1 Timothy 1:6
1 Timothy 1:6 in Multiple Translations
Some have strayed from these ways and turned aside to empty talk.
From which some having swerved have turned aside unto vain jangling;
from which things some having swerved have turned aside unto vain talking;
From which some have been turned away, giving themselves to foolish talking;
Some have deviated from these things, and have ended up talking nonsense.
From the which things some haue erred, and haue turned vnto vaine iangling.
from which certain, having swerved, did turn aside to vain discourse,
from which things some, having missed the mark, have turned away to vain talking,
From which some having swerved, have turned aside to vain jangling;
From which things some going astray, are turned aside unto vain babbling:
There are some people who have turned away from these true teachings. As a result, they just discuss what is useless.
But those lying teachers don’t do that. They go all wrong. They just talk about useless things all the time.
Berean Amplified Bible — 1 Timothy 1:6
BAB
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1 Timothy 1:6 Interlinear (Deep Study)
BIB
GRK
ων
τινες
αστοχησαντες
εξετραπησαν
εις
ματαιολογιαν
ων
hos, hē
G3739
which
Rel-GPF
τινες
tis
G5100
one
Indef-NPM
αστοχησαντες
astocheō
G795
to deviate
Verb-AAP-NPM
εξετραπησαν
ektrepō
G1624
to turn/wander away
Verb-2API-3P
εις
eis
G1519
toward
Prep
ματαιολογιαν
mataiologia
G3150
babble
Noun-ASF
Greek Word Study
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Greek Word Reference — 1 Timothy 1:6
ων
hos, hē
G3739
"which"
Rel-GPF
The word which is a pronoun used to ask for or identify something, as seen in John 5:11. It can also be used to describe a person or thing, such as in Mark 15:23. This word helps to clarify or specify what is being talked about.
Definition: ὅς, ἥ, ὅ, the postpositive article (ἄρθρον ὑποτακτικόν). __I. As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, frequently in Plat.), Mrk.15:23, Jhn.5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mat.21:35, 22:5, 25:15, Luk.23:33, Act.27:14, Rom.14:5, 1Co.11:21, 2Co.2:18, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mat.13:8, 23, Rom.9:21; ὃς (ὃ) μὲν . . . (ἄλλος (ἄλλο)) . . . ἕτερος, Mrk.4:4, Luk.8:5, 1Co.12:8-10; οὓς μέν, absol., 1Co.12:28; ὃς μὲν . . . ὁ δέ, Rom.14:2. __II. As relat. pron., who, which, what, that; __1. agreeing in gender with its antecedent, but differently governed as to case: Mat.2:9, Luk.9:9, Act.20:18, Rom.2:29, al. mult. __2. In variation from the common construction; __(a) in gender, agreeing with a noun in apposition to the antecedent: Mrk.15:16, Gal.3:16, Eph.6:17, al.; constr. ad sensum: Jhn.6:9, Col.2:19, 1Ti.3:16, Rev.13:14, al.; __(b) in number, constr. ad sensum: Act.15:36, 2Pe.3:1; __(with) in case, by attraction to the case of the antecedent (Bl., §50, 2): Jhn.4:18, Act.3:21, Rom.15:18, 1Co.6:19, Eph.1:8, al. __3. The neut. ὅ with nouns of other gender and with phrases, which thing, which term: Mrk.3:17 12:42, Jhn.1:39, Col.3:14, al.; with a sentence, Act.2:32, Gal.2:10, 1Jn.2:8, al. __4. With ellipse of a demonstrative (οὗτος or ἐκεῖνος), before or after: before, Mat.20:23, Luk.7:43, Rom.10:14, al.; after, Mat.10:38, Mrk.9:40, Jhn.19:22, Rom.2:1 al. __5. Expressing purpose, end or cause: Mat.11:10 (who = that he may), Mrk.1:2, Heb.12:6 al. __6. C. prep, as periphrasis for conjc.: ἀνθ᾽ ὧν ( = ἀντὶ τούτων ὧν), because, Luk.1:20, al.; wherefore, Luk.12:3; ἐξ οὗ, since, for that, Rom.5:12; ἀφ᾽ οὗ, since (temporal), Luk.13:25; ἐξ οὗ, whence, Php.3:20; etc. __7. With particles: ὃς ἄν (ἐάν), see: ἄν, ἐάν; ὃς καί, Mrk.3:19, Jhn.21:20, Rom.5:2, al.; ὃς καὶ αὐτός, Mat.27:57. __8. Gen., οὗ, absol., as adv. (see: οὗ). (AS)
Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.
