2 Timothy 2:16

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

2 Timothy 2:23

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

Romans 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.

Ephesians 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 

Ephesians 4:2

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

Ephesians 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.

Ephesians 3:14

Prayer for Strengthened Love

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

Ephesians 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 –

Ephesians 6:5

6:5 Slaves, ¹⁷  obey your human masters ¹⁸  with fear and trembling, in the sincerity of your heart as to Christ,

Titus 3:10

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

Titus 3:2

3:2 They must not slander ¹⁹  anyone, but be peaceable, gentle, showing complete courtesy to all people.

Titus 1:10-12

1:10 For there are many ²⁰  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ²¹  1:11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught. 1:12 A certain one of them, in fact, one of their own prophets, said, “Cretans are always liars, evil beasts, lazy gluttons.” ²² 

[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.

[6:5]  ¹⁷ tn Traditionally, “Servants” (KJV). Though δοῦλος (doulos) is often translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[6:5]  ¹⁸ tn Grk “the masters according to the flesh.” In the translation above, the article τοῖς (tois) governing κυρίοις (kuriois) is rendered in English as a possessive pronoun (i.e., “your”) and the prepositional phrase κατὰ σάρκα (kata sarka) is taken as modifying κυρίοις (indicating that the author is referring to human masters) and not modifying the imperative ὑπακούετε (Jupakouete, which would indicate that obedience was according to a human standard or limitation).

[3:2]  ¹⁹ tn Or “discredit,” “damage the reputation of.”

[1:10]  ²⁰ tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ²¹ tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).

[1:12]  ²² sn A saying attributed to the poet Epimenides of Crete (6th century b.c.).