body { font-family: ‘Palatino Linotype’, ‘Book Antiqua’, Palatino, serif; line-height: 1.6; max-width: 900px; margin: auto; padding: 20px; font-size: 1.1em; }
h1, h2, h3 { color: #333; margin-top: 1.5em; margin-bottom: 0.8em; }
h2 { font-size: 1.8em; border-bottom: 1px solid #ccc; padding-bottom: 0.5em; }
h3 { font-size: 1.4em; }
blockquote { background: #f9f9f9; border-left: 5px solid #ccc; margin: 1.5em 10px; padding: 0.5em 15px; font-style: italic; }
b { font-weight: bold; }
i { font-style: italic; }
ul { list-style-type: disc; margin-left: 25px; padding-left: 0; }
ol { list-style-type: decimal; margin-left: 25px; padding-left: 0; }
p { margin-bottom: 1em; }
.greek-text { font-family: “Gentium Plus”, “Times New Roman”, serif; }
An Exegetical Examination of the Infinitive in Titus 2:2
This exegetical study of Titus 2:2 is based on a b-greek discussion from Wed Oct 6 18:20:41 EDT 1999. The initial inquiry concerns Daniel Wallace’s (GGBB, 606) interpretation of the infinitive in Titus 2:2, specifically his assertion that it stands in apposition to an implied pronoun (p. 607).
The central exegetical issue revolves around the precise grammatical function of the infinitive εἶναι (“to be”) and its accompanying phrase πρεσβύτας νηφαλίους εἶναι, σεμνούς, σώφρονας, ὑγιαίνοντας τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ within the broader context of Titus 2:1-2. Specifically, the question is whether this infinitive phrase is truly in apposition to an implied pronoun, such as ἐκεῖνα or ταῦτα (“those things”), referring to the content of ἃ πρέπει τῇ ὑγιαινούσῃ διδασκαλίᾳ (“what is proper for sound doctrine”), or if it serves another grammatical and rhetorical purpose without the need for an implicit referent. Understanding this relationship is crucial for accurately translating and interpreting the passage’s prescriptive force regarding the conduct of older men.
1 Σὺ δὲ λάλεῖ ἃ πρέπει τῇ ὑγιαινούσῃ διδασκαλίᾳ.
2 Πρεσβύτας νηφαλίους εἶναι, σεμνούς, σώφρονας, ὑγιαίνοντας τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ.(Nestle 1904, reproduced from critical texts consistent with the period)
Key differences with SBLGNT (2010):
- In Titus 2:1-2, the textual readings for λάλεῖ, πρεσβύτας, εἶναι, and ὑγιαίνοντας are consistent between the Nestle-Aland 28 (representing the critical tradition akin to Nestle 1904) and the SBLGNT (2010). There are no significant textual variants impacting the infinitive construction or the surrounding words in these verses.
Textual criticism (NA28), lexical notes (KITTEL, BDAG):
From a textual critical perspective, the text of Titus 2:1-2, particularly regarding the infinitive εἶναι and its surrounding context, is stable across major critical editions such as the Nestle-Aland 28 (NA28) and the SBL Greek New Testament (SBLGNT). There are no noted variants that would alter the grammatical or lexical analysis of the core issue at hand.
Lexical notes provide further insight into the descriptive terms used:
- πρεσβύτας (presbytās): “older men, elders.” BDAG defines this term as an “elderly man” or “an elder, a presbyter,” indicating individuals of advanced age or those holding ecclesiastical office.
- νηφαλίους (nēphaliōus): “sober, temperate.” BDAG notes two primary meanings: “pertaining to being free from wine, sober” and “pertaining to a calm and self-controlled state of mind, self-controlled, temperate, circumspect.” In this context, both physical and mental sobriety are implied.
- σεμνούς (semnous): “dignified, respectable.” According to BDAG, this refers to that which is “deserving of respect, dignified, serious” or “pertaining to being morally worthy, venerable, honorable.” It denotes a comportment worthy of reverence.