τινες
tis
G5100
"one"
Indef-NPM
This pronoun refers to a person or thing in a general sense, as seen in Luke 9:49 and John 11:1. It can mean someone, anyone, or anything. This term is often used to describe an unspecified individual or object.
Definition: τις, neut., τι, genitive, τινός, enclitic indefinite pron., related to interrog. τίς as πού, πως, ποτέ to ποῦ, πῶς, πότε. __I. As subst., __1. one, a certain one: Luk.9:49, Jhn.11:1, Act.5:25, al.; pl., τίνες, certain, some: Luk.13:1, Act.15:1, Rom.3:8, al. __2. someone, anyone, something, anything: Mat.12:29, Mrk.9:30, Luk.8:46, Jhn.2:25, Act.17:25, Rom.5:7, al.; = indef., one (French on), Mrk.8:4, Jhn.2:25, Rom.8:24, al.; pl., τινες, some, Mrk.14:4, al. __II. II. As adj., __1. a certain: Mat.18:12, Luk.1:5 8:27, Act.3:2, al.; with proper names, Mrk.15:21, Luk.23:26, al.; with genitive partit., Luk.7:19, al. __2. some: Mrk.16:[8], Jhn.5:14, Act.17:21 24:24, Heb.11:40, al. (AS)
Usage: Occurs in 490 NT verses. KJV: a (kind of), any (man, thing, thing at all), certain (thing), divers, he (every) man, one (X thing), ought, + partly, some (man, -body, - thing, -what), (+ that no-)thing, what(-soever), X wherewith, whom(-soever), whose(-soever) See also: 1 Corinthians 1:15; 2 Corinthians 12:17; 1 Peter 2:19.
αστοχησαντες
astocheō
G795
"to deviate"
Verb-AAP-NPM
To deviate or miss the mark is what this word means, often referring to straying from the truth. In 1 Timothy 1:6 and 6:21, it describes those who have deviated from the faith. The KJV Bible translates it as 'err' or 'swerve'.
Definition: ἀστοχέω, -ῶ (στόχος, a mark), [in LXX: Sir.7:19 8:9 * ;] to miss the mark, fail: with genitive, 1Ti.1:6 (so in π., MM, see word); before περί, 1Ti.6:21, 2Ti.2:18.† (AS)
Usage: Occurs in 3 NT verses. KJV: err, swerve See also: 1 Timothy 1:6; 1 Timothy 6:21; 2 Timothy 2:18.
εξετραπησαν
ektrepō
G1624
"to turn/wander away"
Verb-2API-3P
To turn away or wander off course, as seen in 1 Timothy 1:6 and Hebrews 12:13, where it means to avoid or shun something. It can also mean to turn aside from the right path. This concept is important in the Bible, especially in warnings against false teachings.
Definition: ἐκ-τρέπω [in LXX for הָפַךְ, Amo.5:8 * ;] to turn out of the course, turn aside, with accusative Pass., with middle sense, intrans., to turn aside: Heb.12:13 (R, txt., for be put out of joint, R, mg., see Thayer, see word Westc., in l); figuratively, before εἰς, 1Ti.1:6; ἐπί, 2Ti.4:4; ὀπίσω, 1Ti.5:15; with accusative, to shun, avoid: 1Ti.6:20.† (AS)
Usage: Occurs in 5 NT verses. KJV: avoid, turn (aside, out of the way) See also: 1 Timothy 1:6; 1 Timothy 6:20; Hebrews 12:13.
εις
eis
G1519
"toward"
Prep
This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.
Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)
Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.
ματαιολογιαν
mataiologia
G3150
"babble"
Noun-ASF
This word means empty or useless talk, like babbling on about nothing important. In 1 Timothy 1:6, it describes people who waste time talking nonsense. It is often translated as 'vain jangling'.
Definition: ματαιολογία, -ας, ἡ (ματαιολόγος), idle or foolish talk: 1Ti.1:6.† (AS)
Usage: Occurs in 1 NT verses. KJV: vain jangling See also: 1 Timothy 1:6.
Study Notes — 1 Timothy 1:6
Show Verse Quote Highlights
- Context
- Cross References
- 1 Timothy 1:6 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on 1 Timothy 1:6
- Jamieson-Fausset-Brown on 1 Timothy 1:6
- Matthew Poole's Commentary on 1 Timothy 1:6
- Trapp's Commentary on 1 Timothy 1:6
- Ellicott's Commentary on 1 Timothy 1:6
- Adam Clarke's Commentary on 1 Timothy 1:6
- Cambridge Bible on 1 Timothy 1:6
- Barnes' Notes on 1 Timothy 1:6
- Whedon's Commentary on 1 Timothy 1:6
- Sermons on 1 Timothy 1:6
Context — Correcting False Teachers
4or devote themselves to myths and endless genealogies, which promote speculation rather than the stewardship of God’s work, which is by faith.
