blameless

The Greek that is translated as “blameless” or “guiltless” or similar in English is translated in Huautla Mazatec as ni̱jme jìn kjoa̱ xi chꞌao tjín koansjaitꞌain or “do not find any ugly / bad matter for them.” Jean Paul Gotopo Maldonado who is participating in the work on a new translation explains: “In Huautla Mazatec there is no term to indicate the irreproachable character of a person, therefore this concept is described with a phrase.” (Source: Jean Paul Gotopo Maldonado)

In Isthmus Mixe, “someone who is blameless” is “someone who hasn’t stolen, who hasn’t done damage.” (Source: John Beekman & Harwood Hess in Notes on Translation, March 1963, p. 1ff.)

In the Catholic Mandarin Chinese Sigao version it is translated with a historical Chinese idiom: wúkě zhǐzhāi (無可指摘 / 无可指摘) or “beyond reproach (lit. “nothing to point out”).” (Source: Toshikazu S. Foley in Hong Kong Journal of Catholic Studies, 2011, p. 45ff.)

See also blameless (Luke 1:6) and blameless (Job)

complete verse (Titus 1:6)

Following are a number of back-translations of Titus 1:6:

  • Uma: “As for people who become religious leaders, they must be persons whose behavior cannot be faulted, who have just one wife, their children must also believe in Kristus, and they must not be children who are called rebellious and unruly.” (Source: Uma Back Translation)
  • Yakan: “an elder should have no fault/nothing to blame him for and he should have only one wife. His children ought to trust Isa Almasi and they ought not to have hard heads (idiom – disobedient) and they should not satisfy their greedy-desires.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “As for the elder, it is necessary that he have no transgressions, he has only one wife whom he does not commit adultery against, his children must also be believers, and people do not think of them as seeking only for worldly happiness. They must be obedient to the things commanded to them.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “The leader of a congregation, there must be nothing of-which-he -is-accused. He must also have only-one spouse and not commit-adultery (lit. woman-with). Even his children, they must believe and consistently-obey and have no reputation (lit. no reporting of them) for doing wrong/evil.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Well, this overseer, it’s necessary that no fault can be found in his nature/ways, he hasn’t switched wives, there being only one. And it’s necessary that as for his children, they too are believers in God, and there’s nothing which could be criticized-negatively because of their naughtiness/irresponsibility or disobedience.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “You should appoint those men against whom no word can be found. And they must have only one wife. Their children must be believers. And no one should be able to say that their children are unrestrained or are disobedient.” (Source: Tenango Otomi Back Translation)

Translation commentary on Titus 1:6

This verse begins with if any man (better “if anyone”). It makes no sense to translate the Greek literally here, since what comes out is somewhat ungrammatical, if not unclear, as Revised Standard Version shows. In fact what the text seems to be saying is that Titus can appoint people to be elders if they have the qualifications as stated. Most translations therefore restructure the text along these lines.

The list of qualifications is quite similar to that which is contained in 1 Timothy, particularly in the section on bishops (1 Tim 3.1-6). The similarities between these two parts have led some scholars to conclude that “bishops” and “elders” are two designations of the same office or function; this contention gains added support by the appearance of the word “bishop” (Greek episkopos, singular) in Titus 1.7. There are some, however, who hold that both of these passages are dependent on an already established list of qualifications for church officials. At any rate, it is profitable to put these two passages in parallel columns in order to make the similarities clear and to ensure that these are translated in a consistent and accurate manner.

For blameless see comment in 1 Tim 3.10. The similar term used in 1 Tim 3.2 (“above reproach”) stresses the kind of life that no one can criticize.

The word for believers is the same word translated “faithful” elsewhere, but in this context it has the same meaning as in 1 Tim 6.2, namely, Christians.

For open to the charge see “charge” and comments in 1 Tim 5.19. Good News Translation‘s “not have the reputation” is a good translation model. The word for profligate appears as “loose” in Luke 15.13 in its adverbial form to describe the way of life of the prodigal son; it has the same meaning here, namely, senseless and reckless and excessively riotous behavior with no concern at all for the consequences of such action (so Jerusalem Bible “uncontrollable,” New International Version “wild,” New Jerusalem Bible “disorderly conduct,” New American Bible, Revised “licentiousness”). In most languages there will be specific vocabulary to describe children who act in this way. For insubordinate see “disobedient” and comments in 1 Tim 1.9. Some ways of translating this are “open to any charge of indiscipline” (Revised English Bible), “disobedient” (New International Version).

An alternative translation model for this verse is:

• A church leader must be without fault (or, have a good reputation) and have only one wife. His children must be believers in Christ. They should not be known for wild behavior or for being disobedient.

Quoted with permission from Arichea, Daniel C. and Hatton, Howard A. A Handbook on Paul’s Letter to Titus. (UBS Handbook Series). New York: UBS, 1995. For this and other handbooks for translators see here .

