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| 1 | Reference | ID | Tags | Quote | Occurrence | Question | Response |
|---|---|---|---|---|---|---|---|
| 2 | front:intro | gtn1 | # Titus Study Questions\n\nThe Apostle Paul left Titus in Crete and gave him the responsibility to teach the new believers there, and to appoint elders in the local churches. Titus was a godly man, but he was not have as much experience as Paul did in guiding the formation of the new churches. In this letter, therefore, Paul counsels Titus concerning:\n\n* How Titus should fulfil his task\n* The kind of men he should appoint as elders\n* The type of threats that existed that could damage the new believers\n* How believers should act in their daily lifes\n* What is the hope that the believers look forward to\n* How believers should interact with secular authorities and those who do not believe in Jesus\n* The precise message that we should believe and teach\n* How to deal with division within the church\n\nYou can discover Paul’s teaching concerning each of these things by carefully reading each chapter of the letter. Ask yourself questions about what you read, and pray to God that he will open your eyes to see clearly. | ||||
| 3 | 1:1 | x3em | δοῦλος Θεοῦ, ἀπόστολος δὲ Ἰησοῦ Χριστοῦ | 1 | How did Paul describe himself to Titus? | ||
| 4 | 1:1 | v5b9 | δοῦλος & ἀπόστολος | 1 | Why do you think Paul described himself as a **servant** before he described himself as an **apostle**? | ||
| 5 | 1:1 | sg88 | δοῦλος Θεοῦ | 1 | In what ways was Paul **a servant of God**? | ||
| 6 | 1:1 | r5x7 | δοῦλος & ἀπόστολος | 1 | Would you prefer to be a servant or an apostle? Why? | ||
| 7 | 1:1 | lab1 | δοῦλος | 1 | The word Paul used for **servant** is also the word for “slave.” Does that change your understanding of how Paul described himself? How? | ||
| 8 | 1:1 | lk5q | δοῦλος | 1 | What do people in your culture think about servants or slaves? | ||
| 9 | 1:1 | rj9f | δοῦλος Θεοῦ, ἀπόστολος δὲ Ἰησοῦ Χριστοῦ | 1 | In this verse, for what two purposes did Paul say he was **a servant of God and an an apostle of Jesus Christ**? | ||
| 10 | 1:1 | z3yq | πίστιν | 1 | What **faith** do you think Paul wanted the chosen people of God to have? | ||
| 11 | 1:1 | at5s | ἐκλεκτῶν Θεοῦ | 1 | Why did Paul call the believers **the chosen people of God**? | ||
| 12 | 1:1 | h97z | ἐκλεκτῶν | 1 | From among whom did God choose the believers? Why did he choose them? | ||
| 13 | 1:1 | m89w | ἐκλεκτῶν | 1 | How might it change your life if you truly believed that God chose you? | ||
| 14 | 1:1 | ww9a | ἐπίγνωσιν ἀληθείας | 1 | Why do you think it was so important for Paul that God’s chosen people had **the knowledge of the truth**? | ||
| 15 | 1:1 | sxc7 | ἀληθείας | 1 | What do you think is **the truth** that believers must know? | ||
| 16 | 1:1 | z85a | εὐσέβειαν | 1 | What do you think Paul was referring to when he spoke of **godliness**? | ||
| 17 | 1:1 | v8bl | ἐπίγνωσιν & κατ’ εὐσέβειαν | 1 | Why is it important that **the knowledge** of the believers **agrees with godliness**? | ||
| 18 | 1:1 | d8pa | ἀληθείας & εὐσέβειαν | 1 | What things can you think of that are true, but that are not godly? | ||
| 19 | 1:1 | e6el | ἀληθείας & εὐσέβειαν | 1 | Paul speaks of both **truth** and **godliness** together. What problems happen when someone or some group has one of these without the other? | ||
| 20 | 1:2 | c7pa | ἐλπίδι ζωῆς αἰωνίου | 1 | Paul referred to the **certain hope of everlasting life**. Why is this hope **certain** for believers? | ||
