Titus 3:5

An Exegetical Study of Titus 3:5: The Washing of Regeneration and Renewal by the Holy Spirit

This exegetical study of An Exegetical Study of Titus 3:5: The Washing of Regeneration and Renewal by the Holy Spirit is based on a b-greek discussion from Sun Jan 13 10:00:45 2002. The initial inquiry focuses on the precise grammatical construction of the phrase διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου in Titus 3:5. It specifically probes whether the final genitive phrase, πνεύματος ἁγίου, exclusively modifies διὰ λουτροῦ, thereby suggesting a “washing by/through the Holy Spirit” that subsequently yields “rebirth and renewal.” The discussion also explores alternative grammatical interpretations that might convey this meaning.

The main exegetical issue in Titus 3:5 centers on the syntactical relationship and semantic scope of the prepositional phrase διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου. The core ambiguity lies in determining how the conjunction καὶ functions and how the genitives παλιγγενεσίας, ἀνακαινώσεως, and πνεύματος ἁγίου relate to the head noun λουτροῦ and to each other. Specifically, scholars debate whether λουτροῦ παλιγγενεσίας and ἀνακαινώσεως πνεύματος ἁγίου describe a single, unified spiritual event, with the latter phrase elaborating on the former (e.g., as an epexegetical apposition), or if they represent two distinct yet intimately connected means or aspects of salvation. The role of the Holy Spirit as the agent of these processes is also a central point of interpretative divergence, impacting whether the Spirit is understood to facilitate the entire “washing of regeneration and renewal” or primarily the “renewal.”

οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν ἡμεῖς, ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου,

(Nestle 1904)

Key differences with SBLGNT (2010):

• The Nestle 1904 text includes a comma after ἡμεῖς, whereas the SBLGNT 2010 omits it.
• Nestle 1904 presents πνεύματος ἁγίου with lowercase initial letters, while SBLGNT 2010 capitalizes these terms as Πνεύματος Ἁγίου to denote the divine person of the Holy Spirit. These differences are primarily punctuation and stylistic conventions, and do not introduce significant textual variants affecting the grammatical or theological interpretation of the phrase in question.

Textual criticism (NA28), lexical notes (KITTEL, BDAG): For the specific phrase under examination (διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου), the Nestle-Aland 28th edition (NA28) does not present significant textual variants that alter the grammatical structure or the lexical items, thus the grammatical questions remain consistent across critical editions.

• λουτρόν (loutron): According to BDAG, this term means “a bath, washing, laver.” In the New Testament, it occurs only twice: Ephesians 5:26, where it is explicitly associated with “water,” and Titus 3:5. Its use here denotes a cleansing or purification.
• παλιγγενεσία (palingenesia): BDAG defines this as “a new birth, regeneration, renewal of life.” It appears in Matthew 19:28 (referring to the renewal of creation) and here in Titus 3:5, where it signifies spiritual rebirth.
• ἀνακαίνωσις (anakainōsis): BDAG gives “renewal, renovation.” This term is found in Romans 12:2 and Titus 3:5, typically denoting a spiritual transformation. It is derived from the verb ἀνακαινόω, “to renew.”
• πνεῦμα ἅγιον (pneuma hagion): Refers to the Holy Spirit, consistently understood as the divine agent in Christian theology.

Translation Variants

Several interpretations of the passage’s grammatical structure lead to distinct translation possibilities:

• Interpretation 1: Unified Event, Holy Spirit as Agent of “Bathing.”
  
  Grammatical & Rhetorical Analysis: This view considers παλιγγενεσίας and ἀνακαινώσεως as defining genitives dependent upon λουτροῦ, suggesting they are either roughly synonymous or form a hendiadys (a single concept expressed by two words). In this reading, πνεύματος ἁγίου functions as a subjective genitive of λουτροῦ, which is understood as a verbal noun (e.g., “the Holy Spirit’s bathing”). This construction implies a single salvific act where the Holy Spirit is the direct agent of a “washing” that produces both regeneration and renewal. This interpretation consolidates the process into one unified event.
• Interpretation 2: Two Distinct Means or Aspects of Salvation.
  
  Grammatical & Rhetorical Analysis: This perspective understands the preposition διὰ as governing two separate phrases: (διὰ) λουτροῦ παλιγγενεσίας and (διὰ) ἀνακαινώσεως πνεύματος ἁγίου. The conjunction καὶ thus links two distinct prepositional phrases, even if the preposition διὰ is not explicitly repeated before the second phrase (a common ellipsis in Greek). In this case, πνεύματος ἁγίου functions as a subjective genitive of ἀνακαινώσεως, specifying the Holy Spirit as the agent of renewal. This interpretation suggests two distinct, albeit closely related, means or aspects through which salvation occurs: a washing of regeneration and a renewal by the Holy Spirit.
• Interpretation 3: Epexegetical Apposition (Synonymous Parallelism).
  
  Grammatical & Rhetorical Analysis: This view proposes that καὶ is epexegetical, meaning “even” or “that is,” making ἀνακαινώσεως πνεύματος ἁγίου an explanatory apposition to λουτροῦ παλιγγενεσίας. The two phrases are thus considered to refer to the same event, with the second phrase clarifying or further describing the first. This approach highlights the synonymous relationship between παλιγγενεσία (“regeneration”) and ἀνακαίνωσις (“renewal”). The Holy Spirit is understood as the ultimate agent of this unified spiritual cleansing, rebirth, and renewal. παλιγγενεσίας would be a descriptive genitive of λουτροῦ (a cleansing that *is* regeneration), while πνεύματος ἁγίου would be a subjective genitive of ἀνακαινώσεως (a renewal *by* the Holy Spirit), with both processes ultimately unified.

Conclusions and Translation Suggestions

The grammatical analysis of Titus 3:5 reveals a nuanced interplay of genitives and the conjunction καὶ, leading to interpretations that emphasize either a unified salvific event or closely linked aspects thereof. The prevailing academic consensus tends to lean towards a synergistic understanding where the washing, regeneration, and renewal are intimately connected, with the Holy Spirit as the primary divine agent. The semantic overlap between παλιγγενεσία and ἀνακαίνωσις supports an interpretation of complementary description rather than entirely discrete events. The function of πνεύματος ἁγίου as a subjective genitive, indicating the Holy Spirit as the active agent, is consistently recognized.

1. “He saved us through the washing of regeneration, that is, the renewal by the Holy Spirit.”
   
   This translation highlights the unified nature of the event, understanding ‘renewal by the Holy Spirit’ as an epexegetical clarification of ‘the washing of regeneration’.
2. “He saved us through a washing of rebirth and a renewal that originates from the Holy Spirit.”
   
   This rendition treats ‘washing of rebirth’ and ‘renewal’ as two distinct, yet closely connected, aspects of salvation, both brought about by divine action, with the Holy Spirit as the agent of renewal.
3. “He saved us through the bathing of regeneration and renewal, both performed by the Holy Spirit.”
   
   This interpretation understands the Holy Spirit as the agent for the entire complex of ‘washing of regeneration and renewal,’ thus portraying a single, Spirit-empowered salvific action encompassing all elements.