Vine's Expository Dictionary of NT Words

Sky — Succeed

Slack, Slackness

A — 1: βραδύνω
(Strong's #1019 — Verb — braduno — brad-oo'-no )

used intransitively signifies "to be slow, to tarry" (bradus, "slow"), said negatively of God, 2 Peter 3:9 , "is (not) slack;" in 1 Timothy 3:15 , translated "(if) I tarry." See TARRY. In the Sept., Genesis 43:10 ; Deuteronomy 7:10 ; Isaiah 46:13 .

B — 1: βραδύτης
(Strong's #1022 — Noun Feminine — bradutes — brad-oo'-tace )

"slowness" (akin to A), is rendered "slackness" in 2 Peter 3:9 .

Slain Beasts

* For SLAIN BEASTS see BEAST , No. 5

Slandered

1: διάβολος
(Strong's #1228 — Adjective — diabolos — dee-ab'-ol-os )

an adjective, "slanderous, accusing falsely," is used as a noun, translated "slanderers" in 1 Timothy 3:11 , where the reference is to those who are given to finding fault with the demeanor and conduct of others, and spreading their innuendos and criticisms in the church; in 2 Timothy 3:3 , RV (AV, "false accusers"); Titus 2:3 (ditto): see ACCUSER , DEVIL.

Slanderously

* For SLANDEROUSLY see REPORT , C, No. 5

Slaughter

1: σφαγή
(Strong's #4967 — Noun Feminine — sphage — sfag-ay' )

is used in two quotations from the Sept., Acts 8:32 from Isaiah 53:7 , and Romans 8:36 from Psalms 44:22 ; in the latter the quotation is set in a strain of triumph, the passage quoted being an utterance of sorrow. In James 5:5 there is an allusion to Jeremiah 12:3 , the luxurious rich, getting wealth by injustice, spending it on their pleasures, are "fattening themselves like sheep unconscious of their doom."

2: κοπή
(Strong's #2871 — Noun Feminine — kope — kop-ay' )

"a stroke" (akin to kopto, "to strike, to cut"), signifies "a smiting in battle," in Hebrews 7:1 . In the Sept., Genesis 14:17 ; Deuteronomy 28:25 ; Joshua 10:20 .

3: φόνος
(Strong's #5408 — Noun Masculine — phonos — fon'-os )

"a killing, murder," is rendered "slaughter" in Acts 9:1 ; see MURDER.

Slave

1: σῶμα
(Strong's #4983 — Noun Neuter — soma — so'-mah )

"a body," is translated "slaves" in Revelation 18:13 (RV and AV marg., "bodies"), an intimation of the unrighteous control over the bodily activities of "slaves;" the next word "souls" stands for the whole being. See BODY.

Slay, Slain, Slew

1: ἀποκτείνω
(Strong's #615 — Verb — apokteino — ap-ok-ti'-no )

the usual word for "to kill," is so translated in the RV wherever possible (e.g., for AV, "to slay," in Luke 11:49 ; Acts 7:52 ; Revelation 2:13 ; Revelation 9:15 ; Revelation 11:13 ; Revelation 19:21 ); in the following the verb "to kill" would not be appropriate, Romans 7:11 , "slew," metaphorically of sin, as using the commandment; Ephesians 2:16 , "having slain," said metaphorically of the enmity between Jew and Gentile. See KILL , No. 1.

Note: Some mss. have it in John 5:16 (AV, "to slay").

2: ἀναιρέω
(Strong's #337 — Verb — anaireo — an-ahee-reh'-o )

"to take away, destroy, kill," is rendered "to slay" in Matthew 2:16 ; Acts 2:23 ; Acts 5:33, 36 ; Acts 9:29 , AV (RV, "to kill"); 10:39; 13:28; 22:20; 23:15, RV; in 2 Thessalonians 2:8 the best texts have this verb (for analisko, "to consume," AV and RV marg.); hence the RV, "shall slay," of the destruction of the man of sin See KILL , No. 2.

3: σφάζω
(Strong's #4969 — Verb — sphazo | sphatto — sfad'-zo )

"to slay," especially of victims for sacrifice (akin to sphage: see SLAUGHTER), is used (a) of taking human life, 1 John 3:12 (twice); Revelation 6:4 , RV , "slay" (AV, "kill"); in Revelation 13:3 , probably of assination, RV , "smitten (unto death)," AV, "wounded (to death)," RV marg., "slain;" Revelation 18:24 ; (b) of Christ, as the Lamb of sacrifice, Revelation 5:6, 9, 12 ; Revelation 6:9 ; Revelation 13:8 . See KILL , No. 7.

4: κατασφάζω
(Strong's #2695 — Verb — katasphazo — kat-as-fat'-to )

"to kill off" (kata, used intensively, and No. 3), is used in Luke 19:27 . In the Sept., Ezekiel 16:40 ; Zechariah 11:5 .

5: διαχειρίζω
(Strong's #1315 — Verb — diacheirizo — dee-akh-i-rid'-zom-ahee )

"to lay hands on, kill," is translated "slew" in Acts 5:30 . See KILL , No. 6.

6: φονεύω
(Strong's #5407 — Verb — phoneuo — fon-yoo'-o )

"to kill, to murder," is rendered "ye slew" in Matthew 23:35 . See KILL , No. 4. Note: For thuo, Acts 11:7 , AV, "slay" (RV, "kill"), see KILL , No. 3.

Sleep

* For SLEEP see ASLEEP

Sleight

1: κυβεία
(Strong's #2940 — Noun Feminine — kubia — koo-bi'-ah )

denotes "dice playing" (from kubos, "a cube, a die" as used in gaming); hence, metaphorically, "trickery, sleight," Ephesians 4:14 . The Eng. word is connected with "sly" ("not with slight").

Slip

* For SLIP see DRIFT

Slothful

1: νωθρός
(Strong's #3576 — Adjective — nothros — no-thros' )

"indolent, sluggish," is rendered "slothful" in Hebrews 6:12 , AV, See DULL , and synonymous words there, and SLUGGISH.

2: Νινευίτης
(Strong's #3536 — Noun Masculine — okneros — nin-yoo-ee'-tace )

"shrinking, irksome," is translated "slothful" in Matthew 25:26 , and Romans 12:11 , where "in diligence not slothful," RV, might be rendered "not flagging in zeal." See GRIEVOUS , Note (2).

Slow

1: βραδύς
(Strong's #1021 — Adjective — bradus — brad-ooce' )

is used twice in James 1:19 , in an exhortation to "be slow to speak" and "slow to wrath;" in Luke 24:25 , metaphorically of the understanding.

Note: For "slow" (argos) in Titus 1:12 , see IDLE.

Slowly

* For SLOWLY (sailed) see SAIL , No. 10

Sluggish

1: νωθρός
(Strong's #3576 — Adjective — nothros — no-thros' )

for which see SLOTHFUL , is translated "sluggish" in Hebrews 6:12 , RV; here it is set in contrast to confident and constant hope; in Hebrews 5:11 ("dull") to vigorous growth in knowledge. See DULL.

Slumber

* For SLUMBER (Noun) see STUPOR

Small

1: μικρός
(Strong's #3398 — Adjective — mikros — mik-ros', mik-rot'-er-os )

"little, small" (of age, quantity, size, space), is translated "small" in Acts 26:22 ; Revelation 11:18 ; Revelation 13:16 ; Revelation 19:5, 18 ; Revelation 20:12 . See LITTLE.

2: ὀλίγος
(Strong's #3641 — Adjective — oligos — ol-ee'-gos )

"little, small" (of amount, number, time), is translated "small" in Acts 12:18 ; Acts 15:2 ; Acts 19:23 ; Acts 19:24 , AV (RV, "little"); 27:20.

Notes: (1) For "very small" and "smallest" see LEAST. (2) For combinations with other words, see CORD , FISH , ISLAND.

Smell

* For SMELL see SAVOR

Smelling

1: ὄσφρησις
(Strong's #3750 — Noun Feminine — osphresis — os'-fray-sis )

denotes "the sense of smell," 1 Corinthians 12:17 , "smelling."

Smite

1: πατάσσω
(Strong's #3960 — Verb — patasso — pat-as'-so )

"to strike, smite," is used (I) literally, of giving a blow with the hand, or fist or a weapon, Matthew 26:51 , RV, "smote" (AV, "struck"); Luke 22:49, 50 ; Acts 7:24 ; Acts 12:7 ; (II) metaphorically, (a) of judgment meted out to Christ, Matthew 26:31 ; Mark 14:27 ; (b) of the infliction of disease, by an angel, Acts 12:23 ; of plagues to be inflicted upon men by two Divinely appointed witnesses, Revelation 11:6 ; (c) of judgment to be executed by Christ upon the nations, Revelation 19:15 , the instrument being His Word, described as a sword.

2: τύπτω
(Strong's #5180 — Verb — tupto — toop'-to )

"to strike, smite, beat," is rendered "to smite" in Matthew 24:49 , AV (RV, "beat"); 27:30; Mark 15:19 ; Luke 6:29 ; Luke 18:13 ; in some texts in Luke 22:64 (1st part: RV omits; for the 2nd part see No. 3); 23:48; Acts 23:2, 3 (twice). See BEAT , No. 2.

3: παίω
(Strong's #3817 — verb — paio — pah'-yo )

signifies "to strike or smite" (a) with the hand or fist, Matthew 26:68 ; Luke 22:64 (see No. 2); (b) with a sword, Mark 14:47 ; John 18:10 , AV (RV, "struck"); (c) with a sting, Revelation 9:5 , "striketh."

4: δέρω
(Strong's #1194 — Verb — dero — der'-o )

"to flay, to beat," akin to derma, "skin," is translated "to smite" in Luke 22:63 , AV (RV, "beat"); John 18:23 ; 2 Corinthians 11:20 . See BEAT , No. 1.

5: πλήσσω
(Strong's #4141 — Verb — plesso — place'-so )

akin to plege, "a plague, stripe, wound," is used figuratively of the effect upon sun, moon and stars, after the sounding of the trumpet by the fourth angel, in the series of Divine judgments upon the world hereafter, Revelation 8:12 .

6: ῥαπίζω
(Strong's #4474 — Verb — hapizo — hrap-id'-zo )

primarily "to strike with a rod" (rhapis, "a rod"), then, "to strike the face with the palm of the hand or the clenched fist," is used in Matthew 5:39 ; Matthew 26:67 , where the marg. of AV and RV has "with rods." Cp. rhapisma, Note (2), below.

7: καταβάλλω
(Strong's #2598 — Verb — kataballo — kat-ab-al'-lo )

"to cast down," is translated "smitten down" in 2 Corinthians 4:9 , RV. See CAST , No. 8.

8: προσκόπτω
(Strong's #4350 — Verb — proskopto — pros-kop'-to )

"to beat upon," is translated "smote upon" in Matthew 7:27 . See BEAT , No. 6.

9: σφάζω
(Strong's #4969 — Verb — sphazo — sfad'-zo )

"to slay," is translated "smitten unto death" in Revelation 13:3 ; see KILL , SLAY.

Notes: (1) In Matthew 26:51 , AV, aphaireo, "to take away, take off," is translated "smote off" (RV, "struck off"). (2) The noun rhapisma, "a blow," in the plural, as the object of didomi, "to give," in John 19:3 is translated "smote (Him) with their hands" (RV, "struck, etc."), lit., "gave ... blows" (RV marg., "with rods"); in John 18:22 (where the phrase is used with the singular of the noun) the RV renders it "struck ... with his hand"), (AV, "struck ... with the palm of his hand"), marg. of both, "with a rod." The same word is used in Mark 14:65 , "(received Him) with blows (of their hands)," RV [AV, "did strike Him with the palms (of their hands)," RV margin, "strokes of rods"]. See BLOW (Noun). Cp. No. 6, above, Matthew 26:67 .

Smoke

A — 1: καπνός
(Strong's #2586 — Noun Masculine — kapnos — kap-nos' )

"smoke," occurs in Acts 2:19 and 12 times in the Apocalypse.

B — 1: τύφω
(Strong's #5188 — Verb — tupho — too'-fo )

"to raise a smoke" [akin to tuphos, "smoke" (not in the NT), and tuphoo, "to puff up with pride," see HIGH-MINDED], is used in the Passive Voice in Matthew 12:20 , "smoking (flax)," lit., "caused to smoke," of the wick of a lamp which has ceased to burn clearly, figurative of mere nominal religiousness without the Spirit's power. The Sept. uses the verb kapnizo (akin to A).

Smooth

1: λεῖος
(Strong's #3006 — Adjective — leois — li'-os )

"smooth," occurs in Luke 3:5 , figurative of the change in Israel from self-righteousness, pride and other forms of evil, to repentance, humility and submission. In the Sept., Genesis 27:11 ; 1 Samuel 17:40 ; Proverbs 2:20 ; Proverbs 12:13 ; Proverbs 26:23 ; Isaiah 40:4 .

Note: Chrestologia (chrestos, "good," lego, "to speak") is rendered "smooth ... (speech)," in Romans 16:18 , RV (AV, "good words").

