Vine's Expository Dictionary of NT Words

S

Sabachthani — Set

Sabachthani

1: σαβαχθάνι
(Strong's #4518 — Aramaic transliteration — sabachthanei — sab-akh-than-ee' )

an Aramaic word signifying "Thou hast forsaken Me," is recorded as part of the utterance of Christ on the Cross, Matthew 27:46 ; Mark 15:34 , a quotation from Psalms 22:1 . Recently proposed renderings which differ from those of the AV and RV have not been sufficiently established to require acceptance.

Sabaoth

1: σαβαώθ
(Strong's #4519 — Noun — sabaoth — sab-ah-owth' )

is the transliteration of a Hebrew word which denotes "hosts" or "armies," Romans 9:29 ; James 5:4 . While the word "hosts" probably had special reference to angels, the title "the Lord of hosts" became used to designate Him as the One who is supreme over all the innumerable hosts of spiritual agencies, or of what are described as "the armies of heaven." Eventually it was used as equivalent to "the Lord all-sovereign." In the prophetical books of the OT the Sept. sometimes has Kurios Sabaoth as the equivalent of "the LORD of hosts," sometimes Kurios Pantokrator, in Job, it uses Pantokrator to render the Hebrew Divine title Shadday (see ALMIGHTY).

Sabbath

1: σάββατον
(Strong's #4521 — Noun Neuter — sabbaton | sabbata — sab'-bat-on )

the latter, the plural form was transliterated from the Aramaic word, which was mistaken for a plural; hence the singular, sabbaton, was formed from it. The root means "to cease, desist" (Heb., shabath; cp. Arab., sabata, "to intercept, interrupt"); the doubled b has an intensive force, implying a complete cessation or a making to cease, probably the former. The idea is not that of relaxation or refreshment, but cessation from activity.

The observation of the seventh day of the week, enjoined upon Israel, was a sign between God and His earthly people, based upon the fact that after the six days of creative operations He rested, Exodus 31:16, 17 , with Exodus 20:8-11 . The OT regulations were developed and systematized to such an extent that they became a burden upon the people (who otherwise rejoiced in the rest provided) and a byword for absurd extravagance. Two treatises of the Mishna (the Shabbath and Erubin) are entirely occupied with regulations for the observance; so with the discussions in the Gemara, on rabinical opinions. The effect upon current opinion explains the antagonism roused by the Lord's cures wrought on the "Sabbath," e.g., Matthew 12:9-13 ; John 5:5-16 , and explains the fact that on a "Sabbath" the sick were brought to be healed after sunset, e.g., Mark 1:32 . According to rabbinical ideas, the disciples, by plucking ears of corn (Matthew 12:1 ; Mark 2:23 ), and rubbing them (Luke 6:1 ), broke the "sabbath" in two respects; for to pluck was to reap, and to rub was to thresh. The Lord's attitude towards the "sabbath" was by way of freeing it from these vexatious traditional accretions by which it was made an end in itself, instead of a means to an end (Mark 2:27 ).

In the Epistles the only direct mentions are in Colossians 2:16 , "a sabbath day," RV (which rightly has the singular, see 1st parag., above), where it is listed among things that were "a shadow of the things to come" (ie., of the age introduced at Pentecost), and in Hebrews 4:4-11 , where the perpetual sabbatismos is appointed for believers (see REST); inferential references are in Romans 14:5 ; Galatians 4:9-11 . For the first three centuries of the Christian era the first day of the week was never confounded with the "sabbath;" the confusion of the Jewish and Christian institutions was due to declension from apostolic teaching.

Notes: (1) In Matthew 12:1, 11 , where the plural is used, the AV (as the RV) rightly has the singular, "the sabbath day;" in Matthew 12:5 the AV has the plural (see above). Where the singular is used the RV omits the word "day," Matthew 12:2 ; Matthew 24:20 ; Mark 6:2 ; Luke 6:1 ("on a sabbath"); 14:3; John 9:14 ("it was the sabbath on the day when ..."). As to the use or omission of the article the omission does not always require the rendering "a sabbath;" it is absent, e.g., in Matthew 12:2 . (2) In Acts 16:13 , "on the sabbath day," is, lit., "on the day of the sabbath" (plural). (3) For Matthew 28:1 , see LATE. (4) For "the first day of the week" see ONE , A, (5).

2: προσάββατον
(Strong's #4315 — Noun Neuter — prosabbaton — pros-ab'-bat-on )

signifies "the day before the sabbath" (pro, "before," and No. 1), Mark 15:42 ; some mss. have prin, "before," with sabbaton separately).

Sackcloth

1: σάκκος
(Strong's #4526 — Noun Masculine — sakkos — sak'-kos )

"a warm material woven from goat's or camel's hair," and hence of a dark color, Revelation 6:12 ; Jerome renders it saccus cilicinus (being made from the hair of the black goat of Cilicia; the Romans called it cilicium); cp. Isaiah 50:3 ; it was also used for saddle-cloths, Joshua 9:4 ; also for making sacks, e.g., Genesis 42:25 , and for garments worn as expressing mourning or penitence, Matthew 11:21 ; Luke 10:13 , or for purposes of prophetic testimony, Revelation 11:3 .

Sacred

1: ἱερός
(Strong's #2413 — Adjective — hieros — hee-er-os' )

denotes "consecrated to God," e.g., the Scriptures, 2 Timothy 3:15 , RV, "sacred" (AV "holy"); it is used as a noun in the neuter plural in 1 Corinthians 9:13 , RV, "sacred things" (AV, "holy things"). The neuter singular, hieron, denotes "a temple." See TEMPLE. For a comparison of this and synonymous terms see HOLY , B, No. 1 (b) and Note (2).

Sacrifice

A — 1: θυσία
(Strong's #2378 — Noun Feminine — thusia — thoo-see'-ah )

primarily denotes "the act of offering;" then, objectively, "that which is offered" (a) of idolatrous "sacrifice," Acts 7:41 ; (b) of animal or other "sacrifices," as offered under the Law, Matthew 9:13 ; Matthew 12:7 ; Mark 9:49 ; Mark 12:33 ; Luke 2:24 ; Luke 13:1 ; Acts 7:42 ; 1 Corinthians 10:18 ; Hebrews 5:1 ; Hebrews 7:27 (RV, plural); 8:3; 9:9; 10:1,5,8 (RV, plural),11; 11:4; (c) of Christ, in His "sacrifice" on the cross, Ephesians 5:2 ; Hebrews 9:23 , where the plural antitypically comprehends the various forms of Levitical "sacrifices" in their typical character; Hebrews 9:26 ; Hebrews 10:12, 26 ; (d) metaphorically, (1) of the body of the believer, presented to God as a living "sacrifice," Romans 12:1 ; (2) of faith, Philippians 2:17 ; (3) of material assistance rendered to servants of God, Philippians 4:18 ; (4) of praise, Hebrews 13:15 ; (5) of doing good to others and communicating with their needs, Hebrews 13:16 ; (6) of spiritual "sacrifices" in general, offered by believers as a holy priesthood, 1 Peter 2:5 .

B — 1: θύω
(Strong's #2380 — Verb — thuo — thoo'-o )

is used of "sacrificing by slaying a victim," (a) of the "sacrifice" of Christ, 1 Corinthians 5:7 , RV, "hath been sacrificed" (AV, "is sacrificed"); (b) of the Passover "sacrifice," Mark 14:12 , RV, "they sacrificed" (AV, "they killed"); Luke 22:7 , RV, "(must) be sacrificed," AV, "(must) be killed;" (c) of idolatrous "sacrifices," Acts 14:13, 18 ; 1 Corinthians 10:20 (twice). See KILL , No. 3.

Note: For eidolothutos, "sacrificed to idols," see IDOLS (offered to), No. 1.

Sacrilege

* For SACRILEGE see ROBBER , No. 2, Romans 2:22

Sad

* For SAD see COUNTENANCE

Sadducees

* For SADDUCEES see under PHARISEES

Safe, Safely, Safety

A — 1: ἀσφαλής
(Strong's #804 — Adjective — asphales — as-fal-ace' )

"certain, secure, safe" (from a, negative, and sphallo, "to trip up"), is translated "safe" in Philippians 3:1 . See CERTAIN , B.

B — 1: ἀσφάλεια
(Strong's #803 — Noun Feminine — asphaleia — as-fal'-i-ah )

"certainty, safety" (akin to A), is translated "safety" in Acts 5:23 ; 1 Thessalonians 5:3 . See CERTAIN , A.

B — 2: σωτηρία
(Strong's #4991 — Noun Feminine — soteria — so-tay-ree'-ah )

"salvation," is translated "safety" in Acts 27:34 , RV (AV, "health"). See HEALTH , Note.

C — 1: ἀσφαλῶς
(Strong's #806 — Adverb — asphalos — as-fal-oce' )

"safely" (akin to A, and B, No. 1), is so rendered in Mark 14:44 ; Acts 16:23 . See ASSURANCE , C. In the Sept., Genesis 34:25 .

D — 1: διασῴζω
(Strong's #1295 — Verb — diasozo — dee-as-odze'-o )

"to bring safely through danger," and, in the Passive Voice, "to come safe through" (dia, "through," sozo, "to save"), is translated "bring safe" in Acts 23:24 ; "escaped safe" in Acts 27:44 . See ESCAPE , HEAL , SAVE , WHOLE.

D — 2: ὑγιαίνω
(Strong's #5198 — Verb — hugiaino — hoog-ee-ah'ee-no )

"to be sound, healthy" (Eng., "hygiene," etc.), is translated "safe and sound" in Luke 15:27 , lit., "being healthy." See HEALTH , SOUND , WHOLE.

Sail

* For SAIL (Noun, Acts 27:17 , AV) see GEAR

Sailing

* For SAILING see VOYAGE

Sailors

* For SAILORS see MARINERS

Saint, Saints

1: ἅγιος
(Strong's #40 — Adjective — hagios — hag'-ee-os )

for the meaning and use of which see HOLY , B, No. 1, is used as a noun in the singular in Philippians 4:21 , where pas, "every," is used with it. In the plural, as used of believers, it designates all such and is not applied merely to persons of exceptional holiness, or to those who, having died, were characterized by exceptional acts of "saintliness." See especially 2 Thessalonians 1:10 , where "His saints" are also described as "them that believed," i.e., the whole number of the redeemed. They are called "holy ones" in Jude 1:14 , RV. For the term as applied to the Holy Spirit see HOLY SPIRIT. See also SANCTIFY.

Notes: (1) In Revelation 15:3 the RV follows those texts which have aionon, "ages," and assigns the reading ethnon, "nations," to the margin; the AV translates those which have the inferior reading hagion, "saints," and puts "nations" and "ages" in the margin. (2) In Revelation 18:20 , the best texts have hagioi and apostoloi, each with the article, each being preceeded by kai, "and," RV, "and ye saints, and ye apostles;" the AV, "and ye holy apostles" follows those mss. from which the 2nd kai and the article are absent. (3) In Revelation 22:21 , the RV follows those mss. which have hagion, with the article, "(with) the saints;" the AV those which simply have panton, "all," but adds "you" (RV, marg., "with all").

Sake

* For SAKE (for the) see +, p. 9

Salt, Saltness

A — 1: ἅλς
(Strong's #251 — Noun Masculine — halas — halce )

a late form of hals (found in some mss. in Mark 9:49 ), is used (a) literally in Matthew 5:13 (2nd part); Mark 9:50 (1st part, twice); Luke 14:34 (twice); (b) metaphorically, of "believers," Matthew 5:13 (1st part); of their "character and condition," Mark 9:50 (2nd part); of "wisdom" exhibited in their speech, Colossians 4:6 .

Being possessed of purifying, perpetuating and antiseptic qualities, "salt" became emblematic of fidelity and friendship among eastern nations. To eat of a person's "salt" and so to share his hospitality is still regarded thus among the Arabs. So in Scripture, it is an emblem of the covenant between God and His people, Numbers 18:19 ; 2 Chronicles 13:5 ; so again when the Lord says "Have salt in yourselves, and be at peace one with another" (Mark 9:50 ). In the Lord's teaching it is also symbolic of that spiritual health and vigor essential to Christian virtue and counteractive of the corruption that is in the world, e.g., Matthew 5:13 , see (b) above. Food is seasoned with "salt" (see B); every meal offering was to contain it, and it was to be offered with all offerings presented by Israelites, as emblematic of the holiness of Christ, and as betokening the reconiliation provided for man by God on the ground of the death of Christ, Leviticus 2:13 . To refuse God's provision in Christ and the efficacy of His expiatory sacrifice is to expose oneself to the doom of being "salted with fire," Mark 9:49 .

While "salt" is used to fertilize soil, excess of it on the ground produces sterility (e.g., Deuteronomy 29:23 ; Judges 9:45 ; Jeremiah 17:6 ; Zephaniah 2:9 ).

B — 1: ἁλίζω
(Strong's #233 — Verb — halizo — hal-id'-zo )

akin to A, signifies "to sprinkle" or "to season with salt," Matthew 5:13 ; Mark 9:49 (see under A). Cp. SAVOR, B.

C — 1: ἁλυκός
(Strong's #252 — Adjective — halukos — hal-oo-kos' )

occurs in James 3:12 , "salt (water)."

C — 2: ἄναλος
(Strong's #358 — Adjective — analos — an'-al-os )

denotes "saltless" (a, negative, n, euphonic, and A), insipid, Mark 9:50 , "have lost its saltness," lit., "have become (ginomai) saltless (analos);" cp. moraino in Luke 14:34 (see SAVOR , B).

Salutation and Salute

* For SALUTATION and SALUTE see GREET

Salvation

A — 1: σωτηρία
(Strong's #4991 — Noun Feminine — soteria — so-tay-ree'-ah )

denotes "deliverance, preservation, salvation." "Salvation" is used in the NT (a) of material and temporal deliverance from danger and apprehension, (1) national, Luke 1:69, 71 ; Acts 7:25 , RV marg., "salvation" (text, "deliverance"); (2) personal, as from the sea, Acts 27:34 ; RV, "safety" (AV, "health"); prison, Philippians 1:19 ; the flood, Hebrews 11:7 ; (b) of the spiritual and eternal deliverance granted immediately by God to those who accept His conditions of repentance and faith in the Lord Jesus, in whom alone it is to be obtained, Acts 4:12 , and upon confession of Him as Lord, Romans 10:10 ; for this purpose the gospel is the saving instrument, Romans 1:16 ; Ephesians 1:13 (see further under SAVE); (c) of the present experience of God's power to deliver from the bondage of sin, e.g., Philippians 2:12 , where the special, though not the entire, reference is to the maintenance of peace and harmony; 1 Peter 1:9 ; this present experience on the part of believers is virtually equivalent to sanctification; for this purpose, God is able to make them wise, 2 Timothy 3:15 ; they are not to neglect it, Hebrews 2:3 ; (d) of the future deliverance of believers at the Parousia of Christ for His saints, a salvation which is the object of their confident hope, e.g., Romans 13:11 ; 1 Thessalonians 5:8 , and 1 Thessalonians 5:9 , where "salvation" is assured to them, as being deliverance from the wrath of God destined to be executed upon the ungodly at the end of this age (see 1 Thessalonians 1:10 ); 2 Thessalonians 2:13 ; Hebrews 1:14 ; Hebrews 9:28 ; 1 Peter 1:5 ; 2 Peter 3:15 ; (e) of the deliverance of the nation of Israel at the second advent of Christ at the time of "the epiphany (or shining forth) of His Parousia" (2 Thessalonians 2:8 ); Luke 1:71 ; Revelation 12:10 ; (f) inclusively, to sum up all the blessings bestowed by God on men in Christ through the Holy Spirit, e.g., 2 Corinthians 6:2 ; Hebrews 5:9 ; 1 Peter 1:9, 10 ; Jude 1:3 ; (g) occasionally, as standing virtually for the Savior, e.g., Luke 19:9 ; cp. John 4:22 (see SAVIOR); (h) in ascriptions of praise to God, Revelation 7:10 , and as that which it is His prerogative to bestow, Revelation 19:1 (RV).

A — 2: σωτήριον
(Strong's #4992 — Adjective — soterion — so-tay'-ree-on )

the neuter of the adjective (see B), is used as a noun in Luke 2:30 ; Luke 3:6 , in each of which it virtually stands for the Savior, as in No. 1 (g); in Acts 28:28 , as in No. 1 (b); in Ephesians 6:17 , where the hope of "salvation" [see No. 1 (d)] is metaphorically described as "a helmet."

B — 1: σωτήριον
(Strong's #4992 — Adjective — soterios — so-tay'-ree-on )

"saving, bringing salvation," describes the grace of God, in Titus 2:11 .

Same

1: αὐτός
(Strong's #846 — pronoun — autos — ow-tos' )

denotes "the same" when preceded by the article, and either with a noun following, e.g., Mark 14:39 ; Philippians 1:30 ; 1 Corinthians 12:4 , or without, e.g., Matthew 5:46, 47 ; Romans 2:1 ; Philippians 2:2 ; Philippians 3:1 ; Hebrews 1:12 ; Hebrews 13:8 . It is thus to be distinguished from uses as a personal and a reflexive pronoun.

