Titus 2 13

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An Exegetical Study of Titus 2:13: Grammatical and Theological Implications

This exegetical study of Titus 2:13 is based on a b-greek discussion from Sun Aug 13 15:52:42 EDT 2006. The initial query focused on the translation of Titus 2:13, specifically asking for validation of a proposed rendering and drawing attention to the interpretation of genitive constructions within the verse. The contributor expressed particular interest in whether the phrase “the great God” could be understood as “the god’s great one” and sought clarification on the grammatical nuances.

The main exegetical issues central to the discussion revolve around two critical grammatical and theological points: first, the precise semantic force of the genitive phrase τῆς δόξης (**tēs doxēs**) in relation to **ἐπιφάνειαν** (**epiphaneian**), determining whether it implies a “glorious appearing” (adjectival genitive) or an “appearing of the glory” (objective or possessive genitive). Second, and perhaps more significantly, the application of Granville Sharp’s Rule to the construction τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ (**tou megalou theou kai sōtēros hēmōn Iēsou Christou**), which dictates whether “the great God” and “our Savior Jesus Christ” refer to a single divine person or two distinct individuals. These issues have profound implications for Christology, particularly concerning the deity of Christ.

Greek text (Nestle 1904):

προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ

Key differences with SBLGNT (2010):

• The only notable difference in the SBLGNT (2010) is the word order of the proper name at the end of the verse: Χριστοῦ Ἰησοῦ (**Christou Iēsou**) instead of Ἰησοῦ Χριστοῦ (**Iēsou Christou**). This variant does not alter the meaning of the phrase or the broader exegetical issues discussed.

Textual Criticism (NA28) and Lexical Notes

The NA28 text for Titus 2:13 reads: προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Χριστοῦ Ἰησοῦ. As noted above, the primary textual variant involves the order of Ἰησοῦ Χριστοῦ / Χριστοῦ Ἰησοῦ, with NA28 aligning with SBLGNT. This is a minor variant with no significant impact on the grammatical or theological interpretation of the key phrases concerning the deity and appearing.

Lexical notes for key terms in Titus 2:13 are crucial for understanding its nuanced meaning:

• ἐπιφάνεια (**epiphaneia**): BDAG defines this term as “manifestation, appearance, glorious manifestation,” especially referring to the manifestation of a divine being. KITTEL (TDNT) emphasizes its use for divine self-manifestation, particularly in Hellenistic ruler cults for the “advent” or “glorious appearance” of a divine ruler, and in the Septuagint and New Testament for God’s or Christ’s saving intervention, often at the eschatological return of Christ. The consistent New Testament usage (six occurrences, all referring to Christ’s coming) supports its interpretation as a significant, often eschatological, visible manifestation.
• δόξα (**doxa**): BDAG translates this as “glory, splendor, radiance.” KITTEL highlights its rich background from the Hebrew כָבוֹד (**kabod**), denoting the visible manifestation of God’s presence, majesty, and power. In the context of Christ, it often refers to his inherent divine radiance and majesty. The phrase “glory of God” (**δόξα θεοῦ**) consistently refers to God’s inherent majesty.
• μέγας (**megas**): BDAG translates this as “great,” referring to size, degree, or importance. In this context, it functions as an attributive adjective modifying **θεοῦ**, signifying “the great God.”
• θεός (**theos**): BDAG defines this as “God, a god.” Its use here, especially with the article and adjective μεγάλου, strongly points to the one true God. The discussion notes that θεός, while not a proper noun in the strictest sense (as it can be pluralized, e.g., θεοί), functions semantically as such in its singular, definite form when referring to the monotheistic God.
• σωτήρ (**sōtēr**): BDAG defines this as “savior, deliverer, preserver.” KITTEL notes its widespread use in the Greco-Roman world for deities, rulers, or benefactors, and in the New Testament, it is applied to both God the Father and Jesus Christ, emphasizing their role in providing salvation.

Translation Variants with Grammatical & Rhetorical Analysis

The analysis of Titus 2:13 centers on two primary grammatical constructions and their interpretive implications:

1. The Relationship of τῆς δόξης (**tēs doxēs**) to ἐπιφάνειαν (**epiphaneian**):

• Adjectival Genitive (“glorious appearing”): Proponents of this view argue that τῆς δόξης functions as an adjectival genitive, modifying **ἐπιφάνειαν** to mean “glorious manifestation” or “glorious appearing.” This is supported by grammatical discussions (e.g., D.B. Wallace, Greek Grammar Beyond the Basics), where genitives of quality can often be translated as adjectives. Rhetorically, this interpretation creates a strong parallel with “blessed hope” (τὴν μακαρίαν ἐλπίδα), establishing a poetic pairing of “blessed hope and glorious appearing.” It also aligns with the consistent New Testament usage of **ἐπιφάνεια** to refer to Christ’s personal coming (2 Thess 2:8, 1 Tim 6:14, 2 Tim 1:10, 4:1, 4:8), thereby keeping the focus on Jesus himself as the object of expectation. The absence of a direct adjective from the root **δόξα** (though ἔνδοξος exists) might encourage the use of the noun in the genitive to serve an adjectival function.

