2 Timotius 2:16

2:16 But avoid profane chatter, ¹  because those occupied with it will stray further and further into ungodliness, ² 

2 Timotius 2:23

2:23 But reject foolish and ignorant ³  controversies, because you know they breed infighting. ⁴ 

Roma 16:17-18

16:17 Now I urge you, brothers and sisters, ⁵  to watch out for those who create dissensions and obstacles contrary to the teaching that you learned. Avoid them! 16:18 For these are the kind who do not serve our Lord Christ, but their own appetites. By their smooth talk and flattery they deceive the minds ⁶  of the naive.

Efesus 4:14

4:14 So ⁷  we are no longer to be children, tossed back and forth by waves and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes. ⁸ 

Efesus 4:2

4:2 with all humility and gentleness, ⁹  with patience, bearing with ¹⁰  one another in love,

Efesus 3:6

3:6 namely, that through the gospel ¹¹  the Gentiles are fellow heirs, fellow members ¹²  of the body, and fellow partakers of the promise in Christ Jesus.

Efesus 3:14

Prayer for Strengthened Love

3:14 For this reason ¹³  I kneel ¹⁴  before the Father, ¹⁵ 

Efesus 3:1

Paul's Relationship to the Divine Mystery

3:1 For this reason I, Paul, the prisoner of Christ Jesus ¹⁶  for the sake of you Gentiles –

Titus 1:5

Titus’ Task on Crete

1:5 The reason I left you in Crete was to set in order the remaining matters and to appoint elders in every town, as I directed you.

Titus 3:10

3:10 Reject a divisive person after one or two warnings.

Titus 3:2

3:2 They must not slander ¹⁷  anyone, but be peaceable, gentle, showing complete courtesy to all people.

Yohanes 1:10-12

1:10 He was in the world, and the world was created ¹⁸  by him, but ¹⁹  the world did not recognize ²⁰  him. 1:11 He came to what was his own, ²¹  but ²²  his own people ²³  did not receive him. ²⁴  1:12 But to all who have received him – those who believe in his name ²⁵  – he has given the right to become God’s children

[2:16]  ¹ sn Profane chatter was apparently a characteristic of the false teachers in Ephesus (cf. 1 Tim 1:3-4; 4:7; 6:20).

[2:16]  ² tn Grk “they [who engage in it] will progress even more in ungodliness.”

[2:23]  ³ tn Or “uninstructed,” “silly.”

[2:23]  ⁴ tn Or “fights,” although this could suggest weapons and blows, whereas in the present context this is not the primary focus. Although “quarrel” is frequently used here (NAB, NIV, NRSV) it may be understood to refer to a relatively minor disagreement.

[16:17]  ⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[16:18]  ⁶ tn Grk “hearts.”

[4:14]  ⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:14]  ⁸ tn While the sense of the passage is clear enough, translation in English is somewhat difficult. The Greek says: “by the trickery of men, by craftiness with the scheme of deceit.” The point is that the author is concerned about Christians growing into maturity. He is fearful that certain kinds of very cunning people, who are skilled at deceitful scheming, should come in and teach false doctrines which would in turn stunt the growth of the believers.

[4:2]  ⁹ tn Or “meekness.” The word is often used in Hellenistic Greek of the merciful execution of justice on behalf of those who have no voice by those who are in a position of authority (Matt 11:29; 21:5).

[4:2]  ¹⁰ tn Or “putting up with”; or “forbearing.”

[3:6]  ¹¹ sn The phrase through the gospel is placed last in the sentence in Greek for emphasis. It has been moved forward for clarity.

[3:6]  ¹² tn Grk “and fellow members.”

[3:14]  ¹³ sn For this reason resumes the point begun in v. 1, after a long parenthesis.

[3:14]  ¹⁴ tn Grk “I bend my knees.”

[3:14]  ¹⁵ tc Most Western and Byzantine witnesses, along with a few others (א² D F G Ψ 0278 1881 Ï lat sy), have “of our Lord Jesus Christ” after “Father,” but such an edifying phrase cannot explain the rise of the reading that lacks it, especially when the shorter reading is attested by early and important witnesses such as Ì⁴⁶ א* A B C P 6 33 81 365 1175 1739 co Or Hier.

[3:1]  ¹⁶ tc Several early and important witnesses, chiefly of the Western text (א* D* F G [365]), lack ᾿Ιησοῦ (Ihsou, “Jesus”) here, while most Alexandrian and Byzantine mss (Ì⁴⁶ א¹ A B [C] D¹ Ψ 33 1739 [1881] Ï lat sy bo) have the word. However, because of the Western text’s proclivities to add or delete to the text, seemingly at whim, serious doubts should be attached to the shorter reading. It is strengthened, however, by א’s support. Nevertheless, since both א and D were corrected with the addition of ᾿Ιησοῦ, their testimony might be questioned. Further, in uncial script the nomina sacra here could have led to missing a word by way of homoioteleuton (cMuiMu). At the same time, in light of the rarity of scribal omission of nomina sacra (see TCGNT 582, n. 1), a decision for inclusion of the word here must be tentative. NA²⁷ rightly places ᾿Ιησοῦ in brackets.

[3:2]  ¹⁷ tn Or “discredit,” “damage the reputation of.”

[1:10]  ¹⁸ tn Or “was made”; Grk “came into existence.”

[1:10]  ¹⁹ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:10]  ²⁰ tn Or “know.”

[1:11]  ²¹ tn Grk “to his own things.”

[1:11]  ²² tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:11]  ²³ tn “People” is not in the Greek text but is implied.

[1:11]  ²⁴ sn His own people did not receive him. There is a subtle irony here: When the λόγος (logos) came into the world, he came to his own (τὰ ἴδια, ta idia, literally “his own things”) and his own people (οἱ ἴδιοι, Joi idioi), who should have known and received him, but they did not. This time John does not say that “his own” did not know him, but that they did not receive him (παρέλαβον, parelabon). The idea is one not of mere recognition, but of acceptance and welcome.

[1:12]  ²⁵ tn On the use of the πιστεύω + εἰς (pisteuw + ei") construction in John: The verb πιστεύω occurs 98 times in John (compared to 11 times in Matthew, 14 times in Mark [including the longer ending], and 9 times in Luke). One of the unsolved mysteries is why the corresponding noun form πίστις (pistis) is never used at all. Many have held the noun was in use in some pre-Gnostic sects and this rendered it suspect for John. It might also be that for John, faith was an activity, something that men do (cf. W. Turner, “Believing and Everlasting Life – A Johannine Inquiry,” ExpTim 64 [1952/53]: 50-52). John uses πιστεύω in 4 major ways: (1) of believing facts, reports, etc., 12 times; (2) of believing people (or the scriptures), 19 times; (3) of believing “in” Christ” (πιστεύω + εἰς + acc.), 36 times; (4) used absolutely without any person or object specified, 30 times (the one remaining passage is 2:24, where Jesus refused to “trust” himself to certain individuals). Of these, the most significant is the use of πιστεύω with εἰς + accusative. It is not unlike the Pauline ἐν Χριστῷ (en Cristw) formula. Some have argued that this points to a Hebrew (more likely Aramaic) original behind the Fourth Gospel. But it probably indicates something else, as C. H. Dodd observed: “πιστεύειν with the dative so inevitably connoted simple credence, in the sense of an intellectual judgment, that the moral element of personal trust or reliance inherent in the Hebrew or Aramaic phrase – an element integral to the primitive Christian conception of faith in Christ – needed to be otherwise expressed” (The Interpretation of the Fourth Gospel, 183).