1 Timothy 4:1

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1 Timothy 4:1 in Multiple Translations

Berean Standard Bible BSB

Now the Spirit expressly states that in later times some will abandon the faith to follow deceitful spirits and the teachings of demons,

King James Version KJV

Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;

American Standard Version ASV

But the Spirit saith expressly, that in later times some shall fall away from the faith, giving heed to seducing spirits and doctrines of demons,

Bible in Basic English BBE

But the Spirit says clearly that in later times some will be turned away from the faith, giving their minds to spirits of deceit, and the teachings of evil spirits,

Free Bible Version FBV

However, the Spirit very clearly explains that in the last times some will abandon their trust in God, and will listen to deceptive spirits and beliefs that come from demons.

Geneva Bible 1599 GNV

Now the Spirit speaketh euidently, that in the latter times some shall depart from the faith, and shall giue heede vnto spirits of errour, and doctrines of deuils,

Young's Literal Translation YLT

And the Spirit expressly speaketh, that in latter times shall certain fall away from the faith, giving heed to seducing spirits and teachings of demons,

World English Bible WEB

But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons,

Noah Webster Bible WBS

Now the Spirit speaketh expressly, that in the latter times some will depart from the faith, giving heed to seducing spirits and doctrines of demons;

Douay-Rheims 1899 DRV

Now the Spirit manifestly saith, that in the last times some shall depart from the faith, giving heed to spirits of error, and doctrines of devils,

Translation for Translators T4T

God’s Spirit has clearly told us that in later times some people will stop believing the teaching that all of us believe. Instead, they will listen to evil spirits who deceive people. They will also believe the false doctrines/teachings that they receive from these evil spirits.

Plain English Version PEV

The Holy Spirit tells us clearly about things that will happen in the last days of this world. He says that some people will stop believing the true word from God. Instead, they will believe lies that come from bad spirits. Those bad spirits will trick them, and they will believe those lies.

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Berean Amplified Bible — 1 Timothy 4:1

BAB

Word Study

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1 Timothy 4:1 Interlinear (Deep Study)

BIB

GRK το δε πνευμα ρητως λεγει οτι εν υστεροις καιροις αποστησονται τινες της πιστεως προσεχοντες πνευμασιν πλανοις και διδασκαλιαις δαιμονιων

το ho G3588 the/this/who Art-NSN

δε de G1161 then Conj

πνευμα pneuma G4151 spirit/breath: spirit Noun-NSN

ρητως rhētōs G4490 expressly Adv

λεγει legō G3004 to say Verb-PAI-3S

οτι hoti G3754 that/since: that Conj

εν en G1722 in/on/among Prep

υστεροις husteros G5306 later Adj-DPM

καιροις kairos G2540 time/right time Noun-DPM

αποστησονται aphistēmi G868 to leave Verb-FDI-3P

τινες tis G5100 one Indef-NPM

της ho G3588 the/this/who Art-GSF

πιστεως pistis G4102 faith Noun-GSF

προσεχοντες prosechō G4337 to watch out Verb-PAP-NPM

πνευμασιν pneuma G4151 spirit/breath: spirit Noun-DPN

πλανοις planos G4108 deceiving Adj-DPN

και kai G2532 and Conj

διδασκαλιαις didaskalia G1319 teaching Noun-DPF

δαιμονιων daimonion G1140 demon Noun-GPN

Greek Word Study

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Greek Word Reference — 1 Timothy 4:1

το ho G3588 "the/this/who" Art-NSN

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.

πνευμα pneuma G4151 "spirit/breath: spirit" Noun-NSN

The Greek word for spirit or breath refers to the vital principle or mental disposition of a person, as seen in John 3:8 and 1 Corinthians 5:5. It can also mean a superhuman spirit, like the Holy Spirit in Acts 2:2.

