μῦθος

From the study of 1 Timothy 1:4

Range of meaning

In classical Greek muthos first meant simply "word, speech, story." By the classical and Hellenistic periods it had narrowed to "tale, legend, fiction," often as opposed to logos, a reasoned and verifiable account. Philosophers and historians used muthos for stories about gods and heroes that could not be tested. Sometimes they valued them as teaching devices, but often they rejected them as unreliable.

Against the English

KJV and YLT "fables" suggests moral animal stories in the style of Aesop. "Myths" (BSB, WEB, NIV, ESV) is closer. But a modern reader tends to hear either "Greek mythology" or "a widely believed falsehood," and neither is quite the point.

How it drifted

Modern "myth" took on two senses: the technical sense from the study of religion (a sacred story about origins) and the everyday sense "false belief." Readers then project pagan pantheons onto the word. In the Pastoral Letters, though, the myths are explicitly "Jewish" (Titus 1:14) and connected to the Law (1 Tim 1:7).

Used elsewhere in the period

Plato contrasts muthos with logos (e.g. Gorgias 523a). Polybius (9.2.1) treats the "genealogical" kind of history as attracting lovers of story. Philo uses muthos for pagan fabrications that he contrasts with Moses' truthful account (On the Creation 1–2). In the NT the word appears only in the Pastorals (1 Tim 1:4; 4:7 "profane, old-wives' myths"; 2 Tim 4:4; Titus 1:14) and 2 Pet 1:16 ("cleverly devised myths"). It is always negative and always set against true teaching or eyewitness testimony.

From the study of 1 Timothy 4:7

Range of meaning

Originally 'word, speech, story'. By the classical period it was often set against logos, the reasoned or true account, and came to mean a tale, legend or fiction, especially stories about gods and heroes. In NT usage it is always negative: invented stories as opposed to truth.

Against the English

'Fables' (KJV/WEB/YLT, NASB) and 'myths' (ESV/BSB/NIV) both work. NLT 'godless ideas' broadens it into teaching in general.

How it drifted

Modern 'myth' can mean a popular falsehood ('the myth that...') or, in scholarship, a sacred story that carries meaning whether or not it happened. The first is near the Greek sense. The second, a technical modern category, should not be read in.

Used elsewhere in the period

All five NT uses are negative: 1 Tim 1:4 ('myths and endless genealogies'); 4:7; 2 Tim 4:4 ('turn aside to myths'); Titus 1:14 ('Jewish myths'); 2 Pet 1:16 ('cleverly devised myths'). Plato contrasts mythos and logos (Gorgias 523a). In the preface to his Antiquities Josephus boasts that Moses avoided the shameful mythologies found in other peoples' writings.

From the study of 2 Peter 1:16

Range of meaning

In early Greek, simply 'word' or 'story'. By the Hellenistic period, and above all among philosophers and historians, it meant a made-up story as opposed to a true account (logos, historia), especially traditional tales about the gods.

Against the English

KJV, BSB and WEB have 'fables'. ESV has 'myths'; NASB and NIV have 'tales' and 'stories'. 'Fable' now suggests Aesop: short moral stories with talking animals. That is not the picture here.

How it drifted

In 1611 'fable' meant any fictitious tale or falsehood, and the KJV used it that way. Since then the English word has narrowed to children's moral stories, so 'cunningly devised fables' can sound like an accusation of telling quaint parables.

Used elsewhere in the period

Plato criticised poets' mythoi about the gods as false and degrading (Republic, Book 2). Josephus says other lawgivers, 'having followed myths' (tois mythois exakolouthēsantes), credited the gods with shameful human failings, while Moses did not (Antiquities 1.22). That is almost the same phrase as this verse. In the New Testament, mythoi always stand for false teaching set against the truth (1 Timothy 1:4; 4:7; 2 Timothy 4:4; Titus 1:14).