| 21 | 1:2 | dx6p | ὁ ἀψευδὴς Θεὸς | 1 | What do we learn about God’s character in this verse? | ||
| 22 | 1:2 | rnp6 | ζωῆς αἰωνίου | 1 | When did God make the promise everlasting life to believers? | ||
| 23 | 1:3 | r2l5 | καιροῖς ἰδίοις | 1 | Why was it **the right time** when God revealed his word? | ||
| 24 | 1:3 | f9p2 | ἐν κηρύγματι, ὃ ἐπιστεύθην ἐγὼ | 1 | How did God reveal his word? | ||
| 25 | 1:3 | mdc8 | ἐπιστεύθην | 1 | What does it mean to **entrust** something to another person? | ||
| 26 | 1:3 | zfp4 | ἐπιστεύθην | 1 | What effect do you think it had on Paul to be entrusted to proclaim God’s word? | ||
| 27 | 1:3 | is3p | τοῦ Σωτῆρος ἡμῶν | 1 | What title does Paul use for God in this verse, and why would it be important? | ||
| 28 | 1:4 | b5wy | γνησίῳ τέκνῳ, κατὰ κοινὴν πίστιν | 1 | What does Paul mean when he calls Titus **a true son in our common faith**? | ||
| 29 | 1:4 | n5ql | χάρις καὶ εἰρήνη ἀπὸ Θεοῦ | 1 | Paul greeted Titus with **Grace and peace from God**. How does this compare to the way people in your culture greet one another? | ||
| 30 | 1:4 | ki6h | χάρις καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς καὶ Χριστοῦ Ἰησοῦ τοῦ Σωτῆρος ἡμῶν | 1 | Why would Paul expect grace and peace to come from God the Father and Christ Jesus our Savior? | ||
| 31 | 1:4 | f3g1 | τοῦ Σωτῆρος ἡμῶν | 1 | What title does Paul use for Jesus in this verse? How does that affect your understanding of the title for God in verse 3? | ||
| 32 | 1:5 | ux1x | ἵνα τὰ λείποντα ἐπιδιορθώσῃ, καὶ καταστήσῃς κατὰ πόλιν πρεσβυτέρους | 1 | Why did Paul leave Titus in Crete? | ||
| 33 | 1:5 | yi1f | ἐπιδιορθώσῃ | 1 | What does it mean to set things in order? | ||
| 34 | 1:5 | u1cq | τὰ λείποντα | 1 | What do you think might have been **not yet complete** in Crete? | ||
| 35 | 1:5 | ru3x | κατὰ πόλιν | 1 | Where was Titus to ordain elders? | ||
| 36 | 1:6 | gnu7 | ἀνέγκλητος | 1 | How would you describe a person who is **blameless**? | ||
| 37 | 1:6 | j96v | μιᾶς γυναικὸς ἀνήρ | 1 | What does Paul mean when he says an elder must be **the husband of one wife**? Who would qualify? | ||
| 38 | 1:6 | s4bm | πιστά | 1 | What does it mean for children to be **faithful**? | ||
| 39 | 1:6 | mm2f | ἐν κατηγορίᾳ ἀσωτίας ἢ ἀνυπότακτα | 1 | Why might it be important that the children of an elder not be **accused of reckless behavior or rebellion**? How might those things hinder his ministry? | ||
| 40 | 1:6 | h7nu | εἴ τίς ἐστιν ἀνέγκλητος, μιᾶς γυναικὸς ἀνήρ, τέκνα ἔχων πιστά, μὴ ἐν κατηγορίᾳ ἀσωτίας ἢ ἀνυπότακτα | 1 | If you have a family, would it meet these conditions for you to be an elder? Why or why not? | ||
| 41 | 1:7 | f5x9 | ἀνέγκλητον | 1 | Why is it important that Paul says for a second time (see verse 6) that an overseer must be **blameless**? | ||
| 42 | 1:7 | sz5b | ἐπίσκοπον | 1 | Paul here refers to an elder as an **overseer**? Is there any difference in the meaning of these words? | ||
| 43 | 1:7 | ii3m | Θεοῦ οἰκονόμον | 1 | Paul describes an elder as **the household manager of God**. How does that influence your understanding of the role of an elder? | ||
| 44 | 1:7 | h38h | μὴ αὐθάδη, μὴ ὀργίλον, μὴ πάροινον, μὴ πλήκτην, μὴ αἰσχροκερδῆ | 1 | Paul says an elder should not be **arrogant**, **easily angered**, **addicted to wine**, **a brawler**, or **a greedy man**. How might each of those bad character traits hinder a man from being a good elder in the church? | ||
| 45 | 1:7 | igg9 | μὴ αὐθάδη, μὴ ὀργίλον, μὴ πάροινον, μὴ πλήκτην, μὴ αἰσχροκερδῆ | 1 | Do you have any of these weaknesses that Paul listed? If so what do you plan do about that? | ||