5The goal of our instruction is the love that comes from a pure heart, a clear conscience, and a sincere faith.
6Some have strayed from these ways and turned aside to empty talk.
7They want to be teachers of the law, but they do not understand what they are saying or that which they so confidently assert. 8Now we know that the law is good, if one uses it legitimately.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Titus 1:10 | For many are rebellious and full of empty talk and deception, especially those of the circumcision, |
| 2 | 2 Timothy 2:23–24 | But reject foolish and ignorant speculation, for you know that it breeds quarreling. And a servant of the Lord must not be quarrelsome, but must be kind to everyone, able to teach, and forbearing. |
| 3 | Titus 3:9 | But avoid foolish controversies, genealogies, arguments, and quarrels about the law, because these things are pointless and worthless. |
| 4 | 1 Timothy 6:20–21 | O Timothy, guard what has been entrusted to you. Avoid irreverent, empty chatter and the opposing arguments of so-called “knowledge,” which some have professed and thus swerved away from the faith. Grace be with you all. |
| 5 | 1 Timothy 5:15 | For some have already turned aside to follow Satan. |
| 6 | 2 Timothy 2:18 | who have deviated from the truth. They say that the resurrection has already occurred, and they undermine the faith of some. |
| 7 | 2 Timothy 4:10 | because Demas, in his love of this world, has deserted me and gone to Thessalonica. Crescens has gone to Galatia, and Titus to Dalmatia. |
| 8 | 1 Timothy 6:4–5 | he is conceited and understands nothing. Instead, he has an unhealthy interest in controversies and semantics, out of which come envy, strife, abusive talk, evil suspicions, and constant friction between men of depraved mind who are devoid of the truth. These men regard godliness as a means of gain. |
1 Timothy 1:6 Summary
[This verse is warning us about the danger of getting sidetracked from what's truly important and getting caught up in meaningless conversations. When we stray from God's ways, we can end up focusing on empty talk, which can lead us away from God's love and truth, as seen in 2 Timothy 2:16. We need to stay focused on God's Word and surround ourselves with people who encourage us to follow Him, as seen in Hebrews 10:24-25. By doing so, we can avoid empty talk and stay on the path that leads to a deeper relationship with God.]
Frequently Asked Questions
What does it mean to stray from the ways of God and turn to empty talk?
This means that some people have left the path of following God's commandments and have started to focus on meaningless and useless conversations, as seen in 1 Timothy 1:6, which can lead to a life that is not pleasing to God, as warned in 2 Timothy 2:16.
How can we identify empty talk in our own lives?
We can identify empty talk by examining our conversations and seeing if they are focused on God's Word and His commands, as seen in Psalm 119:103, or if they are centered on worldly and foolish things, as warned in Ephesians 5:4.
What is the result of turning aside to empty talk?
The result of turning aside to empty talk is that we can become confused and misled, as seen in 1 Timothy 1:7, and we can also lead others astray, which is why it's essential to focus on the truth of God's Word, as emphasized in 2 Timothy 4:2.
How can we stay focused on God's ways and avoid empty talk?
We can stay focused on God's ways by studying His Word, as commanded in 2 Timothy 2:15, and by surrounding ourselves with people who encourage and support us in our faith, as seen in Hebrews 10:24-25.
Reflection Questions
- What are some ways that I have strayed from God's ways in my own life, and how can I return to Him?
- How can I distinguish between meaningful conversations and empty talk in my daily interactions?
- What are some practical steps I can take to focus on God's Word and avoid empty talk?
- How can I use my conversations to point others to God and His love, as seen in 1 Peter 3:15?
- What are some potential consequences of engaging in empty talk, and how can I avoid them?
Gill's Exposition on 1 Timothy 1:6
From which some having swerved,.... The apostle, in this verse and the next, describes the persons he suspected of teaching other doctrines, and of introducing fables and endless genealogies; they
Jamieson-Fausset-Brown on 1 Timothy 1:6
From which some having swerved have turned aside unto vain jangling; From which - namely, from a pure heart, good conscience, and faith unfeigned, the well-spring of love.