Definition: πνεῦμα, -τος, τό, [in LXX chiefly and very frequently for רוּחַ ;] __1. of air in motion; __(a) wind: Jhn.3:8; pl., Heb.1:7 (LXX); __(b) breath: π. ζωῆς, Rev.11:11; π. τοῦ στόματος, figuratively, 2Th.2:8 (cf. Ps 32 (33)6). __2. Of the vital principle, the spirit (Arist., Polyb., al.): Luk.8:55, Jhn.19:30, Act.7:59, al.; opposite to σάρξ, Mat.26:41, Mrk.14:38, 1Co.5:5, al.; to σῶμα, Rom.8:10, 1Co.6:17 7:34, 1Pe.4:6; to ψυχή, Php.1:27, Heb.4:12; τὸ π. καὶ ἡ ψ. καὶ τ. σῶμα, 1Th.5:23 (M, Th., in l.); dative, τῷ π., in spirit, Mrk.2:8 8:12, Jhn.11:33 13:21, Act.18:25, Rom.12:11, 1Co.7:34, 1Pe.3:18, al.; of the human spirit of Christ, Rom.1:4, 1Ti.3:16. __3. spirit, i.e. frame of mind, disposition, influence: Luk.1:17, Rom.8:15, 1Co.4:21, Gal 6:1, Eph.2:2, 2Ti.1:7, 1Jn.4:6, al. __4. An incorporeal being, a spirit: Luk.24:37, 39 Act.23:8; π. ὁ θεός, God is spirit, Jhn.4:24; πατὴρ τῶν π., Heb.12:9; of disembodied human beings, Heb.12:23, 1Pe.3:19 (ICC, in l.; DB, iii, 795); of angels. Heb.1:14; of demons or evil spirits, Mat.8:16, Mrk.9:20, Luk.9:39, al.; π. πύθυωνα, Act.16:16; πνεύματα δαιμονίων, Rev.16:14; π. δαιμονίου ἀκαθάρτου, Luk.4:33; π. ἀσθενείας (Bl., §35, 5), Luk.13:11; π. ἀκάθαρτον, Mat.10:1, Mrk.1:23, Luk.4:36, Act.5:16; π. ἄλαλον (καὶ κωφόν), Mrk.9:17, 25; πονηρόν, Luk.7:21, Act.19:12, al. __5. Of the Holy Spirit, π. ἅγιον, τὸ ἅ. π., τὸ π. τὸ ἅ. τὸ π., π. (the article as a rule being used when the Spirit is regarded as a Person or a Divine Power, and omitted when the reference is to an operation, influence or gift of the Spirit; see WM, 151:5; Bl., §46, 7): anarth., Mat.1:18 3:11, 16 4:1, Mrk.1:8 (Swete, in l.), ib.10, Luk.1:15, Jhn.7:39, Act.19:2, Rom.5:5, 1Co.2:4, al.; with art., Mat.4:1 12:31, 32 Mrk.1:10 3:29, Luk.2:26, Jhn.7:36 14:26, Act.4:31 5:3, Rom.8:16, al.; (τὸ) π. (τοῦ) θεοῦ, Mat.3:16, Rom.8:9, Eph.3:16, 1Jn.4:2, al.; τὸ π. τ. πατρός, Mat.10:20; π. θεοῦ ζῶντος, 2Co.3:3; (τὸ) π. τοῦ κυρίου, Luk.4:18, Act.5:9 8:39; τὸ π. Ἰησοῦ, Act.16:7; Χριστοῦ, Rom.8:9; Ἰησοῦ Χριστοῦ, Php.1:19; τὸ π. τ. ἀληθείας, Jhn.15:26 16:13, 1Jn.4:6; λείγει (μαρτυρεῖ) τὸ π. (τὸ ἅγιον), Act.21:11 28:25, 1Ti.4:1, Heb.3:7 10:15, Rev.14:13; before τ. ἐκκλησίαις, Rev.2:7, 11 17, 29, 3:6, 12, 22; ἐν τ. π., Luk.2:27; κατὰ πνεῦμα, Rom.8:4, 5; ἐξ ὕδατος καὶ π., Jhn.3:5, διὰ πνεύματος αἰωνίου, Heb.9:14; ἐν ἁγιασμῷ πνεύματος, 2Th.2:13, 1Pe.1:2; ἓν π., 1Co.12:13, Eph.2:18 4:4; ὁ δὲ κύριος τὸ π. ἐστιν, 2Co.3:17; of that which is effected or governed by the Spirit, opposite to γράμμα, Rom.2:29 7:6, 2Co.3:6. SYN.: νοῦς, which in NT is contrasted with π. as "the action of the understanding in man with that of the spiritual or ecstatic impulse" (DB, iv, 612); ψυχή — the usual term in cl. psychology—in NT, "expresses man as apart from God, a separate individual, π. expresses man as drawing his life from God" (DB, 1-vol., 872). (AS)

Usage: Occurs in 350 NT verses. KJV: ghost, life, spirit(-ual, -ually), mind See also: 1 Corinthians 2:4; Acts 7:59; 1 Peter 1:2.

ρητως rhētōs G4490 "expressly" Adv

Expressly means clearly and directly, without any doubt. The Bible uses this word in 1 Timothy 4:1 to describe how the Spirit speaks to us. It is used to convey a sense of certainty and clarity.

Definition: ῥητῶς adv. (ῥητός, stated, specified), in stated terms, expressly: 1Ti.4:1.† (AS)

Usage: Occurs in 1 NT verses. KJV: expressly See also: 1 Timothy 4:1.

λεγει legō G3004 "to say" Verb-PAI-3S

This word means to say or speak, and it is used by Jesus and others in the New Testament to share teachings and tell stories. It appears in Matthew 9:34 and John 1:29.

Definition: λέγω, [in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Gen.22:16, al. ;] __1. in Hom., to pick out, gather, reckon, recount. __2. In Hdt. and Att., to say, speak, affirm, declare: absol., Act.13:15, 24:10; before orat. dir., Mat.9:34, Mrk.3:11, Jhn.1:29, al.; before ὅτι recit., Mrk.3:21, Luk.1:24, Jhn.6:14, al.; accusative and inf., Luk.11:18, Jhn.12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mat.11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman, Words, 24 ff.), Mat.25:9, Mrk.3:33, 7:28, Luk.24:6, 7, al.; of unspoken thought, λ. ἐν ἑαυτῷ, Mat.3:9, Luk.3:8, al.; of writing, 2Co.8:8, Php.4:11, al.; λέγει ἡ γραφή, Rom.4:3, Jas.2:23, al.; with accusative of thing(s), Luk.8:8, 9:33, Jhn.5:34, al.; σὺ λέγεις (a non-committal phrase; Swete, Mk., 359, 369f.), Mat.27:11, Mrk.15:2, Luk.23:3, Jhn.18:37; with dative of person(s), before orat. dir., Mat.8:20, Mrk.2:17, al. mult.; id. before ὅτι, Mat.3:9, al.; with prep., πρός, μετά, περί, etc., Mrk.4:41, Jhn.11:56, Heb.9:5, al.; to mean (cl.), Mrk.14:71, Jhn.6:71, 1Co.10:29, al.; to call, name, Mrk.10:18; pass., Mat.9:9, Mrk.15:7, al (cf. ἀντι-, δια- (-μαι), προ-, συλ-λέγω). SYN.: λαλέω, which refers to the utterance, as λέγω to the meaning of what is said, its correspondence with thought (Tr., Syn., Ixxvi; Thayer, see word λαλέω). (AS)

Usage: Occurs in 1988 NT verses. KJV: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter See also: 1 Corinthians 1:10; Acts 6:2; Acts 19:3.

