In the absence of any extant Greek MS. authority for the omission of καί before ὠφέλιμος, we may assume that the early writers who ignored it did so from carelessness. The sentence then is best taken as a repetition and expansion of that which has just preceded; θεόπνευστος corresponding to ἱερά, and ὠφέλιμος, κ. τ. λ., to σοφίσαι, κ. τ. λ.: Every writing which is inspired by God is also profitable. γραφή of course has exclusive reference to the definite collection of writings which St. Paul usually designates as ἡ γραφή or αἱ γραφαί; but it is used here in a partitive, not in a collective sense. A parallel case is John 19:36-37, ἡ γραφή … ἑτέρα γραφή. Hence the rendering writing or passage is less free from ambiguity than scripture (R.V.). The nearest parallel to this ascensive use of καί, as Ellicott terms it, is Galatians 4:7, εἰ δὲ νἱός, καὶ κληρονόμος. See also Luke 1:36; Acts 26:26; Acts 28:28; Romans 8:29.

θεόπνευστος : If there is any polemical force in this adj., it is in reference to heretical writings, the contents of which were merely intellectual, not edifying. In any case, the greatest stress is laid on ὠφέλιμος. St. Paul would imply that the best test of a γραφή being θεόπνενστος would be its proved serviceableness for the moral and spiritual needs of man. See Romans 15:4; 2 Peter 1:20-21. This, the R.V. explanation of the passage, is that given by Origen, Chrys., Thdrt., syrr., the Clementine Vulg., Omnis scriptura divinitus inspirata utilis est ad docendum etc. [The true Vulg. text, however, is insp. div. et utilis ad doc.] The other view (A.V., R.V.m.), which takes καὶ as a simple copula, Every Scripture is inspired and profitable, is open to the objection that neither in the antecedent nor in the following context is there any suggestion that the inspiration of Scripture was being called in question; the theme of the passage being the moral equipment of the man of God. For this view are cited Greg. Naz., Ath. It is to be added that it is possible to render πᾶσα γραφή, the whole of Scripture, on the analogy of Matthew 2:3, πᾶσα Ἰερόσολυμα (Ephesians 2:21 cannot be safely adduced as a case in point); but it is unnecessary and unnatural.

διδασκαλίαν (see notes on 1 Timothy 1:10) and ἐλεγμόν represent respectively positive and negative teaching. Similarly ἐπανόρθωσιν and παιδείαν have relation respectively to “the raising up of them that fall,” and the disciplining the unruly; ad corrigendum, ad erudiendum (Vulg.).

τὴν ἐν δικαιοσύνῃ : a παιδεία which is exercised in righteousness. Compare the dissertation on the παιδεία Κυρίου, Hebrews 12:5 sqq. παιδεία in reff. is used in relation to children only.

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Old Testament