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2 Timothy 2:16

2 Timothy 2:16 in Multiple Translations

But avoid irreverent, empty chatter, which will only lead to more ungodliness,

But shun profane and vain babblings: for they will increase unto more ungodliness.

But shun profane babblings: for they will proceed further in ungodliness,

But take no part in wrong and foolish talk, for those who do so will go farther into evil,

Avoid pointless chatter because people who do this are heading away from God.

Stay prophane, and vaine babblings: for they shall encrease vnto more vngodlinesse.

and the profane vain talkings stand aloof from, for to more impiety they will advance,

But shun empty chatter, for it will go further in ungodliness,

But shun profane and vain babblings: for they will increase to more ungodliness.

But shun profane and vain babblings: for they grow much towards ungodliness.

◄Stay away from/Do not talk with► those who talk foolishly and ◄godlessly/say things that displease God►, because those who talk foolishly will become even more ◄ungodly/displeasing to God►,

Stay away from people that teach useless stories that give God no respect, because if somebody talks like that, they just push people away from God.

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Berean Amplified Bible — 2 Timothy 2:16

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2 Timothy 2:16 Interlinear (Deep Study)

BIB
GRK τας δε βεβηλους κενοφωνιας περιιστασο επι πλειον γαρ προκοψουσιν ασεβειας
τας ho G3588 the/this/who Art-APF
δε de G1161 then Conj
βεβηλους bebēlos G952 profane Adj-APF
κενοφωνιας kenophōnia G2757 empty talk Noun-APF
περιιστασο periistēmi G4026 to stand around Verb-PMM-2S
επι epi G1909 upon/to/against Prep
πλειον polus G4183 much Adj-ASN-C
γαρ gar G1063 for Conj
προκοψουσιν prokoptō G4298 to advance Verb-FAI-3P
ασεβειας asebeia G763 ungodlinessness Noun-GSF
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Greek Word Reference — 2 Timothy 2:16

