2 Timotius 3:16-17

3:16 Every scripture ¹  is inspired by God ²  and useful for teaching, for reproof, ³  for correction, and for training in righteousness, 3:17 that the person dedicated to God ⁴  may be capable ⁵  and equipped for every good work.

2 Timotius 4:3

4:3 For there will be a time when people ⁶  will not tolerate sound teaching. Instead, following their own desires, ⁷  they will accumulate teachers for themselves, because they have an insatiable curiosity to hear new things. ⁸ 

Kisah Para Rasul 2:42

The Fellowship of the Early Believers

2:42 They were devoting themselves to the apostles’ teaching and to fellowship, ⁹  to the breaking of bread and to prayer. ¹⁰ 

Roma 16:17

16:17 Now I urge you, brothers and sisters, ¹¹  to watch out for those who create dissensions and obstacles contrary to the teaching that you learned. Avoid them!

Efesus 4:14

4:14 So ¹²  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. ¹³ 

Efesus 4:1

Live in Unity

4:1 I, therefore, the prisoner for the Lord, ¹⁴  urge you to live ¹⁵  worthily of the calling with which you have been called, ¹⁶ 

Titus 1:3

1:3 But now in his own time ¹⁷  he has made his message evident through the preaching I was entrusted with according to the command of God our Savior.

Titus 1:12-13

1:12 A certain one of them, in fact, one of their own prophets, said, “Cretans are always liars, evil beasts, lazy gluttons.” ¹⁸  1:13 Such testimony is true. For this reason rebuke them sharply that they may be healthy in the faith

Titus 2:7

2:7 showing yourself to be an example of good works in every way. In your teaching show integrity, dignity,

Ibrani 13:9

13:9 Do not be carried away by all sorts of strange teachings. ¹⁹  For it is good for the heart to be strengthened by grace, not ritual meals, ²⁰  which have never benefited those who participated in them.

Ibrani 13:2

13:2 Do not neglect hospitality, because through it some have entertained angels without knowing it. ²¹ 

Yohanes 1:9-10

1:9 The true light, who gives light to everyone, ²²  was coming into the world. ²³  1:10 He was in the world, and the world was created ²⁴  by him, but ²⁵  the world did not recognize ²⁶  him.

[3:16]  ¹ tn Or “All scripture.”

[3:16]  sn There is very little difference in sense between every scripture (emphasizing the individual portions) and “all scripture” (emphasizing the composite whole). The former option is preferred, because it fits the normal use of the word “all/every” in Greek (πᾶς, pas) as well as Paul’s normal sense for the word “scripture” in the singular without the article, as here. So every scripture means “every individual portion of scripture.”

[3:16]  ² sn Inspired by God. Some have connected this adjective in a different way and translated it as “every inspired scripture is also useful.” But this violates the parallelism of the two adjectives in the sentence, and the arrangement of words makes clear that both should be taken as predicate adjectives: “every scripture is inspired…and useful.”

[3:16]  ³ tn Or “rebuke,” “censure.” The Greek word implies exposing someone’s sin in order to bring correction.

[3:17]  ⁴ tn Grk “the man of God,” but ἄνθρωπος (anqrwpos) is most likely used here in a generic sense, referring to both men and women.

[3:17]  ⁵ tn This word is positioned for special emphasis; it carries the sense of “complete, competent, able to meet all demands.”

[4:3]  ⁶ tn Grk “they”; the referent (the people in that future time) has been specified in the translation for clarity.

[4:3]  ⁷ tn Grk “in accord with.”

[4:3]  ⁸ tn Grk “having an itching in regard to hearing,” “having itching ears.”

[2:42]  ⁹ sn Fellowship refers here to close association involving mutual involvement and relationships.

[2:42]  ¹⁰ tn Grk “prayers.” This word was translated as a collective singular in keeping with English style.

[16:17]  ¹¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[4:14]  ¹² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:14]  ¹³ 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.

[4:1]  ¹⁴ tn Grk “prisoner in the Lord.”

[4:1]  ¹⁵ tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

[4:1]  ¹⁶ sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.

[1:3]  ¹⁷ tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.

[1:12]  ¹⁸ sn A saying attributed to the poet Epimenides of Crete (6th century b.c.).

[13:9]  ¹⁹ tn Grk “by diverse and strange teachings.”

[13:9]  ²⁰ tn Grk “foods,” referring to the meals associated with the OT sacrifices (see the contrast with the next verse; also 9:9-10; 10:1, 4, 11).

[13:2]  ²¹ sn This is a vague allusion to people described in scripture and extra-biblical literature and may include Abraham and Sarah (Gen 18:2-15), Lot (Gen 19:1-14), Gideon (Judg 6:11-18), Manoah (Judg 13:3-22), and possibly Tobit (Tob 12:1-20).

[1:9]  ²² tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ²³ tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.

[1:9]  sn In v. 9 the world (κόσμος, kosmos) is mentioned for the first time. This is another important theme word for John. Generally, the world as a Johannine concept does not refer to the totality of creation (the universe), although there are exceptions at 11:9. 17:5, 24, 21:25, but to the world of human beings and human affairs. Even in 1:10 the world created through the Logos is a world capable of knowing (or reprehensibly not knowing) its Creator. Sometimes the world is further qualified as this world (ὁ κόσμος οὗτος, Jo kosmos Joutos) as in 8:23, 9:39, 11:9, 12:25, 31; 13:1, 16:11, 18:36. This is not merely equivalent to the rabbinic phrase “this present age” (ὁ αἰών οὗτος, Jo aiwn Joutos) and contrasted with “the world to come.” For John it is also contrasted to a world other than this one, already existing; this is the lower world, corresponding to which there is a world above (see especially 8:23, 18:36). Jesus appears not only as the Messiah by means of whom an eschatological future is anticipated (as in the synoptic gospels) but also as an envoy from the heavenly world to this world.

[1:10]  ²⁴ tn Or “was made”; Grk “came into existence.”

[1:10]  ²⁵ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:10]  ²⁶ tn Or “know.”