οτι hoti G3754 "that/since: that" Conj

This Greek word means 'that' or 'because', used to introduce a reason or explanation. It appears in the New Testament, such as in Matthew 3:9 and Romans 8:38. It helps to show cause and effect in sentences.

Definition: ὅτι, conjc. (prop. neut. of ὅστις). __I. As conjc, introducing an objective clause, that; __1. after verbs of seeing, knowing, thinking, saying, feeling: Mat.3:9 6:32 11:25, Mrk.3:28, Luk.2:49, Jhn.2:22, Act.4:13, Rom.1:13 8:38 10:9, Php.4:15, Jas.2:24, al.; elliptically, Jhn.6:46, Php.3:12, al. __2. After εἶναι (γίνεσθαι): defining a demonstr. or of person(s) pron., Jhn.3:19 16:19, Rom.9:6, 1Jn.3:16 al.; with pron. interrog., Mat.8:27, Mrk.4:41, Luk.4:36, Jhn.4:22 al.; id. elliptically, Luk.2:49, Act.5:4, 9, al.; __3. Untranslatable, before direct discourse (ὅτι recitantis): Mat.7:23, Mrk.2:16, Luk.1:61, Jhn.1:20, Act.15:1, Heb.11:18, al. (on the pleonastic ὡς ὅτι, see: ὡς). __II. As causal particle, for that, because: Mat.5:4-12, Luk.6:20, 21, J0 1:30 5:27, Act.1:5, 1Jn.4:18, Rev.3:10, al. mult.; διὰ τοῦτο ὅτι, Jhn.8:47 10:17, al.; answering a question (διὰ τί), Rom.9:32, al.; οὐκ ὅτι . . . ἀλλ᾽ ὅτι, Jhn.6:26 12:6. (AS)

Usage: Occurs in 1185 NT verses. KJV: as concerning that, as though, because (that), for (that), how (that), (in) that, though, why See also: 1 Corinthians 1:5; 1 John 5:2; 1 Peter 1:12.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

υστεροις husteros G5306 "later" Adj-DPM

This word means later or afterwards, used in the New Testament to describe events happening at a future time, such as in Matthew 4:2 and 1 Timothy 4:1.

Definition: ὕστερος, -α, -ον [in LXX for אַחֲרוֹן and cogn. forms ;] latter, later: ἐν ὑ. καιροῖς, 1Ti.4:1 (on the reading ὁ ὕ., WH, for ὁ πρῶτος, see WH, App., in l). Neut., τὸ ὕ., used adverbially instead of ὑστέρως, afterwards, later: Mat.4:2 21:29, 32 21:37 25:11 26:60, Mrk.16:14, Luk.20:32, Jhn.13:36, Heb.12:11; with genitive, Mat.22:27.† (AS)

Usage: Occurs in 1 NT verses. KJV: latter See also: 1 Timothy 4:1.

καιροις kairos G2540 "time/right time" Noun-DPM

This word means the right time or opportunity, like in Matthew 11:25 and Mark 1:15. It refers to a specific moment or season, often related to God's plan. It helps us understand timing and purpose.

Definition: καιρός, -οῦ, ὁ [in LXX chiefly for עֵת, also for מוֹעֵד, etc. ;] __1. due measure, fitness, proportion (Eur., Xen., al.). __2. Of Time (cl. also) in the sense of a fixed and definite period, time, season (Kennedy, Sources, 153): Mat.11:25, Mrk.1:15, Luk.21:8, Rom.13:11, Eph.6:18, Heb.11:15, 1Pe.1:5 1:11 Rev.1:3, al.; with genitive, πειρασμοῦ Luk.8:13; τ. καρπῶν, Mat.21:34; σύκων, Mrk.11:13; pl., Mat.21:41; χρόνοι ἢ (καὶ) κ., Act.1:7, 1Th.5:1; ἐθνῶν, Luk.21:24; of opportune or seasonable time, Act.24:25, Gal.6:10, Eph.5:16, Col.4:5; with inf., Heb.11:15; ὁ κ. οὗτος, Mrk.10:30, Luk.18:30; ὁ νῦν κ. (Dalman, Words, 148), Rom.8:18; ὁ κ. ὁ ἐμός, Jhn.7:6; κ. δεκτῲ, 2Co.6:2 (LXX); δουλεύειν τῷ κ., Rom.12:11, R, mg.; τ. σημεῖα τῶν κ., Mat.16:3; adverbial usages: ἐν κ., Mat.24:45, 1Pe.5:6 (cf. καιρῷ, Luk.20:10; τῷ κ., Mrk.12:2); ἄχρι καιροῦ, Luk.4:13; πρὸς καιρόν, Luk.8:13, 1Co.7:5; κατὰ καιρόν, Rom.5:6; πρὸ καιροῦ, Mat.8:29 SYN.: (χρόνος) time in the sense of duration (AS)

Usage: Occurs in 81 NT verses. KJV: X always, opportunity, (convenient, due) season, (due, short, while) time, a while See also: 1 Corinthians 4:5; John 7:6; 1 Peter 1:5.

αποστησονται aphistēmi G868 "to leave" Verb-FDI-3P

To leave means to remove or depart from something, as seen in Luke 2:37 and Acts 5:38. It involves standing off or withdrawing from a situation. This concept is about moving away or separating from something.