τας ho G3588 "the/this/who" Art-APF
The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.
Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)
Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.
δε de G1161 "then" Conj
This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.
Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)
Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.
βεβηλους bebēlos G952 "profane" Adj-APF
Profane refers to something or someone that is unholy or wicked, like in 1 Timothy 1:9 where it describes people who are lawless.
Definition: βέβηλος, -ον (βαίνω, whence βηλός, a threshold), [in LXX chiefly for חֹל ;] __1. permitted to be trodden, accessible (see DCG, ii, 422b); hence, __2. (opposite to ἱερός) unhallowed, profane: of things, 1Ti.4:7 6:20, 2Ti.2:16; of men, 1Ti.1:9, Heb.12:16 (cf. κοινός; Cremer, 140).† (AS)
Usage: Occurs in 5 NT verses. KJV: profane (person) See also: 1 Timothy 1:9; 1 Timothy 6:20; Hebrews 12:16.
κενοφωνιας kenophōnia G2757 "empty talk" Noun-APF
This word refers to empty or fruitless discussions, as seen in 1 Timothy 6:20 and 2 Timothy 2:16. It describes talk that has no real meaning or purpose, often used to describe idle chatter. The Bible warns against engaging in such conversations.
Definition: κενοφωνία, -ας, ἡ (κενός, φωνέω), [cf. κενολογέω (צָפַף), Isa.8:19 * ;] empty talk, babbling: pl., 1Ti.6:20, 2Ti.2:16.† (AS)
Usage: Occurs in 2 NT verses. KJV: vain See also: 1 Timothy 6:20; 2 Timothy 2:16.
περιιστασο periistēmi G4026 "to stand around" Verb-PMM-2S
To stand around or be a bystander, like in John 11:42 and Acts 25:7. It can also mean to avoid or shun something, as in 2 Timothy 2:16 and Titus 3:9.
Definition: περι-ίστημι (Rec. ΐστημι) [in LXX: Jos.6:3 (סָבַב), 2Ki.13:31 (נָצַב ni.), 1Ki.4:16, Ep. Jer.37:1-21, Jdth.5:22, 2Ma.14:9 * ;] __1. to place around. __2. to stand around: Jhn.11:42; with accusative of person(s), Act.25:7. Mid. (in late writers), to turn oneself about to avoid, to shun: with accusative of thing(s), 2Ti.2:16, Tit.3:9.† (AS)
Usage: Occurs in 4 NT verses. KJV: avoid, shun, stand by (round about) See also: 2 Timothy 2:16; John 11:42; Titus 3:9.
επι epi G1909 "upon/to/against" Prep
A preposition meaning upon, to, or against, often used to show location or direction, like in Matthew 6:10 where Jesus teaches us to pray for God's will to be done on earth. It can also indicate a sense of time or order.
Definition: ἐπί (before a smooth breathing ἐπ᾽, before a rough breathing ἐφ᾽), prep. with genitive, dative, accusative (accusative most frequently in NT), with primary sense of superposition, on, upon. __I. C. genitive, __1. of place, answering the question, where? __(a) of the place on which, on, upon: ἐπὶ (τ.) γῆς, Mat.6:10, 19, al.; τ. κεφαλῆς, 1Co.11:10; τ. νεφελῶν, Mat.24:3o, al.; like ἐν, in constr. praegn. after verbs of motion: βάλλειν, Mrk.4:26; σπείρειν, ib. 31; ἔρχεσθαι, Heb.6:7, al.; figuratively, ἐπ᾽ ἀληθείας (MM, see word ἀ.); of the subject of thought or speech, Gal.3:16; of power or authority, over, πάντων, Rom.9:5: τ. γάζης, Act.8:27; ἐξουσία, Rev.2:26 20:6; __(b) of vicinity, at, by: τ. θαλάσσης, Jhn.6:9; τ. ὁδοῦ, Mat.21:19; τοῦ βάτου, Mrk.12:26 (see Swete, in l.); with genitive of person(s), in the presence of, before, Mat.28:14, Act.23:30, 1Co.6:1, al. __2. Of time, __(a) with genitive of person(s), in the time of: ἐπὶ Ἐλισαίου, Luk.4:27; ἐπὶ Κλαυδίου, Act.11:28; ἐπὶ Ἀβιάθαρ ἀρχιερέως, when A. was high priest, Mrk.2:26; __(b) with genitive of thing(s), at, at the time of: Mat.1:11, Heb.1:2, 2Pe.3:3; ἐπὶ τ. προσευχῶν, Rom.1:10, Eph.1:16, 1Th.1:2, Phm 4. __II. C. dative, of place, answering the question, where? __(a) lit., on, upon: Mat.9:16, 14:8, al.; after verbs of motion (see supr., I, 1, (a)), Mat.9:16 Act.8:16; above, Luk.23:38; at, by, Mrk.13:29, Jhn.5:2, Act.5:9, al.; __(b) metaphorically, upon, on the ground of, Luk.4:4 (LXX); in the matter of, Mrk.6:52 (see Swete, in l.); upon, of, concerning, Act.5:35, 40; of the ground, reason or motive (Bl., §38, 2; 43, 3), Mat.18:3 19:9, Rom.12:12, al.; ἐφ᾽ ᾧ, for the reason that, because, Rom.5:12 2Co.5:4; after verbs of motion, over, Mat.18:13, Rom.16:19, al.; of a condition (cl.), Rom.8:20, 1Co.9:10; ἐπὶ δυσὶ μάρτυσιν (see Westc. on Heb.9:10), Heb.10:28; of purpose or aim, Eph.2:10, Php.4:10; of authority, over, Mat.24:47 Luk.12:44; of hostility, with dative of person(s) (cl.), against, Luk.12:52; in addition to (cl.), 2Co.7:13; of an adjunct, in, at, on, Php.1:3 2:17. __III. C. accusative, __1. of place of motion upon or over, answering the question, whither? __(a) lit., upon, over: Mat.14:28, 29, Luk.5:19, al. mult.; in NT also, answering the question, where? (as with genitive, dative), Mrk.4:38 11:2, Luk.2:25, Jhn.1:32; ἐπὶ τ. αὐτό, Act.1:15 2:1, al.; of motion to a vicinity, to, Mrk.16:2, Act.8:36, al.; __(b) metaphorically (in wh. "the accusative is more widely prevalent than it strictly should be," Bl., §43, 1); of blessings, evils, etc., coming upon one, with accusative of person(s), Mat.10:13 12:28, Act.2:17, Jhn.18:4, Eph.5:6, al.; of addition (dative in cl.), λύπη ἐπὶ λύπην, Php.2:27; ἐπικαλεῖν ὄνομα ἐπί (see: ἐπικαλέω), Act.15:17, Jas.2:7; καλεῖν ἐπί, to call after, Luk.1:59; of number or degree: ἐπὶ τρίς (cl. εἰς τ.), thrice, Act.10:16 11:10; ἐπὶ πλεῖον, the more, further, Act.4:17 2Ti.2:16 3:9 (see also