2: αὗται
(Strong's #3778 — pronoun — houtos — hoo'-tos, hoo'-toy, how'-tay, how'-tahee )

"this" (person or thing), or "he" (and the feminine and neuter forms), is sometimes translated "the same," e.g., John 3:2, 26 ; John 7:18 ; James 3:2 ; sometimes the RV translates it by "this" or "these," e.g., John 12:21 , "these" (AV, "the same"); 2 Corinthians 8:6 , "this" (AV, "the same").

Sanctification, Sanctify

A — 1: ἁγιασμός
(Strong's #38 — Noun Masculine — hagiasmos — hag-ee-as-mos' )

"sanctification," is used of (a) separation to God, 1Cor, 1 Corinthians 1:30 ; 2 Thessalonians 2:13 ; 1 Peter 1:2 (b) the course of life befitting those so separated, 1 Thessalonians 4:3, 4, 7 ; Romans 6:19, 22 ; 1 Timothy 2:15 ; Hebrews 12:14 . "Sanctification is that relationship with God into which men enter by faith in Christ, Acts 26:18 ; 1 Corinthians 6:11 , and to which their sole title is the death of Christ, Ephesians 5:25, 26 : Colossians 1:22 ; Hebrews 10:10, 29 ; Hebrews 13:12 .

"Sanctification is also used in NT of the separation of the believer from evil things and ways. This sanctification is God's will for the believer, 1 Thessalonians 4:3 , and His purpose in calling him by the gospel, 1 Thessalonians 4:7 ; it must be learned from God, 1 Thessalonians 4:4 , as He teaches it by His Word, John 17:17, 19 ; cp. Psalms 17:4 ; Psalms 119:9 , and it must be pursued by the believer, earnestly and undeviatingly, 1 Timothy 2:15 ; Hebrews 12:14 . For the holy character, hagiosune, 1 Thessalonians 3:13 , is not vicarious, i.e., it cannot be transferred or imputed, it is an individual possession, built up, little by little, as the result of obedience to the Word of God, and of following the example of Christ, Matthew 11:29 ; John 13:15 ; Ephesians 4:20 ; Philippians 2:5 , in the power of the Holy Spirit, Romans 8:13 ; Ephesians 3:16 .

"The Holy Spirit is the Agent in sanctification, Romans 15:16 ; 2 Thessalonians 2:13 ; 1 Peter 1:2 ; cp. 1 Corinthians 6:11 . ... The sanctification of the Spirit is associated with the choice, or election, of God; it is a Divine act preceding the acceptance of the Gospel by the individual." * [* From Notes on Thessalonians, by Hogg and Vine, pp. 115,271.]

For synonymous words see HOLINESS.

B — 1: ἁγιάζω
(Strong's #37 — Verb — hagiazo — hag-ee-ad'-zo )

"to sanctify," "is used of (a) the gold adorning the Temple and of the gift laid on the altar, Matthew 23:17, 19 ; (b) food, 1 Timothy 4:5 ; (c) the unbelieving spouse of a believer, 1 Corinthians 7:14 ; (d) the ceremonial cleansing of the Israelites, Hebrews 9:13 ; (e) the Father's Name, Luke 11:2 ; (f) the consecration of the Son by the Father, John 10:36 ; (g) the Lord Jesus devoting Himself to the redemption of His people, John 17:19 ; (h) the setting apart of the believer for God, Acts 20:32 ; cp. Romans 15:16 ; (i) the effect on the believer of the Death of Christ, Hebrews 10:10 , said of God, and 2:11; 13:12, said of the Lord Jesus; (j) the separation of the believer from the world in his behavior -- by the Father through the Word, John 17:17, 19 ; (k) the believer who turns away from such things as dishonor God and His gospel, 2 Timothy 2:21 ; (1) the acknowledgment of the Lordship of Christ, 1 Peter 3:15 . "Since every believer is sanctified in Christ Jesus, 1 Corinthians 1:2 , cp. Hebrews 10:10 , a common NT designation of all believers is 'saints,' hagioi, i.e., 'sanctified' or 'holy ones.' Thus sainthood, or sanctification, is not an attainment, it is the state into which God, in grace, calls sinful men, and in which they begin their course as Christians, Colossians 3:12 ; Hebrews 3:1 ." * [* From Notes on Thessalonians, by Hogg and Vine, pp. 113,114.]

Sanctuary

1: ἅγιον
(Strong's #39 — Adjective — hagion — hag'-ee-on )

the neuter of the adjective hagios, "holy," is used of those structures which are set apart to God, (a) of "the tabernacle" in the wilderness, Hebrews 9:1 , RV, "its sanctuary, a sanctuary of this world" (AV, "a worldly sanctuary"); in Hebrews 9:2 the outer part is called "the Holy place," RV (AV, "the sanctuary"); here the neuter plural hagia is used, as in Hebrews 9:3 .

Speaking of the absence of the article, Westcott says "The anarthrous form Hagia (literally Holies) in this sense appears to be unique, as also below, if indeed the reading is correct. Perhaps it is chosen to fix attention on the character of the sanctuary as in other cases. The plural suggests the idea of the sanctuary with all its parts: cp. Moulton-Winer, p. 220." In their margin, Westcott and Hort prefix the article ta to hagia in vv. 2 and 3. In ver. 3 the inner part is called "the Holy of holies," RV (AV, "the holest of all"); in Hebrews 9:8 , "the holy place" (AV, "the holiest of all"), lit., "(the way) of the holiest;" in Hebrews 9:24 "a holy place," RV (AV, "the holy places"), neuter plural; so in Hebrews 9:25 , "the holy place" (AV and RV), and in Hebrews 13:11 , RV, "the holy place" (AV, "the sanctuary"); in all these there is no separate word topos, "place," as of the Temple in Matthew 24:15 ; (b) of "Heaven itself," i.e., the immediate presence of God and His throne, Hebrews 8:2 , "the sanctuary" (RV, marg., "holy things"); the neut. plur. with the article points to the text as being right, in view of Hebrews 9:24, 25 ; Hebrews 13:11 (see above), exegetically designated "the true tabernacle;" neut. plur. in Hebrews 9:12 , "the holy place;" so Hebrews 10:19 , RV (AV, "the holiest;" there are no separate compartments in the antitypical and heavenly sanctuary), into which believers have "boldness to enter" by faith.

2: ναός
(Strong's #3485 — Noun Masculine — naos — nah-os' )

is used of the inner part of the Temple in Jerusalem, in Matthew 23:35 , RV, "sanctuary." See TEMPLE.

Sand

1: ἄμμος
(Strong's #285 — Noun Feminine — ammos — am'-mos )

"sand" or "sandy ground," describes (a) an insecure foundation, Matthew 7:26 ; (b) numberlessness, vastness, Romans 9:27 ; Hebrews 11:12 ; Revelation 20:8 ; (c) symbolically in Revelation 13:1 , RV, the position taken up by the Dragon (not, as in the AV, by John), in view of the rising of the Beast out of the sea (emblematic of the restless condition of nations; see SEA).

Sandal

1: σανδάλιον
(Strong's #4547 — — sandalion — san-dal'-ee-on )

a diminutive of sandalon, probably a Persian word, Mark 6:9 ; Acts 12:8 . The "sandal" is usually had a wooden sole bound on by straps round the instep and ankle.

Sapphire

1: σάπφιρος
(Strong's #4552 — Noun Feminine — sappheiros — sap'-fi-ros )

is mentioned in Revelation 21:19 (RV, marg., "lapis lazuli") as the second of the foundations of the wall of the heavenly Jerusalem (cp. Isaiah 54:11 ). It was one of the stones in the high priest's breastplate, Exodus 28:18 ; Exodus 39:11 ; as an intimation of its value see Job 28:16 ; Ezekiel 28:13 . See also Exodus 24:10 ; Ezekiel 1:26 ; Ezekiel 10:1 . The "sapphire" has various shades of blue and ranks next in hardness to the diamond.

Sardius, Sardine

1: σάρδινος
(Strong's #4555 — Adjective — sardion | sardinos — sar'-dee-nos )

denotes "the sardian stone." Sardius is the word in the best texts in Revelation 4:3 (RV, "a sardius"), where it formed part of the symbolic appearance of the Lord on His throne, setting forth His glory and majesty in view of the judgment to follow. There are two special varieties, one a yellowish brown, the other a transparent red (like a cornelian). The beauty of the stone, its transparent brilliance, the high polish of which it is susceptible, made it a favorite among the ancients. It forms the sixth foundation of the wall of the heavenly Jerusalem, Revelation 21:20 .

Sardonyx

1: σαρδόνυξ
(Strong's #4557 — Noun Masculine — sardonux — sar-don'-oox )

a name which indicates the formation of the gem, a layer of sard, and a layer of onyx, marked by the red of the sard and the white of the onyx. It was used among the Romans both for cameos and for signets. It forms the fifth foundation of the wall of the heavenly Jerusalem, Revelation 21:20 .

Satan

1: Σατανᾶς
(Strong's #4567 — Noun Masculine — satanas — sat-an-as' )

a Greek form derived from the Aramaic (Heb., Satan), "an adversary," is used (a) of an angel of Jehovah in Numbers 22:22 (the first occurrence of the Word in the OT); (b) of men, e.g., 1 Samuel 29:4 ; Psalms 38:20 ; Psalms 71:13 ; four in Psalms 109 ; (c) of "Satan," the Devil, some seventeen or eighteen times in the OT; in Zechariah 3:1 , where the name receives its interpretation, "to be (his) adversary," RV (see marg.; AV, "to resist him").

In the NT the word is always used of "Satan," the adversary (a) of God and Christ, e.g., Matthew 4:10 ; Matthew 12:26 ; Mark 1:13 ; Mark 3:23, 26 ; Mark 4:15 ; Luke 4:8 (in some mss.); 11:18; 22:3; John 13:27 ; (b) of His people, e.g., Luke 22:31 ; Acts 5:3 ; Romans 16:20 ; 1 Corinthians 5:5 ; 1 Corinthians 7:5 ; 2 Corinthians 2:11 ; 2 Corinthians 11:14 ; 2 Corinthians 12:7 ; 1 Thessalonians 2:18 ; 1 Timothy 1:20 ; 1 Timothy 5:15 ; Revelation 2:9, 13 (twice),24; 3:9; (c) of mankind, Luke 13:16 ; Acts 26:18 ; 2 Thessalonians 2:9 ; Revelation 12:9 ; Revelation 20:7 . His doom, sealed at the Cross is foretold in its stages in Luke 10:18 ; Revelation 20:2, 10 . Believers are assured of victory over him, Romans 16:20 .

The appellation was given by the Lord to Peter, as a "Satan-like" man, on the occasion when he endeavored to dissuade Him from death, Matthew 16:23 ; Mark 8:33 .

"Satan" is not simply the personification of evil influences in the heart, for he tempted Christ, in whose heart no evil thought could ever have arisen (John 14:30,2 Corinthians 5:21 ; Hebrews 4:15 ); moreover his personality is asserted in both the OT and the NT, and especially in the latter, whereas if the OT language was intended to be figurative, the NT would have made this evident. See DEVIL.

Satisfy

1: χορτάζω
(Strong's #5526 — Verb — chortazo — khor-tad'-zo )

"to fill or satisfy with food," is translated "satisfy" in Mark 8:4 , AV (RV, "to fill"). See FILL , No. 8.

2: ἐμπίπλημι
(Strong's #1705 — Verb — empiplemi | empletho — em-pip'-lay-mee, em-play'-tho )

"to fill up, fill full, satisfy" (en, "in," pimplemi or pletho, "to fill"), is used metaphorically in Romans 15:24 , of taking one's fill of the company of others, RV, "I shall have been satisfied" (AV, "I be ... filled"). See FILL , No. 6.

Satisfying

* For SATISFYING, Colossians 2:23 , AV, see INDULGENCE

Save

* For SAVE (Preposition) see +, p. 9

Save, Saving

A — 1: σῴζω
(Strong's #4982 — Verb — sozo — sode'-zo )

"to save," is used (as with the noun soteria, "salvation") (a) of material and temporal deliverance from danger, suffering, etc., e.g., Matthew 8:25 ; Mark 13:20 ; Luke 23:35 ; John 12:27 ; 1 Timothy 2:15 ; 2 Timothy 4:18 (AV, "preserve"); Jude 1:5 ; from sickness, Matthew 9:22 , "made ... whole" (RV, marg., "saved"); so Mark 5:34 ; Luke 8:48 ; James 5:15 ; (b) of the spiritual and eternal salvation granted immediately by God to those who believe on the Lord Jesus Christ, e.g., Acts 2:47 , RV "(those that) were being saved;" 16:31; Romans 8:24 , RV, "were we saved;" Ephesians 2:5, 8 : 1 Timothy 2:4 ; 2 Timothy 1:9 ; Titus 3:5 ; of human agency in this, Romans 11:14 ; 1 Corinthians 7:16 ; 1 Corinthians 9:22 ; (c) of the present experiences of God's power to deliver from the bondage of sin, e.g., Matthew 1:21 ; Romans 5:10 ; 1 Corinthians 15:2 ; Hebrews 7:25 ; James 1:21 ; 1 Peter 3:21 ; of human agency in this, 1 Timothy 4:16 ; (d) of the future deliverance of believers at the second coming of Christ for His saints, being deliverance from the wrath of God to be executed upon the ungodly at the close of this age and from eternal doom, e.g., Romans 5:9 ; (e) of the deliverance of the nation of Israel at the second advent of Christ, e.g., Romans 11:26 ; (f) inclusively for all the blessings bestowed by God on men in Christ, e.g., Luke 19:10 ; John 10:9 ; 1 Corinthians 10:33 ; 1 Timothy 1:15 ; (g) of those who endure to the end of the time of the Great Tribulation, Matthew 10:22 ; Mark 13:13 ; (h) of the individual believer, who, though losing his reward at the Judgment-Seat of Christ hereafter, will not lose his salvation, 1 Corinthians 3:15 ; 1 Corinthians 5:5 ; (i) of the deliverance of the nations at the Millennium, Revelation 21:24 (in some mss.). See SALVATION.

A — 2: διασῴζω
(Strong's #1295 — Verb — diasozo — dee-as-odze'-o )

"to bring safely through" (dia, "through," and No. 1), is used (a) of the healing of the sick by the Lord, Matthew 14:36 , RV, "were made whole" (AV adds "perfectly"); Luke 7:3 ; (b) of bringing "safe" to a destination, Acts 23:24 ; (c) of keeping a person "safe," Acts 27:43 ; (d) of escaping through the perils of shipwreck, Acts 27:44 ; Acts 28:1, 4 , Passive Voice; (e) through the Flood, 1 Peter 3:20 . See ESCAPE , WHOLE.

Note: In 2 Peter 2:5 , AV, phulasso, "to guard, keep, preserve," is translated "saved" (RV, "preserved"). In Luke 17:33 some mss. have sozo (AV, "save"), for the RV: see GAIN , B, No. 3. For "save alive," Luke 17:33 , RV, see LIVE , No. 6.

B — 1: περιποίησις
(Strong's #4047 — Noun Feminine — peripoiesis — per-ee-poy'-ay-sis )

(a) "preservation," (b) "acquiring or gaining something," is used in this latter sense in Hebrews 10:39 , translated "saving" (RV marg., "gaining"); the reference here is to salvation in its completeness. See OBTAIN , POSSESSION.

Note: In Hebrews 11:7 soteria is rendered saving. See SALVATION.

Saving

1: παρεκτός
(Strong's #3924 — Adverb — parektos — par-ek-tos' )

used as a preposition, denotes "saving," Matthew 5:32 (in some mss. 19:9). See EXCEPT.

Note: In Luke 4:27 ; Revelation 2:17 , AV, ei me (lit., "if not"), is translated "saving" (RV, "but only" and "but").

Savior

1: παρεκτός
(Strong's #3924 — Adverb — soter — par-ek-tos' )

"a savior, deliverer, preserver," is used (a) of God, Luke 1:47 ; 1 Timothy 1:1 ; 1 Timothy 2:3 ; 1 Timothy 4:10 (in the sense of "preserver," since He gives "to all life and breath and all things"); Titus 1:3 ; Titus 2:10 ; Titus 3:4 ; Jude 1:25 ; (b) of Christ, Luke 2:11 ; John 4:42 ; Acts 5:31 ; Acts 13:23 (of Israel); Ephesians 5:23 (the sustainer and presever of the church, His "body"); Philippians 3:20 (at His return to receive the Church to Himself); 2 Timothy 1:10 (with reference to His incarnation, "the days of His flesh"); Titus 1:4 (a title shared, in the context, with God the Father); 2:13, RV, "our great God and Savior Jesus Christ," the pronoun "our," at the beginning of the whole clause, includes all the titles; Titus 3:6,2 Peter 1:1 , "our God and Savior Jesus Christ; RV, where the pronoun "our," coming immediately in connection with "God," involves the inclusion of both titles as refering to Christ, just as in the parallel in 2 Peter 1:11 , "our Lord and Savior Jesus Christ" (AV and RV); these passages are therefore a testimony to His deity; 2 Peter 2:20 ; 2 Peter 3:2, 18 ; 1 John 4:14 .