| 46 | 1:8 | hbv6 | φιλόξενον, φιλάγαθον, σώφρονα, δίκαιον, ὅσιον, ἐγκρατῆ | 1 | Would you be willing to receive counsel of teaching from a man with the characteristics listed in this verse? Why? | ||
| 47 | 1:8 | gqv3 | φιλόξενον | 1 | Why would it be important for an elder to be **hospitable**? | ||
| 48 | 1:8 | r15v | φιλόξενον, φιλάγαθον, σώφρονα, δίκαιον, ὅσιον, ἐγκρατῆ | 1 | Do these characteristics of an elder also describe you? Why or why not? How could you do better? | ||
| 49 | 1:9 | c69s | ἀντεχόμενον | 1 | What does it mean to **hold tightly** to a message? | ||
| 50 | 1:9 | wzy3 | πιστοῦ | 1 | What kind of message would be **trustworthy**? | ||
| 51 | 1:9 | rn72 | τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου | 1 | Paul said **the trustworthy message** must be in accordance with **the teaching**. What **teaching** do you think Paul was referring to? | ||
| 52 | 1:9 | tbu2 | ἀντεχόμενον τοῦ & πιστοῦ λόγου | 1 | According to Paul in this verse, what two things will an elder be qualified to do if he **holds tightly to the trustworthy message**? | ||
| 53 | 1:9 | u8z3 | ἀντεχόμενον τοῦ & πιστοῦ λόγου | 1 | Are you **holding tightly to the trustworthy message**? In what way? How can you improve? | ||
| 54 | 1:9 | szu6 | τῇ ὑγιαινούσῃ | 1 | The word **sound** can also be translated as “healthy.” How might teaching be “healthy?” | ||
| 55 | 1:9 | wk7u | τοὺς ἀντιλέγοντας ἐλέγχειν | 1 | Why would it be important for an elder to **rebuke those who oppose him**? (See verses 10-11) | ||
| 56 | 1:9 | uvc1 | παρακαλεῖν ἐν τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ, καὶ τοὺς ἀντιλέγοντας ἐλέγχειν | 1 | Do you understand the message of the gospel well enough to teach and rebuke others? If not, what might you do to improve? | ||
| 57 | 1:10 | c7hp | γὰρ | 1 | How does the word **For** connect this verse to the previous one? | ||
| 58 | 1:10 | dxr6 | ματαιολόγοι | 1 | What is an **empty talker**? | ||
| 59 | 1:10 | xm6i | οἱ ἐκ τῆς περιτομῆς | 1 | Who was Paul referring to when he spoke of **those of the circumcision**? | ||
| 60 | 1:10 | gw8y | ἀνυπότακτοι, ματαιολόγοι, καὶ φρεναπάται, μάλιστα οἱ ἐκ τῆς περιτομῆς | 1 | Do you listen to anyone who is like the people Paul described in this verse? If so, what should you do about that? | ||
| 61 | 1:11 | ddr2 | οὓς δεῖ ἐπιστομίζειν | 1 | What did Paul say the elders must do to these false teachers who opposed them? | ||
| 62 | 1:11 | ly68 | οἵτινες ὅλους οἴκους ἀνατρέπουσιν | 1 | Why did Paul speak so forcefully about stopping these men who opposed the elders of the church? | ||
| 63 | 1:11 | k9xu | οἵτινες ὅλους οἴκους ἀνατρέπουσιν | 1 | In what way do you think these false teachers were **upsetting whole households**? | ||
| 64 | 1:11 | x2wl | οἴκους | 1 | Why are **households** important for the growth and spiritual life of the church? | ||
| 65 | 1:11 | r14e | αἰσχροῦ κέρδους χάριν | 1 | What did Paul say was the reason these false teachers were teaching their false doctrine? | ||
| 66 | 1:12 | u971 | τις ἐξ αὐτῶν, ἴδιος αὐτῶν προφήτης | 1 | Why is it significant that the person quotes here was one of the Cretans? | ||
| 67 | 1:12 | fvv6 | Κρῆτες ἀεὶ ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί | 1 | Why would one of the Cretans speak so harshly about his own people? | ||
| 68 | 1:12 | ec9q | γαστέρες ἀργαί | 1 | What do you think this man meant when he said they were **lazy bellies**? | ||
| 69 | 1:12 | tlv5 | ἴδιος αὐτῶν προφήτης | 1 | If a **prophet** from your own people group described a character weakness or sin that is common among your people, what would it be? How might elders prevent believers from continuing to act that way? | ||