Definition: ἀφ-ίστημι [in LXX for סוּר, מָעַל, etc. (41 words in all) ;] __1. trans. in pres., impf., fut., 1 aor., to put away, lead away; metaphorically, to move to revolt: Act.5:37. __2. Intrans. in pf., plpf., 2 aor., to stand off, depart from, withdraw from: with genitive, Luk.2:37; before ἀπό, Luk.4:13 13:27, Act.5:38 12:10 15:38 19:9 22:29, 2Co.12:8; metaphorically, ἀπὸ ἀδικίας, 2Ti.2:19; ἀπὸ θεοῦ, (fall away, apostatize), Heb.3:12 Mid. (exc. 1 aor., WH. is trans.), to withdraw oneself from, absent oneself from: Luk.2:37; metaphorically, fall away, apostatize: absol., Luk.8:13; with genitive, 1Ti.4:1 (MM, see word; Cremer, 308).† (AS)

Usage: Occurs in 15 NT verses. KJV: depart, draw (fall) away, refrain, withdraw self See also: 1 Timothy 4:1; Acts 15:38; Hebrews 3:12.

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.

της ho G3588 "the/this/who" Art-GSF

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'.

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.

πιστεως pistis G4102 "faith" Noun-GSF

Faith is the meaning of this word, which involves trust and confidence in God or Jesus Christ. It's used in Matthew 8:10 and Romans 1:8, showing reliance on God's power and promises.

Definition: πίστις, -εως, ἡ (πείθω), [in LXX chiefly for אֱמוּנָה ;] __1. in active sense, faith, belief, trust, confidence, in NT always of religious faith in God or Christ or spiritual things: Mat.8:10, Luk.5:20, Act.14:9, Rom.1:8, 1Co.2:5, 2Co.1:24, 1Ti.1:5, al.; with genitive obj., Mrk.11:22, Act.3:16, Rom.3:22, Gal.2:16, Eph.3:12, Jas.2:1, al.; with prep., ἐν, Rom.3:25, Gal.3:26, Eph.1:15, Col.1:24, 1Ti.1:14 3:13, 2Ti.1:13 3:15, 2Pe.1:1; εἰς, Act.20:21 24:24 26:18, Col.2:5, 1Pe.1:21; πρός, 1Th.1:8, Phm 5; ἐπί, with accusative Heb.6:1; ἐν τῇ π. στήκειν (εἶναι, μένειν), 1Co.16:13, 1Co.13:5, 1Ti.2:15; ὑπακοὴ τῆς π., Rom.1:5 16:26; ὁ ἐκ π., Rom.3:26 4:16, Gal.3:12; διὰ (τῆς) π., Rom.3:30, Gal.2:16, Php.3:9. By meton., objectively, that which is the object or content of belief, the faith: Act.6:7 14:22, Gal.1:23 3:23 6:10, Php.1:26, 27 Ju 3, 20, and perh. also Act.13:8 16:5, Rom.1:5 and 16:26 (see supr.), 1Co.16:13, Col.1:23, 2Th.3:2 (Lft., Notes, 125), 1Ti.1:19 3:9 4:1, 6 5:8 6:10, 12, 2Ti.3:8 4:7 Tit.1:4, 13 3:15, 1Pe.5:9. __2. In passive sense, __(a) fidelity, faithfulness: Mat.23:23, Gal.5:22; ἡ π. τοῦ θεοῦ, Rom.3:3; __(b) objectively, plighted faith, a pledge of fidelity: 1Ti.5:12. (On the various shades of meaning in which the word is used in NT, see esp. ICC on Rom.1:17, pp. 31ff.; Lft., Ga., 154ff.; Stevens, Th. NT, 422, 515ff.; DB, i, 830ff.; Cremer, see word) (AS)

Usage: Occurs in 228 NT verses. KJV: assurance, belief, believe, faith, fidelity See also: 1 Corinthians 2:5; Galatians 3:23; 1 Peter 1:5.

προσεχοντες prosechō G4337 "to watch out" Verb-PAP-NPM

To pay attention to something, like when we focus on God's word in Acts 8:6 and Hebrews 2:1, or to be cautious about something

Definition: προσ-έχω [in LXX for קָשַׁב hi., שָׁמַר ni., etc. ;] __1. to turn to, bring to (frequently ναῦν, expressed or understood, to bring to port, land; Hdt., al.). __2. τ. νοῦν, before dative, to turn one's mind to, attend to; in Xen. and later writers with νοῦν omitted (El., § 53, 1; 81, 1): Act.8:6 16:14, Heb.2:1, 2Pe.1:19; in sense of caring or providing for, Act.20:28; π. ἑαυτῷ, to give heed to oneself (M, Pr., 157; cf. Gen.24:6, Exo.10:28, al.): Luk.17:3 21:34, Act.5:35; id. before ἀπό (M, Pr., 102; B1., § 34, 11; 40, 3; see: βλέπω), Luk.12:1; (without dative) Mat.7:15 10:17 16:6, 11-12, Luk.20:46 (cf. Sir.6:13, al.); before μή, with inf. (M, Pr., 193; Bl., § 69, 4), Mat.6:1. __3. to attach or devote oneself to: with dative of person(s), Act.8:10-11, 1Ti.4:1; with dative of thing(s), 1Ti.1:4 3:8 4:13 6:3 T (-ερχ-, WH, R), Tit.1:14, Heb.7:13.† (AS)

Usage: Occurs in 24 NT verses. KJV: (give) attend(-ance, -ance at, -ance to, unto), beware, be given to, give (take) heed (to unto); have regard See also: 1 Timothy 1:4; Hebrews 7:13; Hebrews 2:1.