infr., 2, (a)); ἐφ᾽ ὅσον (see infr., ib.), forasmuch as, Mat.25:40, 45, Rom.11:13; of power, authority, control, Luk.1:33, Act.7:10 Rom.5:14, Heb.3:6, al.; of the direction of thoughts and feelings, unto, towards, Luk.1:17 23:28, Act.9:35, 42, Rom.11:22, Gal.4:9, Eph.2:7, 1Ti.5:5, al.; of purpose, for, Mat.3:7, Luk.23:48; ἐφ᾽ ὅ πάρει (Rec. ἐφ᾽ ᾧ, Mat.26:50; of hostility, against, Mat.24:7, Mrk.3:24-26 10:11 13:8, Luk.9:5, Jhn.13:18, Act.7:54, 1Co.7:36, 2Co.1:23; Of reference, concerning, for (cl. usually dative), Mrk.9:12 15:24, Jhn.19:24, Rom.4:9. __2. Of time, __(a) during, for: Luk.4:25 (WH, txt., omits ἐπί), Act.13:31 16:18, Heb.11:30, al.; ἐφ᾽ ὅσον (χρόνον), as long as, for so long time as, Mrk.9:15 Rom.7:1, al. (for ἐφ᾽ ὅ in another sense, see supr., 1, (b)); ἐφ᾽ ἱκανόν (see: ἱ), Act.20:11; ἐπὶ πλεῖον (see supr., 1, (b)), yet longer, further, Act.20:9 24:4; __(b) on, about, towards (cl. εἰς): Luk.10:35 Act.3:1 4:5. __IV. In composition, ἐπί signifies: up, ἐπαίρω; upon, ἐπίγειος, ἐπιδημέω, ὠπικαθίζω; towards, επιβλέπω, ὠπεκτείνω; over (of superintendence), ἐπιστάτης; again, in addition, ἐπαιτέω; against, ἐπιορκέω, ἐπιβουλή. (AS)
Usage: Occurs in 788 NT verses. KJV: about (the times), above, after, against, among, as long as (touching), at, beside, X have charge of, (be-, (where-))fore, in (a place, as much as, the time of, -to), (because) of, (up-)on (behalf of), over, (by, for) the space of, through(-out), (un-)to(-ward), with See also: 1 Corinthians 1:4; Acts 4:33; 1 Peter 1:13.
πλειον polus G4183 "much" Adj-ASN-C
This word means much or many, and is used to describe things like large crowds, as in Mark 5:24, or a great amount of time, as in Matthew 25:19. It emphasizes the magnitude of something.
Definition: πολύς, πολλή, πολύ, [in LXX chiefly for רַב and cognate forms ;] __1. as adj., much, many, great, of number, space, degree, value, time, etc.: ἀριθμός, Act.11:21; ὄχλος, Mrk.5:24; θερισμός, Mat.9:37; χόρτος, Jhn.6:10; χρόνος, Mat.25:19; γογγυσμός, Jhn.7:12; πόνος, Col.4:13; δόξα, Mat.24:30; σιγή, Act.21:40; pl., προφῆται, Mat.13:17; ὄχλοι, Mat.4:25; δαιμόνια, Mrk.1:34; δυνάμεις, Mat.7:22, __2. As subst., pl. masc, πολλοί, many (persons): Mat.7:22, Mrk.2:2, al.; with genitive partit., Mat.3:7, Luk.1:16, al.; before ἐκ, Jhn.7:31, Act.17:12; with art., οἱ π., the many, Mat.24:12, Rom.12:5, 1Co.10:17, 33 2Co.2:17; opposite to ὁ εἶς (Lft., Notes, 291), Rom.5:15, 19; neut. pl., πολλά: Mat.13:3, Mrk.5:26, al.; accusative with adverbial force, Mrk.1:45, Rom.16:6 (Deiss., LAE, 317), 1Co.16:12, Jas.3:2, al.; neut. sing., πολύ: Luk.12:48; adverbially, Mrk.12:27, al.; πολλοῦ (genitive pret.), Mat.26:9; with compar. (Bl., §44, 5), π. σπουδαιότερον, 2Co.8:22; πολλῷ πλείους, Jhn.4:41. Compar., πλείων, neut., πλεῖον and πλέον (see WH, App., 151), pl., πλείονες, -ας, -α, contr., πλείους, -ω (cf. Mayser, 69), more, greater; __1. as adj.: Jhn.15:2, Act.18:2o, Heb.3:3; before παρά, Heb.11:4 (cf. Westc, in l. Was ΠΛΙΟΝΑ here a primitive error for ΗΔΙΟΝΑ ?); pi., Act.13:31, al.; with genitive compar., Mat.21:36; with num. (ἤ of comp. omitted), Act.4:22 24:11, al. __2. As subst., οἱ π., the greater number: Act.10:32 27:12, 1Co.10:5 15:6; also (Bl., §44, 3) others, more, the more: 2Co.2:6 4:15, Php.1:14; πλείονα, Luk.11:53; πλειον, πλέον, Mat.20:10, 2Ti.3:9; with genitive comp., Mk 12:43, Luk.21:3; π. Ἰωνᾶ ὧδε, Mat.12:41; adverbially, Act.4:17 20:9 24:4. __3. As adv., πλεῖον: before ἤ, Luk.9:13; with genitive comp., Mat.5:20; πλείω: with num., Mat.26:53. Superl., πλεῖστος, -η, -ον, __(a) prop., most: Mat.11:20 21:8; adverbially, τὸ π., 1Co.14:27; __(b) elative (M, Pr., 79), very great: ὄχλος π., Mrk.4:1. (AS)
Usage: Occurs in 386 NT verses. KJV: abundant, + altogether, common, + far (passed, spent), (+ be of a) great (age, deal, -ly, while), long, many, much, oft(-en (-times)), plenteous, sore, straitly See also: 1 Corinthians 1:26; Acts 23:21; 1 Peter 1:3.
γαρ gar G1063 "for" Conj
For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.
Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)
Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.
προκοψουσιν prokoptō G4298 "to advance" Verb-FAI-3P
To advance or move forward, like in Luke 2:52 where Jesus grows in wisdom. This word means to drive forward or make progress. It's about increasing or improving over time.
Definition: προ-κόπτω [in Sm.: Psa.45:5 * ;] to cut forward a way, for­ward, advance, in cl. trans. with neut. adj., as οὐδὲν π., τὰ πολλὰ π. In late writers (Polyb., al.), wholly intrans., to advance, progress: of time, Rom.13:12. Metaphorical, Luk.2:52, Gal.1:14, 2Ti.2:16 3:9 3:13.† (AS)
Usage: Occurs in 6 NT verses. KJV: increase, proceed, profit, be far spent, wax See also: 2 Timothy 2:16; Galatians 1:14; Romans 13:12.
ασεβειας asebeia G763 "ungodlinessness" Noun-GSF
Ungodliness refers to wickedness or impiety, as seen in Romans 1:18 and 2 Timothy 2:16. It involves actions or attitudes that disregard God's laws and standards.
Definition: ἀσέβεια, -ας, ἡ (ἀσεβής), [in LXX for פֶּשַׁע, רֶשַׁע, etc. ;] ungodliness, impiety: Rom.1:18 11:26, 2Ti.2:16, Tit.2:12; ἔργα ἀσεβείας, ungodly deeds, Ju 15; ἐπιθυηίαι τ. ἀσεβειῶν, desires for ungodly things or deeds, Ju 18 (DB, iv, 532; Cremer, 523; MM, see word).† (AS)
Usage: Occurs in 6 NT verses. KJV: ungodly(-liness) See also: 2 Timothy 2:16; Romans 1:18; Romans 11:26.