| 70 | 1:13 | n8ac | ἡ μαρτυρία αὕτη ἐστὶν ἀληθής | 1 | What did Paul say about the words of this Cretan prophet? | ||
| 71 | 1:13 | a8pm | δι’ ἣν αἰτίαν ἔλεγχε αὐτοὺς ἀποτόμως | 1 | When Paul tells Titus and the elders, “**For this reason, rebuke them severely**”, how does that relate to verse 9? | ||
| 72 | 1:13 | dv6h | ἔλεγχε αὐτοὺς ἀποτόμως, ἵνα ὑγιαίνωσιν ἐν τῇ πίστει | 1 | Why were the Titus and the elders supposed to **rebuke** the Cretan false teachers **severely**? | ||
| 73 | 1:13 | e9pj | ἵνα ὑγιαίνωσιν ἐν τῇ πίστει | 1 | What result did Paul want to happen after Titus and the elders rebuked the false teachers? | ||
| 74 | 1:13 | v89u | ὑγιαίνωσιν | 1 | The word **sound** can also be translated as “healthy.” How might they be “healthy” **in the faith**? | ||
| 75 | 1:13 | jb2g | ὑγιαίνωσιν ἐν τῇ πίστει | 1 | Would you describe yourself as **sound in the faith**? Why or why not? | ||
| 76 | 1:14 | pil3 | μὴ προσέχοντες Ἰουδαϊκοῖς μύθοις | 1 | What does Paul in this verse say is one way people can be sound in the faith? | ||
| 77 | 1:14 | hw81 | τὴν ἀλήθειαν | 1 | What is Paul referring to when he says **the truth**? | ||
| 78 | 1:14 | j4ni | μὴ προσέχοντες | 1 | How should this verse affect the way we interact with false teachers or people who teach things that are not according to the gospel? | ||
| 79 | 1:15 | vs4a | πάντα καθαρὰ τοῖς καθαροῖς; τοῖς δὲ μεμιαμμένοις καὶ ἀπίστοις, οὐδὲν καθαρόν | 1 | Which is true: pure things make people pure, or pure people make things pure? What is the difference? | ||
| 80 | 1:15 | g3ja | πάντα καθαρὰ τοῖς καθαροῖς; τοῖς δὲ μεμιαμμένοις καὶ ἀπίστοις, οὐδὲν καθαρόν | 1 | Which is true: corrupt things make people corrupt, or corrupt people make things corrupt? What is the difference? | ||
| 81 | 1:15 | c7ja | μεμιαμμένοις καὶ ἀπίστοις | 1 | Paul says these people are both **corrupt** and **unbelieving**. How might those two traits be connected? | ||
| 82 | 1:15 | gn3f | ὁ νοῦς | 1 | What is Paul referring to when he says **their minds** have been corrupted? | ||
| 83 | 1:15 | qvi3 | μεμίανται αὐτῶν & ἡ συνείδησις | 1 | In what way can a person’s conscience be corrupted? | ||
| 84 | 1:16 | yvm1 | Θεὸν ὁμολογοῦσιν εἰδέναι | 1 | What do these false teachers say about God? | ||
| 85 | 1:16 | cx7y | τοῖς δὲ ἔργοις ἀρνοῦνται | 1 | How do people know that these people do not really know God? | ||
| 86 | 1:16 | bt7u | Θεὸν ὁμολογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀρνοῦντα | 1 | Why do you think Paul speaks so harshly about these false teachers? | ||
| 87 | 1:16 | yy1c | πρὸς πᾶν ἔργον ἀγαθὸν ἀδόκιμοι | 1 | Are these people able to do **good work**? Why or why not? | ||
| 88 | 1:16 | p8z2 | πρὸς πᾶν ἔργον ἀγαθὸν ἀδόκιμοι | 1 | Do you know God? How would other people know if you do? | ||
| 89 | 1:16 | c2e2 | πρὸς πᾶν ἔργον ἀγαθὸν ἀδόκιμοι | 1 | Are you fit for any good work? If not, how would you become fit? | ||
| 90 | 2:1 | t4qm | σὺ δὲ | 1 | Who is Paul contrasting Titus against when he says **But you**? | ||
| 91 | 2:1 | f4tt | πρέπει τῇ ὑγιαινούσῃ διδασκαλίᾳ | 1 | How did the rebellious people speak what did not **fit with sound teaching**? | ||
| 92 | 2:1 | th8q | ὑγιαινούσῃ | 1 | The word **sound** used here normally refers to good health. What kind of **teaching** would you say is “healthy”? | ||
| 93 | 2:2 | cxx8 | πρεσβύτας | 1 | Who would be an **Older man** in your culture? | ||
