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An Exegetical Examination of οἰκουρός / οἰκουργός in Titus 2:5
This exegetical study of An Exegetical Examination of οἰκουρός / οἰκουργός in Titus 2:5 is based on a b-greek discussion from January 28, 2008. The initial inquiry concerned the interpretation of οἰκουρός in Titus 2:5, specifically whether it mandates that women must remain exclusively within the home, abstain from outside employment, and care for children. The question posed was whether such an interpretation constitutes a semantic anachronism, or if the term truly conveyed this restrictive meaning in its ancient context.
The central exegetical issue at hand is the precise semantic range and contextual implications of the term used in Titus 2:5, particularly given a significant textual variant between οἰκουρός and οἰκουργός. The debate focuses on whether the word implies strict domestic confinement or a broader sense of managing household affairs, potentially allowing for activities outside the home, and how this understanding aligns with ancient usage versus modern interpretive overlays. This distinction is critical for understanding the instructions given to younger women within the broader framework of the Pauline corpus and early Christian household codes, specifically concerning their role in not bringing reproach upon “the word of God” (Titus 2:5b).
πρεσβύτιδας ὡσαύτως ἐν καταστήματι ἱεροπρεπεῖς, μὴ διαβόλους, μὴ οἴνῳ πολλῷ δεδουλωμένας, καλοδιδασκάλους, ἵνα σωφρονίζωσιν τὰς νέας φιλάνδρους εἶναι, φιλοτέκνους, σώφρονας, ἁγνάς, οἰκουρούς, ἀγαθάς, ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται.
(Nestle 1904)
Key differences with SBLGNT (2010):
- The Nestle 1904 text presents οἰκουρούς (accusative plural of οἰκουρός).
- The SBLGNT (2010) adopts οἰκουργούς (accusative plural of οἰκουργός).
Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG):
The textual critical apparatus of NA28 (and UBS5, which aligns with the UBS 4th edition mentioned in the discussion) strongly favors the reading οἰκουργούς. This reading is attested by a broad array of early and significant manuscripts, including א (Sinaiticus), A (Alexandrinus), C (Ephraemi Rescriptus), D (Claromontanus), F, G, P, Ψ, and numerous minuscule manuscripts (e.g., 33, 81, 104, 365, 1175, 1241, 1505, 1739, 1881, 2464), as well as the Byzantine text-type (Byz) and early lectionaries (Lect) and the Syriac tradition (sy). In contrast, οἰκουρούς is primarily supported by the Textus Receptus (TR), which often relies on later medieval manuscripts. The robust manuscript evidence for οἰκουργούς makes it the preferred reading in critical editions.
Lexically, the two terms, while similar, carry distinct nuances:
- BDAG (Bauer, Danker, Arndt, Gingrich):
- οἰκουρός (oikouros) is defined as “keeping at home, staying at home,” or “housekeeper, domestic.” It can also convey “caring for the house, home-loving.” It is occasionally used contemptuously of men as “stay-at-homes.”
- οἰκουργός (oikourgos) is defined as “busy at home, working at home, managing the house.” This term typically implies active engagement in performing domestic duties and managing household affairs.
- KITTEL (Theological Dictionary of the New Testament): While not explicitly detailing the Titus 2:5 usage, the general understanding of the root οἶκος (oikos, meaning “house” or “household”) indicates a sphere of responsibility. The suffix –ρός in οἰκουρός tends to emphasize a guardian or watcher role, suggesting a focus on presence or oversight within the home. The suffix –ργός in οἰκουργός is derived from ἔργον (ergon, meaning “work”), thereby emphasizing active work or labor within the household. This distinction reinforces that οἰκουργός stresses diligent activity and management of domestic responsibilities, whereas οἰκουρός might lean more towards simply “staying at home” or “guarding the house.”
The lexical evidence, particularly from BDAG, highlights that οἰκουργός emphasizes the *action* of working or managing the home, rather than merely the *state* of being at home, as might be suggested by οἰκουρός.
Translation Variants with Grammatical & Rhetorical Analysis
The choice between οἰκουρός and οἰκουργός profoundly impacts the translation and subsequent theological application of Titus 2:5. Grammatically, both are accusative plural adjectives modifying the implied “younger women” introduced in verse 4. Rhetorically, the entire passage (Titus 2:3-5) serves to outline virtues for older and younger women, culminating in the motivational clause in verse 5b: ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται (“in order that the word of God may not be blasphemed”). This rhetorical purpose suggests that the prescribed conduct is intended to uphold the integrity and reputation of the Christian message within the broader society.
If the Textus Receptus reading οἰκουρούς is adopted, the emphasis shifts towards “staying at home” or “guarding the home.” This could be interpreted restrictively, implying that women should physically remain within the domestic sphere and avoid public or external activities, aligning with the “stay at home” interpretation raised in the initial inquiry. This interpretation would stress passive presence or guardianship. However, such a rigid interpretation might present a semantic anachronism, as historical and biblical evidence (e.g., Proverbs 31:24, Deborah as a judge, Huldah as a prophetess) demonstrates that women in ancient Israelite and even broader ancient Mediterranean cultures were involved in various economic and social activities outside the immediate confines of the house.
Conversely, if the critically preferred reading οἰκουργούς is adopted, the focus shifts to “working at home” or “managing the household.” This emphasizes active diligence, industriousness, and competent stewardship of domestic responsibilities. It suggests that a woman’s primary sphere of responsibility and work is the home, but it does not inherently preclude engagement in external activities, provided these do not compromise her ability to manage her household effectively or bring disrepute upon the gospel. The rhetorical context of preventing the “blasphemy” of God’s word (v. 5b) would then imply that neglect of domestic duties or participation in activities deemed socially inappropriate for a virtuous woman, rather than simply working outside the home, would be the concern. The term ἀγαθάς (“good”) immediately following, further reinforces the idea of virtuous and competent action rather than mere spatial restriction. Therefore, the critical text reading provides a more nuanced and contextually consistent understanding of the instruction.
Conclusions and Translation Suggestions
Based on the overwhelming textual evidence and the lexical distinctions, the reading οἰκουργούς is to be preferred. This choice emphasizes active management and diligent work within the household sphere, rather than an exclusive physical confinement to the home. The broader context of Titus 2:5b, which highlights the imperative to avoid bringing reproach upon the gospel, suggests that the conduct of younger women should align with societal expectations of virtuous, responsible household management. This includes fulfilling domestic duties competently and maintaining a reputation that reflects positively on their faith.
Here are three suggested translations for οἰκουργούς, with explanatory notes:
- “managing their households diligently” – This translation emphasizes the active and responsible stewardship of domestic affairs, encompassing oversight, planning, and execution of household duties.
- “good homemakers” – This is a more concise rendering that captures the essence of being competent, skilled, and virtuous in the domestic sphere, focusing on the quality of their work and character within the home.
- “committed to their home duties” – This highlights a dedication to the responsibilities associated with the household, implying that these duties are prioritized and performed with intentionality, without necessarily dictating constant physical presence within the house.
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