to the inspiration-of-Scripture doctrine). Mandatory translator note required: do not let this occurrence imply canonical prophetic status for a pagan literary source; render simply “kendi peygamberlerinden biri” with an explanatory footnote distinguishing this loose, complimentary Greek usage from the biblical prophetic office. Risk: Medium, escalated by the disambiguation requirement.
• Κρῆτες ἀεὶ ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί (Krētes aei pseustai, kaka thēria, gastēres argai) — the quoted line itself: “Cretans are always liars, evil beasts, lazy gluttons.” Cultural-literary note, not doctrinal; render plainly (“yalancılar,” “kötü canavarlar,” “tembel obur”) with a note identifying it as an ancient ethnic proverb/quotation, not Paul’s own original composition.
• 1:13 — ἀπότομως (apotomōs) — “sharply, severely.” NEW: “sertçe.” Risk: Low.
• 1:14 — Ἰουδαϊκοῖς μύθοις (Ioudaikois mythois) — “Jewish myths/fables.” NEW: “Yahudi efsaneleri.” Risk: Medium-High. Historical-sensitivity note required, at a lower severity than but structurally parallel to the Matthew 23 / 27:25 discipline: this targets a specific first-century controversy over legalistic legendary elaborations circulating among certain teachers, not a blanket characterization of Jewish tradition or people; teaching material should state this anchoring explicitly.
• 1:15 — καθαρὰ / καθαροῖς… μεμιαμμένοις (kathara / katharois… memiammenois) — “pure… defiled.” Direct thematic and near-verbal echo of the already-established Mark 7:15 baseline term (“İnsanın dışında olup içine giren hiçbir şey onu kirletemez” — “nothing_outside_defiles”). NEW: “temiz… kirlenmiş.” Risk: Medium. Cross-reference explicitly with the Mark term in teaching notes; the same caution against a ritual-purity (tahara-adjacent) misreading applies.
• συνείδησις (syneidēsis) — “conscience.” NEW: “vicdan.” Risk: Low. Straightforward, well-established Turkish equivalent.
• 1:16 — ὁμολογοῦσιν (homologousin) — “they profess, confess.” Same verbal family as the Romans 10:9 confession vocabulary (“İsa Rab’dir” = homologeō). NEW here: “açıkça söylüyorlar.” Risk: Medium. Note the irony Paul constructs: this group confesses to know God (using confession-vocabulary otherwise reserved for saving faith) while denying him by their deeds — a cautionary contrast worth flagging for teaching material.
• βδελυκτοί, ἀπειθεῖς, ἀδόκιμοι (bdelyktoi, apeitheis, adokimoi) — “detestable, disobedient, unfit/disqualified [for good work].” NEW: “iğrenç,” “sözünü dinlemeyen,” “layık olmayan.” Risk: Low-Medium. ἀδόκιμοι directly negates the baseline good_works doctrine (“unfit for any good work”) — a stark closing contrast to the letter’s repeated positive emphasis on good works elsewhere.

Chapter 2:1–10 — outside the core passage (2:11–15 already covered above)

Doctrine focus: household instructions in light of sound doctrine; anticipates Submission to Authority (ch.3) at smaller scale.