| 94 | 2:2 | ytu6 | πρεσβύτας | 1 | Are the qualities of an older man that Paul lists here attractive in your culture? Why or why not? | ||
| 95 | 2:2 | iqg1 | πρεσβύτας | 1 | What would be the opposite of the qualities Paul lists here? Why would those not be good older men to do? | ||
| 96 | 2:2 | z12q | ὑγιαίνοντας τῇ πίστει | 1 | The phrase **sound in faith** here uses the same word **sound** as verse 1 does for “teaching.” How do you think faith can be “healthy”? | ||
| 97 | 2:3 | ama2 | πρεσβύτιδας | 1 | Who would be an **Older woman** in your culture? | ||
| 98 | 2:3 | dse2 | ἐν καταστήματι ἱεροπρεπεῖς | 1 | Paul says older women are to be **reverent in behavior**. Is this quality of an older woman attractive in your culture? Why or why not? | ||
| 99 | 2:3 | y6ts | διαβόλους & οἴνῳ πολλῷ δεδουλωμένας | 1 | Paul here says older women are not to be **slanders** or **slaves to much wine**. Do some older women in your culture have those problems? | ||
| 100 | 2:3 | d7pj | καλοδιδασκάλους | 1 | Older women are to be **teachers of what is good**. What does this mean, and how is it different that the things Paul says not to do? | ||
| 101 | 2:4 | x3mi | σωφρονίζωσι | 1 | How does “they may train” in this verse connect back to the older women being **teachers of what is good** in verse 3? | ||
| 102 | 2:4 | md5e | νέας | 1 | Who are **younger women** in your culture? | ||
| 103 | 2:4 | jt4b | τὰς νέας, φιλάνδρους εἶναι, φιλοτέκνους | 1 | Who are the younger women to **love**? | ||
| 104 | 2:4 | ybp2 | φιλάνδρους & φιλοτέκνους | 1 | Why is **love** so important for the younger women to do? | ||
| 105 | 2:4 | jr4i | φιλάνδρους εἶναι, φιλοτέκνους | 1 | Must younger women already have husbands and children before the older women can train them? Why or why not? | ||
| 106 | 2:4 | kfy1 | φιλάνδρους εἶναι, φιλοτέκνους | 1 | Why do you think Paul focuses his commands to younger women on how they love their families (husbands and children)? | ||
| 107 | 2:5 | rgw4 | ἵνα | 1 | The phrase **so that** expresses the result of younger women following Paul’s commands. What is that result, and why would following these commands make it possible? | ||
| 108 | 2:5 | wg1h | μὴ ὁ λόγος τοῦ Θεοῦ βλασφημῆται | 1 | Why might people insult the word of God is young believing women did not treat their families well? | ||
| 109 | 2:6 | ijd6 | νεωτέρους | 1 | Who would be the **younger men** in your culture? | ||
| 110 | 2:6 | zwg7 | σωφρονεῖν | 1 | Instead of a list of commands, Paul only tells Titus to exhort the younger men to be **sensible**. How might that single trait cause them to live well? | ||
| 111 | 2:6 | rk75 | σωφρονεῖν | 1 | Do you think younger men struggle with being **sensible**? Why or why not? | ||
| 112 | 2:7 | p7mw | σεαυτὸν παρεχόμενος | 1 | To whom is Paul directly speaking in verses 7-8? | ||
| 113 | 2:7 | pex3 | τύπον καλῶν ἔργων | 1 | Why is it important that Titus be **an example of good works**? How might that affect the purpose for which Paul sent Titus to Crete? | ||
| 114 | 2:7 | w537 | ἐν τῇ διδασκαλίᾳ ἀφθορίαν | 1 | How might a person be corrupted in his teaching? Why is it so important not to do that? | ||
| 115 | 2:7 | swj9 | σεμνότητα | 1 | How can a person teach **with dignity**? Why is that important? | ||
| 116 | 2:8 | t8pv | λόγον ὑγιῆ | 1 | In the phrase **sound message** Paul uses the same word **sound** that he uses in verses 1-2 for **teaching** and **faith**. How might a message be “healthy”? | ||
| 117 | 2:8 | agl8 | ὁ ἐξ ἐναντίας | 1 | What kind of opponents might want to criticize the message of the gospel today? Why would they do that? | ||
