KJV: And they shall turn away their ears from the truth, and shall be turned unto fables.
YLT: and indeed, from the truth the hearing they shall turn away, and to the fables they shall be turned aside.
Darby: and they will turn away their ear from the truth, and will have turned aside to fables.
ASV: and will turn away their ears from the truth, and turn aside unto fables.
| μὲν | indeed |
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Parse: Conjunction Root: μέν Sense: truly, certainly, surely, indeed. |
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| ἀληθείας | truth |
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Parse: Noun, Genitive Feminine Singular Root: ἀλήθεια Sense: objectively. |
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| τὴν | - |
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Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἀκοὴν | hearing |
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Parse: Noun, Accusative Feminine Singular Root: ἀκοή Sense: the sense of hearing. |
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| ἀποστρέψουσιν | they will turn away |
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Parse: Verb, Future Indicative Active, 3rd Person Plural Root: ἀποστρέφω Sense: to turn away. |
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| ἐπὶ | unto |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| τοὺς | - |
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Parse: Article, Accusative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| μύθους | myths |
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Parse: Noun, Accusative Masculine Plural Root: μῦθος Sense: a speech, word, saying. |
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| ἐκτραπήσονται | they will be turned aside |
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Parse: Verb, Future Indicative Passive, 3rd Person Plural Root: ἐκτρέπω Sense: to turn or twist out. |
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Greek Commentary for 2 Timothy 4:4
Future active of old verb αποστρεπω apostrephō See 1 Corinthians 12:17 for this use of ακοη akoē The people stopped their ears and rushed at Stephen in Acts 7:57. [source]
Second future passive of εκτρεπω ektrepō They prefer “myths” to “the truth” as some today turn away to “humanism,” “bolshevism,” “new thought” or any other fad that will give a new momentary thrill to their itching ears and morbid minds. [source]
More correctly, will turn aside. The passive has a middle sense. For fables see on 1 Timothy 1:4. [source]
Reverse Greek Commentary Search for 2 Timothy 4:4
See on 1 Timothy 1:4, and comp. 2 Timothy 4:4; Titus 1:14; 2 Peter 1:16. [source]
N.T.oolxx. From γραῦς anold woman, and εἶδος formFables ( μύθους )See on 1 Timothy 1:4, and comp. 2 Timothy 4:4; Titus 1:14; 2 Peter 1:16. [source]
oP. Comp. 1Timothy href="/desk/?q=1ti+5:15&sr=1">1 Timothy 5:15; 1 Timothy 6:20; 2 Timothy 4:4; Hebrews 12:13. [source]
Μῦθος , in its widest sense, means word, speech, conversation or its subject. Hence the talk of men, rumour, report, a saying, a story, true or false; later, a fiction as distinguished from λόγος ahistoric tale. In Attic prose, commonly a legend of prehistoric Greek times. Thus Plato, Repub. 330 D, οἱ λεγόμενοι μῦθοι περὶ τῶν ἐν Ἅΐδου whatare called myths concerning those in Hades. Only once in lxx, 2Peter href="/desk/?q=2pe+1:16&sr=1">2 Peter 1:16. As to its exact reference here, it is impossible to speak with certainty. Expositors are hopelessly disagreed, some referring it to Jewish, others to Gnostic fancies. It is explained as meaning traditional supplements to the law, allegorical interpretations, Jewish stories of miracles, Rabbinical fabrications, whether in history or doctrine, false doctrines generally, etc. It is to be observed that μῦθοι are called Jewish in Titus 1:14. In 1 Timothy 4:7, they are described as profane and characteristic of old wives. In 2 Timothy 4:4, the word is used absolutely, as here. [source]
Dative case of old word for speech, narrative, story, fiction, falsehood. In N.T. only 2 Peter 1:16; 1 Timothy 1:4; 1 Timothy 4:7; Titus 1:14; 2 Timothy 4:4. Genealogies (γενεαλογιαις genealogiais). Dative of old word, in lxx, in N.T. only here and Titus 3:9. Endless Old verbal compound (from α a privative and περαινω perainō to go through), in lxx, only here in N.T. Excellent examples there for old words used only in the Pastorals because of the subject matter, describing the Gnostic emphasis on aeons. Questionings (εκζητησεις ekzētēseis). “Seekings out.” Late and rare compound from εκζητεω ekzēteō (itself Koiné{[28928]}š word, Romans 3:11 from lxx and in papyri). Here only in N.T. Simplex ζητησις zētēsis in Acts 15:2; 1 Timothy 6:4; Titus 3:9; 2 Timothy 2:23. A dispensation Pauline word (1 Corinthians 9:17; Colossians 1:25; Ephesians 1:9; Ephesians 3:9; 1 Timothy 1:4), Luke 16:2-4 only other N.T. examples. In faith (εν πιστει en pistei). Pauline use of πιστις pistis f0). [source]
Second aorist passive indicative of εκτρεπω ektrepō old and common verb, to turn or twist out or aside. In medical sense in Hebrews 12:13. As metaphor in 1 Timothy 1:6; 1 Timothy 6:20; 2 Timothy 4:4. Vain talking (ματαιολογιαν mataiologian). Late word from ματαιολογος mataiologos only here in N.T., in the literary Koiné. [source]