Savor

A — 1: εὐωδία
(Strong's #2175 — Noun Feminine — euodia — yoo-o-dee'-ah )

"fragrance" (eu, "well," ozo, "to smell"), is used metaphorically (a) of those who in the testimony of the gospel are to God "a sweet savor of Christ," 2 Corinthians 2:15 ; (b) of the giving up of His life by Christ for us, an offering and a sacrifice to God for an odor (osme, see No. 2) of "a sweet smell," Ephesians 5:2 , RV [AV, "a sweet smelling (savor)"]: (c) of material assistance sent to Paul from the church at Philippi "(an odor) of a sweet smell," Philippians 4:18 . In all three instances the fragrance is that which ascends to God through the person, and as a result of the sacrifice, of Christ.

A — 2: ὀσμή
(Strong's #3744 — Noun Feminine — osme — os-may' )

"a smell, odor" (from ozo, "to smell;" Eng., "ozone"), is translated "odor" in John 12:3 ; it is used elsewhere in connection with No. 1, in the three passages mentioned, as of an odor accompanying an acceptable sacrifice; in 2 Corinthians 2:14, 16 (twice), of the "savor" of the knowledge of Christ through Gospel testimony, in the case of the perishing "a savor from death unto death," as of that which arises from what is dead (the spiritual condition of the unregenerate); in the case of the saved "a savor from life unto life," as from that which arises from what is instinct with life (the spiritual condition of the regenerate): in Ephesians 5:2 , "a (sweetsmelling) savor;" in Philippians 4:18 , "an odor (of a sweet smell);" cp. No. 1. See ODOR.

B — 1: μωραίνω
(Strong's #3471 — Verb — moraino — mo-rah'ee-no )

primarily, "to be foolish," is used of salt that has lost its "savor," Matthew 5:13 ; Luke 14:34 . See FOOLISH , B, No. 1.

Note: In the AV of Matthew 16:23 ; Mark 8:33 , phroneo, "to think, to mind," is translated "thou savorest" (RV, "thou mindest").

Saw Asunder

1: πρίζω
(Strong's #4249 — Verb — prizo | prio — prid'-zo )

"to saw asunder," occurs in Hebrews 11:37 . Some have seen here a reference to the tradition of Isaiah's martyrdom under Manasseh. In the Sept., Amos 1:3 . Cp. diaprio, "to cut to the heart," Acts 5:33 ; Acts 7:54 .

Say

1: λέγω
(Strong's #3004 — Verb — lego — leg'-o )

primarily, "to pick out, gather," chiefly denotes "to say, speak, affirm," whether of actual speech, e.g., Matthew 11:17 , or of unspoken thought, e.g., Matthew 3:9 , or of a message in writing, e.g., 2 Corinthians 8:8 . The 2nd aorist form eipon is used to supply that tense, which is lacking in lego. Concerning the phrase "he answered and said," it is a well known peculiarity of Hebrew narrative style that a speech is introduced, not simply by "and he said," but by prefixing "and he answered" (apokrinomai, with eipon). In Matthew 14:27 , "saying," and Mark 6:50 , "and saith," emphasis is perhaps laid on the fact that the Lord, hitherto silent as He moved over the lake, then addressed His disciples. That the phrase sometimes occurs where no explicit question has preceded (e.g., Matthew 11:25 ; Matthew 17:4 ; Matthew 28:5 ; Mark 11:14 ; Mark 12:35 ; Luke 13:15 ; Luke 14:3 ; John 5:17, 19 ), illustrates the use of the Hebrew idiom.

Note: A characteristic of lego is that it refers to the purport or sentiment of what is said as well as the connection of the words; this is illustrated in Hebrews 8:1 , RV, "(in the things which) we are saying," AV, "(which) we have spoken." In comparison with laleo (No. 2), lego refers especially to the substance of what is "said," laleo, to the words conveying the utterance; see, e.g., John 12:49 , "what I should say (lego, in the 2nd aorist subjunctive form eipo), and what I should speak (laleo);" John 12:50 , "even as the Father hath said (laleo, in the perfect form eireke) unto Me, so I speak" (laleo); cp. 1 Corinthians 14:34 , "saith (lego) the law;" 1 Corinthians 14:35 , "to speak" (laleo). Sometimes laleo signifies the utterance, as opposed to silence, lego declares what is "said;" e.g., Romans 3:19 , "what things soever the law saith (lego), it speaketh (laleo) to them that are under the law;" see also Mark 6:50 ; Luke 24:6 . In the NT laleo never has the meaning "to chatter."

2: λαλέω
(Strong's #2980 — Verb — laleo — lal-eh'-o )

"to speak," is sometimes translated "to say;" in the following where the AV renders it thus, the RV alters it to the verb "to speak," e.g., John 8:25 (3rd part),26; 16:6; 18:20 (2nd part),21 (1st part); Acts 3:22 (2nd part); 1 Corinthians 9:8 (1st part); Hebrews 5:5 ; in the following the RV uses the verb "to say," John 16:18 ; Acts 23:18 (2nd part); 26:22 (2nd part); Hebrews 11:18 . See Note above, and SPEAK, TALK , TELL , UTTER.

3: φημί
(Strong's #5346 — Verb — phemi — fay-mee' )

"to declare, say," (a) is frequently used in quoting the words of another, e.g., Matthew 13:29 ; Matthew 26:61 ; (b) is interjected into the recorded words, e.g., Acts 23:35 ; (c) is used impersonally, 2 Corinthians 10:10 .

4: λέγω
(Strong's #3004 — Verb — eiro — leg'-o )

an obsolete verb, has the future tense ereo, used, e.g., in Matthew 7:4 ; Luke 4:23 (2nd part); 13:25 (last part); Romans 3:5 ; Romans 4:1 ; Romans 6:1 ; Romans 7:7 (1st part); 8:31; 9:14,19,20,30; 11:19; 1 Corinthians 15:35 ; 2 Corinthians 12:6 ; James 2:18 . The perfect is used, e.g., in John 12:50 ; see No. 1, Note. The 1st aorist Passive, "it was said," is used in Romans 9:12, 26 ; Revelation 6:11 . See SPEAK , No. 13.

5: προλέγω
(Strong's #4302 — Verb — proeipon — prol-eg'-o )

and proereo, "to say before," used as aorist and future respectively of prolego (pro, "before," and No. 1), is used (a) of prophecy, e.g., Romans 9:29 ; "to tell before," Matthew 24:25 ; Mark 13:23 ; "were spoken before," 2 Peter 3:2 ; Jude 1:17 ; (b) of "saying" before, 2 Corinthians 7:3 ; 2 Corinthians 13:2 , RV (AV, "to tell before" and "foretell"); Galatians 1:9 ; Galatians 5:21 ; in 1 Thessalonians 4:6 , "we forewarned," RV. See FORETELL , FOREWARN , TELL.

6: ἀντί
(Strong's #473 — Preposition — anteipon — an-tee' )

"to say against" (anti, "against," and No. 1), is so rendered in Acts 4:14 . See GAINSAY.

Notes: (1) Phasko, "to affirm, assert," is translated "saying" in Acts 24:9 , AV (RV, "affirming"), and Revelation 2:2 in some mss. (AV). See AFFIRM , No. 3. (2) In Acts 2:14 , AV, apophthengomai, "to speak forth" (RV), is rendered "said." (3) The phrase tout' esti (i.e., touto esti), "that is," is so translated in Matthew 27:46 , RV (AV, "that is to say"); so Acts 1:19 ; in Hebrews 9:11 ; Hebrews 10:20 , AV and RV, "that is to say;" in Mark 7:11 the phrase is ho esti, lit., "which is;" the phrase ho legetai, lit., "which is said," John 1:38 ; John 20:16 , is rendered "which is to say." (4) In Luke 7:40 ; Acts 13:15 , the imperative mood of eipon and lego, respectively, is rendered "say on." (5) In Mark 6:22 , AV, autes, "herself," RV, is rendered "the said." (6) In Hebrews 5:11 , "we have many things to say" is, lit., "much (polus) is the word (or discourse, logos) for us."

Saying

1: λόγος
(Strong's #3056 — Noun Masculine — logos — log'-os )

"a word," as embodying a conception or idea, denotes among its various meanings, "a saying, statement or declaration," uttered (a) by God; RV, "word" or "words" (AV, "saying"), e.g., in John 8:55 ; Romans 3:4 ; Revelation 19:9 ; Revelation 22:6, 7, 9, 10 ; (b) by Christ, e.g., Mark 8:32 ; Mark 9:10 ; Mark 10:22 ; Luke 9:28 ; John 6:60 ; John 21:23 ; the RV appropriately substitutes "word" or "words" for AV, "saying" or "sayings," especially in John's Gospel e.g. 7:36,40; 8:51,52; 10:19; 14:24; 15:20; 18:9,32; 19:13; (c) by an angel, Luke 1:29 ; (d) by OT prophets, John 12:38 (RV, "word") Romans 13:9 (ditto); 1 Corinthians 15:54 ; (e) by the Apostle Paul in the Pastoral Epp., 1 Timothy 1:15 ; 1 Timothy 3:1 ; 1 Timothy 4:9 ; 2 Timothy 2:11 ; Titus 3:8 ; (f) by other men, Mark 7:29 ; Acts 7:29 ; John 4:37 (in general). See ACCOUNT , and especially WORD.

2: ῥῆμα
(Strong's #4487 — Noun Neuter — rhema — hray'-mah )

"that which is said, a word," is rendered "saying" or "sayings" in Mark 9:32 ; Luke 1:65 ; Luke 2:17, 50, 51 ; Luke 7:1 ; Luke 9:45 (twice); 18:34. See WORD.

Note: In Acts 14:18 , "with these sayings" is, lit., "saying (lego) these things." For lalia, "saying," John 4:42 , AV, see SPEECH , No. 2.

Scale

1: λεπίς
(Strong's #3013 — Noun Feminine — lepis — lep-is' )

from lepo, "to peel," occurs in Acts 9:18 .

Scarce, Scarcely

* For SCARCE, SCARCELY see DIFFICULTY

Scarlet

1: κόκκινος
(Strong's #2847 — Adjective — kokkinos — kok'-kee-nos )

is derived from kokkos, used of the "berries" (clusters of the eggs of an insect) collected from the ilex coccifera; the color, however, is obtained from the cochineal insect, which attaches itself to the leaves and twigs of the coccifera oak; another species is raised on the leaves of the cactus ficus. The Arabic name for this insect is qirmiz, whence the word "crimson." It is used (a) of "scarlet" wool, Hebrews 9:19 ; cp., in connection with the cleansing of a leper, Leviticus 14:4, 6 , "scarlet;" with the offering of the red heifer, Numbers 19:6 ; (b) of the robe put on Christ by the soldiers, Matthew 27:28 ; (c) of the "beast" seen in symbolic vision in Revelation 17:3 , "scarlet-colored;" (d) of the clothing of the "woman" as seen sitting on the "beast," Revelation 17:4 ; (e) of part of the merchandise of Babylon, Revelation 18:12 ; (f) figuratively, of the glory of the city itself, Revelation 18:16 ; the neuter is used in the last three instances.

Scatter

1: σκορπίζω
(Strong's #4650 — Verb — skorpizo — skor-pid'-zo )

is used in Matthew 12:30 ; Luke 11:23 ; John 10:12 ; John 16:32 ; 2 Corinthians 9:9 , RV. See DISPERSE , No. 2.

2: διασκορπίζω
(Strong's #1287 — Verb — diaskorpizo — dee-as-kor-pid'-zo )

"to scatter abroad," is rendered "to scatter" in Matthew 25:24, 26 , RV (AV, "strawed"); 26:31; Mark 14:27 ; Luke 1:51 ; John 11:52 ; Acts 5:37 , RV. See DISPERSE , No. 3.

3: διασπείρω
(Strong's #1289 — Verb — diaspeiro — dee-as-pi'-ro )

"to scatter abroad" (dia, "throughout," speiro, "to sow seed"), is used in Acts 8:1, 4 ; Acts 11:19 , all of the church in Jerusalem "scattered" through persecution; the word in general is suggestive of the effects of the "scattering" in the sowing of the spiritual seed of the Word of life. See DISPERSE , No. 4.

4: ῥίπτω
(Strong's #4496 — Verb — rhipto — hrip'-to )

"to throw, cast, hurl, to be cast down, prostrate," is used in Matthew 9:36 of people who were "scattered" as sheep without a shepherd. See CAST , No. 2, THROW.

5: λικμάω
(Strong's #3039 — Verb — likmao — lik-mah'-o )

"to winnow" (likmos, "a winnowing fan"), is rendered "will scatter ... as dust" in Matthew 21:44 ; Luke 20:18 , RV (AV, "will grind...to powder"). See GRIND , Note.

6: διαλύω
(Strong's #1262 — Verb — dialuo — dee-al-oo'-o )

"to dissolve," is translated "scattered" in Acts 5:36 , AV; see DISPERSE , No. 1.

7: διασπορά
(Strong's #1290 — Noun Feminine — diaspora — dee-as-por-ah' )

"a dispersion," is rendered "scattered abroad" in James 1:1 , AV; "scattered" in 1 Peter 1:1 , AV; see DISPERSION , B.

Sceptre

* For SCEPTRE see ROD

Schism

1: σχίσμα
(Strong's #4978 — Noun Neuter — schisma — skhis'-mah )

"a rent, division," is translated "schism" in 1 Corinthians 12:25 , metaphorically of the contrary condition to that which God has designed for a local church in "tempering the body together" (ver. 24), the members having "the same care one for another" ("the same" being emphatic). See DIVISION , No. 3, RENT.

School

1: σχολή
(Strong's #4981 — Noun Feminine — schole — schol-ay' )

(whence Eng., "school") primarily denotes "leisure," then, "that for which leisure was employed, a disputation, lecture;" hence, by metonymy, "the place where lectures are delivered, a school," Acts 19:9 .

Schoolmaster

* For SCHOOLMASTER, Galatians 3:24, 25 , see INSTRUCTOR , B, No. 1

Science

1: γνῶσις
(Strong's #1108 — Noun Feminine — gnosis — gno'-sis )

is translated "science" in the AV of 1 Timothy 6:20 ; the word simply means "knowledge" (RV), where the reference is to the teaching of the Gnostics (lit., "the knowers") "falsely called knowledge." Science in the modern sense of the word, viz., the investigation, discovery, and classification of secondary laws, is unknown in Scripture. See KNOW , C, No. 1.

Scoff

1: ἐκμυκτηρίζω
(Strong's #1592 — Verb — ekmukterizo — ek-mook-ter-id'-zo )

"to hold up the nose in derision at" (ek, "from," used intensively, mukterizo, "to mock;" from mukter, "the nose"), is translated "scoffed at" in Luke 16:14 , RV (AV, "derided"), of the Pharisees in their derision of Christ on account of His teaching; in Luke 23:35 (ditto), of the mockery of Christ on the Cross by the rulers of the people. In the Sept., Psalms 2:4 ; Psalms 22:7 ; Psalms 35:16 .

Scoffers

* For SCOFFERS, 2 Peter 3:3 , AV, see MOCKERS

Scorch, Scorching

A — 1: καυματίζω
(Strong's #2739 — Verb — kaumatizo — kow-mat-id'-zo )

"to scorch" (from kauma, "heat"), is used (a) of seed that had not much earth, Matthew 13:6 ; Mark 4:6 ; (b) of men, stricken retributively by the sun's heat, Revelation 16:8, 9 .

B — 1: καύσων
(Strong's #2742 — Noun Masculine — kauson — kow'-sone )

"burning heat" (akin to kaio, "to burn"), is translated "scorching heat" in Matthew 20:12 (AV, "heat"); Luke 12:55 (ditto); in James 1:11 , RV, "scorching wind" (AV, "burning heat"), here the reference is to a hot wind from the east (cp. Job 1:19 ). See HEAT. In the Sept., Job 27:21 ; Jeremiah 18:17 ; Jeremiah 51:1 ; Ezekiel 17:10 ; Ezekiel 19:12 ; Hosea 12:1 ; Hosea 13:15 ; Jonah 4:8 .

Scorn

* For SCORN see LAUGH

Scorpion

1: σκορπίος
(Strong's #4651 — Noun Masculine — skorpios — skor-pee'-os )

akin to skorpizo, "to scatter" (which see), is a small animal (the largest of the several species is 6 in. long) like a lobster, but with a long tail, at the end of which is its venomous sting; the pain, the position of the sting, and the effect are mentioned in Revelation 9:3, 5, 10 . The Lord's rhetorical question as to the provision of a "scorpion" instead of an egg, Luke 11:12 , is firstly, an allusion to the egg-like shape of the creature when at rest; secondly, an indication of the abhorrence with which it is regarded. In Luke 10:19 , the Lord's assurance to the disciples of the authority given them by Him to tread upon serpents and scorpions conveys the thought of victory over spiritually antagonistic forces, the powers of darkness, as is shown by His reference to the "power of the enemy" and by the context in vv. 17,20.

Scourge

A — 1: φραγέλλιον
(Strong's #5416 — Noun Neuter — phragellion — frag-el'-le-on )

"a whip" (from Latin, flagellum), is used of the "scourge" of small cords which the Lord made and employed before cleansing the Temple, John 2:15 . However He actually used it, the whip was in itself a sign of authority and judgment.

