There are many incorrect ideas about Truth.
Some of the common misconceptions are listed below:

✘ Truth is self-evident.
If truth was self-evident, there would be universally accepted propositions and the search after truth would have ended long ago.

✘ Truth is what we all agree upon.
There is nothing that we all agree upon! (including this statement!)

✘ Truth is Correspondence.
The most commonly held theory of truth is that Truth is a property of propositions whose meanings describe the world as it really is. There are serious problems with this theory, not to mention the fact that it does not provide a definition for the word Truth.
See page: Theories of Truth.

✘ Truth is Coherence.
Coherence would be possible only if we were omniscient. It is completely dependent on Correspondence, making it subject to the same difficulties faced by that theory.
See page: Theories of Truth.

✘ Truth is Pragmatism.
Pragmatism is evidence of the fact that all theories of truth, including itself, have fallen short of the requirements and needs of mankind for a source and a definition of Truth.
See page: Theories of Truth.

✘ Truth is a Combination of Correspondence, Coherence & Pragmatism.
0 + 0 + 0 = 0

✘ What is true for me can be false for you.
This person does not have the faintest notion of what Truth means.

✘ If there is a God, are not all truths, scientific, historic, or critical, as much as anything written in the Bible, the word of God?
This person does not have the faintest notion of what Truth means.

✘ All truth is God’s Truth.
This is a very pious sounding phrase which is seen often in the literature, especially those writings that are trying to reconcile or harmonize “truths” of science with the Biblical Revelation.

This fraudulent philosophy leads to a more erroneous step where “nature” is seen as complementary to Biblical revelation. The dangerous notion that “nature” is a book which can “reveal” true knowledge, and that this knowledge is compatible with or is of equal validity as the Scriptures is its inevitable perilous aftermath. Its advocates continue to cling to the carcass of empiricism, mistaking its stench for the fragrance of truth.

It is the basis of an insidious philosophy which rests on several incorrect and unbiblical assumptions because the writer does not know the correct definition of the word Truth.

These several Incorrect Assumptions are:
1- That there are multiple truths available to mankind which can be known
2- That these truths become evident to any honest seeker
3- That these truths can be known by any thinking person
4- That these truths can be acquired through human efforts
5- That information about creation is of the same significance as True Knowledge of God
6- That True knowledge of God is plainly evident to all
7- That God has revealed True Knowledge of Himself in creation
8- That knowing that a God or Supreme Being exists is the same as Knowing the True God
9- That by studying the creation we can come to know the True nature of the Creator

In other words …
Revealed Verbal Truth is confused with information or facts which most anyone can acquire.

The Correctives to such confusion:
It is imperative to understand that:
a- Eternally True knowledge of God must not be confused with information acquired through our daily experiences;
b- Eternally True knowledge of God cannot be discovered by any human;
c- Eternally True knowledge of God can only come through the Holy Spirit by grace through faith;
d- Eternally True knowledge of God is revealed knowledge;
e- Eternally True knowledge of God is not available to anyone except the elect;
f- Eternally True knowledge of God does not “reside” in God or “belongs” to God or is separate from Him or is “known” by Him or is “believed” by Him;
g- Eternally True knowledge of God CANNOT be known by the natural man;
h- Knowing about God’s unique attributes is Not the same thing as knowing Truth. Since we usually use the word “God” in a generic sense, unless we define the word, we ascribe to him attributes that any religious person of any faith usually ascribes to God: that God is trustworthy, omniscient, omnipotent, etc. are common concepts in all theistic religions, but these ideas are NOT truths;
i- So called General Revelation (as opposed to Special Revelation) is an oxymoron and this phrase should NOT be used by Christians. By definition, Revelation is a ONE WAY flow of verbal information. Information acquired through human efforts is always erroneous and has no resemblance to Truth.
Truth IS God. Knowing Truth is knowing the only True God.

5, 7.
Reason: Pay more careful attention to these things.
Augustine: I am with you.
Reason: This is certainly a stone, and a true one if it is not other than it seems. It is not a stone if it is not a true one. Further, it cannot be seen except by the senses.
Augustine: That is so.
Reason: Therefore, there are no stones in the deepest bowels of the earth, or anywhere else where there is no one to sense them. Even this one would not be a stone if we did not look at it, and it will not be a stone when we leave and there is no one to look at it. And if you close some boxes tightly, no matter how much you put in them, they will be empty; even the wood itself on the inside is not wood, for anything which is in the depths of a non-transparent body is hidden from all the senses, and must therefore not exist. For if it existed, it would be true; but nothing is true, unless it is as it seems. Because that is not seen, it is therefore not true. Or do you have some answer to this?
Augustine: I see that this is derived from those points which I have conceded. But it is so ludicrous that I would deny any one of them rather than concede that this is true.
Reason: I have no objection. See which you would rather say: that corporeal things can be seen only by the senses, or that only the soul can use the senses, or that a stone or something else can exist without being true, or that the true itself is to be defined differently.
Augustine: Let us examine that last one, please.
8.
Reason: Define “true” then.
Augustine: That is true which is as it seems to the knower who wants and is able to know.
Reason: Therefore, will that which no one can know not be true? Furthermore, if that which is other than it seems is false, then if this stone seems to one person to be a stone, but to another a piece of wood, will the same thing be both false and true?
Augustine: The first possibility bothers me more. How can it be that because something cannot be known, it therefore is not true? I am not too troubled by one thing being both true and false at the same time. For I see that one thing can at the same time be both larger and smaller when compared to different things. And from this it follows that nothing is of itself larger and smaller; these words are used for comparison.
Reason: But if you say that nothing is true of itself, are you not afraid that it may follow that nothing exists of itself? For because this is wood, it is therefore true wood; and it cannot be wood of itself (that is, without a knower), unless it is true wood.
Augustine: Therefore I say this, and thus I define it; nor am I afraid that my definition may be rejected as too brief. It seems to me that the “true” is that which exists.
Reason: Therefore nothing will be false, for whatever exists is true.
Augustine: You have driven me to great distress, and I can find no reply. That is why, although I do not want to be taught in any other way than by these questions, nevertheless I fear being questioned.
Aurelius Augustine; Soliloquies; 5,7 ff.