Study Notes — 2 Timothy 2:16

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Cross References

ReferenceText (BSB)
1 Titus 3:9 But avoid foolish controversies, genealogies, arguments, and quarrels about the law, because these things are pointless and worthless.
2 1 Timothy 6:20 O Timothy, guard what has been entrusted to you. Avoid irreverent, empty chatter and the opposing arguments of so-called “knowledge,”
3 2 Timothy 2:14 Remind the believers of these things, charging them before God to avoid quarreling over words, which succeeds only in leading the listeners to ruin.
4 2 Thessalonians 2:7–8 For the mystery of lawlessness is already at work, but the one who now restrains it will continue until he is taken out of the way. And then the lawless one will be revealed, whom the Lord Jesus will slay with the breath of His mouth and annihilate by the majesty of His arrival.
5 Titus 1:14 and will pay no attention to Jewish myths or to the commands of men who have rejected the truth.
6 Hosea 12:1 Ephraim chases the wind and pursues the east wind all day long; he multiplies lies and violence; he makes a covenant with Assyria and sends olive oil to Egypt.
7 Revelation 13:3 One of the heads of the beast appeared to be mortally wounded. But the mortal wound was healed, and the whole world marveled and followed the beast.
8 Ezra 10:10 Then Ezra the priest stood up and said to them, “You have been unfaithful by marrying foreign women, adding to the guilt of Israel.
9 1 Timothy 4:7 But reject irreverent, silly myths. Instead, train yourself for godliness.
10 1 Corinthians 15:33 Do not be deceived: “Bad company corrupts good character.”