B — 1: φραγελλόω
(Strong's #5417 — Verb — phragelloo — frag-el-lo'-o )

(akin to A: Latin, flagello; Eng., "flagellate"), is the word used in Matthew 27:26 ; Mark 15:15 , of the "scourging" endured by Christ and administered by the order of Pilate. Under the Roman method of "scourging," the person was stripped and tied in a bending posture to a pillar, or stretched on a frame. The "scourge" was made of leather thongs, weighted with sharp pieces of bone or lead, which tore the flesh of both the back and the breast (cp. Psalms 22:17 ). Eusebius (Chron.) records his having witnessed the suffering of martyrs who died under this treatment.

Note: In John 19:1 the "scourging" of Christ is described by Verb No. 2, as also in His prophecy of His sufferings, Matthew 20:19 ; Mark 10:34 ; Luke 18:33 . In Acts 22:25 the similar punishment about to be administered to Paul is described by Verb No. 3 (the "scourging" of Roman citizens was prohibited by the Porcian law of 197, B.C.).

B — 2: μαστιγόω
(Strong's #3146 — Verb — mastigoo — mas-tig-o'-o )

akin to mastix (see below), is used (a) as mentioned under No. 1; (b) of Jewish "scourgings," Matthew 10:17 ; Matthew 23:34 ; (c) metaphorically, in Hebrews 12:6 , of the "chastening" by the Lord administered in love to His spiritual sons.

Note: The Jewish method of "scourging," as described in the Mishna, was by the use of three thongs of leather, the offender receiving thirteen stripes on the bare breast and thirteen on each shoulder, the "forty stripes save one," as administered to Paul five times (2 Corinthians 11:24 ). See also SCOURGINGS (below).

B — 3: μαστίζω
(Strong's #3147 — Verb — mastizo — mas-tid'-zo )

akin to No. 2, occurs in Acts 22:25 (see No. 1, above). In the Sept., Numbers 22:25 .

Scourging

1: μάστιξ
(Strong's #3148 — Noun Feminine — mastix — mas'-tix )

"a whip, scourge," is used (a) with the meaning "scourging," in Acts 22:24 , of the Roman method (see above, B, No. 1, Note); (b) in Hebrews 11:36 , of the "sufferings" of saints in the OT times. Among the Hebrews the usual mode, legal and domestic, was that of beating with a rod (see 2 Corinthians 11:25 ); (c) metaphorically, of "disease" or "suffering:" see PLAGUE , No. 1.

Scribe

1: γραμματεύς
(Strong's #1122 — Noun Masculine — grammateus — gram-mat-yooce' )

from gramma, "a writing," denotes "a scribe, a man of letters, a teacher of the law;" the "scribes" are mentioned frequently in the Synoptists, especially in connection with the Pharisees, with whom they virtually formed one party (see Luke 5:21 ), sometimes with the chief priests, e.g., Matthew 2:4 ; Mark 8:31 ; Mark 10:33 ; Mark 11:18, 27 ; Luke 9:22 . They are mentioned only once in John's Gospel, John 8:3 , three times in the Acts, 4:5; 6:12; 23:9; elsewhere only in 1 Corinthians 1:20 , in the singular. They were considered naturally qualified to teach in the synagogues, Mark 1:22 . They were ambitious of honor, e.g., Matthew 23:5-11 , which they demanded especially from their pupils, and which was readily granted them, as well as by the people generally. Like Ezra (Ezra 7:12 ), the "scribes" were found originally among the priests and Levites. The priests being the official interpreters of the Law, the "scribes" ere long became an independent company; though they never held political power, they became leaders of the people.

Their functions regarding the Law were to teach it, develop it, and use it in connection with the Sanhedrin and various local courts. They also occupied themselves with the sacred writings both historical and didactic. They attached the utmost importance to ascetic elements, by which the nation was especially separated from the Gentiles. In their regime piety was reduced to external formalism. Only that was of value which was governed by external precept. Life under them became a burden; they themselves sought to evade certain of their own precepts, Matthew 23:16 ,ff.; Luke 11:46 ; by their traditions the Law, instead of being a help in moral and spiritual life, became an instrument for preventing true access to God, Luke 11:52 . Hence the Lord's stern denunciations of them and the Pharisees (see PHARISEES).

Note: The word grammateus is used of the town "clerk" in Ephesus, Acts 19:35 .

Scrip

* For SCRIP see WALLET

Scripture

1: γραφή
(Strong's #1124 — Noun Feminine — graphe — graf-ay' )

akin to grapho, "to write" (Eng., "graph," "graphic," etc.), primarily denotes "a drawing, painting;" then "a writing," (a) of the OT Scriptures, (1) in the plural, the whole, e.g., Matthew 21:42 ; Matthew 22:29 ; John 5:39 ; Acts 17:11 ; Acts 18:24 ; Romans 1:2 , where "the prophets" comprises the OT writers in general; 15:4; 16:26, lit., "prophetic writings," expressing the character of all the Scriptures; (2) in the singular in reference to a particular passage, e.g., Mark 12:10 ; Luke 4:21 ; John 2:22 ; John 10:35 (though applicable to all); 19:24,28,36,37; 20:9; Acts 1:16 ; Acts 8:32, 35 ; Romans 4:3 ; Romans 9:17 ; Romans 10:11 ; Romans 11:2 ; Galatians 3:8, 22 ; Galatians 4:30 ; 1 Timothy 5:18 , where the 2nd quotation is from Luke 10:7 , from which it may be inferred that the Apostle included Luke's Gospel as "Scripture" alike with Deuteronomy, from which the first quotation is taken; in reference to the whole, e.g., James 4:5 (see RV , a separate rhetorical question from the one which follows); in 2 Peter 1:20 , "no prophecy of Scripture," a description of all, with special application to the OT in the next verse; (b) of the OT Scriptures (those accepted by the Jews as canonical) and all those of the NT which were to be accepted by Christians as authoritative, 2 Timothy 3:16 ; these latter were to be discriminated from the many forged epistles and other religious "writings" already produced and circulated in Timothy's time. Such discrimination would be directed by the fact that "every Scripture," characterized by inspiration of God, would be profitable for the purposes mentioned; so the RV. The AV states truth concerning the completed Canon of Scripture, but that was not complete when the Apostle wrote to Timothy.

The Scriptures are frequently personified by the NT writers (as by the Jews, John 7:42 ), (a) as speaking with Divine authority, e.g., John 19:37 ; Romans 4:3 ; Romans 9:17 , where the Scripture is said to speak to Pharaoh, giving the message actually sent previously by God to him through Moses; James 4:5 (see above); (b) as possessed of the sentient quality of foresight, and the active power of preaching. Galatians 3:8 , where the Scripture mentioned was written more than four centuries after the words were spoken. The Scripture, in such a case, stands for its Divine Author with an intimation that it remains perpetually characterized as the living voice of God. This Divine agency is again illustrated in Galatians 3:22 (cp. Galatians 3:10 ; Matthew 11:13 ).

2: γράμμα
(Strong's #1121 — Noun Neuter — gramma — gram'-mah )

"a letter of the alphabet," etc. is used of the Holy Scriptures in 2 Timothy 3:15 . For the various uses of this word see LETTER.

Scroll

1: βιβλίον
(Strong's #975 — Noun Neuter — biblion — bib-lee'-on )

the diminutive of biblos, "a book," is used in Revelation 6:14 , of "a scroll," the rolling up of which illustrates the removal of the heaven. See BOOK , No. 2.

Sea

A — 1: θάλασσα
(Strong's #2281 — Noun Feminine — thalassa — thal'-as-sah )

is used (a) chiefly literally, e.g., "the Red Sea," Acts 7:36 ; 1 Corinthians 10:1 ; Hebrews 11:29 ; the "sea" of Galilee or Tiberias, Matthew 4:18 ; Matthew 15:29 ; Mark 6:48, 49 , where the acts of Christ testified to His Deity; John 6:1 ; John 21:1 ; in general, e.g., Luke 17:2 ; Acts 4:24 ; Romans 9:27 ; Revelation 16:3 ; Revelation 18:17 ; Revelation 20:8, 13 ; Revelation 21:1 ; in combination with No. 2, Matthew 18:6 ; (b) metaphorically, of "the ungodly men" described in Jude 1:13 (cp. Isaiah 57:20 ); (c) symbolically, in the apocalyptic vision of "a glassy sea like unto crystal," Revelation 4:6 , emblematic of the fixed purity and holiness of all that appertains to the authority and judicial dealings of God; in Revelation 15:2 , the same, "mingled with fire," and, standing by it (RV) or on it (AV and RV marg.), those who had "come victorious from the beast" (ch. 13); of the wild and restless condition of nations, Revelation 13:1 (see Revelation 17:1, 15 ), where "he stood" (RV) refers to the dragon, not John (AV); from the midst of this state arises the beast, symbolic of the final gentile power dominating the federated nations of the Roman world (see Dan., chs. 2; 7; etc.).

Note: For the change from "the sea" in Deuteronomy 30:13 , to "the abyss" in Romans 10:7 , see BOTTOM , B.

A — 2: πέλαγος
(Strong's #3989 — Noun Neuter — pelagos — pel'-ag-os )

"the deep sea, the deep," is translated "the depth" in Matthew 18:6 , and is used of the "Sea of Cilicia" in Acts 27:5 . See DEPTH , No. 2. Pelagos signifies "the vast expanse of open water," thalassa, "the sea as contrasted with the land" (Trench, Syn., xiii).

B — 1: ἐνάλιος
(Strong's #1724 — Adjective — enalios — en-al'-ee-os )

"in the sea," lit., "of, or belonging to, the salt water" (from hals, "salt"), occurs in James 3:7 .

B — 2: παράλιος
(Strong's #3882 — Adjective — paralios — par-al'-ee-os )

"by the sea," Luke 6:17 : see COAST.

B — 3: παραθαλάσσιος
(Strong's #3864 — Adjective — parathalassios — par-ath-al-as'-see-os )

"by the sea," Matthew 4:13 , see COAST , Note 2.

B — 4: διθάλασσος
(Strong's #1337 — Adjective — dithalassos — dee-thal'-as-sos )

primarily signifies "divided into two seas" (dis, "twice," and thalassa); then, "dividing the sea," as of a reef or rocky projection running out into the "sea," Acts 27:41 .

Seal

A — 1: σφραγίς
(Strong's #4973 — Noun Feminine — sphragis — sfrag-ece' )

denotes (a) "a seal" or "signet," Revelation 7:2 , "the seal of the living God," an emblem of ownership and security, here combined with that of destination (as in Ezekiel 9:4 ), the persons to be "sealed" being secured from destruction and marked for reward; (b) "the impression" of a "seal" or signet, (1) literal, a "seal" on a book or roll, combining with the ideas of security and destination those of secrecy and postponement of disclosures, Revelation 5:1, 2, 5, 9 ; Revelation 6:1, 3, 5, 7, 9, 12 ; Revelation 8:1 ; (2) metaphorical, Romans 4:11 , said of "circumcision," as an authentication of the righteousness of Abraham's faith, and an external attestation of the covenant made with him by God; the rabbis called circumcision "the seal of Abraham;" in 1 Corinthians 9:2 , of converts as a "seal" or authentication of Paul's Apostleship; in 2 Timothy 2:19 , "the firm foundation of God standeth, having this seal, The Lord knoweth them that are His," RV, indicating ownership, authentication, security and destination, "and, Let every one that nameth the Name of the Lord depart from unrighteousness," indicating a ratification on the part of the believer of the determining counsel of God concerning him; Revelation 9:4 distinguishes those who will be found without the "seal" of God on their foreheads [see (a) above and B, No. 1].

B — 1: σφραγίζω
(Strong's #4972 — Verb — sphragizo — sfrag-id'-zo )

"to seal" (akin to A), is used to indicate (a) security and permanency (attempted but impossible), Matthew 27:66 ; on the contrary, of the doom of Satan, fixed and certain, Revelation 20:3 , RV, "sealed it over;" (b) in Romans 15:28 , "when ... I have ... sealed to them this fruit," the formal ratification of the ministry of the churches of the Gentiles in Greece and Galatia to needy saints in Judea, by Paul's faithful delivery of the gifts to them; this material help was the fruit of his spiritual ministry to the Gentiles, who on their part were bringing forth the fruit of their having shared with them in spiritual things; the metaphor stresses the sacred formalities of the transaction (Deissmann illustrates this from the papyri of Fayyum, in which the "sealing" of sacks guarantees the full complement of the contents); (c) secrecy and security and the postponement of disclosure, Revelation 10:4 ; in a negative command, Revelation 22:10 ; (d) ownership and security, together with destination, Revelation 7:3-5 (as with the noun in ver. 2; see A); the same three indications are conveyed in Ephesians 1:13 , in the metaphor of the "sealing" of believers by the gift of the Holy Spirit, upon believing (i.e., at the time of their regeneration, not after a lapse of time in their spiritual life, "having also believed," not as AV, "after that ye believed;" the aorist participle marks the definiteness and completeness of the act of faith); the idea of destination is stressed by the phrase "the Holy Spirit of promise" (see also Ephesians 1:14 ); so Ephesians 4:30 , "ye were sealed unto the day of redemption;" so in 2 Corinthians 1:22 , where the Middle Voice intimates the special interest of the Sealer in His act; (e) authentication by the believer (by receiving the witness of the Son) of the fact that "God is true," John 3:33 ; authentication by God in sealing the Son as the Giver of eternal life (with perhaps a figurative allusion to the impress of a mark upon loaves), John 6:27 .

Note: In Revelation 7 , after the 5th verse (first part) the original does not repeat the mention of the "sealing" except in ver. 8 (last part) (hence the omission in the RV).

B — 2: κατασφραγίζω
(Strong's #2696 — Verb — katasphragizo — kat-as-frag-id'-zo )

No. 1, strengthened by kata, intensive, is used of the "book" seen in the vision in Revelation 5:1 , RV, "close sealed (with seven seals)," the successive opening of which discloses the events destined to take place throughout the period covered by chapters 6 to 19. In the Sept., Job 9:7 ; Job 37:7 .

Seam

1: ἄραφος
(Strong's #729 — Noun Masculine — araphos | arrhaphos — ar'-hraf-os )

denotes "without seam" (a, negative, and rhapto, "to sew"), John 19:23 .

Search

1: ἐραυνάω
(Strong's #2045 — Verb — eraunao | ereunao — er-yoo-nah'-o )

an earlier form, "to search, examine," is used (a) of God, as "searching" the heart, Romans 8:27 ; (b) of Christ, similarly, Revelation 2:23 ; (c) of the Holy Spirit, as "searching" all things, 1 Corinthians 2:10 , acting in the spirit of the believer; (d) of the OT prophets, as "searching" their own writings concerning matters foretold of Christ, testified by the Spirit of Christ in them, 1 Peter 1:11 (cp. No. 2); (e) of the Jews, as commanded by the Lord to "search" the Scriptures, John 5:39 , AV, and RV marg., "search," RV text, "ye search," either is possible grammatically; (f) of Nicodemus as commanded similarly by the chief priests and Pharisees, John 7:52 .

2: ἐξεραυνάω
(Strong's #1830 — Verb — exeraunao — ex-er-yoo-nah'-o )

a strengthened form of No. 1 (ek, or ex, "out"), "to search out," is used in 1 Peter 1:10 , "searched diligently;" cp. No. 1 (d).

3: ἐξετάζω
(Strong's #1833 — Verb — exetazo — ex-et-ad'-zo )

"to examine closely, inquire carefully" (from etazo, "to examine"), occurs in Matthew 2:8 , RV, "search out;" so Matthew 10:11 , RV: see INQUIRE , No. 4.

Note: For anakrino, rendered "searched" in Acts 17:11 , AV, see EXAMINE.

Seared

* For SEARED see BRANDED

Season

A — 1: καιρός
(Strong's #2540 — Noun Masculine — kairos — kahee-ros' )

primarily, "due measure, fitness, proportion," is used in the NT to signify "a season, a time, a period" possessed of certain characteristics, frequently rendered "time" or "times;" in the following the RV substitutes "season" for the AV "time," thus distinguishing the meaning from chronos (see No. 2): Matthew 11:25 ; Matthew 12:1 ; Matthew 14:1 ; Matthew 21:34 ; Mark 11:13 ; Acts 3:19 ; Acts 7:20 ; Acts 17:26 ; Romans 3:26 ; Romans 5:6 ; Romans 9:9 ; Romans 13:11 ; 1 Corinthians 7:5 ; Galatians 4:10 ; 1 Thessalonians 2:17 , lit., "for a season (of an hour);" 2 Thessalonians 2:6 ; in Ephesians 6:18 , "at all seasons" (AV, "always"); in Titus 1:3 , "His own seasons" (marg., "its;" AV, "in due times"); in the preceding clause chronos is used.

