Translation commentary on Titus 3:11

Treating the factious person in this harsh way is justified by that person’s bad qualities, of which Titus is very much aware. Knowing refers to Titus’ knowledge about such a person. An equivalent expression is “I am sure you know” or “You must certainly know.”

Perverted translates the perfect passive form of a verb that occurs only here in the New Testament and is used to describe the act of departing from what is accepted as correct behavior. Some take this perversion to be in the area of thinking rather than of action (for example, Translator’s New Testament “perverted mind,” Revised English Bible “distorted mind,” Contemporary English Version “their minds are twisted”). This means that the focus here is not on doing what is wrong but on not believing what is right. This means that perverted here has the same meaning as “reject the truth” in 1.14. There is, however, no unanimity regarding this, and therefore it may be best to understand the term in a more general way, to include both perversion of mind and the resulting corrupt behavior.

For sinful see “persist in sin” in 1 Tim 5.20. This is actually a third person singular verb, present tense, in the Greek, indicating the habitual and continuous nature of the act of sinning.

The word for self-condemned occurs only here in the whole New Testament and refers to being condemned by, or as a result of, one’s own actions. This means that, in the case of the false teachers, there is no need for a formal trial, since their own actions are more than enough to prove that they are guilty of sinning against God and therefore deserve to be treated as outsiders.

How do these three items relate to each other? The Greek can be rendered literally as “having been perverted, such a one also sins by being self-condemned.” This seems to indicate that the initial act is perversion; this results in habitual sinfulness, and it is these sinful acts that prove that a person is guilty before God and therefore deserves to receive the punishment of being rejected by the church.

An alternative translation model for this verse is:

• I am sure that you know that such a person has a twisted mind. His sins then show how guilty he is before God.

Quoted with permission from Arichea, Daniel C. and Hatton, Howard A. A Handbook on Paul’s Letter to Titus. (UBS Handbook Series). New York: UBS, 1995. For this and other handbooks for translators see here .

Translation commentary on Titus 3:12

Either Artemas or Tychicus presumably will take Titus’ place in Crete, and when either one arrives, Titus is instructed to join Paul at Nicopolis, since Paul plans to spend the winter there. There marks Paul as not being in Nicopolis when he was writing this letter; but wherever he was, it is certain that he was not in prison, since he was free to travel. There is nothing known about Artemas, since he is mentioned only here; Tychicus, however, is mentioned in 2 Tim 4.12 (see also Acts 20.4; Col 4.7; Eph 6.21), and it is safe to assume that these refer to the same person. As to Nicopolis (literally “city of victory”), there are at least seven cities at that time bearing this name, but it is likely that what is meant here is the city by that name that is located in Greece, northwest of Corinth and Athens, on the shore of the Adriatic Sea. This city, we are told, was founded by the emperor Augustus to mark his victory over Mark Antony in 31 B.C. Contemporary English Version divides the first part of the verse into two sentences as follows: “I plan to send Artemas or Tychicus to you. After he arrives, please try your best to meet me at Nicopolis.” This will be a helpful model for many translators.

For do your best see 2 Tim 2.15.

Decided translates a verb that usually means “to judge,” but in this context it refers to the act of evaluating a situation and coming to a definite decision. The decision here is to stay in Nicopolis during the winter.

Winter is one of the four seasons in the nontropical parts of the world, the other three being spring, summer, and autumn. Of these four seasons, winter is the coldest. In the area where Paul lived, winter was also known for stormy weather, when the wind made it difficult to travel safely by ship. In languages where there is no word for winter, an equivalent expression may be used, as for example, “the cold season,” “when it gets cold,” or “the cold months.”

Quoted with permission from Arichea, Daniel C. and Hatton, Howard A. A Handbook on Paul’s Letter to Titus. (UBS Handbook Series). New York: UBS, 1995. For this and other handbooks for translators see here .

Translation commentary on Titus 3:13

For Do your best see previous verse.

