worldly passions

The Greek that is translated as “worldly passions” in English is translated in the following ways:

  • Tabasco Chontal: “it is necessary for us to leave off also that which we lust for on earth”
  • Ojitlán Chinantec: “and all the evil our hearts beg for, like the hearts of worldly people beg for what is evil”
  • Tenango Otomi: “that we should depart from the evil pleasures here on earth”
  • Sayula Popoluca: “that we should depart from those who want the evil in the world” (source: John Beekman & Harwood Hess in Notes on Translation, March 1963, p. 1ff.)

See also worldly people.

inclusive vs. exclusive pronoun (Titus 2:12)

Many languages distinguish between inclusive and exclusive first-person plural pronouns (“we”). (Click or tap here to see more details)

The inclusive “we” specifically includes the addressee (“you and I and possibly others”), while the exclusive “we” specifically excludes the addressee (“he/she/they and I, but not you”). This grammatical distinction is called “clusivity.” While Semitic languages such as Hebrew or most Indo-European languages such as Greek or English do not make that distinction, translators of languages with that distinction have to make a choice every time they encounter “we” or a form thereof (in English: “we,” “our,” or “us”).

For this verse, translators typically select the inclusive form (including Paul and Titus).

Source: Velma Pickett and Florence Cowan in Notes on Translation January 1962, p. 1ff.

complete verse (Titus 2:12)

Following are a number of back-translations of Titus 2:12:

  • Uma: “From his grace, he taught us to stop our behavior that he does not like and the desires of our hearts that we followed before we believed in him. He taught us to make-clear our hearts, make-upright our character and to submit to him while we still living in this world.” (Source: Uma Back Translation)
  • Yakan: “From/through that love and mercy of his God teaches us (incl.) that we (incl.) ought not to indulge in our (incl.) greedy desires and to abandon everything that cannot bring us (incl.) towards God. Our (incl.) thoughts should be very good and we (incl.) should be straight people. We (incl.) also ought to follow/obey all God’s commands as long as we (incl.) are here on earth” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And by means of that kindness, we can understand that it is necessary that we abandon the behavior which does not please God and the fulfilling of the desires of our (dual) bodies here on the earth. It is necessary that we restrain our evil desires. It is also necessary that our behavior while we are still living here on the earth is righteous and pleasing to God.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Because of this grace/mercy of his, he is teaching us to turn-our-backs-on all that distances us from him and all that worldly people desire in order that we will control ourselves and we will follow righteous and godly behavior while we are present in this world.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Well this grace/mercy of God is what causes us to comprehend that it’s necessary that we drop/give-up whatever is contrary to his will. It’s necessary that we drop/give-up the desires which are not good which are indulged in by those who haven’t believed. It/he also causes us to comprehend that it’s necessary for us to control ourselves, to live righteous/straight lives, which are always in harmony with the will of God as long as we are still here under the heavens.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Because he gave us grace, now it is wanted that we separate from evil. Also the desires here on earth which are bad, let us separate from. Now it is necessary that while we live here in the world, we must watch ourselves well. We must live good. We must revere God.” (Source: Tenango Otomi Back Translation)

age / (for)ever / eternity / eternal / permanent / of old / long ago

The Greek in the referenced verses that is typically translated as “age,” “(for)ever / eternity / eternal / permanent,” “of old / long ago” in English is translated in the German translation by Fridolin Stier (1989) consistenty as “world (or: “cosmic”) time” (Weltzeit).

Sarah Ruden (2021, p. lxii) explains the complexities of the translation of aiōn: “Trickiest of all [the words relating to time] is aion, most simply an ‘age’ or ‘era’ but sometimes denoting either the whole present world or the whole world to come. The same word can allude to all the limits of material existence (or to dangerous worldly distractions in particular), or to their absence in the eternal age to come. Looking forward, especially to ‘ages of ages’ (in the pattern of ‘King of Kings’), the meaning is ‘eternity.’”

Translation commentary on Titus 2:12

This verse is part of a long sentence that begins in verse 11 and ends in verse 14, a form that is retained by Revised Standard Version. Many translations start a new sentence here in order to clearly indicate that the subject of this verse is “grace” mentioned in verse 11 (for example, Good News Translation “That grace,” Translator’s New Testament “It”).

This verse relates “grace” to Christian behavior, that is, it is revealed for the purpose of showing Christians how to live properly in this world. “Grace” is here personified, since it is able to train; this may be a problem in some languages, in which case the verse can be restructured to show that it is indeed God who does the training, and “grace” is God’s instrument (for example, “By this grace God instructs us” or “Through his kindness God…”; compare Revised English Bible “and by it we are disciplined…”).

Training translates a participial form of the verb that refers to the education and disciplining of a child; hence “to teach,” “to instruct,” “to discipline” (see further on “learn” in 1 Tim 1.20 and on “correcting” in 2 Tim 2.25). The object of training is us, which in this context is a general reference to Christians, including Titus, and therefore should be translated as inclusive. The instruction consists of negative and positive elements. Negatively we are to renounce (“give up,” see “disowned” in 1 Tim 5.8) irreligion and worldly passions.

Irreligion is the negative form of the word often used in these letters to mean “godliness” or “religion,” hence “godlessness,” “ungodliness.” See further on 2 Tim 2.16. Other ways of expressing this are “wicked ways” (Contemporary English Version), “way of life which does not reverence God.”