The characteristics of a period are exemplified in the use of the term with regard, e.g., to harvest, Matthew 13:30 ; reaping, Galatians 6:9 ; punishment, Matthew 8:29 ; discharging duties, Luke 12:42 ; opportunity for doing anything, whether good, e.g., Matthew 26:18 ; Galatians 6:10 ("opportunity"); Ephesians 5:16 ; or evil, e.g., Revelation 12:12 ; the fulfillment of prophecy, Luke 1:20 ; Acts 3:19 ; 1 Peter 1:11 ; a time suitable for a purpose, Luke 4:13 , lit., "until a season;" 2 Corinthians 6:2 ; see further under No. 2. See ALWAYS , Note, OPPORTUNITY , TIME , WHILE.

A — 2: χρόνος
(Strong's #5550 — Noun Masculine — chronos — khron'-os )

whence Eng. words beginning with "chron," denotes "a space of time," whether long or short: (a) it implies duration, whether longer, e.g., Acts 1:21 , "(all the) time;" Acts 13:18 ; Acts 20:18 , RV, "(all the) time" (AV, "at all seasons"); or shorter, e.g., Luke 4:5 ; (b) it sometimes refers to the date of an occurrence, whether past, e.g., Matthew 2:7 , or future, e.g., Acts 3:21 ; Acts 7:17 .

Broadly speaking, chronos expresses the duration of a period, kairos stresses it as marked by certain features; thus in Acts 1:7 , "the Father has set within His own authority" both the times (chronos), the lengths of the periods, and the "seasons" (kairos), epochs characterized by certain events; in 1 Thessalonians 5:1 , "times" refers to the length of the interval before the Parousia takes place (the presence of Christ with the saints when He comes to receive them to Himself at the Rapture), and to the length of time the Parousia will occupy; "seasons" refers to the special features of the period before, during, and after the Parousia.

Chronos marks quantity, kairos, quality. Sometimes the distinction between the two words is not sharply defined as, e.g., in 2 Timothy 4:6 , though even here the Apostle's "departure" signalizes the time (kairos). The words occur together in the Sept. only in Daniel 2:21 ; Ecclesiastes 3:1 . Chronos is rendered "season" in Acts 19:22 , AV (RV, "a while"); 20:18 (RV, "all the time," see above); Revelation 6:11 , AV (RV, "time"); so Revelation 20:3 . In Luke 23:8 it is used with hikanos in the plural, RV, "(of a long) time," more lit., "(for a sufficient number) of times."

In Revelation 10:6 chronos has the meaning "delay" (RV, marg.), an important rendering for the understanding of the passage (the word being akin to chronizo, "to take time, to linger, delay," Matthew 24:48 ; Luke 12:45 ). See DELAY , B, Note, SPACE , TIME , WHILE.

A — 3: ὥρα
(Strong's #5610 — Noun Feminine — hora — ho'-rah )

"an hour," is translated "season" in John 5:35 ; 2 Corinthians 7:8 ; Philemon 1:15 : see HOUR.

B — 1: πρόσκαιρος
(Strong's #4340 — Adjective — proskairos — pros'-kahee-ros )

"temporary, transient," is rendered "for a season" in Hebrews 11:25 . See TEMPORAL , TIME , WHILE.

C — 1: ἀκαίρως
(Strong's #171 — Adverb — akairos — ak-ah'ee-roce )

denotes "out of season, unseasonably" (akin to akairos, "unseasonable," a, negative, and A, No. 1), 2 Timothy 4:2 .

C — 2: εὐκαίρως
(Strong's #2122 — Adverb — eukairos — yoo-kah'ee-roce )

"in season" (eu, "well"), 2 Timothy 4:2 ; it occurs also in Mark 14:11 , "conveniently."

Note: For oligon, 1 Peter 1:6 , AV, "for a season," see WHILE.

Seat

A — 1: καθέδρα
(Strong's #2515 — Noun Feminine — kathedra — kath-ed'-rah )

from kata, "down," and hedra, "a seat," denotes "a seat" (Eng., "cathedral"), "a chair," Matthew 21:12 ; Mark 11:15 ; of teachers, Matthew 23:2 .

A — 2: πρωτοκαθεδρία
(Strong's #4410 — Noun Feminine — protokathedria — pro-tok-ath-ed-ree'-ah )

"the first seat," Matthew 23:6 ; Mark 12:39 ; Luke 11:43 ; Luke 20:46 ; see CHIEF , No. 6. Cp. ROOM.

Note: For thronos, sometimes translated "seat" in the AV, see THRONE.

B — 1: κάθημαι
(Strong's #2521 — Verb — kathemai — kath'-ay-mahee )

"to sit, be seated," is translated "shall ... be seated" in Luke 22:69 , RV; "is seated," Colossians 3:1 , RV (AV, "shall ... sit" and "sitteth"). See SIT.

Second, Secondarily, Secondly

1: δεύτερος
(Strong's #1208 — Adjective — deuteros — dyoo'-ter-os )

denotes "second in order" with or without the idea of time, e.g., Matthew 22:26, 39 ; 2 Corinthians 1:15 ; Revelation 2:11 ; in Revelation 14:8 , RV only ("a second angel"); it is used in the neuter, deuteron, adverbially, signifying a "second" time, e.g., John 3:4 ; John 21:16 ; Acts 7:13 ; Revelation 19:3 , RV (AV, "again"); Jude 1:5 , "afterward" (RV, marg., "the second time"); used with ek ("of") idiomatically, the preposition signifying "for (the second time)," Mark 14:72 ; John 9:24 and Acts 11:9 , RV (AV, "again"); Hebrews 9:28 ; in 1 Corinthians 12:28 , AV, "secondarily," RV, "secondly."

Note: In Acts 13:33 some mss. have protos, "(in the) first (psalm);" the 1st and 2nd Psalms were originally one, forming a prologue to the whole book; hence the numbering in the Sept.

2: δευτεραῖος
(Strong's #1206 — Adjective — deuteraios — dyoo-ter-ah'-yos )

an adjective with an adverbial sense (from No. 1), is used in Acts 28:13 , RV, "on the second day" (AV, "the next day"), lit., "second day (persons we came)."

Note: In Luke 6:1 , the AV translates those mss. which have deuteroprotos, lit., "second-first," said of a sabbath (see RV marg.).

Secret, Secretly

A — 1: κρυπτός
(Strong's #2927 — Adjective — kruptos — kroop-tos' )

"secret, hidden" (akin to krupto, "to hide"), Eng., "crypt," "cryptic," etc., is used as an adjective and rendered "secret" in Luke 8:17 , AV (RV, "hid"); in the neuter, with en, "in," as an adverbial phrase, "in secret," with the article, Matthew 6:4, 6 (twice in each ver.); without the article, John 7:4, 10 ; John 18:20 ; in the neuter plural, with the article, "the secrets (of men)," Romans 2:16 ; of the heart, 1 Corinthians 14:25 ; in Luke 11:33 , AV, "a secret place" (RV, "cellar"). See CELLAR , HIDDEN , INWARDLY.

A — 2: ἀπόκρυφος
(Strong's #614 — Adjective — apokruphos — ap-ok'-roo-fos )

(whence "Apocrypha"), "hidden," is translated "kept secret" in Mark 4:22 , AV (RV, "made secret"); "secret" in Luke 8:17 , RV (AV, "hid"). See HIDE , B, No. 2.

A — 3: κρύπτω
(Strong's #2928 — Verb — kruphaios — kroop'-to )

occurs in the best mss. in Matthew 6:18 (twice; some have No. 1).

B — 1: κρυφῇ
(Strong's #2931 — Adverb — kruphe — kroo-fay' )

akin to A, No. 1, "secretly, in secret," is used in Ephesians 5:12 .

B — 2: λάθρᾳ
(Strong's #2977 — Adverb — lathra — lath'-rah )

akin to lanthano, "to escape notice, be hidden," is translated "secretly" in John 11:28 . See PRIVILY.

C — 1: κρύπτω
(Strong's #2928 — Verb — krupto — kroop'-to )

"to hide," is translated "secretly" in John 19:38 [perfect participle, Passive Voice, lit., "(but) having been hidden"], referring to Nicodemus as having been a "secret" disciple of Christ; in Matthew 13:35 , AV, it is translated "kept secret" (RV, "hidden").

Notes: (1) For tameion, translated "secret chambers" in Matthew 24:26 , see CHAMBER , No. 1. (2) For the AV rendering of sigao, in Romans 16:25 , "kept secret," see PEACE (hold one's), No. 2, and SILENCE. (3) For "I have learned the secret," see LEARN , No. 4.

Sect

1: αἵρεσις
(Strong's #139 — Noun Feminine — hairesis — hah'ee-res-is )

"a choosing," is translated "sect" throughout the Acts, except in 24:14, AV, "heresy" (RV, "sect"); it properly denotes a predilection either for a particular truth, or for a perversion of one, generally with the expectation of personal advantage; hence, a division and the formation of a party or "sect" in contrast to the uniting power of "the truth," held in toto; "a sect" is a division developed and brought to an issue; the order "divisions, heresies" (marg. "parties") in "the works of the flesh" in Galatians 5:19-21 is suggestive of this. See HERESY.

Secure

1: περικρατής
(Strong's #4031 — Adjective — perikrates — per-ee-krat-ace' )

an adjective, signifies "having full command of" (peri, "around, about," krateo, "to be strong, to rule"); it is used with ginomai, "to become," in Acts 27:16 , RV, "to secure (the boat)," AV, "to come by."

Note: In Matthew 28:14 , AV, amerimnos, "without anxiety," with poieo, "to make," is translated "we will ... secure (you)," RV, "we will ... rid (you) of care." The Eng. "secure" is derived from the Latin se, "free from," and cura, "care." See CARE.

Security

1: ἱκανός
(Strong's #2425 — Adjective — hikanos — hik-an-os' )

"sufficient," is used in its neuter form with the article, as a noun, in Acts 17:9 , "(when they had taken) security," i.e., satisfaction, lit., "the sufficient." The use of hikanos in this construction is a Latinism in Greek. See Moulton, Proleg., p. 20. Probably the bond given to the authorities by Jason and his friends included an undertaking that Paul would not return to Thessalonica. Any efforts to have the bond cancelled were unsuccessful; hence the reference to the hindrance by Satan (1 Thessalonians 2:18 ). See ABLE , C, No. 2.

Sedition

A — 1: στάσις
(Strong's #4714 — Noun Feminine — stasis — stas'-is )

"a dissension, an insurrection," is translated "sedition" in Acts 24:5 , AV (RV, "insurrections"). See DISSENSION , INSURRECTION.

A — 2: διχοστασία
(Strong's #1370 — Noun Feminine — dichostasia — dee-khos-tas-ee'-ah )

lit., "a standing apart" (dicha, "asunder, apart," stasis, "a standing"), hence "a dissension, division," is translated "seditions" in Galatians 5:20 , AV. See DIVISION , No. 2.

B — 1: ἀναστατόω
(Strong's #387 — Verb — anastatoo — an-as-tat-o'-o )

"to excite, unsettle," or "to stir up to sedition," is so translated in Acts 21:38 , RV (AV, "madest an uproar"); in Acts 17:6 , "have turned (the world) upside down," i.e., "causing tumults;" in Galatians 5:12 , RV, "unsettle" (AV, "trouble"), i.e., by false teaching (here in the continuous present tense, lit., "those who are unsettling you"). The word was supposed not to have been used in profane authors. It has been found, however, in several of the papyri writings. See TURN , UNSETTLE.

Seduce, Seducing

A — 1: πλανάω
(Strong's #4105 — Verb — planao — plan-ah'-o )

"to cause to wander, lead astray," is translated "to seduce" in 1 John 2:26 , AV (RV, "lead ... astray"); in Revelation 2:20 , "to seduce." See DECEIT , C, No. 6.

A — 2: ἀποπλανάω
(Strong's #635 — Verb — apoplanao — ap-op-lan-ah'-o )

is translated "seduce" in Mark 13:22 (RV, "lead astray"); see LEAD , No. 13.

B — 1: πλάνος
(Strong's #4108 — Adjective — planos — plan'-os )

akin to A, lit., "wandering," then, "deceiving," is translated "seducing" in 1 Timothy 4:1 . See DECEIVER , No. 1.

Seducers

* For SEDUCERS see IMPOSTORS

See, Seeing

A — 1: βλέπω
(Strong's #991 — Verb — blepo — blep'-o )

"to have sight," is used of bodily vision, e.g., Matthew 11:4 ; and mental, e.g., Matthew 13:13, 14 ; it is said of God the Father in Matthew 6:4, 6, 18 ; of Christ as "seeing" what the Father doeth, John 5:19 . It especially stresses the thought of the person who "sees." For the various uses see BEHOLD , No. 2; see Note below.

A — 2: ὁράω
(Strong's #3708 — Verb — horao — hor-ah'-o )

with the form eidon, serving for its aorist tense, and opsomai, for its future tense (Middle Voice), denotes "to see," of bodily vision, e.g., John 6:36 ; and mental, e.g., Matthew 8:4 ; it is said of Christ as "seeing" the Father, John 6:46 , and of what He had "seen" with the Father, 8:38. It especially indicates the direction of the thought to the object "seen." See BEHOLD , No. 1.

Note: "Horao and blepo both denote the physical act: horao, in general, blepo, the single look; horao gives prominence to the discerning mind, blepo to the particular mood or point. When the physical side recedes, horao denotes perception in general (as resulting principally from vision) ... Blepo, on the other hand, when its physical side recedes, gets a purely outward sense, look (open, incline) towards [as of a situation]" (Schmidt, Grimm-Thayer).

A — 3: ἀφοράω
(Strong's #872 — Verb — aphorao — af-or-ah'-o )

with apeidon serving as the aorist tense, "to look away from one thing so as to see another" (apo, "from," and No. 2), as in Hebrews 12:2 , simply means "to see" in Philippians 2:23 .

A — 4: καθοράω
(Strong's #2529 — Verb — kathorao — kath-or-ah'-o )

lit., "to look down" (kata, and No.2), denotes "to discern clearly," Romans 1:20 , "are clearly seen." In the Sept., Numbers 24:2 ; Job 10:4 ; Job 39:26 .

A — 5: διαβλέπω
(Strong's #1227 — Verb — diablepo — dee-ab-lep'-o )

"to see clearly" (dia, "through," and No. 1), is used in Matthew 7:5 ; Luke 6:42 ; in Mark 8:25 , RV, "he looked steadfastly" (No. 6 is used in the next clause; No. 1 in ver. 24, and No. 2 in the last part).

A — 6: ἐμβλέπω
(Strong's #1689 — Verb — emblepo — em-blep'-o )

"to look at" (en, "in," and No. 1), used of earnestly looking, is translated "saw" in Mark 8:25 (last part); "could (not) see" in Acts 22:11 . See BEHOLD , No. 3.

A — 7: ἀναβλέπω
(Strong's #308 — Verb — anablepo — an-ab-lep'-o )

"to look up," is translated "see," of the blind, in Luke 7:22 , AV (RV, "receive their sight"). See SIGHT.

A — 8: θεάομαι
(Strong's #2300 — Verb — theaomai — theh-ah'-om-ahee )

"to view attentively, to see with admiration, desire, or regard," stresses more especially the action of the person beholding, as with No. 1, in contrast to No. 2; it is used in Matthew 11:7 (RV, "to behold"), while idein, the infinitive of eidon (see under No. 2), is used in the questions in the next two verses; in verse 7 the interest in the onlooker is stressed, in vv. 8,9, the attention is especially directed to the object "seen." The verb is translated "to see" in the AV and RV of Matthew 6:1 ; Mark 16:11, 14 ; John 6:5 ; Acts 8:18 (in some mss.); 21:27; Romans 15:24 ; elsewhere, for the AV, "to see," the RV uses the verb "to behold" bringing out its force more suitably, See BEHOLD , No. 8.

A — 9: θεωρέω
(Strong's #2334 — Verb — theoreo — theh-o-reh'-o )

denotes "to be a spectator of," indicating the careful perusal of details in the object; it points especially, as in No. 1, to the action of the person beholding, e.g., Matthew 28:1 ; the RV frequently renders it by "to behold," for the AV, "to see," e.g., John 14:17, 19 ; John 16:10, 16, 17, 19 . The difference between this verb and Nos. 1 and 2 is brought out in John 20:5, 6, 8 ; in ver. 5 blepo is used of John's sight of the linen cloths in the tomb, without his entering in; he "saw" at a glance the Lord was not there; in ver. 6 the closer contemplation by Peter is expressed in the verb theoreo. But in ver. 8 the grasping by John of the significance of the undisturbed cloths is denoted by eidon (see No. 2, and see WRAP).

A — 10: μυωπάζω
(Strong's #3467 — Verb — muopazo — moo-ope-ad'-zo )

"to be short-sighted" (muo, "to shut," ops, "the eye;" cp. Eng., "myopy," "myopic:" the root mu signifies a sound made with closed lips, e.g., in the words "mutter," "mute"), occurs in 2 Peter 1:9 , RV, "seeing only what is near" (AV, "and cannot see afar off"); this does not contradict the preceding word "blind," it qualifies it; he of whom it is true is blind in that he cannot discern spiritual things, he is near-sighted in that he is occupied in regarding worldly affairs.

A — 11: φαίνω
(Strong's #5316 — Verb — phaino — fah'ee-no )

"to cause to appear," and in the Passive Voice, "to appear, be manifest," is rendered "(that) they may be seen" in Matthew 6:5 ; "it was (never so) seen," Matthew 9:33 . See APPEAR.