2 Timothy 2:16 Summary

[This verse reminds us to be careful about what we talk about, making sure our conversations are respectful and honoring to God. We should avoid talking about things that have no spiritual value and can lead to unwholesome discussions. As it says in Ephesians 4:29, we should speak in ways that build others up and are gracious to those who hear us. By being mindful of our conversations, we can help create a positive and uplifting environment for those around us.]

Frequently Asked Questions

What does 'irreverent, empty chatter' mean in 2 Timothy 2:16?

This phrase refers to conversations that lack respect for God and have no spiritual value, often leading to unwholesome or worldly discussions, as warned in Ephesians 5:4 and Colossians 3:8.

Why should we avoid 'irreverent, empty chatter'?

We should avoid such chatter because it can lead to more ungodliness, as stated in 2 Timothy 2:16, and can also undermine the faith of others, as seen in 2 Timothy 2:18.

How can I identify 'irreverent, empty chatter' in my daily conversations?

You can identify such chatter by examining if your conversations are honoring to God, edifying to others, and aligned with biblical values, as encouraged in Ephesians 4:29 and Colossians 4:6.

What is the consequence of engaging in 'irreverent, empty chatter'?

The consequence of engaging in such chatter is that it can lead to more ungodliness, as stated in 2 Timothy 2:16, and can also spread like a disease, causing harm to others, as warned in 2 Timothy 2:17.

Reflection Questions

  1. In what ways can I ensure that my conversations are respectful and honoring to God?
  2. How can I balance being friendly and engaging with others while avoiding 'irreverent, empty chatter'?
  3. What are some topics or themes that I can discuss with others to promote edifying and wholesome conversations?
  4. In what ways can I hold myself accountable for the conversations I engage in, and how can I encourage others to do the same?

Gill's Exposition on 2 Timothy 2:16

But shun profane and vain babblings,.... The ministry of false teachers is mere babbling; a voice, and nothing else, as the man said of his nightingale; a sound of words, but no solid matter in them;

Jamieson-Fausset-Brown on 2 Timothy 2:16

But shun profane and vain babblings: for they will increase unto more ungodliness. Shun , [ periistaso (G4026)] - 'stand clear of, and superior to.' Vain - opposed to 'of the truth' (2 Timothy 2:15).

Matthew Poole's Commentary on 2 Timothy 2:16

But shun profane and vain babblings; by these dishonourable terms the apostle defameth all impertinent discourses in discharge of the ministerial office, such as he had called fables and endless genealogies, which minister questions, ; profane and old wives’ fables, : here he calls them kenofwniav, empty, vain, and unprofitable discourses, which though possibly not profane in themselves, yet were profane as used in the discharge of the ministerial office, where nothing ought to be discoursed but the solid, useful truths of the gospel. For they will increase unto more ungodliness; these, he saith, will issue at last in errors and ungodliness of life.

Trapp's Commentary on 2 Timothy 2:16

16 But shun profane and vain babblings: for they will increase unto more ungodliness. Ver. 16. But shun] Gr. περμστασο, go round about them, viz. to suppress them on every side. St Peter calls them bubbles of words, full of wind, 2 Peter 2:18. For they will increase] The Greek word προκοψουσι signifies, to "cut a thing before," to make a passage for other things: as in some countries they cut a passage for their sheep because of the ice. Sure it is that error is of an encroaching nature. Let the serpent but wind in his head, and he will quickly bring in his whole body. He that saith yea to the devil in a little, shall not say nay when he pleases; he that tumbleth down the hill of error, will never leave tumbling till he comes to the bottom. The popish superstition at first grew secretly, the tares were hid under the grain; but now they overtop and choke it. How many (today) first turn Separatists, then Antinomians, then Anabaptists, then Arminians, then Socinians, Anti-scripturists, Anti-trinitarians, Stark-atheists. The London ministers in their late vindication complain of this wretched defection of many of their formerly forward hearers, and not without cause. It were far easier to write a book of apostates in this age than a book of martyrs.