Snare

1: παγίς
(Strong's #3803 — Noun Feminine — pagis — pag-ece' )

"a trap, a snare" (akin to pegnumi, "to fix," and pagideuo, "to ensnare," which see), is used metaphorically of (a) the allurements to evil by which the Devil "ensnares" one, 1 Timothy 3:7 ; 2 Timothy 2:26 ; (b) seductions to evil, which "ensnare" those who "desire to be rich," 1 Timothy 6:9 ; (c) the evil brought by Israel upon themselves by which the special privileges Divinely granted them and centering in Christ, became a "snare" to them, their rejection of Christ and the Gospel being the retributive effect of their apostasy, Romans 11:9 ; (d) of the sudden judgments of God to come upon those whose hearts are "overcharged with sufeiting, and drunkenness, and cares of this life," Luke 21:35 (ver. 34 in RV).

2: βρόχος
(Strong's #1029 — Noun Masculine — brochos — brokh'-os )

"a noose, slipknot, halter," is used metaphorically in 1 Corinthians 7:35 , "a snare" (RV, marg., "constraint," "noose"). In the Sept., Proverbs 6:5 ; Proverbs 7:21 ; Proverbs 22:25 .

Snatch

1: ἁρπάζω
(Strong's #726 — Verb — harpazo — har-pad'-zo )

"to snatch," is translated "to snatch" in the RV only, in Matthew 13:19 , AV, "catcheth away;" John 10:12 , AV, "catcheth;" 10:28,29, AV, "pluck;" Jude 1:23 , AV, "pulling." See CATCH , No. 1.

Snow

1: χιών
(Strong's #5510 — Noun Feminine — chion — khee-one' )

occurs in Matthew 28:3 ; Revelation 1:14 . Some mss. have it in Mark 9:3 (AV).

So

* Notes: (1) Houtos or houto, "thus," is the usual word (see THUS). (2) Some form of houstos, "this," is sometimes rendered "so," e.g., Acts 23:7 ; Romans 12:20 . (3) It translates homoios, "likewise," e.g., in Luke 5:10 ; oun, "therefore," e.g., John 4:40, 53 . (4) For "so many as," see MANY; for "so much as," see MUCH. (5) Sumbaino, when used of events, signifies "to come to pass, happen;" in Acts 21:35 it is rendered "so it was." See BEFALL , HAPPEN. (6) In 1 Peter 3:17 , thelo, "to will," is translated "should so will," lit., "willeth." (7) In 2 Corinthians 12:16 , the imperative mood, 3rd person singular, of eimi, "to be," is used impersonally, and signifies "be it so." (8) In Hebrews 7:9 epos, "a word," is used in a phrase rendered "so to say;" see WORD , Note (1). (9) In 1 Timothy 3:11 , hosautos, "likewise," is translated "even so." (10) Hos, as, is rendered "so" in Hebrews 3:11 (RV, "as"). For association with other words see +, p. 9.

Sober, Soberly, Soberminded

A — 1: σώφρων
(Strong's #4998 — Adjective — sophron — so'-frone )

denotes "of sound mind" (sozo, "to save," phren, "the mind"); hence, "self-controlled, soberminded," always rendered "sober-minded" in the RV; in 1 Timothy 3:2 ; Titus 1:8 , AV, "sober;" in Titus 2:2 , AV, "temperate;" in Titus 2:5 , AV, "discreet."

Note: For nephalios (akin to B, No. 1), translated "sober" in 1 Timothy 3:11 ; Titus 2:2 , see TEMPERATE.

B — 1: νήφω
(Strong's #3525 — Verb — nepho — nay'-fo )

signifies "to be free from the influence of intoxicants;" in the NT, metaphorically, it does not in itself imply watchfulness, but is used in association with it, 1 Thessalonians 5:6, 8 ; 2 Timothy 4:5 ; 1 Peter 1:13 ; 1 Peter 4:7 , RV (AV, "watch"); 5:8. Cp. eknepho and ananepho, under AWAKE, No. 3 and Note.

B — 2: σωφρονέω
(Strong's #4993 — Verb — sophroneo — so-fron-eh'-o )

akin to A, is rendered "to think soberly," Romans 12:3 ; "to be sober," 2 Corinthians 5:13 ; "to be soberminded," Titus 2:6 ; in 1 Peter 4:7 , AV "be ye sober" (RV, "of sound mind"); see MIND , B, No. 5.

B — 3: σωφρονίζω
(Strong's #4994 — Verb — sophronizo — so-fron-id'-zo )

denotes "to cause to be of sound mind, to recall to one's senses;" in Titus 2:4 , RV, it is rendered "they may train" (AV, "they may teach ... to be sober," marg., "wise"); "train" expresses the meaning more adequately; the training would involve the cultivation of sound judgment and prudence.

C — 1: σωφρόνως
(Strong's #4996 — Adverb — sophronos — so-fron'-oce )

akin to A and B, Nos. 2 and 3, "soberly," occurs in Titus 2:12 ; it suggests the exercise of that self-restraint that governs all passions and desires, enabling the believer to be conformed to the mind of Christ.

Note: For the phrase "to think soberly," see B, No. 2.

Soberness, Sobriety

1: σωφροσύνη
(Strong's #4997 — Noun Feminine — sophrosune — so-fros-oo'-nay )

denotes "soundness of mind" (see SOBER , A), Acts 26:25 , "soberness;" 1 Timothy 2:9, 15 , "sobriety;" "sound judgment" practically expresses the meaning; "it is that habitual inner self-government, with its constant rein on all the passions and desires, which would hinder the temptation to these from arising, or at all events from arising in such strength as would overbear the checks and barriers which aidos (shamefastness) opposed to it" (Trench Syn. xx, end).

Soft

* For SOFT see EFFEMINATE

Softly

* For SOFTLY see BLOW (Verb), No. 2

Sojourn, Sojourner, Sojourning

A — 1: παροικέω
(Strong's #3939 — Verb — paroikeo — par-oy-keh'-o )

denotes "to dwell beside, among or by" (para, "beside," oikeo, "to dwell"); then, "to dwell in a place as a paroikos, a stranger" (see below), Luke 24:18 , RV , "Dost thou (alone) sojourn ...?" [marg., "Dost thou sojourn (alone)" is preferable], AV, "art thou (only) a stranger?" (monos, "alone," is an adjective, not an adverb); in Hebrews 11:9 , RV, "he became a sojourner" (AV, "he sojourned"), the RV gives the force of the aorist tense.

A — 2: ἐπιδημέω
(Strong's #1927 — Verb — epidemeo — ep-ee-day-meh'-o )

is rendered "to sojourn" in Acts 17:21 , RV.

B — 1: πάροικος
(Strong's #3941 — Adjective — paroikos — par'-oy-kos )

an adjective, akin to A, No. 1, lit., "dwelling near" (see above), then, "foreign, alien" (found with this meaning in inscriptions), hence, as a noun, "a sojourner," is used with eimi, "to be," in Acts 7:6 , "should sojourn," lit., "should be a sojourner;" in Acts 7:29 , RV, "sojourner" (AV, "stranger"); in Ephesians 2:19 , RV "sojourners" (AV, "foreigners"), the preceding word rendered "strangers" is xenos; in 1 Peter 2:11 , RV, ditto (AV, "strangers").

B — 2: ἀπόδημος
(Strong's #590 — Adjective — apodemos — ap-od'-ay-mos )

"gone abroad" (apo, "from," demos, "people"), signifies "sojourning in another country," Mark 13:34 , RV (AV, "taking a far journey").

B — 3: παρεπίδημος
(Strong's #3927 — Adjective — parepidemos — par-ep-id'-ay-mos )

"sojourning in a strange place," is used as a noun, denoting "a sojourner, an exile," 1 Peter 1:1 , RV, "sojourners" (AV, "strangers"). See PILGRIM.

C — 1: παροικία
(Strong's #3940 — Noun Feminine — paroikia — par-oy-kee'-ah )

"a sojourning" (akin to A and B, Nos. 1), occurs in Acts 13:17 , rendered "they sojourned," RV, AV, "dwelt as strangers," lit., "in the sojourning;" in 1 Peter 1:17 , "sojourning."

Soldier

A — 1: στρατιώτης
(Strong's #4757 — Noun Masculine — stratiotes — strat-ee-o'-tace )

"a soldier," is used (a) in the natural sense, e.g., Matthew 8:9 ; Matthew 27:27 ; Matthew 28:12 ; Mark 15:16 ; Luke 7:8 ; Luke 23:36 ; six times in John; thirteen times in Acts; not again in the NT; (b) metaphorically of one who endures hardship in the cause of Christ, 2 Timothy 2:3 .

A — 2: στράτευμα
(Strong's #4753 — Noun Neuter — strateuma — strat'-yoo-mah )

"an army," is used to denote "a company of soldiers" in Acts 23:10 ; in Acts 23:27 , RV, "the soldiers," AV, "an army;" in Luke 23:11 (plural), RV, "soldiers," AV, "men of war." See ARMY.

A — 3: συστρατιώτης
(Strong's #4961 — Noun Masculine — sustratiotes — soos-trat-ee-o'-tace )

"a fellow-soldier," (sun, "with," and No. 1), is used metaphorically in Philippians 2:25 ; Philemon 1:2 , of fellowship in Christian service.

B — 1: στρατεύομαι
(Strong's #4754 — Verb — strateuo — strat-yoo'-om-ahee )

always in the Middle Voice in the NT, is used (a) literally of "serving as a soldier," Luke 3:14 , "soldiers" (RV, marg., "soldiers on service," present participle); 1 Corinthians 9:7 , RV, "(what) soldier ... serveth," AV, "(who) goeth a warfare;" 2 Timothy 2:4 , RV, "soldier on service," AV, "man that warreth," lit., "serving as a soldier;" (b) metaphorically, of "spiritual conflict:" see WAR.

Notes: (1) For spekoulator, Mark 6:27 , RV, "soldier of his guard," see GUARD. (2) In 2 Timothy 2:4 stratologeo is rendered "hath chosen (him) to be a soldier," AV (RV, "enrolled (him) as a soldier").

Solid

1: στερεός
(Strong's #4731 — Adjective — stereos — ster-eh-os' )

for which see FIRM , No. 2, has the meaning "solid" in Hebrews 5:12, 14 , of food (AV, "strong"). As "solid" food requires more powerful digestive organs than are possessed by a babe, so a fuller knowledge of Christ (especially here with reference to His Melchizedek priesthood) required that exercise of spiritual intelligence which is derived from the practical appropriation of what had already been received.

Solitary

* For SOLITARY, Mark 1:35 , AV, see DESERT, B

Some, Someone, Something, Somewhat

* Notes: (1) Various forms of the article and certain pronouns, followed by the particles men and de denote "some." These are not enumerated here. (2) The indefinite pronoun tis in its singular or plural forms, frequently means "some," "some one" (translated "some man," in the AV, e.g., of Acts 8:31 ; 1 Corinthians 15:35 ), or "somebody," Luke 8:46 ; the neuter plural denotes "some things" in 2 Peter 3:16 ; the singular denotes "something," e.g., Luke 11:54 ; John 13:29 (2nd part); Acts 3:5 ; Acts 23:18 ; Galatians 6:3 , where the meaning is "anything," as in Galatians 2:6 , "somewhat." It is translated "somewhat," in the more indefinite sense, in Luke 7:40 ; Acts 23:20 ; Acts 25:26 ; 2 Corinthians 10:8 ; Hebrews 8:3 . See also ONE , B, No. 1. (3) Meros, "a part, a measure," preceded by the preposition apo, "from," is translated "in some measure" in Romans 15:15 , RV (AV, "in some sort"), and Romans 15:24 (AV, "somewhat"). (4) In the following alloi, "others" ("some" in the AV), is translated "others" in the RV, Matthew 13:5, 7 ; Mark 4:7 ("other"); 8:28; Luke 9:19 ; John 9:9 . Followed by a correlative expression it denotes "some," e.g., Acts 19:32 ; Acts 21:34 ; see OTHER , No. 1.

Sometimes

* For SOMETIMES see TIME

Somewhere

1: πού
(Strong's #4225 — Adverb — pou — poo )

a particle, signifies "somewhere" in Hebrews 2:6 ; Hebrews 4:4 , RV (AV, "in a certain place"); the writer avoids mentioning the place to add stress to his testimony. See HAPLY , No. 5, VERILY.

Son

1: υἱός
(Strong's #5207 — Noun Masculine — huios — hwee-os' )

primarily signifies the relation of offspring to parent (see John 9:18-20 ; Galatians 4:30 . It is often used metaphorically of prominent moral characteristics (see below). "It is used in the NT of (a) male offspring, Galatians 4:30 ; (b) legitimate, as opposed to illegitimate offspring, Hebrews 12:8 ; (c) descendants, without reference to sex, Romans 9:27 ; (d) friends attending a wedding, Matthew 9:15 ; (e) those who enjoy certain privileges, Acts 3:25 ; (f) those who act in a certain way, whether evil, Matthew 23:31 , or good, Galatians 3:7 ; (g) those who manifest a certain character, whether evil, Acts 13:10 ; Ephesians 2:2 , or good, Luke 6:35 ; Acts 4:36 ; Romans 8:14 ; (h) the destiny that corresponds with the character, whether evil, Matthew 23:15 ; John 17:12 ; 2 Thessalonians 2:3 , or good, Luke 20:36 ; (i) the dignity of the relationship with God whereinto men are brought by the Holy Spirit when they believe on the Lord Jesus Christ, Romans 8:19 ; Galatians 3:26 . ...