Notes: (1) For ide and idou, regularly rendered "behold" in the RV, see BEHOLD , No. 4. (2) For optano, in Acts 1:3 , AV, "being seen," see APPEAR , A, No. 7. (3) For historeo, in Galatians 1:18 , AV, "to see," see VISIT. (4) For proorao, and proeidon, "to see before," see FORESEE. (5) For "make ... see" see ENLIGHTEN.

B — 1: βλέμμα
(Strong's #990 — Noun Neuter — blemma — blem'-mah )

primarily, "a look, a glance" (akin to A, No. 1), denotes "sight," 2 Peter 2:8 , rendered "seeing;" some interpret it as meaning "look;" Moulton and Milligan illustrate it thus from the papyri; it seems difficult, however to take the next word "hearing" (in the similar construction) in this way.

Seed

1: σπέρμα
(Strong's #4690 — Noun Neuter — sperma — sper'-mah )

akin to speiro, "to sow" (Eng., "sperm," "spermatic," etc.), has the following usages, (a) agricultural and botanical, e.g., Matthew 13:24, 27, 32 (for the AV of vv. 19-23, see sow, as in the RV); 1 Corinthians 15:38 ; 2 Corinthians 9:10 ; (b) physiological, Hebrews 11:11 ; (c) metaphorical and by metonymy and for "offspring, posterity," (1) of natural offspring e.g., Matthew 22:24, 25 , RV, "seed" (AV, "issue"); John 7:42 ; John 8:33, 37 ; Acts 3:25 ; Romans 1:3 ; Romans 4:13, 16, 18 ; Romans 9:7 (twice),8,29; 11:1; 2 Corinthians 11:22 ; Hebrews 2:16 ; Hebrews 11:18 ; Revelation 12:17 ; Galatians 3:16, 19, 29 ; in the 16th ver., "He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ," quoted from the Sept. of Genesis 13:15 ; Genesis 17:7, 8 , there is especial stress on the word "seed," as referring to an individual (here, Christ) in fulfillment of the promises to Abraham, a unique use of the singular. While the plural form "seeds," neither in Hebrew nor in Greek, would have been natural any more than in English (it is not so used in Scripture of human offspring; its plural occurrence is in 1 Samuel 8:15 , of crops), yet if the Divine intention had been to refer to Abraham's natural descendants, another word could have been chosen in the plural, such as "children;" all such words were, however, set aside, "seed" being selected as one that could be used in the singular, with the purpose of showing that the "seed" was Messiah. Some of the rabbis had even regarded "seed," e.g., in Genesis 4:25 ; Isaiah 53:10 , as referring to the Coming One. Descendants were given to Abraham by other than natural means, so that through him Messiah might come, and the point of the Apostle's argument is that since the fulfillment of the promises of God is secured alone by Christ, they only who are "in Christ" can receive them; (2) of spiritual offspring, Romans 4:16, 18 ; Romans 9:8 ; here "the children of the promise are reckoned for a seed" points, firstly, to Isaac's birth as being not according to the ordinary course of nature but by Divine promise, and, secondly, by analogy, to the fact that all believers are children of God by spiritual birth; Galatians 3:29 .

As to 1 John 3:9 , "his seed abideth in him," it is possible to understand this as meaning that children of God (His "seed") abide in Him, and do not go on doing (practicing) sin (the verb "to commit" does not represent the original in this passage). Alternatively, the "seed" signifies the principle of spiritual life as imparted to the believer, which abides in him without possibility of removal or extinction; the child of God remains eternally related to Christ, he who lives in sin has never become so related, he has not the principle of life in him. This meaning suits the context and the general tenor of the Epistle.

2: σπόρος
(Strong's #4703 — Noun Masculine — sporos — spor'-os )

akin to No. 1, properly "a sowing," denotes "seed sown," (a) natural, Mark 4:26, 27 ; Luke 8:5, 11 (the natural being figuratively applied to the Word of God); 2 Corinthians 9:10 (1st part); (b) metaphorically of material help to the needy, 2 Corinthians 9:10 (2nd part), RV, "(your) seed for sowing" (AV, "seed sown").

3: σπορά
(Strong's #4701 — Noun Feminine — spora — spor-ah' )

akin to No. 1, and like No. 2, "a sowing, seedtime," denotes "seed sown," 1 Peter 1:23 , of human offspring. In the Sept. 2 Kings 19:29 .

Seeing, Seeing That

* For SEEING, SEEING THAT (conjunction), see +, p. 9

Seek

1: ζητέω
(Strong's #2212 — Verb — zeteo — dzay-teh'-o )

signifies (a) "to seek, to seek for," e.g., Matthew 7:7, 8 ; Matthew 13:45 ; Luke 24:5 ; John 6:24 ; of plotting against a person's life, Matthew 2:20 ; Acts 21:31 ; Romans 11:3 ; metaphorically, to "seek" by thinking, to "seek" how to do something, or what to obtain, e.g., Mark 11:18 ; Luke 12:29 ; to "seek" to ascertain a meaning, John 16:19 , "do ye inquire;" to "seek" God, Acts 17:27 , RV; Romans 10:20 ; (b) "to seek or strive affter, endeavor, to desire," e.g., Matthew 12:46, 47 , RV, "seeking" (AV, "desiring"); Luke 9:9 , RV, "sought" (AV, "desired"); John 7:19 , RV, "seek ye" (AV, "go ye about"); so John 7:20 ; Romans 10:3 , RV, "seeking" (AV, "going about"); of "seeking" the kingdom of God and His righteousness, in the sense of coveting earnestly, striving after, Matthew 6:33 ; "the things that are above," Colossians 3:1 ; peace, 1 Peter 3:11 ; (c) "to require or demand," e.g., Mark 8:12 ; Luke 11:29 (some mss. have No. 4); 1 Corinthians 4:2 , "it is required;" 2 Corinthians 13:3 , "ye seek." See ABOUT , B, Note, DESIRE , B, Note (2) ENDEAVOR, GO , Note (2) (a), INQUIRE , REQUIRE.

2: ἀναζητέω
(Strong's #327 — Verb — anazeteo — an-ad-zay-teh'-o )

"to seek carefully" (ana, "up," used intensively, and No. 1), is used of searching for human beings, difficulty in the effort being implied Luke 2:44, 45 (some mss. have No. 1 in the latter ver.); Acts 11:25 ; numerous illustrations of this particular meaning in the papyri are given by Moulton and Milligan. In the Sept., Job 3:4 ; Job 10:6 .

3: ἐκζητέω
(Strong's #1567 — Verb — ekzeteo — ek-zay-teh'-o )

signifies (a) "to seek out (ek) or after, to search for;" e.g., God, Romans 3:11 ; the Lord, Acts 15:17 ; in Hebrews 11:6 , RV, "seek after" (AV, "diligently seek"); Hebrews 12:17 , RV, "sought diligently" (AV, "sought carefully"); 1 Peter 1:10 , RV, "sought" (AV, "have inquired"), followed by exeraunao, "to search diligently;" (b) "to require or demand," Luke 11:50, 51 . See INQUIRE , Note (3), REQUIRE.

4: ἐπιζητέω
(Strong's #1934 — Verb — epizeteo — ep-eed'-zay-teh'-o )

"to seek after" (directive, epi, "towards") is always rendered in the RV, by some form of the verb "to seek," Acts 13:7 , "sought" (AV, "desired"); Acts 19:39 , "seek" (AV, "inquire"); Philippians 4:17 , "seek for" (AV, "desire"), twice; elsewhere, Matthew 6:32 ; Matthew 12:39 ; Matthew 16:4 ; Mark 8:12 (in some texts); Luke 12:30 ; Acts 12:19 ; Romans 11:7 ; Hebrews 11:14 ; Hebrews 13:14 . See DESIRE , INQUIRE.

5: ὀρέγω
(Strong's #3713 — Verb — orego — or-eg'-om-ahee )

"to reach out, or after," used in the Middle Voice is translated "seeketh" in 1 Timothy 3:1 , RV, of "seeking overseership" (AV, "desireth"). See DESIRE , No. 5.

Note: For the RV renderings of zeloo, in Galatians 4:17, 18 , "they zealously seek," "ye may seek," "to be zealously sought," see AFFECT , Note, and ZEALOUS.

Seem

1: δοκέω
(Strong's #1380 — verb — dokeo — dok-eh'-o )

denotes (a) "to be of opinion" (akin to doxa, "opinion"), e.g., Luke 8:18 , RV, "thinketh" (AV, "seemeth"); so 1 Corinthians 3:18 ; to think, suppose, James 1:26 , RV, "thinketh himself" (AV, "seem"); see SUPPOSE , THINK; (b) "to seem, to be reputed," e.g., Acts 17:18 ; 1 Corinthians 11:16 ; 1 Corinthians 12:22 ; 2 Corinthians 10:9 ; Hebrews 4:1 ; Hebrews 12:11 ; for Galatians 2:2, 6, 9 , see REPUTE; (c) impersonally (1) to think (see THINK), (2) to "seem" good, Luke 1:3 ; Acts 15:22 , RV , "it seemed good" (AV, "it pleased"); 15:25,28 (ver. 34 in some mss.); in Hebrews 12:10 , the neuter of the present participle is used with the article, lit., "the (thing) seeming good," RV, "(as) seemed good," AV, "after (their own) pleasure." See ACCOUNT , No. 1.

Notes: In Matthew 11:26 ; Luke 10:21 , eudokia, "good pleasure, satisfaction" (eu, "well," and dokeo), is used with ginomai, "to become," and translated "it seemed good," AV (RV, "it was well-pleasing"). (2) In Luke 24:11 , AV, phaino, "to appear" (Passive Voice), is translated "seemed" (RV, "appeared").

Seemly, Rv

* For SEEMLY, RV, see COMELY , Band Note (2) Note: In 1 Peter 2:12 , RV, kalos, "good, fair," is rendered "seemly."

Seize

1: συλλαμβάνω
(Strong's #4815 — Verb — sullambano — sool-lam-ban'-o )

lit., "to take together" (sun, "with," lambano, "to take or lay hold of"), chiefly signifies "to seize as a prisoner;" in the following the RV substitutes the more suitable and forceful verb, "to seize," for AV, "to take:" Matthew 26:55 ; Mark 14:48 ; Luke 22:54 ; John 18:12 ; Acts 12:3 ; Acts 23:27 ; Acts 26:21 ; in Acts 1:16 , RV and AV, "took." See CATCH , No. 8, CONCEIVE, HELP.

2: συναρπάζω
(Strong's #4884 — Verb — sunarpazo — soon-ar-pad'-zo )

is translated "seized" in the RV of Luke 8:29 ; Acts 6:12 ; Acts 19:29 ; see CATCH , No. 7.

Note: In Matthew 21:38 , the best texts have echo, "to have" ("to take," RV); some have katecho, "to lay hold of" (AV, "seize on").

Self, Selves

1: αὐτόματος
(Strong's #844 — Adjective — automatos — ow-tom'-at-os )

"of oneself" (Eng., "automatic," "automaton," etc.), is used in Mark 4:28 ; Acts 12:10 . See ACCORD , B, No. 2.

2: αὐτός
(Strong's #846 — pronoun — autos — ow-tos' )

"he," also means "self," in the reflexive pronouns "myself, thyself, himself," etc. (see, e.g., HE), expressing distinction, exclusion, etc.; it is usually emphatic in the nominative case, e.g., Luke 6:42 ; Luke 11:4 ; John 18:28 ; Romans 8:16 , RV, "Himself."

Note: In John 16:27 , "the Father Himself (autos)," Field (Notes on the Translation of the NT) remarks that autos stands for automatos.

Self-Condemned

* For SELF-CONDEMNED see CONDEMN , C, No. 1

Self-Control

1: ἀκρατής
(Strong's #193 — Adjective — akrates — ak-rat'-ace )

"powerless" (a, negative, kratos, "strength"), is rendered "without self-control," in 2 Timothy 3:3 , RV; see INCONTINENT.

Self-Willed

1: αὐθάδης
(Strong's #829 — Adjective — authades — ow-thad'-ace )

"self-pleasing" (autos, "self," hedomai, "to please"), denotes one who, dominated by self-interest, and inconsiderate of others, arrogantly asserts his own will, "self-willed," Titus 1:7 ; 2 Peter 2:10 (the opposite of epieikes, "gentle," e.g., 1 Timothy 3:3 ), "one so far overvaluing any determination at which he has himself once arrived that he will not be removed from it" (Trench, who compares and contrasts philautos, "loving self, selfish;" Syn. xciii). In the Sept., Genesis 49:3, 7 ; Proverbs 21:24 .

Selfsame

* Notes: (1) In 2 Corinthians 5:5 , AV, auto touto, "this thing itself," "this very thing," RV, is rendered "the selfsame;" in 2 Corinthians 7:11 , RV and AV, "this selfsame thing." (2) In Matthew 8:13 , AV, ekeinos, with the article, "that," RV, is rendered "that selfsame." (3) In 1 Corinthians 12:11 , AV, the article with autos, "the same," RV, is rendered "the selfsame."

Sell

1: πωλέω
(Strong's #4453 — Verb — poleo — po-leh'-o )

"to exchange or barter, to sell," is used in the latter sense in the NT, six times in Matthew, three in Mark, six in Luke; in John only in connection with the cleansing of the Temple by the Lord, 2:14,16; in Acts only in connection with the disposing of property for distribution among the community of believers, 4:34,37; 5:1; elsewhere, 1 Corinthians 10:25 ; Revelation 13:17 .

2: πιπράσκω
(Strong's #4097 — Verb — piprasko — pip-ras'-ko, prah'-o )

from an earlier form, perao, "to carry across the sea for the purpose of selling or to export," is used (a) literally, Matthew 13:46 ; Matthew 18:25 ; Matthew 26:9 ; Mark 14:5 ; John 12:5 ; Acts 2:45 ; Acts 4:34 ; Acts 5:4 ; (b) metaphorically, Romans 7:14 , "sold under sin," i.e., as fully under the domination of sin as a slave is under his master; the statement evinces an utter dissatisfaction with such a condition; it expresses, not the condemnation of the unregenerate state, but the evil of bondage to a corrupt nature, involving the futility of making use of the Law as a means of deliverance.

3: ἀποδίδωμι
(Strong's #591 — Verb — apodidomi — ap-od-eed'-o-mee )

"to give up or back," also means, in the Middle Voice, "to give up of one's own will;" hence, "to sell;" it is so used in Peter's question to Sapphira as to "selling" the land, Acts 5:8 ; of the act of Joseph's brothers, Acts 7:9 ; of Esau's act in "selling" his birthright, Hebrews 12:16 .

Note: In James 4:13 , AV, emporeuomai, "to trade" (RV), is rendered "buy and sell."

Seller

* For SELLER see PURPLE

Senate

1: γερουσία
(Strong's #1087 — Noun Feminine — gerousia — gher-oo-see'-ah )

"a council of elders" (from geron, "an old man," a term which early assumed a political sense among the Greeks, the notion of age being merged in that of dignity), is used in Acts 5:21 , apparently epexegetically of the preceding word sunedrion, "council," the Sanhedrin.

Send

1: ἀποστέλλω
(Strong's #649 — Verb — apostello — ap-os-tel'-lo )

lit., "to send forth" (apo, "from"), akin to apostolos, "an apostle," denotes (a) "to send on service, or with a commission." (1) of persons; Christ, sent by the Father, Matthew 10:40 ; Matthew 15:24 ; Matthew 21:37 ; Mark 9:37 ; Mark 12:6 ; Luke 4:18, 43 ; Luke 9:48 ; Luke 10:16 ; John 3:17 ; John 5:36, 38 ; John 6:29, 57 ; John 7:29 ; John 8:42 ; John 10:36 ; John 11:42 ; John 17:3, 8, 18 (1st part),21,23,25; 20:21; Acts 3:20 (future); 3:26; 1 John 4:9, 10, 14 ; the Holy Spirit, Luke 24:49 (in some texts; see No. 3); 1 Peter 1:12 ; Revelation 5:6 ; Moses, Acts 7:35 ; John the Baptist, John 1:6 ; John 3:28 ; disciples and apostles, e.g., Matthew 10:16 ; Mark 11:1 ; Luke 22:8 ; John 4:38 ; John 17:18 (2nd part); Acts 26:17 ; servants, e.g., Matthew 21:34 ; Luke 20:10 ; officers and officials, Mark 6:27 ; John 7:32 ; Acts 16:35 ; messengers, e.g., Acts 10:8, 17, 20 ; Acts 15:27 ; evangelists, Romans 10:15 ; angels, e.g., Matthew 24:31 ; Mark 13:27 ; Luke 1:19, 26 ; Hebrews 1:14 ; Revelation 1:1 ; Revelation 22:6 ; demons, Mark 5:10 ; (2) of things, e.g., Matthew 21:3 ; Mark 4:29 , RV, marg., "sendth forth," text, "putteth forth" (AV, "... in"); Acts 10:36 ; Acts 11:30 ; Acts 28:28 ; (b) "to send away, dismiss," e.g., Mark 8:26 ; Mark 12:3 ; Luke 4:18 , "to set (at liberty)." See Note below, No. 2.