A phrase peculiar to the Pastorals. Ὑγιαίνειν tobe in good health, Luke 5:31; Luke 7:10; 3 John 1:2. oP. Quite frequent in lxx, and invariably in the literal sense. Often in salutations or dismissals. See 9:19; 2Samuel href="/desk/?q=2sa+14:8&sr=1">2 Samuel 14:8; Exodus 4:18. In the Pastorals, the verb, which occurs eight times, is six times associated with διδασκαλία teachingor λόγοι wordsand twice with ἐν τῇ πίστει or τῇ πίστει inthe faith. The sound teaching (comp. διδαχή teaching 2 Timothy 4:2; Titus 1:9) which is thus commended is Paul's, who teaches in Christ's name and by his authority (2 Timothy 1:13; 2 Timothy 2:2, 2 Timothy 2:8). In all the three letters it is called ἀλη.θεια or ἡ ἀλήθεια thetruth, the knowledge ( ἐπίγνωσις ) of which is bound up with salvation. See 1 Timothy 2:4; 2 Timothy 2:25; 2 Timothy 3:7; Titus 1:1. As truth it is sound or healthful. It is the object of faith. To be sound in the faith is, practically, to follow ( παρακολουθεῖν ) sound teaching or the truth. The subjective characteristic of Christians is εὐσέβεια or θεοσέβεια godlinessor piety (1 Timothy 2:2, 1 Timothy 2:10; 1 Timothy 3:16; 1 Timothy 4:7, 1 Timothy 4:8; 1 Timothy 6:6, 1 Timothy 6:11); and the teaching and knowledge of the truth are represented as κατ ' εὐσέβειαν accordingto godliness (1 Timothy 6:3; Titus 1:1). Comp. εὐσεβεῖν toshow piety, 1 Timothy 5:4. εὐσεβῶς ζῇν to live godly, 2 Timothy 3:12; Titus 2:12; and βίον διάγειν ἐν πάσῃ εὐσεβείᾳ tolead a life in all godliness, 1 Timothy 2:2. The contents of this sound teaching which is according to godliness are not theoretical or dogmatic truth, but Christian ethics, with faith and love. See 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 1 Timothy 6:11; 2 Timothy 1:13; 2 Timothy 3:10; Titus 2:2. Ἁλήθεια truthis used of moral things, rather than in the high religious sense of Paul. Comp., for instance, Romans 3:7; Romans 9:1; 1 Corinthians 5:8; 2 Corinthians 4:2; 2 Corinthians 11:10; Galatians 2:5; Ephesians 4:21, Ephesians 4:24; and 2 Timothy 2:25, 2 Timothy 2:26; 2 Timothy 3:7(comp. 2 Timothy 3:1-9); 2 Timothy 4:3, 2 Timothy 4:4; Titus 1:12(comp. Titus 1:11, Titus 1:15); Titus 2:4(comp. Titus 2:1, Titus 2:3); Titus 3:1. Whoever grasps the truth has faith (2 Timothy 1:13; 2 Timothy 2:18; 2 Timothy 3:8; Titus 1:3f.). That the ethical character of faith is emphasized, appears from the numerous expressions regarding the false teachers, as 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 5:8, 1 Timothy 5:12; 1 Timothy 6:10, 1 Timothy 6:21. There is a tendency to objectify faith, regarding it as something believed rather than as the act of believing. See 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 6:10, 1 Timothy 6:21; Titus 1:4. In comparing the ideal of righteousness (1 Timothy 1:9) with that of Paul, note that it is not denied that Christ is the source of true righteousness; but according to Paul, the man who is not under the law is the man who lives by faith in Christ. Paul emphasizes this. It is faith in Christ which sets one free from the law. Here, the man for whom the law is not made (1 Timothy 1:9) is the man who is ethically conformed to the norm of sound teaching. The two conceptions do not exclude each other: the sound teaching is according to the gospel (1 Timothy 1:11), but the point of emphasis is shifted.| [source]
Or, being tickled in their hearing. Κνήθειν totickle, N.T.oolxx. Κνηθόμενοι itchingHesychius explains, “hearing for mere gratification.” Clement of Alexandria describes certain teachers as “scratching and tickling, in no human way, the ears of those who eagerly desire to be scratched” (Strom. v.). Seneca says: “Some come to hear, not to learn, just as we go to the theater, for pleasure, to delight our ears with the speaking or the voice or the plays” (Ep. 108). Ἁκοή , A.V. ears, in N.T. a report, as Matthew 4:24; Matthew 14:1; Matthew 24:6: in the plural, ears (never ear in singular), as Mark 7:35; Luke 7:1: hearing, either the act, as Acts 28:26; Romans 10:17, or the sense, 1 Corinthians 12:17, here, and 2 Timothy 4:4. [source]
Comp. 2 Timothy 4:4, where the truth and fables appear in contrast. [source]
Rend. “be put out of joint.” The A.V. is according to the more usual meaning of the verb, which, in N.T., is confined, with this exception, to the Pastoral Epistles. See 1 Timothy 1:6; 1 Timothy 5:15; 2 Timothy 4:4. lxx only Amos 5:8. But it is also used by medical writers in the passive, with the meaning to be wrenched or dislocated. There is nothing strange in the use of this word in a medical sense by our writer, whose work bears the stamp of Alexandria. The Greeks received their knowledge of surgery from the Egyptians, and mural paintings and documents, and even hieroglyphic symbols, prove that that people had attained remarkable proficiency in the science. Herodotus (ch. iii. 131) mentions a medical school at Cyrene in Africa, and says that the pupils of that school were regarded as the second best physicians in all Greece. At the time of Galen (163 a.d.) the medical school of Alexandria was the most famous in the world, and Galen himself studied there. Celsus (first half of the first century a.d.), in the 7th book of his treatise De Artibius, treats of surgical operations according to the views of the Alexandrian schools. The commonly accepted rendering of the A.V., besides giving a conception which is very tame, presents two incongruities: the association of going astray with lameness, and of healing with straying. The other rendering gives a lively and consistent image. Make the paths smooth and even, so that the lame limb be not dislocated by stones or pitfalls. Do everything to avoid aggravating the weakness of a fellow-Christian. Rather try to heal it. Τὸ χωλὸν may refer either to an individual or to a section of the church which is weak and vacillating. [source]