"The Apostle John does not use huios, 'son,' of the believer, he reserves that title for the Lord; but he does use teknon, 'child,' as in his Gospel, 1:12; 1 John 3:1, 2 ; Revelation 21:7 (hunios) is a quotation from 2 Samuel 7:14 .

"The Lord Jesus used huios in a very significant way, as in Matthew 5:9 , 'Blessed are the peacemakers, for they shall be called the sons of God,' and Matthew 5:44, 45 , 'Love your enemies, and pray for them that persecute you; that ye may be (become) sons of your Father which is in heaven.' The disciples were to do these things, not in order that they might become children of God, but that, being children (note 'your Father' throughout), they might make the fact manifest in their character, might 'become sons.' See also 2 Corinthians 6:17, 18 .

"As to moral characteristics, the following phrases are used: (a) sons of God, Matthew 5:9, 45 ; Luke 6:35 ; (b) sons of the light, Luke 16:8 ; John 12:36 ; (c) sons of the day, 1 Thessalonians 5:5 ; (d) sons of peace, Luke 10:6 ; (e) sons of this world, Luke 16:8 ; (f) sons of disobedience, Ephesians 2:2 ; (g) sons of the evil one, Matthew 13:38 , cp. 'of the Devil,' Acts 13:10 : (h) son of perdition, John 17:12 ; 2 Thessalonians 2:3 . It is also used to describe characteristics other than moral, as: (i) sons of the resurrection, Luke 20:36 ; (j) sons of the Kingdom, Matthew 8:12 ; Matthew 13:38 ; (k) sons of the bridechamber, Mark 2:19 ; (l) sons of exhortation, Acts 4:36 ; (m) sons of thunder, Boanerges, Mark 3:17 ."* [* From Notes on Galatians, by Hogg and Vine, pp. 167-169, and on Thessalonians, pp. 158,159.]

Notes: (1) For the synonyms teknon and teknion see under CHILD. The difference between believers as "children of God" and as "sons of God" is brought out in Romans 8:14-21 . The Spirit bears witness with their spirit that they are "children of God," and, as such, they are His heirs and joint-heirs with Christ. This stresses the fact of their spiritual birth (Romans 8:16, 17 ). On the other hand, "as many as are led by the Spirit of God, these are sons of God," i.e., "these and no other." Their conduct gives evidence of the dignity of their relationship and their likeness to His character. (2) Pais is rendered "son" in John 4:51 . For Acts 13:13, 26 see below.

* The Son of God

In this title the word "Son" is used sometimes (a) of relationship, sometimes (b) of the expression of character. "Thus, e.g., when the disciples so addressed Him, Matthew 14:33 ; Matthew 16:16 ; John 1:49 , when the centurion so spoke of Him, Matthew 27:54 , they probably meant that (b) He was a manifestation of God in human form. But in such passages as Luke 1:32, 35 ; Acts 13:33 , which refer to the humanity of the Lord Jesus, ... the word is used in sense (a).

"The Lord Jesus Himself used the full title on occasion, John 5:25 ; John 9:35 [some mss. have 'the Son of Man'; see RV marg.]; 11:4, and on the more frequent occasions on which He spoke of Himself as 'the Son,' the words are to be understood as an abbreviation of 'the Son of God,' not of 'the Son of Man'; this latter He always expressed in full; see Luke 10:22 ; John 5:19 , etc.

"John uses both the longer and shorter forms of the title in his Gospel, see 3:16-18; 20:31, e.g., and in his Epistles; cp. Revelation 2:18 . So does the writer of Hebrews, Hebrews 1:2 ; Hebrews 4:14 ; Hebrews 6:6 , etc. An eternal relation subsisting between the Son and the Father in the Godhead is to be understood. That is to say, the Son of God, in His eternal relationship with the Father, is not so entitled because He at any time began to derive His being from the Father (in which case He could not be co-eternal with the Father), but because He is and ever has been the expression of what the Father is; cp. John 14:9 , 'he that hath seen Me hath seen the Father.' The words of Hebrews 1:3 , 'Who being the effulgence of His (God's) glory, and the very image of His (God's) substance' are a definition of what is meant by 'Son of God.' Thus absolute Godhead, not Godhead in a secondary or derived sense, is intended in the title." * [* From Notes on Galatians, by Hogg and Vine, pp. 99,100.]

Other titles of Christ as the "Son of God" are: "His Son," 1 Thessalonians 1:10 (in Acts 13:13, 26 , RV, pais is rendered "servant"); "His own Son," Romans 8:32 ; "My beloved Son," Matthew 3:17 ; "His Only Begotten Son," John 3:16 ; "the Son of His love," Colossians 1:13 .

"The Son is the eternal object of the Father's love, John 17:24 , and the sole Revealer of the Father's character, John 1:14 ; Hebrews 1:3 . The words, 'Father' and 'Son,' are never in the NT so used as to suggest that the Father existed before the Son; the Prologue to the Gospel according to John distinctly asserts that the Word existed 'in the beginning,' and that this Word is the Son, Who 'became flesh and dwelt among us.'" * [* From Notes on Thessalonians, by Hogg and Vine pp. 46,47.]

In addressing the Father in His prayer in John 17 He says, "Thou lovedst Me before the foundation of the World." Accordingly in the timeless past the Father and the "Son" existed in that relationship, a relationship of love, as well as of absolute Deity. In this passage the "Son" gives evidence that there was no more powerful plea in the Father's estimation than that coeternal love existing between the Father and Himself.

The declaration "Thou art My Son, this day have I begotten Thee," Psalms 2:7 , quoted in Acts 13:33 ; Hebrews 1:5 ; Hebrews 5:5 , refers to the birth of Christ, not to His resurrection. In Acts 13:33 the verb "raise up" is used of the raising up of a person to occupy a special position in the nation, as of David in Acts 13:22 (so of Christ as a Prophet in Acts 3:22 ; Acts 7:37 ). The word "again" in the AV in Acts 13:33 represents nothing in the original. The RV rightly omits it. In Acts 13:34 the statement as to the resurrection of Christ receives the greater stress in this respect through the emphatic contrast to that in Acts 13:33 as to His being raised up in the nation, a stress imparted by the added words "from the dead." Accordingly ver. 33 speaks of His incarnation, ver. 34 of His resurrection.

In Hebrews 1:5 , that the declaration refers to the Birth is confirmed by the contrast in verse 6. Here the word "again" is rightly placed in the RV, "when He again bringeth in the Firstborn into the world." This points on to His Second Advent, which is set in contrast to His first Advent, when God brought His Firstborn into the world the first time (see FIRSTBORN). * [* The Western text of Luke 3:22 reads "Thou art My Son, this day have I begotten Thee," instead of "Thou art My beloved Son, in Thee I am well pleased." There is probably some connection between this and those early heresies which taught that our Lord's Deity began at His baptism.

So again in Hebrews 5:5 , where the High Priesthood of Christ is shown to fulfill all that was foreshadowed in the Levitical priesthood, the passage stresses the facts of His humanity, the days of His flesh, His perfect obedience and His sufferings.

* Son of Man

In the NT this is a designation of Christ, almost entirely confined to the Gospels. Elsewhere it is found in Acts 7:56 , the only occasion where a disciple applied it to the Lord and in Revelation 1:13 ; Revelation 14:14 (see below).

"Son of Man" is the title Christ used of Himself; John 12:34 is not an exception, for the quotation by the multitude was from His own statement. The title is found especially in the Synoptic Gospels. The occurrences in John's Gospel, John 1:51 ; John 3:13, 14 ; John 5:27 ; John 6:27, 53, 62 ; John 8:28 (John 9:35 in some texts); 12:23,34 (twice); 13:31, are not parallel to those in the Synoptic Gospels. In the latter the use of the title falls into two groups, (a) those in which it refers to Christ's humanity, His earthly work, sufferings and death, e.g., Matthew 8:20 ; Matthew 11:19 ; Matthew 12:40 ; Matthew 26:2, 24 : (b) those which refer to His glory in resurrection and to that of His future advent, e.g., Matthew 10:23 ; Matthew 13:41 ; Matthew 16:27, 28 ; Matthew 17:9 ; Matthew 24:27, 30 (twice),37,39,44.

While it is a Messianic title it is evident that the Lord applied it to Himself in a distinctive way, for it indicates more than Messiahship, even universal headship on the part of One who is Man. It therefore stresses His manhood, manhood of a unique order in comparison with all other men, for He is declared to be of heaven, 1 Corinthians 15:47 , and even while here below, was "the Son of Man, which is in Heaven," John 3:13 . As the "Son of Man" He must be appropriated spiritually as a condition of possessing eternal life, John 6:53 . In His death, as in His life, the glory of His Manhood was displayed in the absolute obedience and submission to the will of the Father (John 12:23 ; John 13:31 ), and, in view of this, all judgment has been committed to Him, who will judge in full understanding experimentally of human conditions, sin apart, and will exercise the judgment as sharing the nature of those judged, John 5:22, 27 . Not only is He man, but He is "Son of Man," not by human generation but, according to the Semitic usage of the expression, partaking of the characteristics (sin apart) of manhood belonging to the category of mankind. Twice in the Apocalypse, Revelation 1:13 ; Revelation 14:14 , He is described as "One like unto a Son of man," RV (AV,"... the Son of Man"), cp. Daniel 7:13 . He who was thus seen was indeed the "Son of Man," but the absence of the article in the original serves to stress what morally characterizes Him as such. Accordingly in these passages He is revealed, not as the Person known by the title, but as the One who is qualified to act as the Judge of all men. He is the same Person as in the days of His flesh, still continuing His humanity with His Deity. The phrase "like unto" serves to distinguish Him as there seen in His glory and majesty in contrast to the days of His humiliation.

Song

1: ᾠδή
(Strong's #5603 — Noun Feminine — qde — o-day' )

"an ode, song," is always used in the NT (as in the Sept.), in praise of God or Christ; in Ephesians 5:19 ; Colossians 3:16 the adjective "spiritual" is added, because the word in itself is generic and might be used of songs anything but spiritual; in Revelation 5:9 ; Revelation 14:3 (1st part) the descriptive word is "new" (kainos, "new," in reference to character and form: see NEW), a "song," the significance of which was confined to those mentioned (ver. 3, and 2nd part); in Revelation 15:3 (twice), "the song of Moses ... and the song of the Lamb," the former as celebrating the deliverance of God's people by His power, the latter as celebrating redemption by atoning sacrifice.

Soon

* For SOON see IMMEDIATELY , No. 1 and QUICKLY, No. 3.

Sooner

* For SOONER see QUICKLY , No. 2

Soothsaying

1: μαντεύομαι
(Strong's #3132 — Verb — manteuomai — mant-yoo'-om-ahee )

"to divine, practice divination" (from mantis, "a seer, diviner"), occurs in Acts 16:16 . The word is allied to mainomai, "to rave," and mania, "fury" displayed by those who were possessed by the evil spirit (represented by the pagan god or goddess) while delivering their oracular messages. Trench (Syn. vi) draws a distinction between this verb and propheteuo, not only as to their meanings, but as to the fact of the single occurrence of manteuomai in the NT, contrasted with the frequency of propheteuo, exemplifying the avoidance by NT writers of words the employment of which "would tend to break down the distinction between heathenism and revealed religion."

Sop

1: ψωμίον
(Strong's #5596 — Noun Neuter — psomion — pso-mee'-on )

a diminutive of psomos, "a morsel," denotes "a fragment, a sop" (akin to psomizo; see FEED), John 13:26 (twice),27,30. It had no connection with the modern meaning of "sop," something given to pacify (as in the classical expression "a sop to Cerberus").

Sorcerer

1: μάγος
(Strong's #3097 — Noun Masculine — magos — mag'-os )

(a) "one of a median caste, a magician:" see WISE; (b) "a wizard, sorcerer, a pretender to magic powers, a professor of the arts of witchcraft," Acts 13:6, 8 , where Bar-Jesus was the Jewish name, Elymas, an Arabic word meaning "wise." Hence the name Magus, "the magician," originally applied to Persian priests. In the Sept., only in Daniel 2:2, 10 , of the "enchanters," RV (AV, "astrologers"), of Babylon. The superior Greek version of Daniel by Theodotion has it also at 1:20; 2:27; 4:7; 5:7,11,15.

2: φάρμακος
(Strong's #5333 — Adjective — pharmakos — far-mak-os' )

an adjective signifying "devoted to magical arts," is used as a noun, "a sorcerer," especially one who uses drugs, potions, spells, enchantments, Revelation 21:8 , in the best texts (some have pharmakeus), and Revelation 22:15 .