• Objective/Possessive Genitive (“appearing of the glory”): This reading understands τῆς δόξης more literally as an objective or possessive genitive, implying “the manifestation belonging to the glory” or “the manifestation of the glory.” This view emphasizes the distinctness of “glory” as an entity that will appear, potentially contrasted with the “grace of God” that “appeared” (ἐπεφάνη) in verse 11. This interpretation preserves a potential rhetorical contrast between two distinct divine manifestations—God’s grace in the past and His glory in the future. It is also argued that Paul’s general Greek proficiency would lead him to use adjectival forms if he intended them, unless specific rhetorical or thematic reasons (like metonymy or Septuagintal influence) applied. Some scholars suggest that δόξης here functions metonymically, where “glory” stands for Christ himself, implying “the appearing of the glorious One.”

2. The Application of Granville Sharp’s Rule to τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ:

• One Person (Jesus Christ is both Great God and Savior): The application of Granville Sharp’s Rule (specifically, the Article-Substantive-καί-Substantive [TSKS] construction) strongly supports this interpretation. The rule states that when a single article (τοῦ) governs two singular, personal, and common nouns (θεοῦ and σωτῆρος) connected by καί, both nouns refer to the same person. In this case, it would mean that Jesus Christ is identified as both “the great God” and “our Savior.” This is one of the strongest New Testament affirmations of Christ’s deity. Grammatically, ἡμῶν, being a possessive pronoun, further binds **σωτῆρος** to **θεοῦ** under the single article **τοῦ**. Examples from classical Greek and patristic writers (e.g., Justin Martyr, referring to Ptolemy I as “Savior and God”) indicate that this construction was used to refer to a single individual. The argument against it on the basis of **θεός** being a “title” that might not be pluralized, thereby making it a “proper noun” not covered by Sharp’s rule, is typically refuted by noting that **θεός** (God) *can* be pluralized (e.g., **θεοί**), unlike true proper names, thus maintaining its classification as a common noun under the rule.

• Two Persons (The Great God and Our Savior Jesus Christ): This interpretation suggests that the phrase refers to two distinct persons: God the Father (“the great God”) and Jesus Christ (“our Savior”). This view often relies on the perceived rarity of directly calling Christ “God” in Paul’s writings (with Rom 9:5 being another debated instance) and a broader theological preference for distinguishing the Father from the Son. While Granville Sharp’s rule is generally robust, some argue that the specific context or authorial intent might override its strict application, or that the rule itself has limitations. However, the grammatical construction with a single article is a very strong indicator against separation. If two distinct persons were intended, standard Greek grammar would typically require the repetition of the article before **σωτῆρος** (i.e., **τοῦ μεγάλου θεοῦ καὶ τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ**).

Rhetorically, the passage functions as a doxological and eschatological statement, encouraging believers to live godly lives in anticipation of Christ’s glorious return. The emphasis on “our great God and Savior Jesus Christ” underscores the divine authority and redemptive work of Christ, linking him directly to the supreme divine title.

Conclusions and Translation Suggestions

Based on the robust grammatical arguments surrounding Granville Sharp’s rule and the contextual use of the terms, the most compelling interpretation identifies Jesus Christ as both “the great God” and “our Savior.” The adjectival reading of τῆς δόξης as “glorious” also holds significant weight, creating a powerful and stylistically coherent pairing with “blessed hope” while keeping Christ as the central focus of the “appearing.” While some literal translations of “appearing of the glory” are grammatically plausible, the idiomatic and theological implications often favor the adjectival rendering.

Translation Suggestions:

1. “eagerly awaiting the blessed hope and glorious appearing of our great God and Savior, Jesus Christ.”
   This translation most strongly adheres to the Granville Sharp rule, identifying Jesus Christ as both God and Savior, and renders τῆς δόξης adjectivally for stylistic and theological coherence.
2. “eagerly awaiting the blessed hope and the appearing of the glory of our great God and Savior, Jesus Christ.”
   This option maintains the single referent for “God and Savior” but treats τῆς δόξης as an objective genitive, emphasizing the manifestation of divine glory as a distinct concept, though ultimately embodied in Christ.
3. “eagerly awaiting the blessed hope and the glorious appearing of the great God and of our Savior, Jesus Christ.”
   This rendering represents an alternative, though grammatically less supported, interpretation that distinguishes “the great God” (potentially the Father) from “our Savior, Jesus Christ.” This approach typically requires a theological rationale beyond strict adherence to the Greek grammar of the single article.

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