SIL Translator's Notes on Titus 1:6

1:6–9

In these verses, Paul lists several qualities that elders should have. His purpose in listing these qualities was to tell Titus what kind of people he should choose to be church leaders. They should be godly men whom others respected.

Paul used the singular: “An elder…he…he….” But what Paul was saying was true for everyone who wanted to become an elder. If it is more natural in your language to use a plural, you could translate like this: “Men/People whom you choose to be elders should be….They should be…” Once you have decided whether you should use singular or plural, be consistent throughout 1:6–9.

Here is an example of an English version that uses plural forms in these verses:

6they must have a good reputation and be faithful in marriage. Their children must be followers of the Lord and not have a reputation for being wild and disobedient.

7Church officials are in charge of God’s work, and so they must also have a good reputation. They must not be bossy, quick-tempered, heavy drinkers, bullies, or dishonest in business. 8Instead, they must be friendly to strangers and enjoy doing good things. They must also be sensible, fair, pure, and self-controlled. 9They must stick to the true message they were taught, so their good teaching can help others and correct everyone who opposes it. (Contemporary English Version)

1:6a

An elder must be blameless: The list of qualities for elders starts with a Greek clause which more literally says “if anyone is blameless.” In Greek this sentence is not complete, but Paul meant “If someone is blameless, then you may appoint him as an elder.”

Here are some other ways to translate this clause:

It is necessary for an elder to be blameless.
-or-

Appoint as elders men like this: a man whom no one can rightly accuse of doing wrong. (SSA)
-or-
Appoint as elders only those who are blameless.

blameless: The Greek word that the Berean Standard Bible translates as blameless means “without fault, beyond reproach.” A church leader must be someone who has always behaved in a moral and honest way so that no one has a reason to accuse him of doing wrong.

Here are some other ways to translate this word:

without fault (Good News Bible)
-or-
have a good reputation (God’s Word)
-or-
not be guilty of doing wrong

1:6b

the husband of but one wife: The Greek phrase that the Berean Standard Bible translates as the husband of but one wife is literally “of one woman/wife a man/husband.” There are several ways to interpret this phrase:

(1) It means that a church leader must be faithful to his wife (no adultery). For example:

Faithful in marriage (Contemporary English Version)

(Contemporary English Version, New Living Translation (2004 Revision), New International Version (2011 Revision))

(2) It means that a church leader must not have more than one wife at a time (no polygamy). For example:

the husband of one wife (NET Bible)

(Berean Standard Bible, English Standard Version, God’s Word, Good News Bible, King James Version, New American Standard Bible, New Century Version, NET Bible, Revised Standard Version, Revised English Bible, New Jerusalem Bible, New International Version (1984 Revision))

(3) It means that a church leader must not be someone who has remarried after the death of his spouse or their divorce (no remarriage ). For example:

married only once (New American Bible, Revised Edition)

(New American Bible, Revised Edition, New Revised Standard Version)

Option (1) is supported by many commentaries, although it is followed by only a few English versions. It is possible that Paul had both ideas (1) and (2) in mind, that is, that he thought of a man “of one woman” as one who did not take either a lover or a second wife but had intimate relations with only one woman. Option (3) is less likely. Paul approved of remarriage for widows (1 Corinthians 7:8-9) and did not indicate that he would have given different advice to widowers. In New Testament times it was not uncommon for a young woman to die in childbirth and many Christian men must have remarried. So in your translation, it is good to translate in as literal a way as possible and allow for both options (1) and (2).

This verse part is probably not teaching that an elder must be a married man, although it is assumed that this will normally be the case.

Here are some other ways to translate this phrase:

faithful in marriage (Contemporary English Version)
-or-
faithful to his wife (New Living Translation (2004 Revision))

Paul wanted the church leaders to live in such a way that no one would have any reason to criticize them or the church by saying that an elder was not faithful to his wife.

This phrase also occurs in 1 Timothy 3:2 and 1 Timothy 3:12.

1:6c

having children who are believers: The Greek text is more literally “having faithful/believing children.” Paul directed that the children of each elder must believe in Jesus and follow him. In other words, someone whose children do not believe should not become an elder. Paul was probably not saying that people without children should not become elders.

Here are some other ways to translate this clause:

and have children who are believers (God’s Word)
-or-
His/Their children must be followers of the Lord.

1:6d

and who are not open to accusation of indiscretion or insubordination: This continues the description of the children of elders. They should not act in a way that would allow people to accuse them of indiscretion or insubordination.

Here are some other ways to translate this clause:

and do not have the reputation of being wild or disobedient
-or-
His children shouldn’t be known for having wild lifestyles or being rebellious. (God’s Word)
-or-
not accused of indecent behavior or rebellion (New American Standard Bible)

open to accusation of: The Greek phrase that the Berean Standard Bible translates as open to accusation of means “can be accused of,” that is, can be truly or rightfully accused of something.

indiscretion: The word that the Berean Standard Bible translates as indiscretion means “self-indulgent, unrestrained.” It refers to doing whatever you want and enjoying yourself in an uncontrolled way. This may include things like getting drunk, fighting, going to wild parties, or having sex outside of marriage.

