independentparticipialrelativepurposecontentphrase modifierdashed = verbless / suspended
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Speak what fits — the household code 2:1–10
1
Σὺ δὲ λάλειindependent — the emphatic head — σὺ δέ against the deceivers of 1:10–16; every column below hangs on this imperative
ἃ πρέπει τῇ ὑγιαινούσῃ διδασκαλίᾳ.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
πρεσβύτας νηφαλίους εἶναι, σεμνούς, σώφρονας,content — accusative + infinitive of indirect command under λάλει — the code's first column; σώφρων, the chapter's master-virtue, pressed on every group
ὑγιαίνοντας τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ·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
πρεσβύτιδας ὡσαύτως ἐν καταστήματι ἱεροπρεπεῖς,content — ὡσαύτως carries the εἶναι over — the verb elided, the line dashed; ἱεροπρεπεῖς, a bearing as befits the holy, picking up πρέπει (v. 1)
μὴ διαβόλους, μὴ οἴνῳ πολλῷ δεδουλωμένας,phrase modifier — the μή-pair — tongue and cup; the perfect δεδουλωμένας a settled servitude, the vice become master
καλοδιδασκάλους,phrase modifier — the positive office — καλοδιδάσκαλος, coined for this list; the hinge to the young women
4
ἵνα σωφρονίζωσιν τὰς νέαςpurpose — the point of the office — σωφρονίζω, to school in σωφροσύνη; the young wives are reached through the older women, not through Titus
φιλάνδρους εἶναι, φιλοτέκνους,content — the curriculum — φίλανδρος, φιλότεκνος, the stock virtues of Greco-Roman wives' epitaphs, both NT hapaxes
5
σώφρονας, ἁγνάς, οἰκουργούς, ἀγαθάς,phrase modifier — the catalogue continues under εἶναι — οἰκουργούς, diligent in the household (the critical reading, against the variant οἰκουρούς 'keepers at home')
ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν,participial — the list's climax — ἴδιος stressing the particular bond; the same verb returns for the slaves (v. 9)
ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται.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
τοὺς νεωτέρους ὡσαύτως παρακάλει σωφρονεῖν·independent — the second imperative — the young men's whole charge gathered into the single verb σωφρονεῖν
7
περὶ πάντα σεαυτὸν παρεχόμενος τύπον καλῶν ἔργων,participial — Titus folded into the exhortation — the nominative participle agrees with the 'you' of παρακάλει; τύπος, the die that stamps others
ἐν τῇ διδασκαλίᾳ ἀφθορίαν, σεμνότητα,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
λόγον ὑγιῆ ἀκατάγνωστον,phrase modifier — third object of the presenting — ὑγιής matching the healthy doctrine (v. 1); ἀκατάγνωστος, no foothold for a verdict
ἵνα ὁ ἐξ ἐναντίας ἐντραπῇpurpose — the aim — ὁ ἐξ ἐναντίας, the man from the opposing side, reduced to silence by blameless conduct
μηδὲν ἔχων λέγειν περὶ ἡμῶν φαῦλον.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
δούλους ἰδίοις δεσπόταις ὑποτάσσεσθαι ἐν πᾶσιν,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
εὐαρέστους εἶναι, μὴ ἀντιλέγοντας,content — the second infinitive with its negated participle — ἀντιλέγω, the servant's insolent answering-back
10
μὴ νοσφιζομένους,participial — νοσφίζω — Ananias' verb (Acts 5:2–3): the petty embezzlement open to the household slave
ἀλλὰ πᾶσαν πίστιν ἐνδεικνυμένους ἀγαθήν,participial — the ἀλλά counter — πίστις here fidelity, not creed; ἀγαθήν trailing, framing the phrase
ἵνα τὴν διδασκαλίαν τὴν τοῦ σωτῆρος ἡμῶν θεοῦ κοσμῶσιν ἐν πᾶσιν.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
Ἐπεφάνη γὰρ ἡ χάρις τοῦ θεοῦ σωτήριος πᾶσιν ἀνθρώποις,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
παιδεύουσα ἡμᾶς,participial — grace the παιδαγωγός — the appearing is pedagogical, not merely declaratory; the present participle, an ongoing schooling
ἵνα ἀρνησάμενοι τὴν ἀσέβειαν καὶ τὰς κοσμικὰς ἐπιθυμίας σωφρόνως καὶ δικαίως καὶ εὐσεβῶς ζήσωμεν ἐν τῷ νῦν αἰῶνι,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
προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξηςparticipial — the posture of the interim — one article over ἐλπίδα and ἐπιφάνειαν, a hendiadys: the hope is the appearing, answering ἐπεφάνη (v. 11)
τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ,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
ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν,relative — the hope grounded in the cross — the ransom-saying idiom (Mk 10:45; Gal 1:4): the gift is his very self
ἵνα λυτρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίαςpurpose — first purpose — λυτρόω, deliverance by ransom-price, echoing Ps 130:8 (129:8 LXX)
καὶ καθαρίσῃ ἑαυτῷ λαὸν περιούσιον,purpose — second purpose — λαὸς περιούσιος, Israel's treasured-possession title (Exod 19:5; Deut 7:6; cf. Ezek 37:23) given to the church
ζηλωτὴν καλῶν ἔργων.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
Ταῦτα λάλει καὶ παρακάλει καὶ ἔλεγχε μετὰ πάσης ἐπιταγῆς·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
μηδείς σου περιφρονείτω.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.