**********************************
xxxvi
66. Whoever clearly sees that falsehood is thinking something is what it is not, knows that truth is that which declares what is. If material things deceive us in so far as they fall short of the unity which they demonstrably imitate, we naturally approve them; for that is the principle from which all unity derives, and to resemble which all things strive. We equally disapprove all that departs from unity and tends towards its opposite. We can understand that there is something so resembling the sole unity and principle of all unity that it coincides with it and is identical with it. This is truth, the Word that was in the beginning [in principio], the divine Word that was with God. If falsehood springs from things which imitate unity, not in so far as they imitate it but in so far as they cannot achieve it, the truth which does achieve it, and is identical with it, is unity and manifests unity as it is in reality. Hence, it is rightly called unity’s Word and Light. Other things may be said to be like unity in so far as they have being, and so far they are also true. But this is itself the complete likeness of unity, and is therefore truth. Truth makes all things true which are true, and likeness makes things like which are alike. Truth is the form of all things which are true, and likeness of all things which are alike, since things are true in so far as they have being, and have being in so far as they resemble the source of all unity, that is, the form of all things that have being, which is the supreme likeness of the principle. It is also perfect truth because it is without any unlikeness.

67. Falsehood arises not because things deceive us, for they can show the beholder nothing but their form, and that they have received according to their position in the scale of beauty. Nor do the senses deceive us, for when they are in contact with natural objects they report to their presiding mind nothing but the impressions formed upon them. It is sin which deceives souls, when they seek something that is true but abandon or neglect truth. They love the works of the artificer more than the artificer or his art, and are punished by falling into the error of expecting to find the artificer and his art in his works, and when they cannot do so they think that the works are both the art and the artificer. God is not offered to the corporeal senses, and transcends even the mind. 
Aurelius Augustine; Of True Religion; xxxvi;66-67

**********************************

In theological formulation as it developed in Augustinian and Anselmic thought, truth came to be defined as that which shows that which is, for the truth of a thing is that it is what it is and not something else, and so the truth reveals the being of each thing. To this truth of being there corresponds a truth or necessity in knowing, namely, the impossibility of conceiving of something as being other than it is, for behind all truth of being and knowing there stands the Supreme Truth of God who is immutably what He is. Truth as we know it consists in the conformity of things to their reason in the eternal Word of God, so that the truth of every created thing is evident only in the light of God Himself. Truth, then, is the reality of things as they necessarily are, and as they ought to be known and expressed by us. This is what Anselm called rectitudo, the relation in which a thing is right and is as it ought to be.

Thomas F. Torrance; Theological Science; 1969; ch4

✘ Truth is what can be proven in the laboratory.
Scientists can never discover truth.

✘ Truth can be easily discovered.
One of the most foolish statements ever recorded.

✘ Truth is what God believes to be True.
Anyone with a basic understanding of the nature of God should know that believing is NOT one of God’s activities. The idea that God believes is repulsive and betrays a lack of understanding of the Nature of God and the Nature of Knowledge. Believing is a necessary activity of fallible and ignorant beings. To ascribe belief to an omniscient being is a meaningless venture.
Believing is what is needed to acquire knowledge. By definition, God does not need to acquire additional knowledge.

Talk of God’s beliefs is of course a danger signal; one who so speaks of God can hardly command serious attention. We may ascribe knowledge to God, but not belief. Belief is a disposition to think and talk and act in various ways; God, who is eternal, can have no dispositions, let alone variable ones.
Peter Geach; (1916-2013); Truth & Hope; 2001; p77

✘ All we need do is look into ourselves and we will find truth.
There is nothing in us that is true because we are all fallible, changeable, lacking in knowledge, and unable to distinguish the true from the false.

✘ The use of words to modify Truth, such as “absolute” or “relative” or “moral” or “religious” or “scientific” or “objective,” etc.
Anytime the word “Truth” is modified by these and similar adjectives, it is evidence that the writer has little or no idea of the meaning of Truth.

✘ As Isaac Newton stated, when we discover nature’s laws, we are thinking God’s thoughts after Him. God’s thoughts are always true.
At first hearing this sounds very sincere and pious, but on further investigation we see that it is the statement of a person whose arrogance has exceeded his knowledge of God’s nature. To ascribe our thoughts to God is to try to make ourselves equal to God, a terrifying thought.