Matthew Poole's Commentary on 1 Timothy 1:6
See Poole on ""
Trapp's Commentary on 1 Timothy 1:6
6 From which some having swerved have turned aside unto vain jangling; Ver. 6. Some having swerved] αστοχησαντες. "Having missed the mark," as unskilful shooters, being "heavenly wide," as Sir Philip Sidney translateth that proverb, Toto errant caelo. Having turned aside unto vain jangling] Ignoble quarrels, ubi vincere inglorium est, atteri sordidum, wherein a man cannot quit himself so as to come off with credit or comfort. (Mr Burroughs.) Mr Deal never loved to meddle with controversies of the times; he gave that reason, he found his heart the worse when he did. Grinseus, provoked by Pistorius to dispute, sent back the letters (not so much as opening the seal) with this answer out of Chrysostom, Inhonestum est, honestam matronam cum meretrice litigare, It is no honour for an honest matron to scold with a harlot. (Melch. Adam.)
Ellicott's Commentary on 1 Timothy 1:6
(6) From which some having swerved have turned aside.—This sentence is rendered more accurately: From which some, having gone wide in aim, have turned themselves aside. These words seem to tell us that these teachers had once been in the right direction, but had not kept in it; indeed, from the whole tenor of St. Paul’s directions to Timothy it is clear that these persons not only had been, but were still, reckoned among the Christian congregations of the Ephesian Church. The presiding presbyter appointed by St. Paul could have exercised no possible authority over any not reckoned in the Church’s pale. Unto vain jangling.—These men, having missed the true aim of the commandment, have now turned themselves to vain, empty talking, which could lead to nothing except wranglings and angry disputations.
Adam Clarke's Commentary on 1 Timothy 1:6
Verse 6. From which some having swerved] From which some, though they have pretended to aim at the τελος, scope, or mark, have missed that mark. This is the import of the original word αστοχησαντες. Turned aside unto vain jangling] The original term, ματαιολογιαν, signifies empty or vain talking; discourses that turn to no profit; a great many words and little sense; and that sense not worth the pains of hearing. Such, indeed, is all preaching where Jesus Christ is not held forth.
Cambridge Bible on 1 Timothy 1:6
6. from which] Plural from which things, that is the love and its threefold helpers, in the grace, the life, and the creed.having swerved] Lit. ‘having missed the mark,’ another of the words peculiar to these epistles, occurring only ch. 1 Timothy 6:21 and 2 Timothy 2:18.vain jangling] empty talking; the word occurs in the adjective form once again, in the still stronger warning against the same class of teachers in Titus 1:10, where they are said to be mostly ‘of the Circumcision,’ and to give heed to ‘Jewish fables.’ The law of which they are setting themselves up to be teachers is of course the law of Moses, but corrupted by allegorical interpretations and philosophisings which whittled away the keen edge of its moral precepts and blunted all sense of the paramount necessity of holy living.
Barnes' Notes on 1 Timothy 1:6
From which some having swerved - Margin, “not aiming at.” The word here used - ἀστοχέω astocheō - means properly, to miss the mark; to err; and then, to swerve from compare 1 Timothy 6:21; 2 Timothy 2:18.
Whedon's Commentary on 1 Timothy 1:6
6. Having swerved—The Greek, missing the mark, as an archer. They undertook to hit the mark, the end, but were induced by the seductions of the fables and genealogies to waver and miss.
Sermons on 1 Timothy 1:6
| Sermon | Description | |
|---|---|---|
|
Lest After I Have Preached to Others I Should Be a Castaway by Keith Daniel | This sermon emphasizes the importance of total surrender to God, warning against the dangers of hidden sins, idols, and compromise in the lives of preachers and Christians. It call |
|
Pure in Heart by Anton Bosch | In this sermon, the preacher emphasizes the importance of teaching and speaking the truth. He explains that teaching and speaking with love from a pure heart, a good conscience, an |
|
Epistle 356 by George Fox | George Fox preaches about the importance of living in the truth as revealed by Jesus, which brings peace, freedom, and a peaceable habitation in Christ. He emphasizes the need to b |
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Third Lesson. ‘Pray to Thy Father, Which Is in Secret;’ Or, Alone With God by Andrew Murray | The preacher delves into the concept of 'astocheo,' meaning to deviate from truth or miss the mark spiritually. Paul highlights how false teachers strayed from the central truth, l |
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Counterfeit Spirituality by David Wilkerson | In this sermon, the preacher discusses the pull and attraction of worldly influences and sin. He emphasizes the need to address and deal with sin rather than trying to shift the bl |
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Part 4, Thur (Toronto Spiritual Life Convention 1993) by Eric J. Alexander | In this sermon, the speaker focuses on the importance of living a godly life and setting a good example for others. He emphasizes the need for integrity, seriousness, and soundness |
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Contending for the Faith by Jack Hudson | In this sermon, the preacher emphasizes the importance of setting a good example and maintaining faith in God. He uses the analogy of picking up an apple to illustrate the simplici |