• 2:1 — τῇ ὑγιαινούσῃ διδασκαλίᾳ (tē hygiainousē didaskalia) — reuse “sağlam öğreti” exactly, established at 1:9.
• 2:2 — πρεσβύτας (presbytas) — “older men.” Important disambiguation note: this word is etymologically related to, but functionally distinct from, πρεσβύτερος (“elder,” the church office of 1:5). Here it denotes an age-based life-stage category for household exhortation, not an ecclesial office. NEW: “yaşlı erkekler” (deliberately distinguished from İhtiyarlar, reserved for the office). Risk: Medium — a real risk of translator confusion given the shared root; flag explicitly.
• νηφαλίους, σεμνούς, σώφρονας (nēphalious, semnous, sōphronas) — “sober, dignified, self-controlled.” NEW: “ayık,” “ağırbaşlı,” reuse σωφρο- root (“kendine hakim”). Risk: Low.
• ὑγιαίνοντας τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ (hygiainontas tē pistei, tē agapē, tē hypomonē) — “sound in faith, love, and steadfastness.” Reuse İman root; NEW: “sabır/dayanıklılık” for ὑπομονή. Risk: Medium.
• 2:3 — πρεσβύτιδας (presbytidas) — “older women” (parallel age-based term to 2:2’s πρεσβύτας; same office/age disambiguation note applies). NEW: “yaşlı kadınlar.”
• ἱεροπρεπεῖς (hieroprepeis) — “reverent, fitting for sacred things” (a rare word, only NT occurrence here). NEW: “kutsala yaraşır.” Risk: Low-Medium.
• διαβόλους (diabolous) — here a common noun, “slanderers” — the same word (διάβολος) elsewhere functions as the proper title “the Devil/Satan.” NEW, disambiguated common-noun sense: “dedikoducu” or “iftiracı.” Risk: Medium. Mandatory translator note distinguishing this ordinary adjectival/common-noun use from the proper title Şeytan, to avoid an inadvertent “become like Satan” misreading.
• οἴνῳ πολλῷ δεδουλωμένας (oinō pollō dedoulōmenas) — “enslaved to much wine.” Reuse the negative-bondage köle family (never kul), per the rule established at 1:1/3:3. Risk: Medium.
• καλοδιδασκάλους (kalodidaskalous) — “teachers of what is good.” NEW: “iyi şeyler öğreten.” Risk: Low.
• 2:4 — σωφρονίζωσιν (sōphronizōsin) — verb form, “may train/admonish to soundness of mind.” Reuse σωφρο- family; connects directly back to 2:12’s παιδεύουσα (grace’s training) — the same training vocabulary now devolved onto human teachers within the church, a fruit-of-grace application. NEW: “eğitsinler.” Risk: Medium.
• 2:5 — ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν (hypotassomenas tois idiois andrasin) — “submissive to their own husbands.” Reuse the household-code submission pattern established in the baseline Ephesians package (“eşinize bağımlı olun”) exactly. Risk: Critical. Same mandatory theologian AND native-speaker review requirement as the Ephesians marriage passage applies here without reduction.
• ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται (hina mē ho logos tou theou blasphēmētai) — “so that the word of God may not be reviled/discredited.” Same distinct, non-technical sense of βλασφημέω already flagged at 3:2 — NEW: “kötülenmesin” (never küfür). Risk: Medium.
• 2:7 — τύπον καλῶν ἔργων (typon kalōn ergōn) — “a model of good works.” Reuse iyi işler root. NEW for τύπος: “örnek.” Risk: Medium.
• ἀφθορίαν (aphthorian) — “integrity, incorruptibility.” NEW: “bozulmazlık/dürüstlük.” Risk: Low.
• 2:8 — λόγον ὑγιῆ ἀκατάγνωστον (logon hygiē akatagnōston) — “sound speech beyond reproach.” Reuse ὑγιαίνω root. NEW for ἀκατάγνωστος: “kınanmaz.” Risk: Low.
• 2:9 — δούλους ἰδίοις δεσπόταις ὑποτάσσεσθαι (doulous idiois despotais hypotassesthai) — “slaves [to be] submissive to their own masters.” Reuse köleler/efendiler exactly from the baseline Ephesians package (household_code: slaves_and_masters), including the mandatory first-century historical-distancing framing (Ottoman-era slavery as relevant historical background only, never a direct contemporary equivalence). Risk: High.
• εὐαρέστους, μὴ ἀντιλέγοντας (euarestous, mē antilegontas) — “well-pleasing, not argumentative.” NEW: “hoşnut edici,” reuse “karşı çıkan” root. Risk: Low.
• 2:10 — μὴ νοσφιζομένους (mē nosphizomenous) — “not pilfering/stealing.” NEW: “çalmayan/aşırmayan.” Risk: Low.
• κοσμῶσιν τὴν διδασκαλίαν (kosmōsin tēn didaskalian) — “may adorn the doctrine/teaching.” A vivid metaphor: godly conduct beautifies/decorates sound teaching, as one might adorn something valuable. NEW: “öğretiyi süslesinler.” Risk: Low-Medium. Worth explaining as a deliberate figure of speech rather than flattening to a generic “honor the teaching.”

Chapter 3:9–15 — outside the core passage (3:1–8 already covered above)

Doctrine focus: Avoiding Divisive Controversies; closing practical instructions.

