independentparticipialrelativepurposecontentphrase modifierdashed = verbless / suspended
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Speak what fits — the household code 2:1–10
1
But as for you, speakindependent — the emphatic head — σὺ δέ against the deceivers of 1:10–16; every column below hangs on this imperative
the things that befit the sound teaching.relative — the standard — πρέπει: speech congruent with healthy doctrine; ὑγιαίνω, the Pastorals' keyword against the diseased teaching of ch. 1
vv. 2–5 — the older men, the older women, and through them the young wives
2
that older men be temperate, dignified, self-controlled,content — accusative + infinitive of indirect command under λάλει — the code's first column; σώφρων, the chapter's master-virtue, pressed on every group
sound in faith, in love, in steadfastness;participial — predicate participle — the triad with ὑπομονή in place of the usual hope, suiting the aged who have long borne much; ὑγιαίνοντας echoing v. 1
3
that older women likewise be reverent in demeanor,content — ὡσαύτως carries the εἶναι over — the verb elided, the line dashed; ἱεροπρεπεῖς, a bearing as befits the holy, picking up πρέπει (v. 1)
not slanderers, not enslaved to much wine,phrase modifier — the μή-pair — tongue and cup; the perfect δεδουλωμένας a settled servitude, the vice become master
teachers of what is good,phrase modifier — the positive office — καλοδιδάσκαλος, coined for this list; the hinge to the young women
4
so that they may train the young womenpurpose — the point of the office — σωφρονίζω, to school in σωφροσύνη; the young wives are reached through the older women, not through Titus
to be lovers of their husbands, lovers of their children,content — the curriculum — φίλανδρος, φιλότεκνος, the stock virtues of Greco-Roman wives' epitaphs, both NT hapaxes
5
self-controlled, pure, workers at home, kind,phrase modifier — the catalogue continues under εἶναι — οἰκουργούς, diligent in the household (the critical reading, against the variant οἰκουρούς 'keepers at home')
submitting to their own husbands,participial — the list's climax — ἴδιος stressing the particular bond; the same verb returns for the slaves (v. 9)
so that the word of God may not be slandered.purpose — the missionary refrain, first statement — the gospel's repute staked on the household's conduct; negative here, positive in v. 10
vv. 6–8 — the young men, and Titus himself their pattern
6
Likewise urge the younger men to be self-controlled,independent — the second imperative — the young men's whole charge gathered into the single verb σωφρονεῖν
7
in everything showing yourself a model of good works,participial — Titus folded into the exhortation — the nominative participle agrees with the 'you' of παρακάλει; τύπος, the die that stamps others
in your teaching — integrity, dignity,phrase modifier — the model extended to his instruction — ἀφθορία, purity untainted by error or self-interest; σεμνότης, the gravity of v. 2's σεμνούς
8
sound speech beyond condemnation,phrase modifier — third object of the presenting — ὑγιής matching the healthy doctrine (v. 1); ἀκατάγνωστος, no foothold for a verdict
so that the opponent may be put to shame,purpose — the aim — ὁ ἐξ ἐναντίας, the man from the opposing side, reduced to silence by blameless conduct
having nothing bad to say about us.participial — causal participle — the shame explained: no true charge against 'us,' the whole community, not Titus alone
vv. 9–10 — the slaves: the doctrine adorned from the lowest station
9
Slaves are to submit to their own masters in everything,independent — suspended column — the infinitive still governed by λάλει (v. 1) across the Titus-excursus (some supply παρακάλει, v. 6); set flush left with the arc noted
to be well-pleasing, not talking back,content — the second infinitive with its negated participle — ἀντιλέγω, the servant's insolent answering-back
10
not pilfering,participial — νοσφίζω — Ananias' verb (Acts 5:2–3): the petty embezzlement open to the household slave
but demonstrating all good faithfulness,participial — the ἀλλά counter — πίστις here fidelity, not creed; ἀγαθήν trailing, framing the phrase
so that they may adorn the teaching of God our Savior in everything.purpose — the refrain turned positive — κοσμέω, the gospel set off like a jewel; σωτήρ of God here, of Christ in v. 13, the letter's alternation
The grace of God — appeared, training, awaited 2:11–14
vv. 11–12 — the first epiphany: grace the educator
11
For the grace of God has appeared, bringing salvation to all people,independent — the code's γάρ — the first of the chapter's two epiphanies; πᾶσιν ἀνθρώποις read with σωτήριος (saving for all kinds of people, answering the code's classes), not with ἐπεφάνη