- σώφρονας (sōphronas): “self-controlled, prudent.” BDAG categorizes this as “pertaining to being in control of oneself, sensible, thoughtful, prudent” or “pertaining to inner moral excellence, self-controlled, temperate.” It speaks to mental and ethical discretion.
- ὑγιαίνοντας (hygiainontas): “sound, healthy.” BDAG provides meanings related to physical health and, more pertinently here, “pertaining to being free from moral defect or theological error, sound, wholesome.” When conjoined with “faith, love, and steadfastness,” it strongly implies spiritual and doctrinal soundness.
- εἶναι (einai): “to be.” This is the infinitive verb at the heart of the grammatical discussion.
Translation Variants
The phrase πρεσβύτας νηφαλίους εἶναι, σεμνούς, σώφρονας, ὑγιαίνοντας τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ presents an accusative subject πρεσβύτας followed by the infinitive εἶναι and a series of predicate adjectives (νηφαλίους, σεμνούς, σώφρονας, ὑγιαίνοντας) that describe the older men. The dative phrases τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ specify the areas in which they are to be “sound.”
Grammatical Analysis: Daniel Wallace’s proposal that the infinitive is in apposition to an “implied pronoun” (e.g., ἐκεῖνα or ταῦτα) is grammatically defensible. In this view, verse 1’s command, “But as for you, speak what is proper for sound doctrine,” is followed by verse 2, which then explains *what* constitutes “what is proper” in the context of older men. The infinitive phrase functions substantivally, serving to clarify or specify the content of the preceding general statement. Essentially, “What is proper for sound doctrine is this: that older men are to be sober…”
Alternatively, the infinitive phrase can be understood as an epexegetical infinitive, further elaborating on the nature or content of τῇ ὑγιαινούσῃ διδασκαλίᾳ (“sound doctrine”). This interpretation suggests that Titus’s teaching on sound doctrine necessarily involves advocating for these qualities in older men. The infinitive could also be viewed as expressing purpose or result, though apposition or explanation seems more natural given the context.
Rhetorical Analysis: Paul is providing Titus with practical instructions for the organization and conduct of the church in Crete. The rhetoric is prescriptive and didactic. Titus 2:1 sets the stage for Titus’s teaching ministry, and verses 2-10 detail the specific content for various demographics. The instruction for older men is not merely descriptive but imperative in tone, urging Titus to teach these virtues. The infinitive, therefore, carries a strong hortatory or instructional force, indicating what should be the case as a result of Titus’s proclamation of sound doctrine.
Conclusions and Translation Suggestions
The grammatical construction of Titus 2:2, with the infinitive εἶναι following a general statement about “sound doctrine,” strongly supports an interpretation where the infinitive phrase specifies or elaborates on the content of that doctrine. While an explicit pronoun is not present, the appositional understanding posited by Wallace accurately captures the semantic relationship. The qualities listed for older men are presented as integral components of what Titus is to teach as “sound doctrine.”
- “But as for you, speak what is proper for sound doctrine: that older men are to be sober, dignified, self-controlled, sound in faith, in love, in steadfastness.” This translation adopts the appositional understanding, viewing the infinitive phrase as clarifying the specific content of “what is proper for sound doctrine” through an implicit “that.”
- “But you, speak what is fitting for sound doctrine, namely, for older men to be sober, dignified, self-controlled, sound in faith, in love, in steadfastness.” This renders the infinitive phrase as epexegetical, directly explaining and detailing the specific characteristics that constitute “sound doctrine” concerning older men.
- “But you must speak what is fitting for sound doctrine: older men are to be sober, dignified, self-controlled, sound in faith, in love, in steadfastness.” This emphasizes the prescriptive and instructional nature, implying a command that older men embody these virtues as part of the content Titus is enjoined to “speak.”