• 3:9 — μωρὰς ζητήσεις (mōras zētēseis) — “foolish controversies/disputes.” CORE TERM for “Avoiding Divisive Controversies.” NEW: “ahmakça tartışmalar.” Risk: Medium.
• γενεαλογίας (genealogias) — “genealogies.” NEW: “soy kütükleri.” Risk: Medium. Historical-critical note: reflects a specific early controversy (paralleling 1 Timothy 1:4) over speculative genealogical/legendary elaboration, not a general critique of genealogical record-keeping as such; note without drawing an unwarranted direct parallel to the genuine historical and religious importance of lineage (nesep/silsile) in Turkish-Islamic tradition — the text’s target is speculative myth-making, not genealogy per se.
• ἔρεις (ereis) — “dissensions, strife.” NEW: “çekişmeler.” Risk: Low.
• μάχας νομικάς (machas nomikas) — “quarrels about the law.” Reuse Kutsal Yasa root (νομικός, “pertaining to the [Mosaic] law”). NEW: “Yasa üzerine kavgalar.” Risk: Medium.
• ἀνωφελεῖς καὶ μάταιοι (anōpheleis kai mataioi) — “unprofitable and worthless/vain.” NEW: “yararsız ve boş.” Risk: Low.
• 3:10 — αἱρετικὸν ἄνθρωπον (hairetikon anthrōpon) — literally “a factious/sectarian person” — this is the etymological root of the English word “heretic,” but at this stage in the language’s development the sense is primarily social (a person who creates factions/divisions) rather than the fully developed later technical-doctrinal category of “heretic.” NEW, carefully disambiguated term: “bölücü kişi” (a divisive/faction-creating person) — deliberately avoiding a heavier word like “sapkın” (heretic, in the later doctrinal-condemnation sense), which would import centuries of subsequent church-historical categorization not present in this verse’s own scope. Risk: Medium-High. Flag for theologian review with an explanatory note on the etymology and the deliberate choice of a milder, more socially descriptive Turkish term.
• νουθεσίαν (nouthesian) — “warning, admonition.” NEW: “uyarı.” Risk: Low.
• παραιτοῦ (paraitou) — “reject, have nothing more to do with, avoid.” NEW: “ondan uzak dur / onunla ilgini kes.” Risk: Low.
• 3:11 — ἐξέστραπται (exestraptai) — “is warped, perverted, turned aside.” NEW: “sapmış.” Risk: Low.
• αὐτοκατάκριτος (autokatakritos) — “self-condemned.” NEW: “kendi kendini mahkûm eden.” Risk: Low.
• 3:12–15 — Personal greetings and travel instructions (Artemas, Tychicus, Zenas the lawyer, Apollos, Nicopolis) and a closing exhortation to good works (v.14, reusing iyi işler exactly) and grace-benediction (v.15, reusing Lütuf exactly: “Χάρις μεθ’ ὑμῶν πάντων” = “Grace be with you all”). No new theological vocabulary is introduced in vv.12–13; this section is explicitly noted as reviewed and containing no new load-bearing terms beyond the already-established good_works and grace roots reused in vv.14–15.

---

Summary Note on Full-Book Coverage

Every verse of Titus (1:1–16; 2:1–15; 3:1–15) has been reviewed. The core passage (2:11–3:8) received full verse-by-verse treatment; the remaining sections (1:1–16; 2:1–10; 3:9–15) received section-level treatment of every load-bearing term. Chapter 3:12–13 is explicitly noted as introducing no new theological vocabulary. All terms already fixed in the baseline Romans-curriculum translation_memory.json (Lütuf, İman, Doğruluk, Aklanma, Kurtuluş, Kutsal, Kutsallaşma, Yücelik, Merhamet, Vaat, Sünnet, Gayret, Kurtarmak, “Kendini feda etti,” iyi işler / “iyi işlerin sonucu değildir,” Mirasçı, Sonsuz yaşam, Kutsal Ruh, İsa Mesih, Tanrı, Kutsal Yasa, Tanrı’nın seçimi, köleler/efendiler, “eşinize bağımlı olun,” “İnsanın dışında olup içine giren hiçbir şey onu kirletemez”) are reused exactly, with no deviation.