Ellicott's Commentary on 2 Timothy 2:16

(16) But shun profane and vain babblings.—But, in strong contrast to the conduct just urged, on the workman of God, do thou avoid (or, withdraw thyself from) vain babblings. The word rendered “shun” is a strong one, and signifies literally, to make a circuit so as to avoid; or, as Alford paraphrases it, “the meaning seems to come from a number of persons falling back from an object of fear or loathing, and standing at a distance round it.” The word is used in Titus 3:9. On the words “profane,” “vain-babblings,” see 1 Timothy 6:20. For they will increase unto more ungodliness.—Better translated, for they will advance unto . . . The tendency of these useless discussions and idle disputes is to lead men into vain and profitless speculations, which end too often—as in the case, cited below, of Hymenæus and Philetus—in the most fatal doctrinal error. The close connection between grave fundamental errors in doctrine and a lax and purely selfish life is constantly alluded to by St. Paul.

Adam Clarke's Commentary on 2 Timothy 2:16

Verse 16. Shun profane and vain babblings] This is the character he gives of the preaching of the false teachers. Whatever was not agreeable to the doctrine of truth was, in the sight of God, empty and profane babbling; engendering nothing but ungodliness, and daily increasing in that.

Cambridge Bible on 2 Timothy 2:16

16. shun] The word is the same as in Titus 3:9 where reasons are given for rendering it avoid. The present tense here and in 2 Timothy 2:14 are all the more forcible for the aorists which come in between. ‘Be ever putting in remembrance’ ‘ever avoiding.’ The article before ‘profane babblings’ points to a well-known theme, ‘these false teachers and their talk.’ ‘Let your teachers and yourself handle truth aright; but the false teachers and their profane babblings avoid.’ Hence there is no real ambiguity about the subject to the next clause; though R.V. leaves us in doubt. ‘For these false teachers will only proceed further in ungodliness.’ The pronoun in the next verse refers back to them.profane and vain babblings] Profane babblings; ‘babblings’ is sufficient rendering of the word without the addition of ‘vain’: the word only occurs here and 1 Timothy 6:20; see note there.they will increase unto more ungodliness] Lit. they will proceed further on. The verb corresponds to the word for ‘progress’ in 1 Timothy 4:15 where its usage is noted. As Bp Ellicott points out, the future shews that the error of the false teachers had not yet ‘appeared in its most developed state.’

Barnes' Notes on 2 Timothy 2:16

But shun profane and vain babblings, - see the notes at 1 Timothy 6:20. For they will increase unto more ungodliness - Their tendency is to alienate the soul from God, and to lead to impiety.

Whedon's Commentary on 2 Timothy 2:16

16. Babblings—Greek, empty-vocalities; like logomachy, words to which there was no correspondent thing. Both designate those truthless systems set by Timothy’s opposers over against St.

Sermons on 2 Timothy 2:16

SermonDescription
David Wilkerson What Is the True Church of Jesus Christ by David Wilkerson This sermon emphasizes the true Church of Jesus Christ, highlighting the importance of individual believers having a special love relationship with Jesus, being wholly devoted to H
Ralph Venning Take Heed of Sinning in Thought by Ralph Venning In this sermon, the preacher emphasizes the importance of turning away from vanity and avoiding evil. He explains that what we see and hear can greatly influence our thoughts and a
William Gurnall The Christian in Complete Armour - Part 14 by William Gurnall The preacher delves into the meaning of 'prokopto,' emphasizing the concept of cutting forward to remove obstacles for uninterrupted progress. This term signifies conscious advance
Job Scott A Letter From a Friend in America by Job Scott In this sermon, the preacher delves into the meaning of 'periistemi', which signifies standing around or being a bystander, but figuratively means to turn oneself about to avoid so
Tom Macartney The Whole Truth Is in the Whole Church by Tom Macartney Tom Macartney preaches on the importance of unity within the church of God, emphasizing that spiritual truth is found within the fellowship of born-again believers. He warns agains
George Warnock Incarnation - the Humiliation of God by George Warnock Greek Word Studies, in a sermon on 1 Timothy 4:7, delves into the meaning of 'bebelos,' which refers to that which is profane, worldly, and devoid of anything sacred or holy. This
Anton Bosch The King James Only Controversy by Anton Bosch Anton Bosch delves into the King James Only controversy, highlighting the debate around the KJV and the misconceptions perpetuated by some King James Only proponents. He discusses

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