Titus 2:1

An Exegetical Analysis of διδασκαλια in Titus 2:1

This exegetical study of ‘διδασκαλια and Titus 2:1′ is based on a b-greek discussion from Mon Sep 8 23:21:35 EDT 2003. The initial inquiry concerns the proper translation and semantic scope of διδασκαλια in Titus 2:1, specifically contrasting the New Living Translation’s rendering, “But as for you, promote the kind of living that reflects right teaching,” with the New American Standard Bible’s, “But as for you, speak the things which are fitting for sound doctrine.” The core of the question lies in whether διδασκαλια should be understood narrowly as “doctrine” (theology) or more broadly as “teaching” (encompassing both theology and ethics).

The main exegetical issue revolves around two interconnected points: first, the precise semantic domain of the Greek term διδασκαλια within the context of the Pastoral Epistles, particularly in Titus 2:1, and second, the grammatical relationship between the imperative λαλει (“speak”), the relative clause ἃ πρέπει (“what is fitting”), and the dative phrase τῇ ὑγιαινούσῃ διδασκαλίᾳ (“for the sound teaching”). This relationship determines whether Titus is commanded to speak/promote a lifestyle that *reflects* sound teaching, or to speak *the actual content* of sound teaching itself, which implicitly includes ethical directives. The subsequent verses (Titus 2:2-10), which detail ethical instructions for various demographics within the church, are crucial for resolving this ambiguity, as they illuminate whether they are examples of conduct *befitting* sound teaching or constitute the very *substance* of that sound teaching.

Σὺ δὲ λάλει ἃ πρέπει τῇ ὑγιαινούσῃ διδασκαλίᾳ.
Πρεσβύτας νηφαλίους εἶναι, σεμνούς, σώφρονας…
(Nestle 1904, Titus 2:1-2a)

Key differences with SBLGNT (2010):

• No significant textual differences are observed for Titus 2:1-2a between the Nestle 1904 text and the SBL Greek New Testament (2010). Both editions present a highly stable text for these verses.

Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)

From a textual critical perspective (informed by NA28), Titus 2:1-2a presents no significant variants. The textual tradition is remarkably stable, indicating a high degree of certainty regarding the original wording.

Lexically, several terms warrant attention:

• διδασκαλια (didaskalia): According to BDAG, this term carries two primary meanings: 1. “teaching, instruction” (the act of teaching) and 2. “what is taught, doctrine, content of teaching.” In the Pastoral Epistles, it frequently refers to the *content* of Christian teaching (e.g., 1 Tim 4:6, 13, 16; 5:17; 6:1, 3; 2 Tim 3:10, 16; 4:3; Titus 1:9; 2:7, 10). KITTEL (TDNT) emphasizes the authoritative and foundational nature of Christian teaching as a distinct “body of truth.” The discussion highlights a crucial point: whether this content is restricted to theological tenets or broadly includes ethical injunctions. The presence of ethical instruction in 1 Timothy 1:10, directly linked to ὑγιαινούσῃ διδασκαλίᾳ, strongly suggests a broader semantic domain encompassing both theology and ethics.
• ὑγιαινούσῃ (hygiainousē): The present active participle, dative singular, from ὑγιαίνω, meaning “to be healthy, sound.” In a metaphorical sense, especially in the Pastoral Epistles, it describes doctrine or words that are “sound” or “wholesome”—teaching that is true, uncorrupted, and conducive to spiritual well-being, contrasting with false or unhealthy teaching (1 Tim 1:10; 6:3; 2 Tim 1:13; 4:3; Titus 1:9; 2:1).
• πρέπει (prepei): This impersonal verb means “it is fitting, proper, suitable, appropriate.” In Titus 2:1, it functions to indicate that what Titus is to speak must be in alignment with, or suitable to, the character of the sound teaching.
• λαλει (lalei): The present imperative, second person singular, meaning “speak, talk, proclaim.” It is a direct command to Titus to verbally communicate.

Translation Variants and Grammatical & Rhetorical Analysis

The primary exegetical challenge in Titus 2:1 lies in the interpretation of the phrase ἃ πρέπει τῇ ὑγιαινούσῃ διδασκαλίᾳ. The grammatical structure involves the verb λαλει (“speak”), followed by the relative pronoun ἃ (“what, which things”) and the impersonal verb πρέπει (“is fitting”), with the dative τῇ ὑγιαινούσῃ διδασκαλίᾳ (“for/to the sound teaching”).

Two main interpretative approaches emerge, as reflected in the NLT and NASB:

1. NLT-like: “promote the kind of living that reflects right teaching.” This rendering interprets ἃ πρέπει as referring to a *lifestyle* or *conduct* that is appropriate *in light of* or *in accordance with* sound teaching. In this view, λαλει takes on a broader meaning of “promote” or “advocate through living.” The dative τῇ ὑγιαινούσῃ διδασκαλίᾳ would function as a dative of reference, indicating the standard by which conduct is judged appropriate. The subsequent verses (2-10) would then be understood as examples of this conduct.

2. NASB-like: “speak the things which are fitting for sound doctrine.” This rendering understands ἃ πρέπει as referring to the *content* of Titus’s speech. Titus is commanded to *speak* things that are inherently “fitting for” or “consistent with” sound teaching/doctrine. In this approach, the dative τῇ ὑγιαινούσῃ διδασκαλίᾳ functions as a dative of goal or standard, defining the nature of what is to be spoken. The subsequent verses (2-10) would then be considered part of the very substance of this “sound teaching” that Titus is to proclaim.

The discussion in the provided text, particularly the argument that διδασκαλια in the Pastorals has a broader semantic domain encompassing both theological truth and ethical imperatives (as supported by 1 Tim 1:10), favors the second interpretation. If “sound teaching” includes ethical instructions, then speaking “what is fitting for sound teaching” would naturally involve articulating these ethical standards. The rhetorical flow of the passage, where general instruction in verse 1 is immediately followed by specific ethical guidelines in verses 2-10, suggests that these guidelines are not merely an outward reflection of sound teaching but an integral part of its content.

Therefore, the grammatical analysis supports the view that Titus is commanded to *proclaim* (λαλει) the *content* (ἃ) that is appropriate (πρέπει) to the comprehensive (theological and ethical) “sound teaching” (τῇ ὑγιαινούσῃ διδασκαλίᾳ). The subsequent verses then provide the concrete particulars of this sound teaching.

Conclusions and Translation Suggestions

Based on the lexical analysis of διδασκαλια in the Pastorals as encompassing both theological and ethical content, and the grammatical structure of Titus 2:1 which suggests Titus is to proclaim the substance of this teaching, the interpretation favoring a broader scope for “sound teaching” is more robust. The verses that follow (2:2-10) serve as an elaboration of what this comprehensive and healthy instruction entails for various groups within the Christian community.

Considering this, the following translation suggestions capture the nuance more effectively:

1. But as for you, speak the things that are fitting for the sound teaching.

   This rendering emphasizes Titus’s active proclamation of content that aligns with the wholesome, comprehensive Christian instruction.

2. But you, proclaim what accords with healthy instruction.

   This highlights Titus’s role as a herald of teaching that is spiritually sound and true, including both doctrine and ethics.

3. As for you, teach what is consistent with wholesome doctrine.

   This emphasizes the authoritative nature of Titus’s verbal communication and acknowledges the broad scope of “wholesome doctrine” as defined by the rest of the chapter.