Here is another way to translate this word:

living in a way that is not controlled
-or-
indecent behavior (New American Standard Bible)

This word is also used in Ephesians 5:18 and 1 Peter 4:4 (in which cases the Berean Standard Bible translates it as “reckless indiscretion”).

insubordination: The Greek word that the Berean Standard Bible translates as insubordination describes someone who is unruly or disobedient. Here it refers to people who refuse to obey their parents or anybody else in authority.

Here is another way to translate this word:

rebelling against those in authority
-or-
rebellious

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Commentaire sur la traduction de Tite 1.6

À partir de ce verset, Paul indique à Tite les qualifications d’un bon leader d’église. Celles-ci sont très proches de celles mentionnées dans la première lettre de Paul à Timothée. Notez cependant que Paul parle d’anciens ici, alors qu’en Timothée, il parle d’épiscopes. Il y a beaucoup de débats quant à savoir si ces deux termes désignent les mêmes personnes. L’utilisation du pluriel ici et du singulier en Tite 1.7 mène certains à conclure que l’épiscope est parmi les anciens, mais tous les anciens ne sont pas épiscope. Effectivement plus tard dans l’histoire de l’Église, l’épiscope ou évêque occupera un rang plus haut que les anciens.

En grec ces propos commencent par une proposition conditionnelle, « si quelqu’un est irréprochable » ou « sans blâme ». La relation entre ce verset et ce qui précède est incertaine. On pourrait la traiter de deux manières, soit en associant la condition à ce qui précède, soit en commençant une nouvelle phrase, en faisant une affirmation. Selon la première interprétation, le sens serait « Tu établiras des anciens dans chaque ville, selon les directions que je t’ai données. Cependant, si, dans une ville donnée, tu ne trouves personne qui remplisse les conditions nécessaires, tu ne dois y établir personne comme ancien ». La Nouvelle Bible Segond semble suivre cette interprétation en mettant un deux-points à la fin de Tite 1.5 et rattachant la condition à ce qui précède : « il s’y trouve quelqu’un qui soit sans reproche… » Mais la majorité des versions françaises commencent une nouvelle phrase, comme dans la Traduction œcuménique de la Bible : Chacun d’eux doit être irréprochable. Cette deuxième proposition indique que Paul suppose qu’il y a de tels gens dans les villes concernées.

irréprochable signifie que la communauté n’a rien à reprocher à ce frère. Voir 1 Tim 3.2, 1 Tim 3.10. On pourrait dire qu’on ne peut pas l’accuser de mal. Il s’agit en fait de quelqu’un qui a un « bon nom ».

Pour mari d’une seule femme…, voir 1 Tim 3.2. Certaines versions reformulent ces mots pour dire soit, le mari doit être fidèle à sa femme (La Bible du Semeur), soit qu’il ne peut s’être marié qu’une seule fois (Parole de Vie). Mais ces traductions semblent interpréter le texte. Il est plutôt recommandé de suivre le texte tel qu’il se présente en grec.

avoir des enfants croyants qu’on ne puisse accuser d’inconduite ou d’insoumission : le texte dit litt. « ayant des enfants croyants non pas sous accusation de dérèglement ou insoumis ». La Bible en français courant offre un bon modèle, disant « il faut que ses enfants soient croyants et qu’on n’ait pas à les accuser de mauvaise conduite ou de désobéissance ». Ce texte ressemble à 1 Tim 3.4, qui dit que le responsable doit savoir « bien gouverner sa propre maison et tenir ses enfants dans la soumission, en toute dignité ».

Pour croyants, voir 1 Tim 6.2. Bien qu’ailleurs, cet adjectif puisse avoir le sens de « fidèle » (La Bible du Semeur : « digne de confiance »), dans ce contexte, le mot semble indiquer que les enfants devraient être des croyants, c’est-à-dire, des chrétiens.

inconduite renvoie à une vie en désordre ou à la débauche (Nouvelle Bible Segond). En Éph 5.18, le mot est lié à l’ivrognerie. L’adverbe apparenté s’emploie en Luc 15.13 à propos de l’enfant prodigue. Voir aussi 1 Pi 4.4.

insoumission : dans ce contexte, il est sous-entendu qu’il s’agit d’insoumission aux parents, surtout au père. En Tite 1.10, le même terme a probablement un sens plus large. Voir 1 Tim 1.9.

Source: Zogbo, Lynell & Ellingworth, Paul La lettre à Tite – Manuel de traduction – Commentaire linguistique et exégétique de la Bible. Alliance biblique universelle, 2021.