πνευμασιν pneuma G4151 "spirit/breath: spirit" Noun-DPN

Usage: Occurs in 350 NT verses. KJV: ghost, life, spirit(-ual, -ually), mind See also: 1 Corinthians 2:4; Acts 7:59; 1 Peter 1:2.

πλανοις planos G4108 "deceiving" Adj-DPN

A deceiver or someone who leads others astray, as in 2 Corinthians 6:8 where Paul talks about being genuine in his ministry. This word is about misleading or deceiving people.

Definition: πλάνος, -ον [in LXX: Job.19:4 (מְשׁוּגָה), Jer.23:32 * ;] __1. wandering. __2. leading astray, deceiving: πνεύματα π., 1Ti.4:1. As subst., ὁ π., a deceiver, impostor: Mat.27:63, 2Co.6:8 6:1-18 2Jn.1:7.† (AS)

Usage: Occurs in 4 NT verses. KJV: --deceiver, seducing See also: 1 Timothy 4:1; 2 John 1:7; Matthew 27:63.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

διδασκαλιαις didaskalia G1319 "teaching" Noun-DPF

This word refers to the act of teaching or instruction, as seen in Romans 12:7 and Ephesians 4:14. It can also mean doctrine or learning.

Definition: διδασκαλία, -ας, ἡ (διδάσκω), [in LXX: Pro.2:17 (אַלּוּף), Isa.29:13 (לָמַד), Sir.24:33 39:8 * ;] teaching, instruction, in both active and objective senses, most frequently the latter: Rom.12:7 15:4, Eph.4:14, 1Ti.4:6, 13, 16 5:17 6:1, 3, 2Ti.3:10 3:16, Tit.2:7, 10; ὑγιαινοῦσα δ., 1Ti.1:10, 2Ti.4:3, Tit.1:9 2:1; pl., δ. τ. ἀνθρώπων, Col.2:22; δ. δαιμονίων, 1Ti.4:1, δ. διδάσκειν, Mat.15:9, Mrk.7:7" (LXX) (Cremer, 182).† SYN.: διδαχή (AS)

Usage: Occurs in 21 NT verses. KJV: doctrine, learning, teaching See also: 1 Timothy 1:10; 2 Timothy 4:3; Romans 12:7.

δαιμονιων daimonion G1140 "demon" Noun-GPN

A demon is an evil spirit or unclean being, as mentioned in Acts 17:18. It can also refer to a false god or deity, as seen in Deuteronomy 32:17. The term is used to describe supernatural beings that are not of God.

Definition: δαιμόνιον, -ου, τό (neut. of δαιμόνιος, -α, -ον, divine), [in LXX (so also in π; see MM, Exp., x) for שֵׁד, אֱלִיל, (frequently in To) ;] __1. as in cl.; __(a) the Divine power, Deity (Hdt., Plat., al.); __(b) an inferior divinity, deity or demon (as in magical π, Deiss., BS, 281; MM, Exp., x): ξένα δ., Act.17:18. __2. (a) in OT, heathen deities, false gods (e.g. Deu.32:17, Psa.95 (96):5); __(b) in NT, evil spirits, demons: θύουσιν δαιμονίοις, 1Co.10:20; διδασκαλίαι δαιμονίων, 1Ti.4:1; προσκυνεῖν τὰ δ., Rev.9:20; ἄρχων τῶν δ., Mat.9:34; especially (syn. with πνεῦμα ἀκάθαρτον) as operating upon and "possessing" (of. δαιμονίζομαι) men: Mat.11:18, and al.; εἰσέρχεσθαι δ. εἰς. . ., Luk.8:30; δ. ἔχειν, Luk.4:33; δ. ἐκβάλλειν, Mat.7:22 In the phrase πνεῦμα δαιμονίου ἀκαθάρτου, Luk.4:33, the wider cl. usage (1. b) is recognised, ἀκ. being elsewhere in NT, the epithet of πν., and δ. = πν. ἀκ. (see ICC, in l; Cremer, 168) (AS)

Usage: Occurs in 53 NT verses. KJV: devil, god See also: 1 Corinthians 10:20; Luke 11:15; James 2:19.

Study Notes — 1 Timothy 4:1

Show Verse Quote Highlights

Context
Cross References
1 Timothy 4:1 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Timothy 4:1
Jamieson-Fausset-Brown on 1 Timothy 4:1
Matthew Poole's Commentary on 1 Timothy 4:1
Trapp's Commentary on 1 Timothy 4:1
Ellicott's Commentary on 1 Timothy 4:1
Adam Clarke's Commentary on 1 Timothy 4:1
Cambridge Bible on 1 Timothy 4:1
Barnes' Notes on 1 Timothy 4:1
Whedon's Commentary on 1 Timothy 4:1
Sermons on 1 Timothy 4:1

Context — A Warning against Apostasy

1Now the Spirit expressly states that in later times some will abandon the faith to follow deceitful spirits and the teachings of demons,

2influenced by the hypocrisy of liars, whose consciences are seared with a hot iron. 3They will prohibit marriage and require abstinence from certain foods that God has created to be received with thanksgiving by those who believe and know the truth.