2: πέμπω
(Strong's #3992 — Verb — pempo — pem'-po )

"to send," is used (a) of persons: Christ, by the Father, Luke 20:13 ; John 4:34 ; John 5:23, 24, 30, 37 ; John 6:38-40, 44 ; John 7:16, 18, 28, 33 ; John 8:16, 18, 26, 29 ; John 9:4 ; John 12:44, 45, 49 ; John 13:20 (2nd part); 14:24; 15:21; 16:5; Romans 8:3 ; the Holy Spirit, John 14:26 ; John 15:26 ; John 16:7 ; Elijah, Luke 4:26 ; John the Baptist, John 1:33 ; disciples and apostles, e.g., Matthew 11:2 ; John 20:21 ; servants, e.g., Luke 20:11, 12 ; officials, Matthew 14:10 ; messengers, e.g., Acts 10:5, 32, 33 ; Acts 15:22, 25 ; 2 Corinthians 9:3 ; Ephesians 6:22 ; Philippians 2:19, 23, 25 ; 1 Thessalonians 3:2, 5 ; Titus 3:12 ; a prisoner, Acts 25:25, 27 ; potentates, by God, 1 Peter 2:14 ; an angel, Revelation 22:16 ; demons, Mark 5:12 ; (b) of things, Acts 11:29 ; Philippians 4:16 ; 2 Thessalonians 2:11 ; Revelation 1:11 ; Revelation 11:10 ; Revelation 14:15, 18 , RV, "send forth" (AV, "thrust in").

Notes: (1) Pempo is a more general term than apostello; apostello usually "suggests official or authoritative sending" (Thayer). A comparison of the usages mentioned above shows how nearly (in some cases practically quite) interchangeably they are used, and yet on close consideration the distinction just mentioned is discernible; in the Gospel of John, cp. pempo in John 5:23, 24, 30, 37 , apostello in John 5:33, 36, 38 ; pempo in John 6:38, 39, 44 , apostello in John 6:29, 57 ; the two are not used simply for the sake of variety of expression. Pempo is not used in the Lord's prayer in ch. 17, whereas apostello is used six times.

(2) The "sending" of the Son by the Father was from the glory which He had with the Father into the world, by way of the Incarnation, not a "sending" out into the world after His birth, as if denoting His mission among and His manifestation to the people. "Hofmann, in support of his view that Jesus is called the Son of God only in virtue of His being born of man, vainly urges that the simple accusative after apostello also denotes what the Person is or becomes by being sent. What he states is true but only when the name of the object spoken of is chosen to correspond with the purposed mission, as e.g., in Mark 1:2 ; Luke 14:32 ; Luke 19:14 . We can no more say, "God sent Jesus that He should be His Son' than we can render 'he sent his servants,' Matthew 21:34 , in this manner. That the Sonship of Christ is anterior to His mission to the world ... is clear from John 16:28 ; cp. especially also the double accusative in 1 John 4:14 , 'the Father sent the Son the Savior of the world.' The expression that Jesus is sent by God denotes the mission which He has to fulfill and the authority which backs Him" (Cremer, Lexicon of NT Greek).

3: ἐξαποστέλλω
(Strong's #1821 — Verb — exapostello — ex-ap-os-tel'-lo )

denotes (a) "to send forth:" of the Son by God the Father, Galatians 4:4 ; of the Holy Spirit, Galatians 4:6 ; Luke 24:49 in the best texts (some have No. 1); an angel, Acts 12:11 ; the ancestors of Israel, Acts 7:12 ; Paul to the Gentiles, Acts 22:21 ; of the word of salvation, Acts 13:26 (some mss. have No. 1); (b) "to send away," Luke 1:53 ; Luke 20:10, 11 ; Acts 9:30 ; Acts 11:22 ; Acts 17:14 .

4: ἀναπέμπω
(Strong's #375 — Verb — anapempo — an-ap-em'-po )

denotes (a) "to send up" (ana, "up," and No. 2), to a higher authority, Luke 23:7, 15 ; Acts 25:21 (in the best texts; some have No. 2); this meaning is confirmed by examples from the papyri (Moulton and Milligan), by Deissmann (Bible Studies, p. 229); see also Field, Notes on the Trans. of the NT; (b) "to send back," Luke 23:11 ; Philemon 1:12 .

5: ἐκπέμπω
(Strong's #1599 — Verb — ekpempo — ek-pem'-po )

denotes "to send forth" (ek, "out of"), Acts 13:4 , "being sent forth;" Acts 17:10 , "sent away."

6: βάλλω
(Strong's #906 — Verb — ballo — bal'-lo )

"to cast, throw," is translated "to send (peace)" in Matthew 10:34 (twice), (RV, marg., "cast"). See CAST.

7: ἐκβάλλω
(Strong's #1544 — Verb — ekballo — ek-bal'-lo )

"to cast out," or "send out," is translated "sent out" in Mark 1:43 , RV (AV, "sent away"), and in AV and RV in James 2:25 . See CAST , No. 5.

8: ἀπολύω
(Strong's #630 — Verb — apoluo — ap-ol-oo'-o )

"to set free, to let go," is translated "to send away" in Matthew 14:15, 22, 23 ; Mark 6:36, 45 ; Mark 8:3, 9 ; Luke 8:38 ; Acts 13:3 , where the "sending" is not that of commissioning, but of letting go, intimating that they would gladly have retained them (contrast ekpempo, the act of commissioning by the Holy Spirit in ver. 4).

9: μεταπέμπω
(Strong's #3343 — Verb — metapempo — met-ap-emp'-o )

"to send after or for, fetch" (meta, "after"), is used only in the Acts; in the Middle Voice, translated "to send for" in Acts 10:22, 29 (2nd part: Passive Voice in the 1st part); 20:1, RV only (some texts have proskaleo); Acts 24:24, 26 ; Acts 25:3 ; in Acts 10:5 ; Acts 11:13 , RV, "fetch." See FETCH.

10: βρύω
(Strong's #1032 — Verb — bruo — broo'-o )

"to be full to bursting," was used of the earth in producing vegetation, of plants in putting forth buds; in James 3:11 it is said of springs gushing with water, "(doth the fountain) send forth ...?"

11: συναποστέλλω
(Strong's #4882 — Verb — sunapostello — soon-ap-os-tel'-lo )

"to send along with," is used in 2 Corinthians 12:18 . In the Sept., Exodus 33:2, 12 .

12: συμπέμπω
(Strong's #4842 — Verb — sunpempo — soom-pem'-po )

"to send along with," is used in 2 Corinthians 8:18, 22 .

Notes: (1) In Matthew 13:36 , AV, aphiemi, "to leave," is translated "He sent ... away" (RV, "He left"); so in Mark 4:36 , AV, "they had sent away," RV, "leaving." (2) In Mark 6:46 , apotassomai, "to take leave of" (RV) is translated "He had sent ... away." (3) In John 13:16 apostolos is rendered "one (AV, he) that is sent," RV marg., "an apostle." (4) Paristemi is rendered "send" in Matthew 26:53 , RV.

Senseless

* For SENSELESS see FOOLISH , No. 4

Senses

1: αἰσθητήριον
(Strong's #145 — Noun Neuter — aistheterion — ahee-sthay-tay'-ree-on )

"sense, the faculty of perception, the organ of sense" (akin to aisthanomai, "to perceive"), is used in Hebrews 5:14 , "senses," the capacities for spiritual apprehension. In the Sept., Jeremiah 4:19 , "(I am pained ... in the) sensitive powers (of my heart)."

Sensual

* For SENSUAL see NATURAL , A, No. 2

Sentence

A — 1: κρίμα
(Strong's #2917 — Noun Neuter — krima — kree'-mah )

"a judgment," a decision passed on the faults of others, is used especially of God's judgment upon men, and translated "sentence" in 2 Peter 2:3 , RV (AV, "judgment"). See JUDGMENT , No. 2.

A — 2: καταδικάζω
(Strong's #2613 — Verb — katadike — kat-ad-ik-ad'-zo )

"a judicial sentence, condemnation," is translated "sentence" in Acts 25:15 , RV (AV, "judgment"); some mss. have dike.

A — 3: ἀπόκριμα
(Strong's #610 — Noun Neuter — apokrima — ap-ok'-ree-mah )

is translated "sentence" in 2 Corinthians 1:9 , AV (RV, "answer"). See ANSWER , No. 2.

B — 1: κρίνω
(Strong's #2919 — Verb — krino — kree'-no )

"to judge, to adjudge," is translated "(my) sentence is" in Acts 15:19 , AV, RV, "(my) judgment is," lit., "I (ego, emphatic) judge," introducing the substance or draft of a resolution. See JUDGE , B, No. 1.

B — 2: ἐπικρίνω
(Strong's #1948 — Verb — epikrino — ep-ee-kree'-no )

"to give sentence," is used in Luke 23:24 .

Separate

A — 1: ἀφορίζω
(Strong's #873 — Verb — aphorizo — af-or-id'-zo )

"to mark off by bounds" (apo, "from," horizo, "to determine;" horos, "a limit"), "to separate," is used of "(a) the Divine action in setting men apart for the work of the gospel, Romans 1:1 ; Galatians 1:15 ; (b) the Divine judgment upon men, Matthew 13:49 ; Matthew 25:32 ; (c) the separation of Christians from unbelievers, Acts 19:9 ; 2 Corinthians 6:17 ; (d) the separation of believers by unbelievers, Luke 6:22 ; (e) the withdrawal of Christians from their brethren, Galatians 2:12 . In (c) is described what the Christian must do, in (d) what he must be prepared to suffer, and in (e) what he must avoid."* [* From Notes on Galatians, by Hogg and Vine, p. 83.]

A — 2: χωρίζω
(Strong's #5563 — Verb — chorizo — kho-rid'-zo )

"to put asunder, separate," is translated "to separate" in Romans 8:35, 39 ; in the Middle Voice, "to separate oneself, depart" (see DEPART); in the Passive Voice in Hebrews 7:26 , RV , "separated" (AV, "separate"), the verb here relates to the resurrection of Christ, not, as AV indicates, to the fact of His holiness in the days of His flesh; the list is progressive in this respect that the first three qualities apply to His sinlessness, the next to His resurrection, the last to His ascension. See PUT , No. 14.

A — 3: ἀποδιορίζω
(Strong's #592 — Verb — apodiorizo — ap-od-ee-or-id'-zo )

"to mark off" (apo, "from," dia, "asunder," horizo, "to limit"), hence denotes metaphorically to make "separations," Jude 1:19 , RV (AV, "separate themselves"), of persons who make divisions (in contrast with ver. 20); there is no pronoun in the original representing "themselves."

B — 1: χωρίς
(Strong's #5565 — Adverb — choris — kho-rece' )

"apart from, without" (cp. aneu, "without," a rarer word than this), is translated "separate from" in Ephesians 2:12 (AV, "without"). See APART , BESIDE , WITHOUT.

Separations

* For SEPARATIONS see No. 3, above

Sepulchre

1: τάφος
(Strong's #5028 — Noun Masculine — taphos — taf'-os )

akin to thapto, "to bury," originally "a burial," then, "a place for burial, a tomb," occurs in Matthew 23:27 ; Matthew 23:29 , RV (AV, "tombs"); 27:61,64,66; 28:1; metaphorically, Romans 3:13 .

2: μνῆμα
(Strong's #3418 & 3419 — Noun Neuter — mnema & mnemeion — mnay'-mah )

see GRAVE.

Sergeant

1: ῥαβδοῦχος
(Strong's #4465 — Noun Masculine — rhabdouchos — hrab-doo'-khos )

"a rod bearer" (rhabdos, "a rod," echo, "to hold"), one who carries a staff of office, was, firstly, an umpire or judge, later, a Roman lictor, Acts 16:35, 38 . The duty of these officials was to attend Roman magistrates to execute their orders, especially administering punishment by scourging or beheading; they carried as their sign of office the fasces (whence "Fascist"), a bundle of rods with an axe inserted. At Philippi they acted under the strategoi or pretors (see MAGISTRATE , No. 1.)

Serpent

1: ὄφις
(Strong's #3789 — Noun Masculine — ophis — of'-is )

the characteristics of the "serpent" as alluded to in Scripture are mostly evil (though Matthew 10:16 refers to its caution in avoiding danger); its treachery, Genesis 49:17 ; 2 Corinthians 11:3 ; its venom, Psalms 58:4 ; 1 Corinthians 10:9 ; Revelation 9:19 ; its skulking, Job 26:13 ; its murderous proclivities, e.g., Psalms 58:4 ; Proverbs 23:32 ; Ecclesiastes 10:8, 11 ; Amos 5:19 ; Mark 16:18 ; Luke 10:19 ; the Lord used the word metaphorically of the scribes and Pharisees, Matthew 23:33 (cp. echidna, "viper," in Matthew 3:7 ; Matthew 12:34 ). The general aspects of its evil character are intimated in the Lord's rhetorical question in Matthew 7:10 ; Luke 11:11 . Its characteristics are concentrated in the archadversary of God and man, the Devil, metaphorically described as the serpent, 2 Corinthians 11:3 ; Revelation 12:9, 14, 15 ; Revelation 20:2 . The brazen "serpent" lifted up by Moses was symbolical of the means of salvation provided by God, in Christ and His vicarious death under the Divine judgment upon sin, John 3:14 . While the living "serpent" symbolizes sin in its origin, hatefulness, and deadly effect, the brazen "serpent" symbolized the bearing away of the curse and the judgement of sin; the metal was itself figurative of the righteousness of God's judgment.

2: ἑρπετόν
(Strong's #2062 — Noun Neuter — herpeton — her-pet-on' )

"a creeping thing" (from herpo, "to creep"), "a reptile," is rendered "serpents" in James 3:7 , AV (RV, "creeping things," as elsewhere). See CREEP , B.

Servant

A — 1: δοῦλος
(Strong's #1401 — Noun — doulos — doo'-los )

an adjective, signifying "in bondage," Romans 6:19 (neuter plural, agreeing with mele, "members"), is used as a noun, and as the most common and general word for "servant," frequently indicating subjection without the idea of bondage; it is used (a) of natural conditions, e.g., Matthew 8:9 ; 1 Corinthians 7:21, 22 (1st part); Ephesians 6:5 ; Colossians 4:1 ; 1 Timothy 6:1 ; frequently in the four Gospels; (b) metaphorically of spiritual, moral and ethical conditions: "servants" (1) of God, e.g., Acts 16:17 ; Titus 1:1 ; 1 Peter 2:16 ; Revelation 7:3 ; Revelation 15:3 ; the perfect example being Christ Himself, Philippians 2:7 ; (2) of Christ, e.g., Romans 1:1 ; 1 Corinthians 7:22 (2nd part); Galatians 1:10 ; Ephesians 6:6 ; Philippians 1:1 ; Colossians 4:12 ; James 1:1 ; 2 Peter 1:1 ; Jude 1:1 ; (3) of sin, John 8:34 (RV, "bondservants"); Romans 6:17, 20 ; (4) of corruption, 2 Peter 2:19 (RV, "bondservants"); cp. the verb douloo (see B). See BONDMAN.

A — 2: διάκονος
(Strong's #1249 — Noun — diakonos — dee-ak'-on-os )

for which see DEACON and Note there on synonymous words, is translated "servant" or "servants" in Matthew 22:13 (RV marg., "ministers"); 23:11 (RV marg., ditto); Mark 9:35 , AV (RV, "minister"); John 2:5, 9 ; John 12:26 ; Romans 16:1 .

A — 3: παῖς
(Strong's #3816 — Noun — pais — paheece )

for which see CHILD , No. 4, also denotes "an attendant;" it is translated "servant" (a) of natural conditions, in Matthew 8:6, 8, 13 ; Matthew 14:2 ; Luke 7:7 ("menservants" in Luke 12:45 ); Luke 15:26 ; (b) of spiritual relation to God, (1) of Israel, Luke 1:54 ; (2) of David, Luke 1:69 ; Acts 4:25 ; (3) of Christ, so declared by God the Father, Matthew 12:18 ; spoken of in prayer, Acts 4:27, 30 , RV (AV, "child"); the argument advanced by Dalman for the rendering "Child" in these passages, is not sufficiently valid as against the RV, "Servant" in Acts 4 , and the AV and RV in Matthew 12 (cp., e.g., the use of pais in the Sept. of Genesis 41:38 ; Jeremiah 36:24 ). The Matthew 12 passage by direct quotation, and the Acts 4 passages by implication, refer to the ideal "Servant of Jehovah" (Sept., pais Kuriou), of Isaiah 42:1 and following passages, thus identifying the Servant with the Lord Jesus; for the same identification, cp. Acts 8:35 .

A — 4: οἰκέτης
(Strong's #3610 — Noun Masculine — oiketes — oy-ket'-ace )

"a house servant" (oikeo, "to dwell," oikos, "a house"), is translated "servant" in Luke 16:13 (RV marg., "household servant"); so Romans 14:4 ; 1 Peter 2:18 ; in Acts 10:7 , AV and RV, "household servants."

A — 5: ὑπηρέτης
(Strong's #5257 — Noun Masculine — huperetes — hoop-ay-ret'-ace )

for which see MINISTER , No. 3, and OFFICER, is translated "servants" in the AV of Matthew 26:58 ; Mark 14:65 (RV, "officers"); in John 18:36 , AV and RV (RV, marg., "officers").