12
training us,participial — grace the παιδαγωγός — the appearing is pedagogical, not merely declaratory; the present participle, an ongoing schooling
so that, having renounced ungodliness and worldly desires, we might live self-controlled, upright, and godly lives in the present age,purpose — the curriculum, one clause — a decisive aorist renunciation inside it, then the triad toward self, neighbor, and God, lived in the interim between the appearings
vv. 13–14 — the second epiphany: the blessed hope, and the ransom beneath it
13
awaiting the blessed hope and appearing of the gloryparticipial — the posture of the interim — one article over ἐλπίδα and ἐπιφάνειαν, a hendiadys: the hope is the appearing, answering ἐπεφάνη (v. 11)
of our great God and Savior Jesus Christ,phrase modifier — the Granville Sharp crux — one article over θεοῦ καὶ σωτῆρος: read as one person, Jesus Christ named our great God (ἐπιφάνεια in the Pastorals is always Christ's); the two-referent reading, 'of the great God, and of our Savior,' is possible but not followed
14
who gave himself for us,relative — the hope grounded in the cross — the ransom-saying idiom (Mk 10:45; Gal 1:4): the gift is his very self
that he might redeem us from all lawlessnesspurpose — first purpose — λυτρόω, deliverance by ransom-price, echoing Ps 130:8 (129:8 LXX)
and purify for himself a people of his own possession,purpose — second purpose — λαὸς περιούσιος, Israel's treasured-possession title (Exod 19:5; Deut 7:6; cf. Ezek 37:23) given to the church
zealous for good works.phrase modifier — apposition to λαόν — the redeemed people's mark; καλὰ ἔργα, the letter's refrain (v. 7; 1:16; 3:8, 14), now rooted in the ransom
Speak with all authority 2:15
15
These things speak, and exhort, and reprove, with all authority.independent — the inclusio — λάλει answering v. 1, gathering the chapter's verbs of address (παρακάλει, v. 6; ἐλέγχω, 1:9, 13); ἐπιταγή, commissioned authority, not personal weight
Let no one disregard you.independent — the seal — περιφρονέω, to think past a man; the counterpart of 1 Tim 4:12, here without the excuse of youth
Analysis. The chapter is one λάλει with its illustration and its ground. Σὺ δὲ λάλει stands flush left (v. 1) — the relative ἃ πρέπει naming the standard, the healthy teaching — and the household code hangs from it as accusative-and-infinitive columns: older men to be sober (the εἶναι of v. 2 still governed by λάλει), older women likewise (their εἶναι elided, the line dashed), whose one positive office, καλοδιδασκάλους, opens its own ἵνα — the older women, not Titus, school the young wives — chaining down to the first statement of the section's missionary refrain, ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται. The young men get a second imperative, παρακάλει (v. 6), and Titus himself is folded into their charge by the nominative participle παρεχόμενος, the model whose unimpeachable λόγος ὑγιής aims at the opponent's shaming. The slaves' ὑποτάσσεσθαι (v. 9) is still an infinitive of the v. 1 command (some supply παρακάλει from v. 6 instead), but the intervening Titus-excursus breaks the arc, so the layout sets it as a suspended flush-left head with the government noted, its ἵνα turning the refrain positive: even slaves adorn the doctrine. Then the ground (v. 11): Ἐπεφάνη γὰρ ἡ χάρις — the code's γάρ — with πᾶσιν ἀνθρώποις read with σωτήριος (grace saving for all kinds of people, answering the code's classes) rather than with ἐπεφάνη. Grace is the educator: παιδεύουσα opens onto the great ἵνα of the trained life in the present age, on which προσδεχόμενοι hangs the future — the blessed hope and appearing under one article, a hendiadys: the hope is the appearing — of the glory τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. The layout takes the Granville Sharp construction at face value: one article, one person — Jesus Christ is our great God and Savior (ἐπιφάνεια in the Pastorals is always Christ's, and the letter's alternating σωτήρ-titles frame the chapter); the two-referent reading, 'of the great God, and of our Savior Jesus Christ,' is flagged on the line but not followed. From Χριστοῦ the relative ὃς ἔδωκεν descends to the cross with its twin ἵνα-subjunctives — ransom from lawlessness, purification of a λαὸς περιούσιος, Israel's treasured-possession title given to the church — and the apposition ζηλωτὴν καλῶν ἔργων ties the redemption back to the chapter's ethics. Verse 15 closes the inclusio: Ταῦτα λάλει, with παρακάλει and ἔλεγχε and all authority, and the last flush-left word: let no one look down on you.