Worldly translates a term that pertains to systems or standards of this world, with the implication that this world is bad or corrupt. For passions see “desires” and comments in 1 Tim 6.9. Worldly passions are desires that are according to worldly standards resulting in immoral behavior and therefore against the will of God.

Positively we are to live lives characterized by sobriety, uprightness, and godliness. For sober see “sensible” in 1 Tim 3.2; for upright see on Titus 1.8; for godly see 2 Tim 3.12. For in this world see on 1 Tim 6.17.

Alternative translation models for the first part of this verse are:

• God’s kindness to us instructs us to renounce our [inclusive] wicked ways (or, sinful life) and worldly desires …

Or:

• Through his kindness God teaches us [inclusive] to …

Or:

• He [God] taught us …

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 .

Commentaire sur la traduction de Tite 2.12

En grec, la phrase continue avec un participe, « nous éduquant… » Mais la majorité de versions françaises commencent une nouvelle phrase, comme dans la Traduction œcuménique de la Bible, Elle nous enseigne… Le verbe, employé aussi en 1 Tim 1.20 et 2 Tim 2.25, comprend normalement la notion de formation et de discipline. En 2 Tim 2.25, ce sens est atténué par l’addition des mots « avec douceur ».

Elle dans la Traduction œcuménique de la Bible renvoie à l’agent ou celui qui enseigne. Il s’agit de la grâce de Dieu (Tite 2.11), personnifiée ici. Cette personnification peut poser problème dans certaines langues. Dans ce cas, on pourra dire : « C’est par sa grâce que Dieu nous enseigne… »

Elle nous enseigne à renoncer à l’impiété et aux désirs de ce monde : le verbe rendu par renoncer a souvent le sens de « nier » ou « renier » (Nouvelle Bible Segond), « dire “non” à » quelqu’un ou quelque chose. Le verbe a différentes nuances selon le contexte. Voir 1 Tim 5.8 ; 2 Tim 2.12, 2 Tim 2.13 ; 2 Tim 3.5. Dans ce contexte, la Parole de Vie propose « rejeter ».

Pour l’impiété, voir l’Intro et 2 Tim 2.16. L’impiété est en fait, le non-respect ou le mépris de choses sacrés ou religieuses. Ici il s’agit du « mépris de Dieu » (La Bible du Semeur). Dans ce verset le mot s’oppose à la piété, qui devrait caractériser la vie d’un croyant (Introduction aux lettres pastorales et 1 Tim 2.2) sera peut-être difficile de trouver une expression pour rendre cette idée. La traduction de la Bible en français courant, « une mauvaise conduite », semble focaliser trop sur les actes, tandis que la traduction de la Parole de Vie, « ce qui est mauvais » est trop général. Il ne s’agit pas d’une doctrine erronée, mais d’un état d’esprit ou attitude qui milite contre Dieu et tout ce qui est sacré.

désirs de ce monde : en grec le mot désirs n’est pas forcément mauvais. Dans certains contextes, il s’emploie à propos d’une ambition louable (1 Tim 3.1). Mais ici il est suivi d’un adjectif dérivé du nom κοσμικός kosmikos, monde, qui, dans ce contexte, a une connotation négative. En 2 Tim 4.10, le mot αἰών aiôn a une connotation similaire. Le démonstratif ce monde est sous-entendu, mais se justifie par les mots dans le temps présent qui suivent.f

pour que nous vivions dans le temps présent avec réserve, justice et piété : la conjonction pour que ne figure pas en grec, mais semble justifiée par le verbe vivions à l’aoriste subjonctif en grec. Certaines versions commencent une nouvelle phrase en disant, « Ainsi nous pourrons mener… une vie…. ». Le texte grec a l’ordre inverse, par lequel les trois notions caractérisant la conduite chrétienne figurent avant le verbe.

La première notion n’est pas nouvelle : il s’agit de l’adverbe σωφρόνως sôphronôs, apparenté aux différentes formes de la racine déjà vue en 1 Tim 3.2 et dans cette lettre (Tite 1.8 ; Tite 2.2, Tite 2.5, Tite 2.6, Tite 2.12). Bien que la Traduction œcuménique de la Bible parle de réserve, le mot désigne encore une fois quelqu’un vit sa vie avec un certain « bons sens » ou réflexion.

Deuxièmement, nous devons vivre d’une manière juste, l’adverbe δικαίως dikaios, venant de la racine pour « justice ». Voir Tite 1.8.

La troisième notion est aussi exprimée par un adverbe, εὐσεβῶς eusebôs, « pieusement ». Voir Intro et 2 Tim 3.12.

La Bible en français courant et la Parole de Vie parlent d’une vie « raisonnable, juste et fidèle à Dieu ». Mais dans certaines langues, on pourra dire « …pour que nous vivions d’une manière sage/réfléchie, juste et pieuse ».

Le temps présent rend l’expression ἐν τῷ νῦν αἰῶνι en to nun aiôni, qui peut renvoyer à « ce monde d’aujourd’hui » (Bible en français courant, Parole de Vie) ou « le temps qu’on vit aujourd’hui » (Nouvelle Français courant). Ailleurs l’expression a une connotation négative (2 Tim 4.18), mais ici il est plus neutre.

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