There is nothing else known about Zenas, since he is only mentioned here. He is identified as a lawyer, but it is not known whether he specialized in Roman, or Greek, or Jewish law. At any rate, since lawyer only functions to identify Zenas, it is not necessary to include any further explanations about it. Apollos is also mentioned in the book of Acts (18.24; 19.1) and in the Corinthian correspondence (1 Cor 1.12; 3.4; 16.12); it is possible that these references are talking about the same person, but of course it is difficult to be certain.

Speed … on their way can mean “to accompany,” “to escort”; but “to aid in travel” seems to be the meaning here. This same verb occurs in other parts of the New Testament in similar contexts (see, for example, Acts 15.3; 21.5; Rom 15.24; 1 Cor 16.6, 11; 2 Cor 1.16; 3 John 6), which seems to indicate that aiding Christian travelers was a usual practice at that time. Such aid was necessary since travel was quite difficult, and Christian travelers would feel much more at home with fellow Christians. In the present case, presumably Zenas and Apollos would have stayed in Crete for some time, and the instructions are for the time when they are ready to leave and go on with their journey. Their destination is not mentioned in the letter.

See (Good News Translation “see to it”) is literally “in order that,” the sense being that Timothy should give all aid and assistance to the two travelers to guarantee that they have everything they need to continue on in their journey. Lack nothing is literally “nothing is lacking,” which refers to the things they need for their journey, including provisions. The idea may be expressed positively; for example, “they have everything they need” (Good News Translation) or “everything they need for the journey.”

The very fact that Paul knows that Zenas and Apollos are in Crete has led some interpreters to infer that these two men must have been with Paul (wherever he was), and that when Paul had found out they were going through Crete, he requested them to take along his letter to Titus. Ingenious and attractive as this theory may be, it is at best speculative; it may or may not be true, but then, what difference does it make in the proper translation of this passage?

An alternative translation model for this verse is:

• When Zenas the lawyer and Apollos get ready to leave, help them in every way you can, so that they will have everything they need for the journey.

Quoted with permission from Arichea, Daniel C. and Hatton, Howard A. A Handbook on Paul’s Letter to Titus. (UBS Handbook Series). New York: UBS, 1995. For this and other handbooks for translators see here .

Translation commentary on Titus 3:14

And (Greek “and also”) marks the relation of this verse with what immediately precedes, namely, providing for the needs of the two travelers, Zenas and Apollos. Paul takes this opportunity to once again inculcate into the minds of the Cretan Christians the overarching theme of the letter, which is to do good. The meaning seems to be that, as Titus is urged to help the two travelers, so the Cretan Christians must also learn to help others.

Our people refers to the Cretan Christians; the our should be translated as inclusive, with the exception of languages where the dual form exists, in which case it should be used here to give the meaning “your people and mine.” In some languages it will be helpful to translate our people as “Cretan Christians” or “the believers in Crete.” Learn is in the present tense, which indicates a continuing process; moreover, what is meant here is perhaps not formal instruction but learning from actual practice and experience; hence “have the habit of,” “be in the habit of,” “practice regularly.”

For to apply themselves to good deeds, see 2TI.3.8 of this chapter. As already noted, engaging in good deeds is a theme that frequently occurs in the letter (see, for example, 1.16; 2.7, 14; 3.1). Regarding the RSV footnote, namely “enter honorable occupations,” see 3.8b. (Phillips in fact reflects this position: “learn to earn what they need by honest work”; this justifies him to translate the last clause as “and so be self-supporting.”) It does seem, though, that since the expression “doing good deeds” is used in a generic way in previous occurrences in the letter, it would be logical to expect the same generic meaning here, in which case the Revised Standard Version footnote would not be necessary. It should be noted that this note is omitted in New Revised Standard Version.

One purpose of these good deeds is “to meet urgent needs” (New Revised Standard Version). The word for urgent can also mean “necessary,” which means that these needs are “real” (Good News Translation), “genuine” (Translator’s New Testament). These may refer to the needs of the Cretan Christians themselves (compare New Jerusalem Bible “for their practical needs,” Phillips “what they need,” New International Version “daily necessities”), or more likely needs in general (compare New English Bible “the necessities of life,” also Revised English Bible).