Sorcery

A — 1: φαρμακεία
(Strong's #5331 — Noun Feminine — pharmakia[-eia] — far-mak-i'-ah )

(Eng., "pharmacy," etc.) primarily signified "the use of medicine, drugs, spells;" then, "poisoning;" then, "sorcery," Galatians 5:20 , RV, "sorcery" (AV, "witchcraft"), mentioned as one of "the works of the flesh." See also Revelation 9:21 ; Revelation 18:23 . In the Sept., Exodus 7:11, 22 ; Exodus 8:7, 18 ; Isaiah 47:9, 12 . In "sorcery," the use of drugs, whether simple or potent, was generally accompanied by incantations and appeals to occult powers, with the provision of various charms, amulets, etc., professedly designed to keep the applicant or patient from the attention and power of demons, but actually to impress the applicant with the mysterious resources and powers of the sorcerer.

A — 2: μαγεία
(Strong's #3095 — Noun Feminine — magia[-eia] — mag-i'-ah )

"the magic art," is used in the plural in Acts 8:11 , "sorceries" (see SORCERER , No. 1).

B — 1: μαγεύω
(Strong's #3096 — Verb — mageuo — mag-yoo'-o )

akin to A, No. 2, "to practice magic," Acts 8:9 , "used sorcery," is used as in A, No. 2, of Simon Magnus.

Sore, Sorer

A — 1: ἕλκος
(Strong's #1668 — Noun Neuter — helkos — hel'-kos )

"a sore" or "ulcer" (primarily a wound), occurs in Luke 16:21 ; Revelation 16:2, 11 .

B — 1: ἑλκόω
(Strong's #1669 — Verb — helkoo — hel-ko'-o )

"to wound, to ulcerate," is used in the Passive Voice, signifying "to suffer from sores," to be "full of sores," Luke 16:20 (perfect participle).

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

used of things, occasionally denotes "much," translated "sore" in Acts 20:37 , lit., "there was much weeping of all." See ABLE , C, No. 2.

C — 2: χείρων
(Strong's #5501 — Adjective — cheiron — khi'-rone )

"worse" (used as a comparative degree of kakos, "evil"), occurs in Hebrews 10:29 , "sorer." See WORSE.

D — 1: λίαν
(Strong's #3029 — Adverb — lian — lee'-an )

"very, exceedingly," is translated "sore" in Mark 6:51 (of amazement). See EXCEED , B, No. 1.

D — 2: σφόδρα
(Strong's #4970 — Adverb — sphodra — sfod'-rah )

"very, very much," is translated "sore" in Matthew 17:6 (of fear). See GREATLY , Note (1).

Notes: (1) For the AV, "sore vexed" in Matthew 17:15 , see GRIEVOUSLY , B, No. 2, Note (2). (2) In Luke 2:9 megas, "great," is used with phobos, "fear," as the object of the verb "to fear," "(they were) sore (afraid)," lit., "(they feared) a great (fear)." (3) In Mark 9:26 , AV, polla, "much" (RV), the neuter plur. of polus, used as an adverb, is translated "sore." (4) In Matthew 21:15 , aganakteo, "to be moved with indignation" (RV), is translated "they were sore displeased." (5) For the RV, "sore troubled," Matthew 26:37 ; Mark 14:33 (AV, "very heavy"), see TROUBLE , B, No. 12. (6) For AV, "were sore amazed" in Mark 14:33 , see AMAZE , B, No. 4. (7) In Luke 9:39 , RV, suntribo, "to break, bruise," is rendered "bruiseth sorely." See BREAK , A, No. 5. (8) In Mark 9:6 , ekphobos is rendered "sore afraid."

Sorrow, Sorrowful

A — 1: λύπη
(Strong's #3077 — Noun Feminine — lupe — loo'-pay )

"grief, sorrow," is translated "sorrow" in Luke 22:45 ; John 16:6, 20-22 ; Romans 9:2 , RV (AV, "heaviness"); 2 Corinthians 2:1 , RV; 2:3,7; 7:10 (twice); Philippians 2:27 (twice). See GRIEF.

A — 2: ὀδύνη
(Strong's #3601 — Noun Feminine — odune — od-oo'-nay )

"pain, consuming grief, distress," whether of body or mind, is used of the latter, Romans 9:2 , RV, "pain;" 1 Timothy 6:10 .

A — 3: ὠδίν
(Strong's #5604 — Noun Feminine — odin — o-deen' )

"a birth-pang, travail, pain," "sorrows," Matthew 24:8 ; Mark 13:8 ; see PAIN , A, No. 2.

A — 4: πένθος
(Strong's #3997 — Noun Neuter — penthos — pen'-thos )

"mourning," "sorrow," Revelation 18:7 (twice); 21:4; see MOURN.

B — 1: λυπέω
(Strong's #3076 — Verb — lupeo — loo-peh'-o )

akin to A, No. 1: see GRIEF , B, No. 1, SORRY, A (below).

B — 2: ὀδυνάω
(Strong's #3600 — Verb — odunao — od-oo-nah'-o )

"to cause pain" (akin to A, No. 2), is used in the Middle Voice in Luke 2:48 ; Acts 20:38 : see ANGUISH , B, No. 3.

C — 1: περίλυπος
(Strong's #4036 — Adjective — perilupos — per-il'-oo-pos )

"very sad, deeply grieved" (peri, intensive), is used in Matthew 26:38 ; Mark 14:34 , "exceeding sorrowful;" Mark 6:26 ; Luke 18:23 (ver. 24 in some mss.).

C — 2: ἄλυπος
(Strong's #253 — Adjective — alupos — al-oo-pot'-er-os )

denotes "free from grief" (a, negative, lupe, "grief"), comparative degree in Philippians 2:28 , "less sorrowful," their joy would mean the removal of a burden from his heart.

Sorry

A — 1: λυπέω
(Strong's #3076 — Verb — lupeo — loo-peh'-o )

is rendered "to be sorry" (Passive Voice) in Matthew 14:9 , AV (RV, "grieved"); 17:23; 18:31; 2 Corinthians 2:2 [1st part, Active Voice, "make sorry" (as in 2 Corinthians 7:8 , twice); 2nd part, Passive]; 2:4, RV, "made sorry;" 2 Corinthians 9:9, 11 , RV, "ye were made sorry." See GRIEVE , B, No. 1.

B — 1: περίλυπος
(Strong's #4036 — Adjective — perilupos — per-il'-oo-pos )

is translated "exceeding sorry" in Mark 6:26 : see SORROWFUL , C, No. 1.

Sort

A — 1: ὁποῖος
(Strong's #3697 — pronoun — hopoios — hop-oy'-os )

"of what sort," is so rendered in 1 Corinthians 3:13 . See MANNER , SUCH AS , WHAT.

B — 1: μέρος
(Strong's #3313 — Noun Neuter — meros — mer'-os )

"a part," is used with apo, "from," in Romans 15:15 and rendered "(in some) sort," AV (RV, "... measure"). See BEHALF.

Note: See BASE , No. 3, GODLY, C, Notes (2) and (3).

Sought

* For SOUGHT see SEEK

Soul

1: ψυχή
(Strong's #5590 — Noun Feminine — psuche — psoo-khay' )

denotes "the breath, the breath of life," then "the soul," in its various meanings. The NT uses "may be analyzed approximately as follows:

(a) the natural life of the body, Matthew 2:20 ; Luke 12:22 ; Acts 20:10 ; Revelation 8:9 ; Revelation 12:11 ; cp. Leviticus 17:11 ; 2 Samuel 14:7 ; Esther 8:11 ; (b) the immaterial, invisible part of man, Matthew 10:28 ; Acts 2:27 ; cp. 1 Kings 17:21 ; (c) the disembodied (or "unclothed" or "naked," 2 Corinthians 5:3, 4 ) man, Revelation 6:9 ; (d) the seat of personality, Luke 9:24 , explained as == "own self," Luke 9:25 ; Hebrews 6:19 ; Hebrews 10:39 ; cp. Isaiah 53:10 with 1 Timothy 2:6 ; (e) the seat of the sentient element in man, that by which he perceives, reflects, feels, desires, Matthew 11:29 ; Luke 1:46 ; Luke 2:35 ; Acts 14:2, 22 ; cp. Psalms 84:2 ; Psalms 139:14 ; Isaiah 26:9 ; (f) the seat of will and purpose, Matthew 22:37 ; Acts 4:32 ; Ephesians 6:6 ; Philippians 1:27 ; Hebrews 12:3 ; cp. Numbers 21:4 ; Deuteronomy 11:13 ; (g) the seat of appetite, Revelation 18:14 ; cp. Psalms 107:9 ; Proverbs 6:30 ; Isaiah 5:14 ("desire"); 29:8; (h) persons, individuals, Acts 2:41, 43 ; Romans 2:9 ; James 5:20 ; 1 Peter 3:20 ; 2 Peter 2:14 ; cp. Genesis 12:5 ; Genesis 14:21 ("persons"); Leviticus 4:2 ('any one'); Ezekiel 27:13 ; of dead bodies, Numbers 6:6 , lit., "dead soul;" and of animals, Leviticus 24:18 , lit., "soul for soul;" (i) the equivalent of the personal pronoun, used for emphasis and effect:, 1st person, John 10:24 ("us"); Hebrews 10:38 ; cp. Genesis 12:13 ; Numbers 23:10 ; Judges 16:30 ; Psalms 120:2 ("me"); 2nd person, 2 Corinthians 12:15 ; Hebrews 13:17 ; James 1:21 ; 1 Peter 1:9 ; 1 Peter 2:25 ; cp. Leviticus 17:11 ; Leviticus 26:15 ; 1 Samuel 1:26 ; 1 Samuel 3 rd person, 1 Peter 4:19 ; 2 Peter 2:8 ; cp. Exodus 30:12 ; Job 32:2 , Heb. "soul," Sept. "self;" (j) an animate creature, human or other, 1 Corinthians 15:45 ; Revelation 16:3 ; cp. Genesis 1:24 ; Genesis 2:7, 19 ; (k) "the inward man," the seat of the new life, Luke 21:19 (cp. Matthew 10:39 ); 1 Peter 2:11 ; 3 John 1:2 .

"With (j) compare a-psuchos, "soulless, inanimate," 1 Corinthians 14:7 .

"With (f) compare di-psuchos, "two-souled," James 1:8 ; James 4:8 ; oligo-psuchos, "feeble-souled," 1 Thessalonians 5:14 ; iso-psuchos, "like-souled," Philippians 2:20 ; sum-psuchos, "joint-souled" (with one accord"), Philippians 2:2 .

"The language of Hebrews 4:12 suggests the extreme difficulty of distinguishing between the soul and the spirit, alike in their nature and in their activities. Generally speaking the spirit is the higher, the soul the lower element. The spirit may be recognized as the life principle bestowed on man by God, the soul as the resulting life constituted in the individual, the body being the material organism animated by soul and spirit. ...

"Body and soul are the constituents of the man according to Matthew 6:25 ; Matthew 10:28 ; Luke 12:20 ; Acts 20:10 ; body and spirit according to Luke 8:55 ; 1 Corinthians 5:3 ; 1 Corinthians 7:34 ; James 2:26 . In Matthew 26:38 the emotions are associated with the soul, in John 13:21 with the spirit; cp. also Psalms 42:11 with 1 Kings 21:5 . In Psalms 35:9 the soul rejoices in God, in Luke 1:47 the spirit.

"Apparently, then, the relationships may be thus summed up 'Soma, body, and pneuma, spirit, may be separated, pneuma and psuche, soul, can only be distinguished' (Cremer)."* [* From notes on Thessalonians, by Hogg and Vine, pp. 205-207.]

Sound

A — 1: φωνή
(Strong's #5456 — Noun Feminine — phone — fo-nay' )

most frequently "a voice," is translated "sound" in Matthew 24:31 (AV marg., "voice"); John 3:8 , AV (RV, "voice"); so 1 Corinthians 14:7 (1st part),8; Revelation 1:15 ; Revelation 18:22 (2nd part, RV, "voice"); AV and RV in Revelation 9:9 (twice); in Acts 2:6 , RV, "(this) sound (was heard)," AV, "(this) was noised abroad."

A — 2: ἦχος
(Strong's #2279 — Noun Masculine — echos — ay'-khos )

"a noise, a sound of any sort" (Eng., "echo"), is translated "sound" in Acts 2:2 ; Hebrews 12:19 . See ROARING , B, RUMOR.

A — 3: φθόγγος
(Strong's #5353 — Noun Masculine — phthongos — fthong'-gos )

akin to phthengomai, "to utter a voice," occurs in Romans 10:18 ; 1 Corinthians 14:7 . In the Sept., Psalms 19:4 .

B — 1: ἠχέω
(Strong's #2278 — Verb — echeo — ay-kheh'-o )

akin to A, No. 2, occurs in 1 Corinthians 13:1 , "sounding (brass);" in some mss., Luke 21:25 . See ROARING.