| 118 | 2:8 | f52g | μηδὲν ἔχων λέγειν περὶ ἡμῶν φαῦλον | 1 | Why would an opponent of the gospel have nothing bad to say about believers if they did what Paul commanded in verses 1-7? | ||
| 119 | 2:8 | fv4k | ἡμῶν | 1 | Why does Paul include himself by saying **us**? Why would people say bad things about Paul if the Cretan church did not obey what Titus told them to do? | ||
| 120 | 2:9 | h8cp | δούλους | 1 | About whom is Paul speaking in verses 9-10? | ||
| 121 | 2:9 | c4dn | δούλους | 1 | The Greek language has a single word for **slave** that also means “servant”. Does it make any difference if you apply Paul’s commands to both slaves and hired servants? | ||
| 122 | 2:9 | gj1q | δούλους ἰδίοις δεσπόταις ὑποτάσσεσθαι | 1 | Why do you think Paul commands believing slaves to be **subject to their own masters** instead of trying to free themselves? | ||
| 123 | 2:9 | gec6 | εὐαρέστους εἶναι | 1 | How might a slave **be pleasing** to his master? | ||
| 124 | 2:10 | ub51 | πᾶσαν πίστιν ἐνδεικνυμένους ἀγαθήν | 1 | What does it mean to **demonstrate all good faith** and how is that different from arguing and stealing? | ||
| 125 | 2:10 | m341 | ἵνα | 1 | The phrase **so that** introduces the reason slaves should submit to their masters. What is that reason? | ||
| 126 | 2:10 | guq1 | τὴν διδασκαλίαν τὴν τοῦ Σωτῆρος ἡμῶν, Θεοῦ, κοσμῶσιν | 1 | How do believing slaves ** bring credit to the teaching that is about God our Savior** when they submit to their masters? | ||
| 127 | 2:10 | wa6f | τοῦ Σωτῆρος ἡμῶν, Θεοῦ | 1 | Compare **God our Savior** to the similar title in verse 13. To whom does this title refer? | ||
| 128 | 2:11 | fcb4 | γὰρ | 1 | The word **For** which begins this verse introduces the reason why slaves should submit to their masters. What is that reason? | ||
| 129 | 2:11 | j1e6 | ἡ χάρις τοῦ Θεοῦ | 1 | For what purpose did **the grace of God** appear? | ||
| 130 | 2:11 | c2n3 | σωτήριος πᾶσιν ἀνθρώποις | 1 | Who is the grace of God able to save? | ||
| 131 | 2:11 | u8f7 | σωτήριος πᾶσιν ἀνθρώποις | 1 | The grace of God makes possible the salvation of all people. Does that mean that all people are saved? In other words, are the rebellious people and deceivers and corrupt people in chapter 1 also saved? | ||
| 132 | 2:12 | ck9i | ἀρνησάμενοι τὴν ἀσέβειαν καὶ τὰς κοσμικὰς ἐπιθυμίας | 1 | What does the grace of God train us to reject? | ||
| 133 | 2:12 | n7q4 | τὰς κοσμικὰς ἐπιθυμίας | 1 | What are the **worldly passions** that we are to reject? | ||
| 134 | 2:12 | a9s5 | σωφρόνως καὶ δικαίως, καὶ εὐσεβῶς, ζήσωμεν | 1 | How does the grace of God train us to live? | ||
| 135 | 2:12 | n5ev | τῷ νῦν αἰῶνι | 1 | What is **the present age** and why should we live in a sensible, righteous, and godly way during it? | ||
| 136 | 2:13 | vt1f | προσδεχόμενοι | 1 | What is it that believers are looking forward to as they live in this present age? | ||
| 137 | 2:13 | i9tg | τὴν μακαρίαν ἐλπίδα, καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν, Ἰησοῦ Χριστοῦ | 1 | Paul speaks of **the blessed hope** and the **appearing of the glory of our great God and Savior Jesus Christ** as two names for the same event. What do these titles tell you about that event? | ||
| 138 | 2:13 | zg3s | μακαρίαν | 1 | What does Paul mean when he says our hope is **blessed**? | ||
| 139 | 2:13 | ib56 | τῆς δόξης | 1 | Why does Paul not simply refer to the appearance of Christ, but instead to the appearing **of the glory** of Christ? | ||