Cross References

	Reference	Text (BSB)
1	2 Timothy 3:1–9	But understand this: In the last days terrible times will come. For men will be lovers of themselves, lovers of money, boastful, arrogant, abusive, disobedient to their parents, ungrateful, unholy, unloving, unforgiving, slanderous, without self-control, brutal, without love of good, traitorous, reckless, conceited, lovers of pleasure rather than lovers of God, having a form of godliness but denying its power. Turn away from such as these! They are the kind who worm their way into households and captivate vulnerable women who are weighed down with sins and led astray by various passions, who are always learning but never able to come to a knowledge of the truth. Just as Jannes and Jambres opposed Moses, so also these men oppose the truth. They are depraved in mind and disqualified from the faith. But they will not advance much further. For just like Jannes and Jambres, their folly will be plain to everyone.
2	2 Peter 2:1	Now there were also false prophets among the people, just as there will be false teachers among you. They will secretly introduce destructive heresies, even denying the Master who bought them—bringing swift destruction on themselves.
3	2 Corinthians 11:13–15	For such men are false apostles, deceitful workers, masquerading as apostles of Christ. And no wonder, for Satan himself masquerades as an angel of light. It is not surprising, then, if his servants masquerade as servants of righteousness. Their end will correspond to their actions.
4	Jude 1:18	when they said to you, “In the last times there will be scoffers who will follow after their own ungodly desires.”
5	2 Thessalonians 2:3–12	Let no one deceive you in any way, for it will not come until the rebellion occurs and the man of lawlessness—the son of destruction—is revealed. He will oppose and exalt himself above every so-called god or object of worship. So he will seat himself in the temple of God, proclaiming himself to be God. Do you not remember that I told you these things while I was still with you? And you know what is now restraining him, so that he may be revealed at the proper time. 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. The coming of the lawless one will be accompanied by the working of Satan, with every kind of power, sign, and false wonder, and with every wicked deception directed against those who are perishing, because they refused the love of the truth that would have saved them. For this reason God will send them a powerful delusion so that they believe the lie, in order that judgment may come upon all who have disbelieved the truth and delighted in wickedness.
6	2 Peter 3:3	Most importantly, you must understand that in the last days scoffers will come, scoffing and following their own evil desires.
7	2 Corinthians 11:3	I am afraid, however, that just as Eve was deceived by the serpent’s cunning, your minds may be led astray from your simple and pure devotion to Christ.
8	Jude 1:4	For certain men have crept in among you unnoticed—ungodly ones who were designated long ago for condemnation. They turn the grace of our God into a license for immorality, and they deny our only Master and Lord, Jesus Christ.
9	2 Timothy 3:13	while evil men and imposters go from bad to worse, deceiving and being deceived.
10	1 John 4:6	We are from God. Whoever knows God listens to us; whoever is not from God does not listen to us. That is how we know the Spirit of truth and the spirit of deception.

1 Timothy 4:1 Summary

[This verse is warning us that there will be a time when some people will turn away from the true teachings of the Bible and start following false or misleading teachings. This can happen when we are not careful to stay rooted in God's Word, as seen in 2 Timothy 3:13-17. We need to be careful not to follow the lies and false doctrines that come from Satan and his evil forces, and instead stay grounded in the truth of the Bible, as encouraged in Psalm 119:11 and 1 John 4:1-3. By staying in God's Word and being discerning, we can avoid the danger of abandoning the faith and following deceitful spirits.]

Frequently Asked Questions

What does it mean to abandon the faith and follow deceitful spirits?

To abandon the faith means to turn away from the true teachings of Jesus Christ and the Bible, and instead follow false or misleading teachings, as warned in 2 Peter 2:1 and 1 John 4:1-3. This can lead to spiritual deception and darkness.

What are deceitful spirits and the teachings of demons?

Deceitful spirits and the teachings of demons refer to the lies and false doctrines that come from Satan and his evil forces, as mentioned in Ephesians 6:12 and 2 Corinthians 11:3. These teachings can lead people away from the truth of God's Word and into spiritual bondage.

Why does the Spirit expressly state this warning in 1 Timothy 4:1?

The Spirit warns us about the danger of abandoning the faith and following deceitful spirits because He wants to protect us from spiritual harm and keep us grounded in the truth, as seen in 2 Timothy 3:13-17 and Jude 1:3-4. This warning is meant to encourage believers to remain faithful and vigilant in their walk with God.

How can we recognize and avoid deceitful spirits and the teachings of demons?

We can recognize and avoid deceitful spirits and the teachings of demons by staying rooted in God's Word, as commanded in 2 Timothy 2:15 and Psalm 119:11, and by being discerning and testing every spirit, as instructed in 1 John 4:1-3 and 1 Thessalonians 5:21-22.

Reflection Questions

What are some ways that I may be unknowingly following deceitful spirits or the teachings of demons in my own life?
How can I ensure that I am staying grounded in the truth of God's Word and avoiding false teachings?
What are some spiritual warning signs that may indicate I am drifting away from the faith and towards deceitful spirits?
How can I be more discerning and vigilant in my spiritual walk, and what role does prayer and Bible study play in this process?

Gill's Exposition on 1 Timothy 4:1

Now the Spirit speaketh expressly,.... The prophecy hereafter mentioned was not an human conjecture, but, as all true prophecy, it came from the Spirit of God, who spoke or delivered it; either in

Jamieson-Fausset-Brown on 1 Timothy 4:1

Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; Now - Greek, 'But.' The "mystery of iniquity"