B — 2: ἐξηχέω
(Strong's #1837 — Verb — execheo — ex-ah-kheh'-om-ahee )

"to sound forth as a trumpet" or "thunder" (ex, "out," and No. 1), is used in 1 Thessalonians 1:8 , "sounded forth," Passive Voice, lit., "has been sounded out." In the Sept., Joel 3:14 .

B — 3: σαλπίζω
(Strong's #4537 — Verb — salpizo — sal-pid'-zo )

"to sound a trumpet" (salpinx), occurs in Matthew 6:2 ; 1 Corinthians 15:52 , "the trumpet shall sound;" Revelation 8:6-8, 10, 12, 13 ; Revelation 9:1, 13 ; Revelation 10:7 ; Revelation 11:15 .

B — 4: βολίζω
(Strong's #1001 — Verb — bolizo — bol-id'-zo )

"to heave the lead" (bolis, "that which is thrown or hurled," akin to ballo, "to throw;" sounding-lead), to take soundings, occurs in Acts 27:28 (twice).

Note: In Luke 1:44 , AV, ginomai, "to become," is rendered "sounded" (RV, "came").

Sound, Be Sound

A — 1: ὑγιής
(Strong's #5199 — Adjective — hugies — hoog-ee-ace' )

"whole, healthy," is used metaphorically of "sound speech," Titus 2:8 . See WHOLE.

B — 1: ὑγιαίνω
(Strong's #5198 — Verb — hugiaino — hoog-ee-ah'ee-no )

"to be healthy, sound in health" (Eng., "hygiene," etc.), translated "safe and sound" in Luke 15:27 , is used metaphorically of doctrine, 1 Timothy 1:10 ; 2 Timothy 4:3 ; Titus 1:9 ; Titus 2:1 ; of words, 1 Timothy 6:3 , RV (AV, "wholesome," RV marg., "healthful"); 2 Timothy 1:13 ; "in the faith," Titus 1:13 (RV marg., "healthy"); "in faith," Titus 2:2 (RV marg., ditto).

Note: For "sound mind" in 2 Timothy 1:7 , AV, see DISCIPLINE; in 1 Peter 4:7 (AV, "sober"), see MIND , B, No. 5.

Soundness

1: ὁλοκληρία
(Strong's #3647 — Noun Feminine — holokleria — hol-ok-lay-ree'-ah )

"completeness, soundness" (akin to holokleros, see ENTIRE), occurs in Acts 3:16 . In the Sept., Isaiah 1:6 .

South, South Wind

1: νότος
(Strong's #3558 — Noun Masculine — notos — not'-os )

denotes (a) "the south wind," Luke 12:55 ; Acts 27:13 ; Acts 28:13 ; (b) "south," as a direction, Luke 13:29 ; Revelation 21:13 ; (c) "the South," as a region, Matthew 12:42 ; Luke 11:31 .

Note: For mesembria, Acts 8:26 , see NOON.

Southwest

1: λίψ
(Strong's #3047 — Noun Masculine — lips — leeps )

lit., "Libyan," denotes "the S.W. wind," Acts 27:12 , "(looking) northeast (and southeast)," RV, lit., "(looking down) the southwest wind (and down the northwest wind);" to look down a wind was to look in the direction in which it blows. A S.W. wind blows towards the N.E.; the aspect of the haven answers to this. See also under NORTHEAST, NORTHWEST.

Sow

1: ὗς
(Strong's #5300 — Noun Feminine — hus — hoos )

"swine" (masc. or fem.), is used in the fem. in 2 Peter 2:22 .

Sow, Sower

1: σπείρω
(Strong's #4687 — Verb — speiro — spi'-ro )

"to sow seed," is used (1) literally, especially in the Synoptic Gospels; elsewhere, 1 Corinthians 15:36, 37 ; 2 Corinthians 9:10 , "the sower;" (2) metaphorically, (a) in proverbial sayings, e.g., Matthew 13:3, 4 ; Luke 19:21, 22 ; John 4:37 ; 2 Corinthians 9:6 (b) in the interpretation of parables, e.g., Matthew 13:19-23 (in these vv., RV, "was sown," for AV, "received seed"); (c) otherwise as follows: of "sowing" spiritual things in preaching and teaching, 1 Corinthians 9:11 ; of the interment of the bodies of deceased believers, 1 Corinthians 15:42-44 ; of ministering to the necessities of others in things temporal (the harvest being proportionate to the "sowing"), 2 Corinthians 9:6, 10 (see above); of "sowing" to the flesh, Galatians 6:7, 8 ("that" in ver. 7 is emphatic, "that and that only," what was actually "sown"); in ver. 8, eis, "unto," signifies "in the interests of;" of the "fruit of righteousness" by peacemakers, James 3:18 .

Space

A — 1: διάστημα
(Strong's #1292 — Noun Neuter — diastema — dee-as'-tay-mah )

"an interval, space" (akin to B), is used of time in Acts 5:7 .

B — 1: διΐστημι
(Strong's #1339 — Verb — diistemi — dee-is'-tay-mee )

"to set apart, separate" (dia, "apart," histemi, "to cause to stand"), see A, is rendered "after the space of" in Luke 22:59 ; in Acts 27:28 , with brachu, "a little," RV, "after a little space" (AV, "when they had gone a little further"). See PART.

Notes: (1) In Acts 15:33 ; Revelation 2:21 , AV, chronos, "time" (RV), is translated "space." (2) In Acts 19:8, 10 , epi, "for or during" (of time), is translated "for the space of;" in Acts 19:34 , "about the space of." (3) In Acts 5:34 , AV, brachu (the neuter of brachus, "short"), used adverbially, is translated "a little space" (RV "... while"). (4) In Galatians 2:1 , dia, "through," is rendered "after the space of," RV, stressing the length of the period mentioned (AV, "after," which would represent the preposition meta). (5) In James 5:17 there is no word in the original representing the phrase "by the space of," AV (RV, "for"). (6) In Revelation 14:20 , AV, apo, "away from," is translated "by the space of" (RV, "as far as"). (7) In Revelation 17:10 , AV, oligon, "a little while" (RV), is rendered "a short space."

Spare, Sparingly

A — 1: φείδομαι
(Strong's #5339 — Verb — pheidomai — fi'-dom-ahee )

"to spare," i.e., "to forego" the infliction of that evil or retribution which was designed, is used with a negative in Acts 20:29 ; Romans 8:32 ; Romans 11:21 (twice); 2 Corinthians 13:2 ; 2 Peter 2:4, 5 ; positively, in 1 Corinthians 7:28 ; 2 Corinthians 1:3 ; rendered "forbear" in 2 Corinthians 12:6 . See FORBEAR.

Note: In Luke 15:17 , perisseuo, "to abound, have abundance," is translated "have enough and to spare."

B — 1: φειδομένως
(Strong's #5340 — Adverb — pheidomenos — fi-dom-en'-oce )

akin to A, "sparingly," occurs in 2 Corinthians 9:6 (twice), of sowing and reaping.

Sparrow

1: στρουθίον
(Strong's #4765 — Noun Neuter — strouthion — stroo-thee'-on )

a diminutive of strouthos, "a sparrow," occurs in Matthew 10:29, 31 ; Luke 12:6, 7 .

Speak

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

"to say, speak:" see SAY , No. 1.

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

for which see SAY , No. 2, is used several times in 1 Corinthians 14 ; the command prohibiting women from speaking in a church gathering, 1 Corinthians 14:34, 35 , is regarded by some as an injunction against chattering, a meaning which is absent from the use of the verb everywhere else in the NT; it is to be understood in the same sense as in 1 Corinthians 14:2, 3-6, 9, 11, 13, 18, 19, 21, 23, 27-29, 39 .

3: προσλαλέω
(Strong's #4354 — Verb — proslaleo — pros-lal-eh'-o )

"to speak to or with" (pros, "to," and No. 2), is used in Acts 13:43 ; Acts 28:20 .

4: φθέγγομαι
(Strong's #5350 — Verb — phthengomai — ftheng'-gom-ahee )

"to utter a sound or voice," is translated "to speak" in Acts 4:18 : 2 Peter 2:16 ; in 2 Peter 2:18 , AV, "speak" (RV, "utter").

5: ἀποφθέγγομαι
(Strong's #669 — Verb — apophthengomai — ap-of-theng'-om-ahee )

"to speak forth" (apo, "forth," and No. 4), is so rendered in Acts 2:14 , RV (AV, "said"), and Acts 26:25 ; in Acts 2:2 it denotes to give utterance.

6: ἀντιλέγω
(Strong's #483 — Verb — antilego — an-til'-eg-o )

"to speak against," is so rendered in Luke 2:34 ; John 19:12 ; Acts 13:45 , AV (RV, "contradicted"); 28:19,22. See CONTRADICT , GAINSAY.

7: καταλαλέω
(Strong's #2635 — Verb — katalaleo — kat-al-al-eh'-o )

synonymous with No. 6 (kata, "against," and No. 2), is always translated "to speak against" in the RV. See BACKBITER , Note.

8: κακολογέω
(Strong's #2551 — Verb — kakologeo — kak-ol-og-eh'-o )

"to speak evil:" see CURSE , B, No. 4.

9: συλλαλέω
(Strong's #4814 — Verb — sullaleo — sool-lal-eh'-o )

"to speak together" (sun, "with," and No. 2), is rendered "spake together" in Luke 4:36 , RV. See COMMUNE , No. 3, CONFER, No. 2, TALK.

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

"to speak or say before" (a 2nd aorist tense from an absolete present), is rendered "to speak before" in Acts 1:16 ; 2 Peter 3:2 ; Jude 1:17 . See FORETELL.

11: προφθάνω
(Strong's #4399 — Verb — prophthano — prof-than'-o )

"to anticipate" (an extension, by pro, "before," of phthano, which has the same meaning), is rendered "spake first" in Matthew 17:25 , RV (AV, "prevented").

12: προσφωνέω
(Strong's #4377 — Verb — prosphoneo — pros-fo-neh'-o )

"to address, call to," is rendered "spake unto" (or "to") in Luke 23:20 ; Acts 21:40 ; Acts 22:2 ; "to call unto" (or "to") in Matthew 11:16 ; Luke 6:13 ; Luke 7:32 ; Luke 13:12 .

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

for which see SAY , No. 4, has a 1st aorist, Passive participle rhethen, "spoken" or "spoken of," used in Matthew 1:22 ; Matthew 2:15, 17, 23 ; Matthew 3:3 ; Matthew 4:14 ; Matthew 8:17 ; Matthew 13:35 ; Matthew 21:4 ; Matthew 22:31 ; Matthew 24:15 ; Matthew 27:9 (in some texts in Matthew 27:35 ; Mark 13:14 ).

Notes: (1) In Hebrews 12:5 , AV, dialegomai, "to discuss, to reason," is translated "speaketh" (RV, "reasoneth"). (2) In Hebrews 12:25 , AV chrematizo, "to warn, instruct," is translated "spake" (RV, "warned"): see ADMONISH. (3) In Ephesians 4:31 , AV, blasphemia is translated "evil speaking:" see RAILING. (4) In Hebrews 12:19 , prostithemi, "to put to, add," used with logos, "a word," is rendered "(that no word) more should be spoken," RV [AV, "(that) the word should (not) be spoken (to them) any more"]. (5) In Acts 26:24 , AV, apologeomai, "to make a defense" (RV), is rendered "spake for himself." See ANSWER , B, No. 4. (6) In Romans 15:21 , AV, anangello, "to bring back word" (RV, "tidings ... came"), is translated "he was ... spoken of." (7) For "is spoken of" in Romans 1:8 , AV, see PROCLAIM , No. 2. (8) For "spake out" in Luke 1:42 , AV, see VOICE , Note. (9) In Galatians 4:15 , there is no verb in the original for the AV, "ye spake of" (see RV). (10) For "spoken against" in Acts 19:36 see GAINSAY , C. (11) For "speak reproachfully," 1 Timothy 5:14 , see REVILE , C. (12) In Acts 21:3 , AV, ginosko is translated "speak," RV, "know."

Speaker

* Note: In Acts 14:12 the verb hegeomai, "to lead the way, be the chief," is used in the present participle with the article (together equivalent to a noun), followed by the genitive case of logos, "speech," with the article, the phrase being rendered "the chief speaker," lit., "the leader of the discourse." See CHIEF , C.

Speaking

1: πολυλογία
(Strong's #4180 — Noun Feminine — polulogia — pol-oo-log-ee'-ah )

"loquacity," "much speaking" (polus, "much," logos, "speech"), is used in Matthew 6:7 . In the Sept., Proverbs 10:19 .

Note: For "evil speaking(s)," in Ephesians 4:31 , see RAILING; in 1 Peter 2:1 , see BACKBITING. For "shameful speaking" see COMMUNICATION , B, Note.

Spear

1: λόγχη
(Strong's #3057 — Noun Feminine — lonche — long'-khay )

primarily "a spearhead," then, "a lance or spear," occurs in John 19:34 ; some texts have it in Matthew 27:49 . As to John 19:29 , there is an old conjecture, mentioned by Field (Notes on the Trans. of the NT), to the effect that the sponge was put on a spear (hussos, "a javelin," the Roman pilum, instead of hussopos, "hyssop").