| 140 | 2:13 | s7a6 | τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν, Ἰησοῦ Χριστοῦ | 1 | It is not clear in the text if **our great God and Savior Jesus Christ** refers to both God and Father and Jesus, or if it is one title referring to Jesus. How do you understand this verse? What difference does it make? | ||
| 141 | 2:14 | wkx8 | ὃς | 1 | Considering your answer to the last question in verse 13, to whom does **He** refer in this verse? | ||
| 142 | 2:14 | ml3k | ἔδωκεν ἑαυτὸν | 1 | What does Paul mean when he says that Christ **gave himself**? | ||
| 143 | 2:14 | m6cy | ἵνα | 1 | The phrase **in order to** introduces the reason Jesus gave himself. What is that reason? | ||
| 144 | 2:14 | y3bu | λυτρώσηται | 1 | The word **redeem** is used for slaves who are bought back from the slave market. How can **lawlessness** cause people to be like slaves? | ||
| 145 | 2:14 | sw8x | ζηλωτὴν καλῶν ἔργων | 1 | What specifically does Jesus want believers to be zealous to do? | ||
| 146 | 2:15 | k32u | ταῦτα λάλει, καὶ παρακάλει, καὶ ἔλεγχε, μετὰ πάσης ἐπιταγῆς. μηδείς σου περιφρονείτω | 1 | To whom is Paul again speaking directly in verse 15? | ||
| 147 | 2:15 | t28w | λάλει, καὶ παρακάλει, καὶ ἔλεγχε, μετὰ πάσης ἐπιταγῆς | 1 | What does it mean to **speak**, **exhort**, and **rebuke with all authority**? | ||
| 148 | 2:15 | eg4h | ἔλεγχε | 1 | In 1:9 Paul tells Titus to rebuke those who oppose him. Would there ever be a reason to also rebuke believers? | ||
| 149 | 2:15 | s4na | μηδείς σου περιφρονείτω | 1 | Paul tells Titus not to let people disregard him. Why was that necessary? Who might do that, and why? | ||
| 150 | 3:1 | c1bu | ὑπομίμνῃσκε αὐτοὺς | 1 | To whom is Paul again speaking directly in verse 1? | ||
| 151 | 3:1 | tn5f | αὐτοὺς | 1 | Who are the **them** who must submit to rulers and authorities? | ||
| 152 | 3:1 | q2id | ἀρχαῖς, ἐξουσίαις | 1 | Who are the **rulers and authorities** to whom they should submit? | ||
| 153 | 3:1 | xl6v | ὑποτάσσεσθαι, πειθαρχεῖν | 1 | Is there any difference between **submit** and **obey**? Why did Paul use both terms? | ||
| 154 | 3:1 | x35c | πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους εἶναι | 1 | How might obeying authorities prepare us to do good works? | ||
| 155 | 3:2 | z28q | πρὸς πάντας ἀνθρώπους | 1 | To whom are believers to show humility? | ||
| 156 | 3:3 | cnq7 | καὶ ἡμεῖς | 1 | by saying **we also**, Paul includes himself along with Titus and the believers in Crete. When did they live as this verse describes? When did you live this way? | ||
| 157 | 3:3 | c5fp | πλανώμενοι, δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις | 1 | Paul uses the image of a person being led astray and made a slave, What does that teach you about the way passion and pleasure can affect a person? | ||
| 158 | 3:3 | lc6m | ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις | 1 | What are some of the passions and pleasures that enslave people? | ||
| 159 | 3:4 | gz6j | ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ Σωτῆρος ἡμῶν, Θεοῦ | 1 | How did God respond to the evil way in which we formerly lived? | ||
| 160 | 3:4 | l3we | τοῦ Σωτῆρος ἡμῶν, Θεοῦ | 1 | What title does Paul again use for God in this verse? | ||
| 161 | 3:5 | xn6w | οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ, ἃ ἐποιήσαμεν ἡμεῖς | 1 | What was it that Paul says did not save us? | ||
| 162 | 3:5 | wi7z | κατὰ τὸ αὐτοῦ ἔλεος | 1 | What was it that Paul says did save us? | ||
| 163 | 3:5 | p7qq | λουτροῦ παλινγενεσίας | 1 | What image did Paul use for the **washing** through which God saved us? | ||
| 164 | 3:5 | ar5a | ἀνακαινώσεως Πνεύματος Ἁγίου | 1 | Who was it that renewed us in order to save us? | ||