A — 6: θεράπων
(Strong's #2324 — Noun Masculine — therapon — ther-ap'-ohn )

akin to therapeuo, "to serve, to heal, an attendant, servant," is a term of dignity and freedom, used of Moses in Hebrews 3:5 .

A — 7: σύνδουλος
(Strong's #4889 — Noun Masculine — sundoulos — soon'-doo-los )

"a fellow servant," is used (a) of natural conditions, Matthew 18:28, 29, 31, 33 ; Matthew 24:49 ; (b) of "servants" of the same Divine Lord, Colossians 1:7 ; Colossians 4:7 ; Revelation 6:11 ; of angels, Revelation 19:10 ; Revelation 22:9 .

Note: For misthios and misthotos, see HIRED SERVANT.

B — 1: δουλόω
(Strong's #1402 — Noun Masculine — douloo — doo-lo'-o )

"to enslave, to bring into bondage" (akin to A, No. 1), e.g., 1 Corinthians 9:19 , RV, "I brought (myself) under bondage (to all)," AV, "I made myself servant," denotes in the Passive Voice, "to be brought into bondage, to become a slave or servant," rendered "ye became servants (of righteousness)" in Romans 6:18 ; "being ... become servants (to God)," Romans 6:22 . See BONDAGE , B, No. 2.

Serve

1: διακονέω
(Strong's #1247 — Verb — diakoneo — dee-ak-on-eh'-o )

"to minister" (akin to diakonos, No. 2, above), "to render any kind of service," is translated "to serve," e.g., in Luke 10:40 ; Luke 12:37 ; Luke 17:8 ; Luke 22:26, 27 (twice); see MINISTER , B, No. 1.

2: δουλεύω
(Strong's #1398 — Verb — douleuo — dool-yoo'-o )

"to serve as a doulos" (No. 1, above), is used (a) of serving God (and the impossibility of serving mammon also), Matthew 6:24 and Luke 16:13 ; Romans 7:6 ; in the gospel, Philippians 2:22 ; (b) Christ, Acts 20:19 ; Romans 12:11 ; Romans 14:18 ; Romans 16:18 ; Ephesians 6:7 ; Colossians 3:24 ; (c) the law of God, Romans 7:25 ; (d) one another, Galatians 5:13 , RV, "be servants to" (AV, "serve"); (e) a father, Luke 15:29 (with a suggestion of acting as a slave); (f) earthly masters, Matthew 6:24 ; Luke 16:13 ; 1 Timothy 6:2 , RV, "serve;" (g) the younger by the elder, Romans 9:12 ; (h) of being in bondage to a nation, Acts 7:7 ; Galatians 4:25 , to the Romans, actually, though also spiritually to Judaizers; (i) to idols, Galatians 4:8 , RV, "were in bondage" (AV, "did service"); (j) to "the weak and beggarly rudiments," Galatians 4:9 (RV), "to be in bondage" (aorist tense in the best texts, suggesting "to enter into bondage"), i.e., to the religion of the Gentiles ("rudiments" being used in ver. 3 of the religion of the Jews); (k) sin, Romans 6:6 , RV, "be in bondage" (AV, "serve"); (1) "divers lusts and pleasures," Titus 3:3 ; (m) negatively, to any man -- a proud and thoughtless denial by the Jews, John 8:33 .

3: λατρεύω
(Strong's #3000 — Verb — latreuo — lat-ryoo'-o )

primarily "to work for hire" (akin to latris, "a hired servant"), signifies (1) to worship, (2) to "serve;" in the latter sense it is used of service (a) to God, Matthew 4:10 ; Luke 1:74 ("without fear"); 4:8; Acts 7:7 ; Acts 24:14 , RV, "serve" (AV, "worship"); Acts 26:7 ; Acts 27:23 ; Romans 1:9 ("with my spirit"); 2 Timothy 1:3 ; Hebrews 9:14 ; Hebrews 12:28 , AV, "we may serve," RV, "we may offer service;" Revelation 7:15 ; (b) to God and Christ ("the Lamb"), Revelation 22:3 ; (c) in the tabernacle, Hebrews 8:5 , RV; 13:10; (d) to "the host of heaven," Acts 7:42 , RV, "to serve" (AV, "to worship"); (e) to "the creature," instead of the Creator, Romans 1:25 , of idolatry: see WORSHIP.

Note: In Luke 2:37 the RV has "worshiping," for AV, "served;" in Hebrews 9:9 , "the worshiper," for AV, "that did the service."

4: ὑπηρετέω
(Strong's #5256 — Verb — hupereteo — hoop-ay-ret-eh'-o )

for which see MINISTER. B, No. 3, is translated "to serve" in Acts 13:36 ; there is a contrast intimated between the service of David, lasting for only a generation, and the eternal character of Christ's ministry as the One who not having seen corruption was raised from the dead.

Service, Serving

1: διακονία
(Strong's #1248 — Noun Feminine — diakonia — dee-ak-on-ee'-ah )

is rendered "service" in Romans 15:31 , AV; "serving" in Luke 10:40 . See MINISTRY , A, No. 1.

2: λειτουργία
(Strong's #3009 — Noun Feminine — leitourgia — li-toorg-ee'-ah )

is rendered "service" in 2 Corinthians 9:12 ; Philippians 2:17, 30 . See MINISTRY , A, No. 2.

3: λατρεία
(Strong's #2999 — Noun Feminine — latreia — lat-ri'-ah )

akin to latreuo (see No. 3, above), primarily "hired service," is used (a) of the "service" of God in connection with the tabernacle, Romans 9:4 ; Hebrews 9:1 , "Divine service;" Hebrews 9:6 , plural, RV, "services" (AV, "service," and, in italics, "of God"); (b) of the intelligent "service" of believers in presenting their bodies to God, a living sacrifice, Romans 12:1 , RV marg., "worship;" (c) of imagined "service" to God by persecutors of Christ's followers, John 16:2 .

Note: For "soldier on service," 2 Timothy 2:3 , RV, see SOLDIER , B.

Set

A — 1: ἵστημι
(Strong's #2476 — Verb — histemi — his'-tay-mee )

"to cause to stand," is translated "to set" in Matthew 4:5 (aorist tense in the best texts; some have the present, as in AV); 18:2; 25:33; Mark 9:36 ; Luke 4:9 ; Luke 9:47 ; John 8:3 ; Acts 4:7 ; Acts 5:27 ; Acts 6:6 ; in Acts 6:13 , "set up;" Acts 22:30 ; in Jude 1:24 , RV, "to set" (AV, "to present"). See ABIDE , No. 10.

A — 2: καθίστημι
(Strong's #2525 — Verb — kathistemi — kath-is'-tay-mee )

lit., "to set down" (kata, "down," and No. 1), "to appoint, constitute," is translated "to set" in Matthew 24:45, 47 ; Matthew 25:21, 23 , RV (AV, "made"); so Luke 12:42, 44 ; it is found in some mss. in Hebrews 2:7 , and translated "set over" (AV), See APPOINT , No. 2.

A — 3: τίθημι
(Strong's #5087 — Verb — tithemi — tith'-ay-mee )

"to put, to place," is translated "to set" in Acts 1:7 , of times and seasons (AV, "put"); Acts 13:47 ; Revelation 10:2 ; "setteth on" (of wine) in John 2:10 , RV (AV, "doth set forth"); in the AV of Mark 4:21 (2nd part) and in Luke 8:16 it is rendered "set" (RV, "put"), of a lamp (some texts have No. 6 in both). In Mark 4:30 it is used of "setting" forth by parable the teaching concerning the kingdom of God, RV, "shall we set (it) forth" (AV, "compare"). See APPOINT , No. 3.

A — 4: παρατίθημι
(Strong's #3908 — Verb — paratithemi — par-at-ith'-ay-mee )

"to place beside" (para, "beside," and No. 3), "to set forth," of a parable, Matthew 13:24 , RV (AV, "put forth"); "to set before," of food, Mark 6:41 ; Mark 8:6 (twice),7; Luke 9:16 ; Luke 10:8 ; Luke 11:6 ; Acts 16:34 ; 1 Corinthians 10:27 . See ALLEGE , No. 1, PUT, No. 3.

A — 5: περιτίθημι
(Strong's #4060 — Verb — peritithemi — per-ee-tith'-ay-mee )

"to place or put around" (peri, "around," and No. 3), is translated "to set about" (of a hedge) in Mark 12:1 . See BESTOW , No. 5, PUT.

A — 6: ἐπιτίθημι
(Strong's #2007 — Verb — epitithemi — ep-ee-tith'-ay-mee )

"to put, set or lay upon," is used of the placing over the head of Christ on the cross "His accusation," Matthew 27:37 , "set up;" of attacking a person, Acts 18:10 , "shall set on." See ADD. No. 1.

A — 7: προτίθημι
(Strong's #4388 — Verb — protithemi — prot-ith'-em-ahee )

"to set before" (pro, "before," and No. 3), is used in the Middle Voice, translated "set forth," of Christ, in Romans 3:25 (RV marg., "purposed"). See PURPOSE , B, No. 3.

A — 8: δίδωμι
(Strong's #1325 — Verb — didomi — did'-o-mee )

"to give," is translated "I have set before" in Revelation 3:8 (RV marg., "given"). See GIVE.

A — 9: καθίζω
(Strong's #2523 — Verb — kathizo — kath-id'-zo )

used transitively, signifies "to cause to sit down, set, appoint," translated "to set" in Acts 2:30 , RV (AV, incorrectly, "to set"); in 1 Corinthians 6:4 , of appointing, i.e., obtaining the services of, judges in lawcourts; in Ephesians 1:20 , RV, "made (Him) to sit" (AV, "set").

Note: In Hebrews 8:1 , kathizo is used intransitively, RV, "sat down" (AV, "is set"); so in Hebrews 12:2 , RV, "hath sat down" (AV, "is set down"); Revelation 3:21 , RV, "I ... sat down" (AV, "am set down"). So epikathizo in Matthew 21:7 (last part), RV, "He sat" [some mss. have the plural in a transitive sense, AV, "they set (Him)]" See SIT , No. 8.

A — 10: τάσσω
(Strong's #5021 — Verb — tasso — tas'-so )

"to arrange, assign, order," is translated "set (under authority)" in Luke 7:8 . In 1 Corinthians 16:15 , RV, "have set (themselves)," AV, "addicted." See APPOINT , No. 5.

A — 11: ἀνατάσσομαι
(Strong's #392 — Verb — anatassomai — an-at-as'-som-ahee )

"to arrange in order, draw up in order" (ana, "up," and the Middle Voice of No. 10), occurs in Luke 1:1 , AV, "to set forth in order," RV, "to draw up." See DRAW , No. 9.

A — 12: δύνω
(Strong's #1416 — Verb — duno — doo'-no, doo'-mee )

"to sink into," is used of the "setting" of the sun, Mark 1:32 , "did set;" Luke 4:40 , "was setting." The sun, moon and stars were conceived of as sinking into the sea when they set.

A — 13: σύν
(Strong's #4862 — Preposition — sunallasso — soon )

236), "to reconcile" (sun, "together," allasso, "to change or exchange"), is translated "he ... would have set (them at one, lit., 'into peace') again" in Acts 7:26 (the imperfect tense being conative, expressing an attempt); some mss. have sunelauno, "to drive together, force together."

A — 14: καταγγέλλω
(Strong's #2605 — Verb — katangello — kat-ang-gel'-lo )

"to declare, proclaim," is translated "set forth" in Acts 16:21 , RV (AV, "teach"); "set I forth" in Acts 17:23 , RV (AV, "declare I"). See DECLARE , No. 4.

A — 15: ἐνέχω
(Strong's #1758 — Verb — enecho — en-ekh'-o )

"to hold in," has a secondary significance of "setting oneself against a person," "being urgent against," Mark 6:19 ; Luke 11:53 (RV, marg.). See ENTANGLE , No. 3, QUARREL, URGE.

A — 16: προπέμπω
(Strong's #4311 — Verb — propempo — prop-em'-po )

lit., "to send forward" (pro, "forward," pempo, "to send"), is translated "set forward" in Titus 3:13 , RV (AV, "bring") and in 3 John 1:6 , RV (AV, "bring forward"), of practical assistance to servants of God in their journeys. See ACCOMPANY , No. 4.

A — 17: ἀποδείκνυμι
(Strong's #584 — Verb — apodeiknumi — ap-od-ike'-noo-mee )

"to show forth, declare," is translated "set forth" in 1 Corinthians 4:9 , here, a technical term, used for exhibiting gladiators in an arena, "last of all" referring to the grand finale, to make the most thrilling sport for the spectators (cp. 1 Corinthians 15:32 ); prophets and others had preceded the apostles in the spectacle; in 2 Thessalonians 2:4 it is used of the man of sin, who will "set (himself) forth (as God)," AV, "showing." Elsewhere Acts 2:22 ; Acts 25:7 . See APPROVE , PROVE. The word is frequently used in the papyri of the proclamation of the accession of a king or the appointment of an official. Cp. apodeixis, "demonstration," 1 Corinthians 2:4 .

A — 18: ἐπιβιβάζω
(Strong's #1913 — Verb — epibibazo — ep-ee-bee-bad'-zo )

"to place upon," is used of causing persons to mount animals for riding, Luke 10:34 ; Luke 19:35 ; Acts 23:24 .

A — 19: στηρίζω
(Strong's #4741 — Verb — sterizo — stay-rid'-zo )

"to fix, establish," is rendered "He steadfastly set (His face)" in Luke 9:51 . See ESTABLISH , No. 1.

A — 20: ἀνορθόω
(Strong's #461 — Verb — anorthoo — an-orth-o'-o )

"to set straight, set up" (ana, "up," orthos, "straight"), is used in Acts 15:16 in God's promise to "set" up the fallen tabernacle (skene, "tent") of David. The word is used in the papyri of rearing buildings again. See LIFT , No. 6, STRAIGHT.

A — 21: κεῖμαι
(Strong's #2749 — Verb — keimai — ki'-mahee )

"to lie, to be laid" (used as the Passive Voice of tithemi, No. 3), is translated "to be set," e.g., in Matthew 5:14 (of a city); Luke 2:34 (of Christ); John 2:6 (of waterpots); 19:29 (of vessel of vinegar); Philippians 1:16 , RV (Philippians 1:17 , AV) (of the Apostle Paul); Revelation 4:2 (of the throne in heaven). See APPOINT , LAY , LIE.

A — 22: ἀνάκειμαι
(Strong's #345 — Verb — anakeimai — an-ak-i'-mahee )

"to be laid up" (ana "up"), "to recline at a meal," is so used in John 6:11 , "(to them) that were set down." See LEAN , LIE , Note (1) SIT, No. 3.

A — 23: πρόκειμαι
(Strong's #4295 — Verb — prokeimai — prok'-i-mahee )

signifies (a) "to be set before" (pro, "before," and No. 21), and is so rendered in Hebrews 6:18 of the hope of the believer; Hebrews 12:1 , of the Christian race; Hebrews 12:2 , of the joy "set" before Christ in the days of His flesh and at His death; (b) "to be set forth," said of Sodom and Gomorrah, in Jude 1:7 . It is used elsewhere in 2 Corinthians 8:12 , for which see FIRST , D, Note (2).

A — 24: προγράφω
(Strong's #4270 — Verb — prographo — prog-raf'-o )

"to write before," is translated "were set forth (unto this condemnation)" in Jude 1:4 , RV (AV, "ordained"); the evil teachers were "designated of old for this judgment" (cp. 2 Peter 2:3 ). For the meaning of this verb in Galatians 3:1 , RV, "openly set forth," see OPENLY , No. 2, Note. See WRITE.

B — 1: τακτός
(Strong's #5002 — Adjective — taktos — tak-tos' )

an adjective (from tasso, A, No. 10), "ordered, fixed, set," is said of an appointed day, in Acts 12:21 . In the Sept., Job 12:5 .

Notes: (1) For "to set at liberty" (apoluo and apostello), see LIBERTY. (2) In Acts 21:2 , AV, anago, "to set sail" (RV), is translated "set forth;" see LAUNCH. (3) In Luke 22:55 , AV, sunkathizo, "to sit down together" (RV), is translated "were set down together." See SIT , No. 10. (4) For Acts 7:5 , "to set his foot on," see FOOT , A, No. 1, Note. (5) In Acts 13:9 , AV, atenizo, "to look fixedly, gaze," is rendered "set his eyes on" (RV, "fastened his eyes on"). See FASTEN , No. 1. (6) In Matthew 27:19 , AV, kathemai, "to sit," is rendered "he was set down" (RV, "he was sitting"). See SIT , No. 1. (7) In John 13:12 , (AV, anapipto, "to recline at table," is translated "was set down" (RV, "sat down;" marg., "reclined"). See RECLINE. (8) In Matthew 27:66 there is no word in the Greek representing the AV "setting;" the RV has "the guard being with them," lit., "with (meta) the guard." (9) The verb is combined with other words, e.g., AFFECTION, FIRE, MIND, NOUGHT, ORDER, SEAL, UPROAR, VARIANCE.