Spearman

1: δεξιολάβος
(Strong's #1187 — Noun Masculine — dexiolabos — dex-ee-ol-ab'-os )

from dexios, "the right (hand)," and lambano, "to lay hold of," is used in the plural in Acts 23:23 , "spearmen." Some texts have dexiobolos, "one who throws with his right hand" (ballo, "to throw"), "right-handed slingers."

Special

* Note: Tuchon, the 2nd aorist participle of tunchano, "to happen, meet with, chance," is used with a negative signifying "not common or ordinary, special," Acts 19:11 ; so in Acts 28:2 . See COMMON , B, Note (3).

Specially

* For SPECIALLY see ESPECIALLY

Spectacle

1: θέατρον
(Strong's #2302 — Noun Neuter — theatron — theh'-at-ron )

akin to theaomai, "to behold," denotes (a) "a theater" (used also as a place of assembly), Acts 19:29, 31 ; (b) "a spectacle, a show," metaphorically in 1 Corinthians 4:9 . See THEATER.

Speech

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

akin to lego (SPEAK, No. 1), most frequently rendered "word" (for an analysis see WORD), signifies "speech," as follows: (a) "discourse," e.g., Luke 20:20 , RV, "speech" (AV, "words"); Acts 14:12 (see SPEAKER); 20:7; 1 Corinthians 2:1, 4 ; 1 Corinthians 4:19 , AV (RV, "word"); 2 Corinthians 10:10 ; (b) "the faculty of speech," e.g., 2 Corinthians 11:6 ; (c) "the manner of speech," e.g., Matthew 5:37 , RV, "speech" (AV, "communication"); Colossians 4:6 ; (d) "manner of instruction," Titus 2:8 ; 1 Corinthians 14:9 , RV (AV, "words"); Ephesians 4:29 , RV (AV, "communication"). See SAYING.

2: λαλιά
(Strong's #2981 — Noun Feminine — lalia — lal-ee-ah' )

akin to laleo (SPEAK, No. 2), denotes "talk, speech," (a) of "a dialect," Matthew 26:73 ; Mark 14:70 ; (b) "utterances," John 4:42 , RV, "speaking" (AV, "saying"); John 8:43 .

3: εὐλογία
(Strong's #2129 — Noun Feminine — eulogia — yoo-log-ee'-ah )

has the meaning "fair speaking, flattering speech" in Romans 16:18 , RV, "fair speech" (AV, "fair speeches"). See BLESSING , C, No. 1.

4: χρηστολογία
(Strong's #5542 — Noun Feminine — chrestologia — khrase-tol-og-ee'-ah )

which has a similar meaning to No. 3, occurs with it in Romans 16:18 [RV, "smooth ... (speech)"]. See SMOOTH , Note.

Notes: (1) For "persuasiveness of speech," Colossians 2:4 , RV, see PERSUASIVE , B. (2) In Acts 14:11 "the speech of Lycaonia" translates the adverb Lukaonisti. Lycaonia was a large country in the center and south of the plateau of Asia Minor; the villages retained the native language, but cities like Lystra probably had a Seleucid tone in their laws and customs (Ramsay on Galatians).

Speechless

1: ἐννεός
(Strong's #1769 — Adjective — eneos — en-neh-os' )

"dumb, speechless," occurs in Acts 9:7 . In the Sept., Proverbs 17:28 ; Isaiah 56:10 .

2: κωφός
(Strong's #2974 — Adjective — kophos — ko-fos' )

which means either "deaf" or "dumb" (see DEAF), is translated "speechless" in Luke 1:22 .

Note: For phimoo, translated "he was speechless" in Matthew 22:12 , see MUZZLE , SILENCE.

Speed, Speedily

* Notes: (1) In Acts 17:15 "with all speed" is the rendering of the phrase hos, "as," tachista, "most speedily" (the superlative of tachu, "speedily"), i.e., "as speedily as possible." (2) For "speedily," en tachei, in Luke 18:8 , see QUICKLY , No. 4. (3) For "God speed" see GREETING , A, No. 2.

Spend, Spent

1: δαπανάω
(Strong's #1159 — Verb — dapanao — dap-an-ah'-o )

denotes (a) "to expend, spend," Mark 5:26 [for Acts 21:24 see CHARGE , Note (5)]: 2 Corinthians 12:15 (1st part: for "be spent," see No. 2); (b) "to consume, squander," Luke 15:14 ; James 4:3 . See CONSUME , Note.

2: ἐκδαπανάω
(Strong's #1550 — Verb — ekdapanao — ek-dap-an-ah'-o )

lit., "to spend out" (ek), an intensive form of No. 1, "to spend entirely," is used in 2 Corinthians 12:15 , in the Passive Voice, with reflexive significance, "to spend oneself out (for others)," "will ... be spent," RV marg., "spent out" (see No. 1).

3: προσδαπανάω
(Strong's #4325 — Verb — prosdapanao — pros-dap-an-ah'-o )

"to spend besides" (pros, and No. 1), is used in Luke 10:35 , "thou spendest more."

4: προσαναλίσκω
(Strong's #4321 — Verb — prosanalisko — pros-an-al-is'-ko )

"to spend besides," a strengthened form of analisko, "to expend, consume" (see CONSUME , No. 1), occurs in most texts in Luke 8:43 .

5: διαγίνομαι
(Strong's #1230 — Verb — diaginomai — dee-ag-in'-om-ahee )

used of time, "to intervene, elapse," is rendered "was spent" in Acts 27:9 . See PAST.

6: προκόπτω
(Strong's #4298 — Verb — prokopto — prok-op'-to )

"to cut forward a way, advance," is translated "is far spent," in Romans 13:12 , said metaphorically of "the night," the whole period of man's alienation from God. Though the tense is the aorist, it must not be rendered "was far spent," as if it referred, e.g., to Christ's first Advent. The aorist is here perfective. See ADVANCE.

7: κλίνω
(Strong's #2827 — Verb — klino — klee'-no )

"to lean, decline," is said of the decline of day in Luke 24:29 , "is (now) far spent," lit., "has declined." See BOW (Verb).

8: γίνομαι
(Strong's #1096 — Verb — ginomai — ghin'-om-ahee )

"to become, occur," is rendered "was far spent" in Mark 6:35 , lit., "much hour (i.e., many an hour) having taken place."

9: ποιέω
(Strong's #4160 — Verb — poieo — poy-eh'-o )

"to do," is translated "have spent (but one hour)," in Matthew 20:12 , RV (AV, "have wrought") lit., as in the Eng. idiom, "have done one hour;" so in Acts 20:3 , RV, "when he had spent (lit., 'had done') three months" (AV, "abode").

10: εὐκαιρέω
(Strong's #2119 — Verb — eukaireo — yoo-kahee-reh'-o )

"to have leisure or devote one's leisure to," is translated "spent their time," in Acts 17:21 . See LEISURE.

11: χρονοτριβέω
(Strong's #5551 — Verb — chronotribeo — khron-ot-rib-eh'-o )

"to spend time" (chronos, "time," tribo, "to rub, to wear out"), occurs in Acts 20:16 .

Note: Polus, much, is rendered "far spent" twice in Mark 6:35 , RV.

Spew

1: ἐμέω
(Strong's #1692 — Verb — emeo — em-eh'-o )

"to vomit" (cp. Eng., "emetic"), is used in Revelation 3:16 , figuratively of the Lord's utter abhorrence of the condition of the church at Laodicea. In the Sept., Isaiah 19:14 .

Spice, Spices

1: ἄρωμα
(Strong's #759 — Noun Neuter — aroma — ar'-o-mah )

"spice," occurs in Mark 16:1 , RV "spices" (AV, "sweet spice"); Luke 23:56 ; Luke 24:1 ; John 19:40 . A papyrus document has it in a list of articles for a sacrifice.

2: ἀμώμητος
(Strong's #298 — Adjective — amomon — am-o'-may-tos )

amomum, probably a word of Semitic origin, a fragrant plant of India, is translated "spice" in Revelation 18:13 , RV (AV, "odors").

Spikenard

1: νάρδος
(Strong's #3487 — Noun Feminine — nardos — nar'-dos )

is derived, through the Semitic languages (Heb. nerd, Syriac nardin), from the Sanskrit nalada, "a fragrant oil," procured from the stem of an Indian plant. The Arabs call it the "Indian spike." The adjective pistikos is attached to it in the NT, Mark 14:3 ; John 12:3 ; pistikos, if taken as an ordinary Greek word, would signify "genuine." There is evidence, however, that it was regarded as a technical term. It has been suggested that the original reading was pistakes, i.e., the Pistacia Terebinthus, which grows in Cyprus, Syria, Palestine, etc., and yields a resin of very fragrant odor, and in such inconsiderable quantities as to be very costly. "Nard was frequently mixed with aromatic ingredients ... so when scented with the fragrant resin of the pistake it would quite well be called nardos pistakes" (E. N. Bennett, in the Classical Review for 1890, Vol. iv, p. 319). The oil used for the anointing of the Lord's head was worth about f12, and must have been of the most valuable kind. In the Sept., Song of Song of Solomon 1:12 ; Song of Solomon 4:13, 14 .

Spill

1: ἐκχέω
(Strong's #1632 — Verb — ekchunno — ek-kheh'-o, ek-khoo'-no )

"to pour out, shed," is rendered "be spilled" in Luke 5:37 . See POUR , SHED.

Note: Some texts have ekcheo in Mark 2:22 (so AV). The form in Luke 5:37 might also come from ekcheo.

Spin

1: νήθω
(Strong's #3514 — Verb — netho — nay'-tho )

"to spin," is found in Matthew 6:28 ; Luke 12:27 , of the lilies of the field (see LILY).

Spirit

1: πνεῦμα
(Strong's #4151 — Noun Neuter — pneuma — pnyoo'-mah )

primarily denotes "the wind" (akin to pneo, "to breathe, blow"); also "breath;" then, especially "the spirit," which, like the wind, is invisible, immaterial and powerful. The NT uses of the word may be analyzed approximately as follows:

"(a) the wind, John 3:8 (where marg. is, perhaps, to be preferred); Hebrews 1:7 ; cp. Amos 4:13 , Sept.; (b) the breath, 2 Thessalonians 2:8 ; Revelation 11:11 ; Revelation 13:15 ; cp. Job 12:10 , Sept.; (c) the immaterial, invisible part of man, Luke 8:55 ; Acts 7:59 ; 1 Corinthians 5:5 ; James 2:26 ; cp. Ecclesiastes 12:7 , Sept.; (d) the disembodied (or 'unclothed,' or 'naked,' 2 Corinthians 5:3, 4 ) man, Luke 24:37, 39 ; Hebrews 12:23 ; 1 Peter 4:6 ; (e) the resurrection body, 1 Corinthians 15:45 ; 1 Timothy 3:16 ; 1 Peter 3:18 ; (f) the sentient element in man, that by which he perceives, reflects, feels, desires, Matthew 5:3 ; Matthew 26:41 ; Mark 2:8 ; Luke 1:47, 80 ; Acts 17:16 ; Acts 20:22 ; 1 Corinthians 2:11 ; 1 Corinthians 5:3, 4 ; 1 Corinthians 14:4, 15 ; 2 Corinthians 7:1 ; cp. Genesis 26:35 ; Isaiah 26:9 ; Ezekiel 13:3 ; Daniel 7:15 ; (g) purpose, aim, 2 Corinthians 12:18 ; Philippians 1:27 ; Ephesians 4:23 ; Revelation 19:10 ; cp. Ezra 1:5 ; Psalms 78:8 ; Daniel 5:12 ; (h) the equivalent of the personal pronoun, used for emphasis and effect: 1st person, 1 Corinthians 16:18 ; cp. Genesis 6:3 ; Genesis 2 nd person, 2 Timothy 4:22 ; Philemon 1:25 ; cp. Psalms 139:7 ; Psalms 3 rd person, 2 Corinthians 7:13 ; cp. Isaiah 40:13 ; (i) character, Luke 1:17 ; Romans 1:4 ; cp. Numbers 14:24 ; (j) moral qualities and activities: bad, as of bondage, as of a slave, Romans 8:15 ; cp. Isaiah 61:3 ; stupor, Romans 11:8 ; cp. Isaiah 29:10 ; timidity, 2 Timothy 1:7 ; cp. Joshua 5:1 ; good, as of adoption, i.e., liberty as of a son, Romans 8:15 ; cp. Psalms 51:12 ; meekness, 1 Corinthians 4:21 ; cp. Proverbs 16:19 ; faith, 2 Corinthians 4:13 ; quietness, 1 Peter 3:4 ; cp. Proverbs 14:29 (k) the Holy Spirit, e.g., Matthew 4:1 (see below); Luke 4:18 ; (l) 'the inward man' (an expression used only of the believer, Romans 7:22 ; 2 Corinthians 4:16 ; Ephesians 3:16 ); the new life, Romans 8:4-6, 10, 16 ; Hebrews 12:9 ; cp. Psalms 51:10 ; (m) unclean spirits, demons, Matthew 8:16 ; Luke 4:33 ; 1 Peter 3:19 ; cp. 1 Samuel 18:10 ; (n) angels, Hebrews 1:14 ; cp. Acts 12:15 ; (o) divine gift for service, 1 Corinthians 14:12, 32 ; (p) by metonymy, those who claim to be depostories of these gifts, 2 Thessalonians 2:2 ; 1 John 4:1-3 ; (q) the significance, as contrasted with the form, of words, or of a rite, John 6:63 ; Romans 2:29 ; Romans 7:6 ; 2 Corinthians 3:6 ; (r) a vision, Revelation 1:10 ; Revelation 4:2 ; Revelation 17:3 ; Revelation 21:10 ." * [* From Notes on Thessalonians, by Hogg and Vine, pp 204,205.]