Matthew Poole's Commentary on 1 Timothy 4:1

1 TIMOTHY CHAPTER 4 Paul foretelleth and describeth a great apostacy to happen in the latter times. He directeth Timothy what doctrines to teach, and by what rules to regulate his conduct, so as to save both himself and his hearers. It was usual with the prophets, when they declared the oracles of God, to assert in the beginning of their revelations, that the Lord hath spoken, . The apostle in the same manner, in the beginning of his prediction of things future, declares the Spirit speaketh expressly, that is, either clearly revealed it to me, as , and , thus expressly is opposed to obscurely; for sometimes the revelations given to the prophets were under shadows and figures in divers manners, but the Spirit discovered in a most intelligible manner what seducers should come in the church, &c. Now the Spirit speaketh expressly; either hath inwardly revealed it to my Spirit, as 13:2, or, (which is more probable), because the verb is in the present tense, legei, it saith it in the written word, which must be in the Old Testament, for the New was not at this time written: but then the question is, where the Holy Ghost hath expressly in the Old Testament spoken of the apostacy of the latter times. Our famous Mede answers, in , where from is a plain prophecy of the Roman empire, and , of antichrist, where it is said: Some of them of understanding shall fall, to try them, and to purge, & c.; and he speaks of a king, that shall do according to his will, and shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods.— Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god, but magnify himself above all. Where that learned man thinks is an excellent description of the Roman empire, their various victories, successes, declinations, and mutations, and amongst other things, , that they should cast off their old pagan idolatry, and after that make a defection from the Christian faith, and not regard marriage, (called there the desire of women), nor indeed truly regard any god. This the apostle saith should be in the latter times. The last times (saith the afore-mentioned famous author) are the times of Christ’ s kingdom, which began in the time of the Roman empire; during which time this Epistle was written, where the apostle speaking of time yet to come, the latter times by him mentioned must needs be the latter part of the last times, which he saith began in the ruin of the Roman empire, upon which followed the revealing of antichrist, that wicked one, mentioned .

Trapp's Commentary on 1 Timothy 4:1

1 Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; Ver. 1. Speaketh expressly] Verbis non disertis solum, sed et exertis. Abroad and aloud, that it may be heard all the Church over, ñçôùò. Some shall depart from the faith] As did the ancient heretics the Papists (in whom all the old heretics seem to have fled and hid themselves), and the present prodigious sectaries with their opinionum portenta, our modern Antitrinitarians, Ariaus, Anti-scripturists, Anabaptists, &c. Doctrine of devils] Vented by Satan’ s emissaries and instruments. About the time of Pope Hildebrand, letters were dispersed up and down, that were said to be sent from hell; wherein the devil gives great thanks to the Popish clergy for the great multitudes of souls that by their seductions came thronging to hell more than ever in any age before. (Mat. Paris, Hist. A. D. 1072.) Nicolas Orum, an Oxford doctor, is said to have written those letters. He preached also at Rome, before the pope and his cardinals; discovering and condemning their errors, and foretelling their destruction.

Ellicott's Commentary on 1 Timothy 4:1

IV. (1) Now the Spirit speaketh expressly.—Rather, But the Spirit. But (de) in very strong contrast to the sublime mystery of Redemption St. Paul has been speaking of as the glorious treasure contained in the Church of which Timothy and his colleagues were ministers: but in spite of that sublime truth which should occupy the thoughts and fill the hearts of Christians, men will busy themselves with other and very different things; with a spurious mock devotion, dreaming that God’s mercy and love were to be purchased by mere abstinence from certain meats, or by an unnatural renunciation of the home and family life. The “words of the Spirit” here allude to a mysterious power, to a divine gift, traces of which occur again and again in the New Testament pages. Among the supernatural signs which were vouchsafed to the first generation of believers, and with very rare exceptions only to the first generation—to men and women, many, if not most, of whom had seen Jesus, and had had personal contact with Him—must be reckoned those mysterious intimations of the will of the Holy Spirit which guided and encouraged the Church of the first days. That intimation came in varied forms: to the Twelve in the form of fiery tongues (Acts 2:1-12); to a more numerous company (Acts 4:31); to Peter on the occasion of the conversion of Cornelius (Acts 10:10-16; Acts 10:19-20); to St. Paul on three occasions in the course of his second missionary journey (Acts 16:6-7; Acts 16:9-10); through the medium of the prophet Agabus (Acts 21:11). St. Paul alludes to many such voices of the Spirit, and heavenly intimations, when speaking to the elders of Miletus (Acts 20:23). One of these special revelations, made to himself, he here quotes. In the latter times.—All those ages are here referred to which succeed the coming of the Lord. In these Paul lived, and we are still watching the slow and solemn march past of these latter ages. The errors foreseen then, have more or less affected the internal government of the Church during the eighteen hundred years which have passed since St. Paul’s words were written. In no age, perhaps, have they been more ostentatiously thrust forward than in our own. Some shall depart from the faith.—“By denying what is true, by adding what is false,” says Bengel. Giving heed to seducing spirits.—This expression must not be watered down by explanations which understand this expression as referring to false teachers. The “seducing spirits” are none other than created to be received with thanksgiving of them which believe and know the truth. (4) For every creature of God is good, and nothing to be refused, if it be evil powers and spirits subject to Satan, and which are permitted to influence and to work in human hearts. (See Ephesians 2:2; Ephesians 6:12—passages in which these spiritual communities of wickedness and their powers over men are again alluded to by St. Paul.) Doctrines of devils.—Doctrines and thoughts taught by, suggested by, evil spirits.