A further purpose of doing good deeds is so that they may not be unfruitful (“unproductive” [New Revised Standard Version]). This continues to refer to the Cretan Christians. “Unproductive” may be another way of expressing the Greek figure, which is literally “without fruit,” an appropriate figure for a useless life, and in many languages it will be translated that way. Both Revised Standard Version and Good News Translation do not clearly mark this as purpose; in fact it can interpreted as a negative restatement of the first part of the verse; this is made clear by putting the two parts together: let our people learn to apply themselves to good deeds … and not to be unfruitful. Or Good News Translation “Our people must learn to spend their time doing good … they should not live useless lives.” Other translations reflecting this position include New International Version “and not live unproductive lives,” Jerusalem Bible “and not to be entirely unproductive,” New Jerusalem Bible “and not to be unproductive,” also Revised English Bible. This may be a valid rendering of the text. However, since in the Greek this clause starts with “so that” (New Revised Standard Version), it is probably better to regard this as a purpose of doing good deeds.

Alternative translation models for this verse are:

• The Cretan Christians must be in the habit of doing good deeds in order to provide for the real needs of people. This will help them [the Christians] to have productive lives.

Or:

• The believers in Crete should lead productive lives (or, lives that bear fruit). So they must be in the habit of doing good deeds in order to provide for the daily necessities of others.

Quoted with permission from Arichea, Daniel C. and Hatton, Howard A. A Handbook on Paul’s Letter to Titus. (UBS Handbook Series). New York: UBS, 1995. For this and other handbooks for translators see here .

Translation commentary on Titus 3:15

As is usual in New Testament letters (with a few exception, including 1 Timothy), there are final words of greetings and a benediction.

All who are with me refers to Christians who are with Paul at the time he was writing the letter. In some languages the plural All may be more appropriately translated as singular, that is, “everyone.” For send greetings and Greet see 2 Tim 4.19, 21.

Those who love us in the faith can be taken as an idiom referring specifically to Christians in Crete; hence “our dear Christian friends”; this is the position reflected in Good News Translation. If there is a desire to translate this not as an idiom but as a real description of the Christians in Crete, it will be necessary to determine whether us is exclusive or inclusive. If the latter, Paul is including Titus; if the former, Paul is using the plural first person pronoun to refer to himself. A further matter is how to translate in the faith (literally “in faith,” without the article). Several options are possible: (1) Interpret faith as “right belief”; hence “who love us and believe in the same way we do” or “… believe what we do.” (2) Interpret faith as trust in Christ; hence “… trust Christ as we do.” (3) Interpret faith as the Christian faith; hence “fellow Christians who love us,” “our dear friends in the church.” (4) Take faith as faithfulness; hence “those who love us faithfully,” “the Christians who truly love us.” The inclination in this Handbook is to treat this expression as an idiom, retaining the form; but if there is to be a choice between the various other alternatives as outlined above, it should be either the first or the third options.

For Grace be with you all, see 1 Tim 6.21 and 2 Tim 4.22, where the second person pronoun is used as well. The source of this Grace is most probably Jesus Christ, since this is the usual practice at the end of letters in the New Testament.

Alternative translation models for this verse are:

• Everyone here with me sends greetings to you, Titus. Tell our dear Christian friends there that we greet them (or, think kindly of them).
May Christ be merciful to you all.

Or:

• Everyone here with me sends greetings to you. Please give our greetings to all those who love us and believe in the same way we do.
I pray that Christ will be kind to all of you.

Or:

• … Please give greetings to all our fellow Christians who love us ….

Quoted with permission from Arichea, Daniel C. and Hatton, Howard A. A Handbook on Paul’s Letter to Titus. (UBS Handbook Series). New York: UBS, 1995. For this and other handbooks for translators see here .

Translation commentary on Titus 1:12 – Titus 1:13

Paul supports his denunciation of these rebellious people by quoting from a Cretan poet. One of themselves does not mean one of the rebels but one of the Cretans, and he is described as a prophet. It may be that Paul considered him a prophet because of the correctness of what he wrote about the Cretans, or else that the Cretans themselves regarded him as a prophet. There may be a problem in translating prophet here, especially if the term used in the receptor language refers to one who speaks for God, and such a term may not be appropriate for a Cretan poet-philosopher. If this be the case, then prophet can be qualified; for example, “one whom they consider as a prophet”; or else it can be translated in a different way; for example, “a great teacher” or “a wise man.”