Notes: (1) For phantasma, rendered "spirit," Matthew 14:26 ; Mark 6:49 , AV, see APPARITION. (2) For the distinction between "spirit" and "soul," see under SOUL , last three paragraphs.

* The Holy Spirit

The "Holy Spirit" is spoken of under various titles in the NT ("Spirit" and "Ghost" are renderings of the same word, pneuma; the advantage of the rendering "Spirit" is that it can always be used, whereas "Ghost" always requires the word "Holy" prefixed.) In the following list the omission of the definite article marks its omission in the original (concerning this see below): "Spirit, Matthew 22:43 ; Eternal Spirit, Hebrews 9:14 ; the Spirit, Matthew 4:1 ; Holy Spirit, Matthew 1:18 ; the Holy Spirit, Matthew 28:19 ; the Spirit, the Holy, Matthew 12:32 ; the Spirit of promise, the Holy, Ephesians 1:13 ; Spirit of God, Romans 8:9 ; Spirit of (the) living God, 2 Corinthians 3:3 ; the Spirit of God, 1 Corinthians 2:11 ; the Spirit of our God, 1 Corinthians 6:11 ; the Spirit of God, the Holy, Ephesians 4:30 ; the Spirit of glory and of God, 1 Peter 4:14 ; the Spirit of Him that raised up Jesus from the dead (i.e., God), Romans 8:11 ; the Spirit of your Father, Matthew 10:20 ; the Spirit of His Son, Galatians 4:6 ; Spirit of (the) Lord, Acts 8:39 ; the Spirit of (the) Lord, Acts 5:9 ; (the) Lord, (the) Spirit, 2 Corinthians 3:18 ; the Spirit of Jesus, Acts 16:7 ; Spirit of Christ, Romans 8:9 ; the Spirit of Jesus Christ, Philippians 1:19 ; Spirit of adoption, Romans 8:15 ; the Spirit of truth, John 14:17 ; the Spirit of life, Romans 8:2 ; the Spirit of grace, Hebrews 10:29 ." * [* From Notes on Galatians, by Hogg and Vine, p. 193.]

The use or absence of the article in the original where the "Holy Spirit" is spoken of cannot always be decided by grammatical rules, nor can the presence or absence of the article alone determine whether the reference is to the "Holy Spirit." Examples where the Person is meant when the article is absent are Matthew 22:43 (the article is used in Mark 12:36 ); Acts 4:25 , RV (absent in some texts); 19:2,6; Romans 14:17 ; 1 Corinthians 2:4 ; Galatians 5:25 (twice); 1 Peter 1:2 . Sometimes the absence is to be accounted for by the fact that Pneuma (like Theos) is substantially a proper name, e.g., in John 7:39 . As a general rule the article is present where the subject of the teaching is the Personality of the Holy Spirit, e.g., John 14:26 , where He is spoken of in distinction from the Father and the Son. See also 15:26 and cp. Luke 3:22 .

In Galatians 3:3 , in the phrase "having begun in the Spirit," it is difficult to say whether the reference is to the "Holy Spirit" or to the quickened spirit of the believer; that it possibly refers to the latter is not to be determined by the absence of the article, but by the contrast with "the flesh;" on the other hand, the contrast may be between the "Holy Spirit" who in the believer sets His seal on the perfect work of Christ, and the flesh which seeks to better itself by works of its own. There is no preposition before either noun, and if the reference is to the quickened spirit it cannot be dissociated from the operation of the "Holy Spirit." In Galatians 4:29 the phrase "after the Spirit" signifies "by supernatural power," in contrast to "after the flesh," i.e., "by natural power," and the reference must be to the "Holy Spirit;" so in Galatians 5:17 .

The full title with the article before both pneuma and hagios (the "resumptive" use of the article), lit., "the Spirit the Holy," stresses the character of the Person, e.g., Matthew 12:32 ; Mark 3:29 ; Mark 12:36 ; Mark 13:11 ; Luke 2:26 ; Luke 10:21 (RV); John 14:26 ; Acts 1:16 ; Acts 5:3 ; Acts 7:51 ; Acts 10:44, 47 ; Acts 13:2 ; Acts 15:28 ; Acts 19:6 ; Acts 20:23, 28 ; Acts 21:11 ; Acts 28:25 ; Ephesians 4:30 ; Hebrews 3:7 ; Hebrews 9:8 ; Hebrews 10:15 .

The Personality of the Spirit is emphasized at the expense of strict grammatical procedure in John 14:26 ; John 15:26 ; John 16:8, 13, 14 , where the emphatic pronoun ekeinos, "He," is used of Him in the masculine, whereas the noun pneuma is neuter in Greek, while the corresponding word in Aramaic, the language in which our Lord probably spoke, is feminine (rucha, cp. Heb. ruach). The rendering "itself" in Romans 8:16, 26 , due to the Greek gender, is corrected to "Himself" in the RV.

The subject of the "Holy Spirit" in the NT may be considered as to His Divine attributes; His distinct Personality in the Godhead; His operation in connection with the Lord Jesus in His birth, His life, His baptism, His death; His operations in the world; in the church; His having been sent at Pentecost by the Father and by Christ; His operations in the individual believer; in local churches; His operations in the production of Holy Scripture; His work in the world, etc.

Spiritual

A — 1: πνευματικός
(Strong's #4152 — Adjective — pneumatikos — phyoo-mat-ik-os' )

"always connotes the ideas of invisibility and of power. It does not occur in the Sept. nor in the Gospels; it is in fact an after-Pentecost word. In the NT it is used as follows: (a) the angelic hosts, lower than God but higher in the scale of being than man in his natural state, are 'spiritual hosts,' Ephesians 6:12 ; (b) things that have their origin with God, and which, therefore, are in harmony with His character, as His law is, are 'spiritual,' Romans 7:14 ; (c) 'spiritual' is prefixed to the material type in order to indicate that what the type sets forth, not the type itself, is intended, 1 Corinthians 10:3, 4 ; (d) the purposes of God revealed in the gospel by the Holy Spirit, 1 Corinthians 2:13 , and the words in which that revelation is expressed, are 'spiritual,' 1 Corinthians 2:13 , matching, or combining, spiritual things with spiritual words [or, alternatively, 'interpreting spiritual things to spiritual men,' see (e) below]; 'spiritual songs' are songs of which the burden is the things revealed by the Spirit, Ephesians 5:19 ; Colossians 3:16 ; 'spiritual wisdom and understanding' is wisdom in, and understanding of, those things, Colossians 1:9 ; (e) men in Christ who walk so as to please God are 'spiritual,' Galatians 6:1 ; 1 Corinthians 2:13 [but see (d) above],15; 3:1; 14:37; (f) the whole company of those who believe in Christ is a 'spiritual house,' 1 Peter 2:5 ; (g) the blessings that accrue to regenerate men at this present time are called 'spiritualities,' Romans 15:27 ; 1 Corinthians 9:11 ; 'spiritual blessings,' Ephesians 1:3 ; 'spiritual gifts,' Romans 1:11 ; (h) the activities Godward of regenerate men are 'spiritual sacrifices,' 1 Peter 2:5 ; their appointed activities in the churches are also called 'spiritual gifts,' lit., 'spiritualities,' 1 Corinthians 12:1 ; 1 Corinthians 14:1 ; (i) the resurrection body of the dead in Christ is 'spiritual,' i.e., such as is suited to the heavenly environment, 1 Corinthians 15:44 ; (j) all that is produced and maintained among men by the operations of the Spirit of God is 'spiritual,' 1 Corinthians 15:46 . ...

"The spiritual man is one who walks by the Spirit both in the sense of Galatians 5:16 and in that of Galatians 5:25 , and who himself manifests the fruit of the Spirit in his own ways. ...

"According to the Scriptures, the 'spiritual' state of soul is normal for the believer, but to this state all believers do not attain, nor when it is attained is it always maintained. Thus the Apostle, in 1 Corinthians 3:1-3 , suggests a contrast between this spiritual state and that of the babe in Christ, i.e., of the man who because of immaturity and inexperience has not yet reached spirituality, and that of the man who by permitting jealousy, and the strife to which jealousy always leads, has lost it. The spiritual state is reached by diligence in the Word of God and in prayer; it is maintained by obedience and self-judgment. Such as are led by the Spirit are spiritual, but, of course, spirituality is not a fixed or absolute condition, it admits of growth; indeed growth in 'the grace and knowledge of our Lord and Savior Jesus Christ,' 2 Peter 3:18 , is evidence of true spirituality." * [* From Notes on Galatians, by Hogg and Vine, pp. 308-319.]

B — 1: πνευματικῶς
(Strong's #4153 — Adverb — pneumatikos — pnyoo-mat-ik-oce' )

"spiritually," occurs in 1 Corinthians 2:14 , with the meaning as (j) above, and Revelation 11:8 , with the meaning as in (c). Some mss. have it in 1 Corinthians 2:13 .

Notes: (1) In Romans 8:6 , the RV rightly renders the noun pneuma "(the mind) of the spirit," AV, "spiritual (mind)." (2) In 1 Corinthians 14:12 the plural of pneuma, "spirits," RV, marg., stands for "spiritual gifts" (text). (3) In 1 Peter 2:2 , the RV renders logikos "spiritual."

Spit

1: πτύω
(Strong's #4429 — Verb — ptuo — ptoo'-o )

"to spit," occurs in Mark 7:33 ; Mark 8:23 ; John 9:6 . In the Sept., Numbers 12:14 .

2: ἐμπτύω
(Strong's #1716 — Verb — emptuo — emp-too'-o )

"to spit upon" (en, "in," and No. 1), occurs in Matthew 26:67 ; Matthew 27:30 ; Mark 10:34 ; Mark 14:65 ; Mark 15:19 ; Luke 18:32 . In the Sept., Numbers 12:14 , in some texts; Deuteronomy 25:9 .

Spitefully

1: ὑβρίζω
(Strong's #5195 — Verb — hubrizo — hoo-brid'-zo )

used transitively, denotes "to outrage, treat insolently;" "to entreat shamefully" in Matthew 22:6 , RV (AV, "spitefully"); so in Luke 18:32 , RV; in Acts 14:5 (AV, "use despitefully"); in 1 Thessalonians 2:2 , AV and RV; in Luke 11:45 , "reproachest." See DESPITEFULLY , ENTREAT , REPROACH , SHAMEFULLY.

Spittle

1: πτύσμα
(Strong's #4427 — Noun Neuter — ptusma — ptoos'-mah )

akin to ptuo, "to spit," occurs in John 9:6 .

Spoil, Spoiling

A — 1: σκῦλον
(Strong's #4661 — Noun Neuter — skulon — skoo'-lon )

used in the plural, denotes "arms stripped from a foe;" "spoils" in Luke 11:22 .

A — 2: ἀκροθίνιον
(Strong's #205 — Noun Neuter — akrothinion — ak-roth-in'-ee-on )

primarily "the top of a heap" (akros, "highest, top," and this, "a heap"), hence "firstfruit offerings," and in war "the choicest spoils," Hebrews 7:4 .

A — 3: ἁρπαγή
(Strong's #724 — Noun Feminine — harpage — har-pag-ay' )

"pillage," is rendered "spoiling" in Hebrews 10:34 . See EXTORT , B, No. 1.

B — 1: διαρπάζω
(Strong's #1283 — Verb — diarpazo — dee-ar-pad'-zo )

"to plunder," is found in Matthew 12:29, 2 nd part (the 1st has harpazo, in the best texts), lit., "(then) he will completely (dia, intensive) spoil (his house);" Mark 3:27 (twice).

B — 2: ἁρπάζω
(Strong's #726 — Verb — harpazo — har-pad'-zo )

"to seize, snatch away," is rendered "spoil" in Matthew 12:29 (see No. 1). See CATCH , No. 1.

B — 3: συλαγωγέω
(Strong's #4812 — Verb — sulagogeo — soo-lag-ogue-eh'-o )

"to carry off as spoil, lead captive" (sule, "spoil," ago, "to lead"), is rendered "maketh spoil of" in Colossians 2:8 , RV (AV, "spoil"), rather "carry you off as spoil." The false teacher, through his "philosophy and vain deceit," would carry them off as so much booty.