Adam Clarke's Commentary on 1 Timothy 4:1

CHAPTER IV. Apostasy from the true faith predicted, and in what that apostasy should consist, 1-5. Exhortations to Timothy to teach the truth, 6. To avoid old wives' fables; to exercise himself to godliness, 7, 8. To labour, command, and teach, 9, 10, 11. To act so that none might despise his youth, 12. To give attendance to reading and preaching, 13, 14. To give up himself wholly to the Divine work, 15. And so doing he should both save himself and them that heard him, 16. NOTES ON CHAP. IV. Verse 1. Now the Spirit speaketh expressly] Ῥητως· Manifestly, openly. It is very likely that the apostle refers here to a prophecy then furnished by the Holy Ghost, and probably immediately after he had written the words in the preceding verses; and as this prophecy contains things nowhere else spoken of in the sacred writings, and of the utmost moment to the Christian Church, we cannot hear or read them with too much reverence or respect. In the latter times] This does not necessarily imply the last ages of the world, but any times consequent to those in which the Church then lived. Depart from the faith] Αποστησονται - τηςπιστεως· They will apostatize from the faith, i.e. from Christianity; renouncing the whole system in effect, by bringing in doctrines which render its essential truths null and void, or denying and renouncing such doctrines as are essential to Christianity as a system of salvation. A man may hold all the truths of Christianity, and yet render them of none effect by holding other doctrines which counteract their influence; or he may apostatize by denying some essential doctrine, though he bring in nothing heterodox. Giving heed to seducing spirits] Πνευμασιπλανοις· Many MSS. and the chief of the fathers have πνευμασιπλανης· spirits of deceit; which is much more emphatic than the common reading. Deception has her spirits, emissaries of every kind, which she employs to darken the hearts and destroy the souls of men. Pretenders to inspiration, and false teachers of every kind, belong to this class. And doctrines of devils] Δαιμονιων· Demons; either meaning fallen spirits, or dead men, spectres, &c., or doctrines inspired by Satan relative to these, by which he secures his own interest, and provides for his own worship.

Cambridge Bible on 1 Timothy 4:1

1–5. False Teachers mar the Truth of the Incarnate Redeemer1. Now the Spirit speaketh] The connexion is this. The teachers and ministers of the Church must hold her central doctrine. It stands strong and firm—a rock pillar; ‘Christ the Son of the living God,’ (1) incarnate, (2) redeemer of the world. But there will be, notwithstanding, false teachers, evil heresies, subverting this great mystery of Godliness. See Bp Wordsworth’s note. ‘For example, forbidding to marry is heresy, since by His incarnation the Son of God has married our Nature, has espoused to Himself a Church and so has sanctified marriage. Ephesians 5:23-32. Commanding to abstain from meats is heresy, since if (as is implied in the command) the flesh was created by the evil principle, and was therefore unclean, God could not have taken human flesh and united it for ever to the Godhead: and it is heresy too, since Christ, the second Adam, recovered for us the free use of all the creatures of God and recovered for them their original benediction.’‘The Spirit,’ as very frequently, put alone for ‘the Holy Spirit’; where ‘the Spirit saith expressly’ and distinctly that these heresies will arise, is not clear. The words of our Lord (Matthew 26:11), of the prophets in various Christian Churches, of St Paul (2 Thessalonians 2:3) are referred to. But it may be best to take the passage here as itself the new and more explicit utterance by the Spirit in St Paul of what is coming; in a manner similar to St Paul’s statement at Miletus of what would befall himself and the Church at Ephesus, ‘the Holy Ghost testifieth unto me in every city, saying that bonds and afflictions abide me … I know that … from among your ownselves shall men arise speaking perverse things.’ Acts 20:23; Acts 20:29.expressly] The Greek word is postclassical and occurs here only in N.T. As applied to the operation of the Spirit it is very remarkable as implying more than illumination or influences—direct communication understood to be such by the recipient.in the latter times] Perhaps as R.V. in later times, as distinguishing this phrase from ‘the last days,’ 2 Timothy 3:1. So Huther, ‘The former points simply to the future, the latter to the last time of the future.’ But the distinction must not be too much pressed: the ‘later times’ predicted here are surely the ‘last hour’ spoken of by St John (1 John 2:18) some 25 years later, if, as Bp Westcott says of the date of that letter, ‘this may be fixed with reasonable likelihood in the last decade of the first century.’ He adds on 1 John 2:18, ‘the last days are found in each of the seasons of fierce trial which precede the several comings of Christ. The phrase marks a period of critical change.’shall depart from the faith] R.V.

Barnes' Notes on 1 Timothy 4:1

Now the Spirit - Evidently the Holy Spirit; the Spirit of inspiration.

Whedon's Commentary on 1 Timothy 4:1

1. Now—Greek, but, contrastive between the incarnation and matter-hating Gnosticism. The Spirit—The divine inspirer of all prophecy.

Sermons on 1 Timothy 4:1

	Sermon	Description
	Deliverance - Part 1 by Derek Prince	In this sermon, the preacher emphasizes the importance of listening to him as the first step to becoming a true overcomer. He then advises his audience to sell their possessions an
	How to Identify the Enemy - Part 2 by Derek Prince	In this sermon, the speaker discusses how demons can enter a person's life and influence their behavior. He gives an example of a businessman who has a terrible day and how his ang
	(1 Peter - Part 7): The Appearing of Jesus Christ by A.W. Tozer	In this sermon, the preacher discusses the concept of appearance and manifestation. He uses the example of a soldier returning home to his wife and children, emphasizing the antici
	Beware of Good Liars by Francis Chan	This sermon challenges believers to examine their beliefs and mindset, urging them to align their thinking with biblical truths rather than cultural norms. It emphasizes the import
	(Basics) 13. Religiosity and Spirituality by Zac Poonen	In this sermon, the preacher emphasizes the importance of understanding the difference between religious form and spiritual power. He refers to 2 Timothy 3:5, which warns about peo
	Prodigal Church by B.H. Clendennen	In this sermon, the preacher discusses the story of the prodigal son from the Bible. He compares the prodigal son to the state of the church, describing how it has become impoveris
	The Voice of Conscience by A.W. Tozer	In this sermon, the speaker emphasizes the importance of having a sincere and reverent attitude towards God in Christ. He acknowledges the value of testimonies, songs, and occasion