| 165 | 3:6 | gh9s | οὗ ἐξέχεεν ἐφ’ ἡμᾶς πλουσίως | 1 | Who was it that gave the Holy Spirit to us? | ||
| 166 | 3:6 | uq9y | οὗ ἐξέχεεν ἐφ’ ἡμᾶς πλουσίως | 1 | What does the image of the Holy Spirit being **richly poured on us** tell you about your relationship to the Holy Spirit? | ||
| 167 | 3:6 | hl38 | οὗ ἐξέχεεν ἐφ’ ἡμᾶς πλουσίως, διὰ Ἰησοῦ Χριστοῦ, τοῦ Σωτῆρος ἡμῶν | 1 | In verses 5-6, Paul states that the Holy Spirit, God, and Jesus were all active in saving us. Why is it important that he listed all three? | ||
| 168 | 3:6 | vb45 | Ἰησοῦ Χριστοῦ, τοῦ Σωτῆρος ἡμῶν | 1 | How does the title Paul here uses for Jesus compare to verse 4? Why is that important? | ||
| 169 | 3:7 | qn68 | δικαιωθέντες | 1 | What does it mean to be **justified** by God? Why is that important? | ||
| 170 | 3:7 | mv4d | δικαιωθέντες τῇ ἐκείνου χάριτι | 1 | What is it that caused God to justify us? | ||
| 171 | 3:7 | grr3 | κληρονόμοι γενηθῶμεν | 1 | What does it mean to become an heir? To whom have we become heirs? | ||
| 172 | 3:7 | q13d | ἐλπίδα ζωῆς αἰωνίου | 1 | What **certain hope** do we have because God saved us? | ||
| 173 | 3:8 | xq7q | πιστὸς ὁ λόγος | 1 | **This message** may refer back to verses 4-7, or to the entire book. What does it mean when Paul says it is **trustworthy**? Why should that be important to you? | ||
| 174 | 3:8 | i497 | φροντίζωσιν καλῶν ἔργων | 1 | Paul said in verse 5 that **works of righteousness** do not cause our salvation, but he says in 2:6, 2:14, and 3:8 that we should do them. For what other reason are they important? | ||
| 175 | 3:9 | jg8q | μωρὰς & ζητήσεις, καὶ γενεαλογίας, καὶ ἔρεις, καὶ μάχας νομικὰς | 1 | What are some examples of foolish things people talk about, or things that cause strife between people? | ||
| 176 | 3:9 | sbm3 | εἰσὶν γὰρ ἀνωφελεῖς καὶ μάταιοι | 1 | What does Paul say is the value of these debates and conflicts? | ||
| 177 | 3:10 | xq62 | αἱρετικὸν ἄνθρωπον | 1 | What is an example of a **divisive person**? | ||
| 178 | 3:10 | vt7f | μετὰ μίαν καὶ δευτέραν νουθεσίαν | 1 | Why should we warn a divisive person once or twice instead of rejecting him immediately? | ||
| 179 | 3:11 | nf3j | ἐξέστραπται ὁ τοιοῦτος | 1 | Why does Paul describe being divisive as turning **from the right way**? | ||
| 180 | 3:11 | be71 | ὢν αὐτοκατάκριτος | 1 | Why would Paul say that a divisive person is **self-condemned**? | ||
| 181 | 3:12 | lqz2 | σπούδασον ἐλθεῖν πρός με εἰς Νικόπολιν | 1 | What did Paul want Titus to do when Artemas or Tychicus arrive in Crete? | ||
| 182 | 3:13 | g2vh | σπουδαίως πρόπεμψον, ἵνα μηδὲν αὐτοῖς λείπῃ | 1 | What exactly did Paul want Titus and the believers in Crete to do for Zenas and Apollos **so that they lack nothing**? | ||
| 183 | 3:14 | bl6h | καλῶν ἔργων προΐστασθαι εἰς τὰς ἀναγκαίας χρείας | 1 | What did Paul want the believers in Crete to learn to do? | ||
| 184 | 3:14 | s44m | ἀναγκαίας χρείας | 1 | What are some examples of **essential needs**? | ||
| 185 | 3:14 | hkk4 | ὦσιν ἄκαρποι | 1 | What image did Paul use to describe a believer who does not do good works? | ||
| 186 | 3:15 | v149 | ἀσπάζονταί σε οἱ μετ’ ἐμοῦ πάντες. ἄσπασαι τοὺς φιλοῦντας ἡμᾶς ἐν πίστει | 1 | Paul always passed greetings between the believers and churches. Why is that so important to do? | ||
| 187 | 3:15 | dk8q | τοὺς φιλοῦντας ἡμᾶς ἐν πίστει | 1 | What does it mean to **love** another believer **in faith**? | ||
| 188 | 3:15 | dd3p | ἡ χάρις μετὰ πάντων ὑμῶν | 1 | As Paul’s closing desire in this letter, what did he want all the believers in Crete to receive? |