B — 4: ἀπεκδύομαι
(Strong's #554 — Verb — apekduo — ap-ek-doo'-om-ahee )

in the Middle Voice is translated "having spoiled" in Colossians 2:15 , AV, RV, "having put off from Himself (the principalities and the powers)." These are regarded by some as the unsinning angels, because they are mentioned twice before in the Epistle (Colossians 1:6 ; Colossians 2:10 ). It is also argued that the verb apekduo, rendered "having put off from Himself," in Colossians 2:15 , is used in a somewhat different sense in Colossians 3:9 . Such representations do not form a sufficiently cogent reason for regarding the principalities and the powers here mentioned as those of light, rather than those of darkness.

Others think that the reference is to the holy angels, which were in attendance at the giving of the Law (Acts 7:53 ; Galatians 3:19 ), and that Christ wrought His work on the cross, without any such attendance; or, again, that, even apart from the Law and its circumstances, the Lord stripped Himself of those who usually ministered to Him, as, e.g., in the wilderness and in the garden of Gethsemane.

The exposition given by Lightfoot and others seems to be the right one. There is no doubt that Satan and his hosts gathered together to attack the soul of Christ, while He was enduring, in propitiatory sacrifice, the judgment due to our sins, and fulfilling the great work of redemption. There is an intimation of this in Psalms 22:21 , "Save Me from the lion's mouth; yea, from the horns of the wild-oxen" (cp. Psalms 22:12, 13 ). Doubtless the powers of darkness gathered against the Lord at that time, fiercely assaulting Him to the utmost of their power. He Himself had said, "This is your hour, and the power of darkness" (Luke 22:53 ). The metaphor of putting off from Himself these powers need not be pressed to the extent of regarding them as a garment clinging about Him. It seems to stand simply as a vivid description of His repulsion of their attack and of the power by which He completely overthrew them.

Sponge

1: σπόγγος
(Strong's #4699 — Noun Masculine — spongos — spong'-gos )

was the medium by which vinegar was carried to the mouth of Christ on the Cross, Matthew 27:48 ; Mark 15:36 ; John 19:29 .

Sporting

1: ἐντρυφάω
(Strong's #1792 — Verb — entruphao — en-troo-fah'-o )

occurs in 2 Peter 2:13 (RV, "revel").

Spot

A — 1: σπίλος
(Strong's #4696 — Noun Masculine — spilos — spee'-los )

"a spot or stain," is used metaphorically (a) of moral blemish, Ephesians 5:27 ; (b) of lascivious and riotous persons, 2 Peter 2:13 .

A — 2: σπίλος
(Strong's #4696 — Noun Masculine — spilas — spee'-los )

is rendered "spots" in Jude 1:12 , AV: see ROCK , No. 2.

B — 1: σπιλόω
(Strong's #4695 — Verb — spiloo — spee-lo'-o )

akin to A, No. 1, is used in Jude 1:23 , in the clause "hating even the garment spotted by the flesh," the garment representing that which, being brought into contact with the polluting element of the flesh, becomes defiled: see CLOTHING , No. 3 (last par.). See DEFILE , No. 4.

C — 1: ἄσπιλος
(Strong's #784 — Adjective — aspilos — as'-pee-los )

"unspotted, unstained" (a, negative, and A), is used of a lamb, 1 Peter 1:19 ; metaphorically, of keeping a commandment without alteration and in the fulfillment of it, 1 Timothy 6:14 ; of the believer in regard to the world, James 1:27 , and free from all defilement in the sight of God, 2 Peter 3:14 .

Note: For amomos, in Hebrews 9:14 , AV, see BLEMISH , B.

Spread

1: στρωννύω
(Strong's #4766 — Verb — stronnuo — strone'-noo-mee )

"to spread," is so rendered in Matthew 21:8 , RV, twice; Mark 11:8 , RV, once. See FURNISH.

2: ὑποστρωννύω
(Strong's #5291 — Verb — hupostronnuo — hoop-os-trone'-noo-mee )

"to spread under" (hupo), of clothes, is used in Luke 19:36 .

3: διανέμω
(Strong's #1268 — Verb — dianemo — dee-an-em'-o )

"to distribute," is used in the Passive Voice in Acts 4:17 , "spread," lit., "be spread about" (dia). In the Sept., Deuteronomy 29:26 , "to assign" or "divide" (concerning the worship of other gods).

4: διαφέρω
(Strong's #1308 — — diaphero — dee-af-er'-o )

"to carry about, spread abroad:" see PUBLISH , No. 2; for other meanings of the word see BETTER (be), No. 1.

5: ἐκπετάννυμι
(Strong's #1600 — Verb — ekpetannumi — ek-pet-an'-noo-mee )

"to spread out" (as a sail), is rendered "did I spread out" in Romans 10:21 , RV (AV, "I have stretched forth").

Notes: (1) In Mark 1:28 ; 1 Thessalonians 1:8 , AV, exerchomai, "to go out or forth" (RV), is rendered "to spread abroad." (2) In Mark 6:14 , AV, ginomai, "to become," with phaneros, "manifest," is translated "had spread abroad" (RV, "had become known"). (3) In 2 Corinthians 8:18 , the RV "is spread" (AV, "is") represents nothing in the original. (4) For RV, "spread His tabernacle over," Revelation 7:15 , see DWELL , No. 9. (5) For Mark 1:45 , see BLAZE ABROAD.

Spring

A — 1: γίνομαι
(Strong's #1096 — Verb — ginomai — ghin'-om-ahee )

"to become," is used in the best texts in Hebrews 11:12 , "sprang" (some have gennao, in the Passive Voice, rendered in the same way).

A — 2: ἀνατέλλω
(Strong's #393 — Verb — anatello — an-at-el'-lo )

"to arise," is rendered by the verb "to spring," or "spring up," in Matthew 4:16 ; Hebrews 7:14 . See ARISE , No. 9.

A — 3: ἐξανατέλλω
(Strong's #1816 — Verb — exanatello — ex-an-at-el'-lo )

ek or ex, "out," and No. 2, is used of the "springing" up of seeds, Matthew 13:5 ; Mark 4:5 (No. 7 in ver. 8).

A — 4: φύω
(Strong's #5453 — Verb — phuo — foo'-o )

used transitively, "to bring forth, produce," denotes, in the Passive Voice, "to spring up, grow," of seed, Luke 8:6, 8 , AV, "was sprung up" and "sprang up" (RV, "grew"); in the Active Voice, intransitively, in Hebrews 12:15 , of a root of bitterness. See GROW.

A — 5: συμφύω
(Strong's #4855 — Verb — sumphuo — soom-foo'-o )

"to cause to grow together" (sun, "with," and No. 4), occurs in Luke 8:7 , RV, "grew with," AV, "sprang up with."

A — 6: βλαστάνω
(Strong's #985 — Verb — blastano — blas-tan'-o )

"to sprout," is rendered "to spring up" in Matthew 13:26 , of tare blades, and Mark 4:27 , of seed. See BRING , A, No. 26, BUD.

A — 7: ἀναβαίνω
(Strong's #305 — Verb — anabaino — an-ab-ah'ee-no )

"to go up," is rendered "sprang up" in Matthew 13:7 , AV, of thorns, and Mark 4:8 , of seed (RV, "grew up"). See GROW , No. 4.

A — 8: ἅλλομαι
(Strong's #242 — Verb — hallomai — hal'-lom-ahee )

"to leap, spring," is rendered "springing up," of well water, in John 4:14 , figurative of the Holy Spirit in the believer. See LEAP.

A — 9: εἰσπηδάω
(Strong's #1530 — Verb — eispedao — ice-pay-dah'-o )

"to spring" or "leap in," occurs in Acts 16:29 , "sprang in." In the Sept., Amos 5:19 .

A — 10: ἐκπετάννυμι
(Strong's #1600 — Verb — ekpedao — ek-pet-an'-noo-mee )

"to spring forth," occurs in Acts 14:14 , in the best texts. See RUN , Note (4).

B — 1: πηγή
(Strong's #4077 — Noun Feminine — pege — pay-gay' )

is rendered "springs" in 2 Peter 2:17 , RV: see FOUNTAIN.

Note: For epiginomai, Acts 28:13 , see BLOW (verb).

Sprinkle, Sprinkling

A — 1: ῥαντίζω
(Strong's #4472 — Verb — rhantizo — hran-tid'-zo )

"to sprinkle" (a later form of rhaino), is used in the Active Voice in Hebrews 9:13 , of "sprinkling" with blood the unclean, a token of the efficacy of the expiatory sacrifice of Christ, His blood signifying the giving up of His life in the shedding of His blood (cp. Hebrews 9:22 ) under Divine judgment upon sin (the voluntary act to be distinguished from that which took place after His death in the piercing of His side); so again in Hebrews 9:19, 21 (see B); in Hebrews 10:22 , Passive Voice, of the purging (on the ground of the same efficacy) of the hearts of believers from an evil conscience. This application of the blood of Christ is necessary for believers, in respect of their committal of sins, which on that ground receive forgiveness, 1 John 1:9 . In Mark 7:4 , the verb is found in the Middle Voice "in some ancient authorities" (RV marg.) instead of baptizo. In Revelation 19:13 , the RV, "sprinkled" follows those texts which have rhantizo (marg., "some anc. auth. read 'dipped in.'" bapto; so Nestle's text). This requires mention as a variant text in Revelation 19:13 under DIP.

B — 1: ῥαντισμός
(Strong's #4473 — Noun Masculine — rhantismos — hran-tis-mos' )

"sprinkling," akin to A, is used of the "sprinkling" of the blood of Christ, in Hebrews 12:24 ; 1 Peter 1:2 , an allusion to the use of the blood of sacrifices, appointed for Israel, typical of the sacrifice of Christ (see under A).

B — 2: πρόσχυσις
(Strong's #4378 — Noun Feminine — proschusis — pros'-khoo-sis )

"a pouring or sprinkling upon," occurs in Hebrews 11:28 , of the "sprinkling" of the blood of the Passover lamb.

Spue

* For SPUE see SPEW

Spy

A — 1: ἐγκάθετος
(Strong's #1455 — Adjective — enkathetos — eng-kath'-et-os )

an adjective denoting "suborned to lie in wait" (en, "in," kathiemi, "to send down"), is used as a noun in Luke 20:20 , "spies." In the Sept., Job 19:12 ; Job 31:9 .

A — 2: κατάσκοπος
(Strong's #2685 — Noun Masculine — kataskopos — kat-as'-kop-os )

denotes "a spy" (kata, "down," signifying "closely," and skopeo, "to view"), Hebrews 11:31 .

B — 1: κατασκοπέω
(Strong's #2684 — Verb — kataskopeo — kat-as-kop-eh'-o )

"to view closely" (akin to A, No. 2), "spy out, search out" with a view to overthrowing, is used in Galatians 2:4 . In the Sept., 2 Samuel 10:3 ; 1 Chronicles 19:3 .

Stablish

* For STABLISH see ESTABLISH

Staff, Staves

1: ῥάβδος
(Strong's #4464 — Noun Feminine — rhabdos — hrab'-dos )

rendered "staff" or "staves" in Matthew 10:10 , parallel passages, and Hebrews 11:21 : see ROD.

2: ξύλον
(Strong's #3586 — Noun Neuter — xulon — xoo'-lon )

"wood," then, "anything made of wood," e.g., "a cudgel" or "staff," is rendered "staves" in Matthew 26:47, 55 and parallel passages. See STOCKS , TREE , WOOD.

Stagger

* For STAGGER see WAVER

Stair

1: ἀναβαθμός
(Strong's #304 — Noun Masculine — anabathmos — an-ab-ath-mos' )

"an ascent" (akin to anabaino, "to go up"), denotes "a flight of stairs," Acts 21:35, 40 . These were probably the steps leading down from the castle of Antonia to the Temple. (See Josephus, B.J., v., 5,8.) In the Sept., it is used, e.g., in the titles of the Songs of Ascents, Psalms 120-134 .

Stall

* For STALL see MANGER

Stanch

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

transitively, "to cause to stand," is used intransitively ("to stand still") in Luke 8:44 , translated "stanched." See STAND.

Subtilty

* Note: For dolos, Matthew 26:4 ; Acts 13:10 , see GUILE. For panourgia, 2 Corinthians 11:3 , see CRAFTINESS.

Subvert, Subverting

A — 1: ἀνασκευάζω
(Strong's #384 — Verb — anaskeuazo — an-ask-yoo-ad'-zo )

primarily, "to pack up baggage" (ana, "up," skeuos, "a vessel"), hence, from a military point of view, "to dismantle a town, to plunder," is used metaphorically in Acts 15:24 , of unsettling or "subverting" the souls of believers. In the papyri it is used of going bankrupt.

Note: For anatrepo, Titus 1:11 , see OVERTHROW , B, No. 3. For ekstrepho, Titus 3:11 , see PERVERT , No. 4.

B — 1: καταστροφή
(Strong's #2692 — Noun Feminine — katastrophe — kat-as-trof-ay' )

"an overthrow," 2 Peter 2:6 (Eng., "catastrophe"), is rendered "subverting" in 2 Timothy 2:14 . See OVERTHROW.

Succeed

* For SUCCEED, Acts 24:27 , RV, see ROOM, Note (2)