The philosopher quoted is Epimenides, who lived sometime in the sixth century B.C. According to writings at that time, the Cretans were considered liars because they claimed that Zeus had a tomb in Crete, and Zeus, of course, being the chief of the gods, could not have died!

The quotation itself is in poetic form, although it may not be possible to retain the form in translation. If it is desired to translate the quotation as poetry, a better approach would be to use indigenous poetic forms appropriate to the nature of the quotation and its content. See further on the translation of poetry under 1 Tim 3.16.

The three descriptions of Cretans in the quotation correspond to three descriptions of the false teachers in verses 10 and 11. Liars (for which see 1 Tim 1.10) corresponds to “deceivers”; evil beasts is used metaphorically to describe ferocity and wildness, and thus corresponds to “insubordinate” in verse 10. Finally, lazy gluttons refers back to the preoccupation of the false teachers in “making money” (for lazy see the same term rendered “idlers” in 1 Tim 5.13). Contemporary English Version has a good translation model which some translators may wish to follow:
“The people of Crete
always tell lies.
They are greedy and lazy
like wild animals.”

It should be noted that Good News Translation has combined and shortened verses 12 and 13 in order to make clear that the clause This testimony is true refers back to the truth of what Epimenides said. If translators wish to follow Revised Standard Version‘s model, however, one may begin verse 13 with “What the prophet said is true!”

Since Epimenides is correct, and Cretans are what he said they are, Titus is therefore commanded to rebuke them sharply. It is not clear what them refers to; it could be all the Cretans, but more likely it is a reference to the false teachers. So one may express this as “And you should reprimand such people (or, these false teachers) sharply.” For rebuke see 1 Tim 5.20. Sharply is derived from a verb that means “to act harshly toward someone.” The combination of this adverb with the imperative indicates the seriousness and severity with which Titus is supposed to deal with these heretical teachers. Translations try to capture this intensity in many ways; for example, “correct them rigorously” (An American Translation), “reprimand them sharply” (Phillips), “be severe in correcting them” (New Jerusalem Bible).

The purpose of rebuking them is so that they may be sound in the faith. For sound see 1 Tim 1.10. The faith (with the definite article) refers either to a body of teaching (doctrine) or the Christian faith as a religious movement. The whole clause can be restructured as “they may be correct in what they believe.”

Quoted with permission from Arichea, Daniel C. and Hatton, Howard A. A Handbook on Paul’s Letter to Titus. (UBS Handbook Series). New York: UBS, 1995. For this and other handbooks for translators see here .

Translation commentary on Titus 1:2

As already noted, this verse is still a part of the one sentence that goes all the way to the end of verse 4, and the verse simply begins with in hope of eternal life (literally “upon hope of eternal life”). The preposition “upon” is used in various ways; in fact there are at least twenty ways in which this preposition can be interpreted. Here it can be understood in at least three ways: (1) It expresses the reason or ground for something. This makes possible a rendering like Good News Translation “based on” or New International Version “resting on.” This is possible on linguistic grounds, but there is an objection that is theologically based, and that is, the hope of eternal life is at best a result rather than the foundation or basis of the Christian life. (2) It denotes purpose or result. This means that Paul’s ministry as an apostle has as its goal to cause God’s people to expect with confidence experiencing eternal life (compare New Jerusalem Bible “and to give them the hope of the eternal life…,” and Contemporary English Version “Then they will have the hope of eternal life”). (3) It denotes the content of something. In the present case the hope of eternal life is then included in the truth of the Christian faith (compare Revised English Bible “with its hope of eternal life”). The choice seems to be between the first and second alternatives, with the second being slightly better.

A further question is, how is this phrase connected with what precedes? Again, several possibilities may be mentioned.
(1) It is connected with “truth.” The following restructurings are possible: “This truth is based on our hope for eternal life”; “this truth (or, the teachings of our religion) includes the hope of eternal life”; “this truth (or, knowledge of this truth) leads to (or, results in) a hope of eternal life.”
(2) It is connected with “godliness,” in which case the following restructurings are possible: “this godliness (or, godly behavior) results in eternal life”; “our religion is based on the hope of eternal life.”
(3) It is connected with both “faith” and “knowledge of the truth” (compare New International Version “a faith and knowledge resting on the hope of eternal life”). A further restructuring can be “This faith and knowledge results in (or, leads to) a hope of eternal life.”
(4) It is connected with “apostle” and “servant”; in other words, it is part of Paul’s role as an apostle. In this case Paul’s function is twofold: to help them in the area of faith and knowledge of truth, and to lead them to experience the hope of eternal life. This kind of understanding is reflected in New Jerusalem Bible “to bring those whom God has chosen to faith and to the knowledge of the truth … and to give them the hope of the eternal life that was promised so long ago by God.”

All of these are possible, but unfortunately translators will have to make a choice. When we weigh all the evidence, the first two alternatives seem closer to the meaning of the text, with the first of these having a slight advantage.

For hope see 1 Tim 1.1. The term includes the idea of confident expectation and not simply wishing that something will happen. For eternal life see 1 Tim 1.16.

Who never lies translates a Greek word that appears only here in the New Testament. The word denotes being free from deceit of any kind; positively it means utterly trustworthy. Another way of expressing this is “God is completely trustworthy!”

What God promised is eternal life, and this he did ages ago. For this last expression see 2 Tim 1.9. Some take ages ago to refer to the Old Testament era; it is more probable, however, that here it refers to the time before there was time, hence before time began (compare Good News Translation), or before the world was created (compare Biblia Dios Habla Hoy “before the world began”).

Alternative translation models for this verse are:

• This knowledge of the true message gives them the hope that they will receive eternal life, which God promised before the world began (or, he created the world). God is completely trustworthy (or, does not lie).

Or:

• This trusting in Christ and the knowledge of the true message will give them the hope….

Or:

• I was also chosen to help them to gain the hope that they will receive….

Quoted with permission from Arichea, Daniel C. and Hatton, Howard A. A Handbook on Paul’s Letter to Titus. (UBS Handbook Series). New York: UBS, 1995. For this and other handbooks for translators see here .

Translation commentary on Titus 1:3

The Greek text of this verse is rather unusual, in that one would have expected another relative clause, but we find instead a direct clause that can in fact stand by itself as a complete sentence. Both Revised Standard Version and Good News Translation, however, translate this verse as a relative clause and identify “the hope of eternal life” as the thing that God manifested in his word.

The Greek text, however, can be translated more or less literally as “and at the proper time he manifested (or, revealed) his word through proclamation (or, preaching), which I was entrusted according to the command of God our Savior.” There are several translations that translate the Greek text rather closely (for example, New Revised Standard Version “in due time he revealed his word…,” New International Version “and at his appointed season he brought his word to light…,” New American Bible, Revised “who indeed at the proper time revealed his word…”), but without clarifying what word stands for, and how the whole of verse 3 is related to the first two verses. It does seem that it is perhaps better to take word, not as the means by which another message is made known (in this case “the hope of eternal life”), but as the message itself. Furthermore, it is possible to identify this message with what is contained in verses 1b-2, which includes “faith,” “knowledge of the truth,” “godliness,” and “hope of eternal life.” It may then be appropriate or even necessary to make this identification clear in the translation (as, for example, Contemporary English Version “So, at the proper time, God our Savior gave this message”).

For the expression proper time see 1 Tim 2.6.

For manifested see 1 Tim 3.16.

For his word see 1 Tim 4.5 (“word of God”).

For preaching see 1 Tim 2.7.

For entrusted see 1 Tim 1.11.

For command see 1 Tim 1.1.

For God our Savior see 1 Tim 1.1.

The whole verse can be restructured as follows: “God our Savior made this message known at the proper time and has commanded me to proclaim it.”

Quoted with permission from Arichea, Daniel C. and Hatton, Howard A. A Handbook on Paul’s Letter to Titus. (UBS Handbook Series). New York: UBS, 1995. For this and other handbooks for translators see here .