Thayer's Greek Lexicon

Στάχυς — συμβάλλω

Στάχυς

(4720) Στάχυς, Σταχυος, ὁ (cf. the preceding word), Stachys, the name of a man (cf. Lightfoot on Philip., p. 174): Romans 16:9.

(4721) στέγη, στεγης, ἡ (στέγω to cover), from Aeschylus and Herodotus down, a roof: of a house, Mark 2:4; ἐισέρχεσθαι ὑπό τήν στέγην τίνος (see εἰσέρχομαι , 1, p. 187{b} bottom), Matthew 8:8; Luke 7:6.

στέγω

(4722) στέγω; (allied with Latintego, toga , English deck, thatch, etc.; Curtius , § 155 Fick Part 3:590); to cover;

1. to protect or keep by covering, to preserve: Sophocles , Plato , Plutarch , others.

2. to cover over with silence; to keep secret; to hide, conceal: ταμα ἔπη, Euripides , Electr. 273; τόν λόγον, Polybius 8, 14, 5; for other examples see Passow , under the word, 1 b. β.; (Liddell and Scott, under the word, II. 2); μωρός οὐ δυνήσεται λόγον στέξαι, Sir. 8:17; hence, ἡ ἀγάπη πάντα στέγει, 1 Corinthians 13:7, is explained by some, love covereth (so R. V. marginal reading), i. e. hides and excuses, the errors and faults of others; but it is more appropriately rendered (with other interpreters) beareth. For στέγω means

3. by covering to keep off something which threatens, to bear up against, hold out against, and so to endure, bear, forbear (τάς ἐνδείας, Philo in Flacc. § 9; many examples from Greek authors from Aeschylus down are given by Passow , under the word, 2; (Liddell and Scott, under the word, A. especially 3)): 1 Corinthians 9:12; 1 Corinthians 13:7; 1 Thessalonians 3:1, 1 Thessalonians 3:5.

στεῖρα

(4723) στεῖρος, στεῖρα, στειρον (equivalent to στερρός, στερεός which see; whence German starr, Latinsterilis ), hard, stiff; of men and animals, barren: of a woman who does not conceive, Luke 1:7, Luke 1:36; Luke 23:29; Galatians 4:27. (Homer , Theocritus , the Orphica , Anthol. ; the Sept. for עָקָר עֲקָרָה.)

στέλλω

(4724) στέλλω: (German stellen; (cf. Greek στήλη, στολή, etc.; Latinstlocus (locus); English stall, etc.; Curtius , § 218; Fick Part 1:246; Part 4:274)); from Homer down;

1. to set, place, set in order, arrange; to fit out, to prepare, equip; middle present στέλλομαι, to prepare oneself, to fit out for oneself; to fit out for one's own use: στελλόμενοι τοῦτο μή τίς etc. arranging, providing for, this etc. i. e. taking care (A. V. avoiding), that no one etc. 2 Corinthians 8:20 (cf. Winer s Grammar, § 45, 6 a.; Buttmann , 292 (252)).

2. to bring together, contract, shorten: τά ἱστία, Homer , Odyssey 3, 11; 16, 353; also in middle Iliad 1, 433; to diminish, check, cause to cease; passive, to cease to exist: βουλομένῃ τήν λύπην τοῦ ἀνδρός σταλῆναι, Josephus , Antiquities 5, 8, 3; ὁ χειμών ἐσταλη, ibid. 9, 10, 2; middle to remove oneself withdraw oneself to depart, followed by ἀπό with the genitive of the person, to abstain from familiar contact with one, 2 Thessalonians 3:6. (Compare: ἀποστέλλω, ἐξαποστέλλω, συναποστέλλω, διαστέλλω, ἐπιστέλλω, καταστέλλω, σὑν᾿στέλλω, ὑποστέλλω.)

στέμμα

(4725) στέμμα, στεμματος, τό (στέφω, perfect passive ἔστεμμαι, to crown, to bind round), a fillet, a garland, put upon victims: Acts 14:13 (cf. Winer s Grammar, 630 (585); B. D. American edition under the word ). (From Homer down.)

στεναγμός

(4726) στεναγμός, στεναγμοῦ, ὁ (στενάζω), a groaning, a sigh: Acts 7:34; Romans 8:26; see ἀλάλητος . ((Pindar ), Tragg., Plato , Josephus , Plutarch , others; the Sept. for אֲנָחָה, אֲנָקָה, נְאָקָה.)

στενάζω

(4727) στενάζω; 1 aorist ἐστέναξα; (στένω, akin is German stöhnen [cf. sten-torian; Vanicek, p. 1141; Fick Part 1:249]); to sigh, to groan: 2 Corinthians 5:2, 2 Corinthians 5:4, [cf. Winer's Grammar, 353 (331)]; Hebrews 13:17; ἐν ἑαυτοῖς, within ourselves, i. e. in our souls, inwardly, Romans 8:23; to pray sighing, Mark 7:34; κατά τινος, James 5:9 [here R. V. murmur]. (Sept. ; Tragg., Demosthenes, Plutarch, others) [Compare: ἀνα-, συ(ν)- στενάζω. Synonym: cf. κλαίω , at the end.]

στενός

(4728) στενός, στενή, στενόν, from Aeschylus and Herodotus down, the Sept. for צַר, narrow, strait: πύλη, Matthew 7:13 (14 (here L Tr brackets πύλη)); Luke 13:24.

στενοχωρέω

(4729) στενοχωρέω, στενοχώρω: (στενόχωρος; and this from στενός, and χῶρος a space);

1. intransitive, to be in a strait place (Machon in Athen. 13, p. 582 b.); to be narrow (Isaiah 49:19).

2. transitive, to straiten, compress, cramp, reduce to straits (Vulg. angustio ) (Diodorus , Lucian , Herodian , others; (the Sept. Joshua 17:15; Judges 16:16; Isaiah 28:20; Isaiah 4:1-6 Macc. 11:11)): passive tropically, of one sorely 'straitened' in spirit, 2 Corinthians 4:8; οὐ στενοχωρεῖσθε ἐν ἡμῖν, ye are not straitened in us, ample space is granted you in our souls, i. e. we enfold you with large affection, 2 Corinthians 6:12; στενοχωρεῖσθε ἐν τοῖς σπλάγχνοις ὑμῶν, ye are straitened your own affections, so that there is no room there for us, i. e. you do not grant a place in your heart for love toward me, ibid.

στενοχωρία

(4730) στενοχωρία, στενοχωρίας, ἡ (στενόχωρος), narrowness of place, a narrow space (Isaiah 8:22 (others take this as metaphorically); Thucydides , Plato , others); metaphorically, dire calamity, extreme affliction, (A. V. distress, anguish): Romans 2:9; Romans 8:35; 2 Corinthians 6:4; 2 Corinthians 12:10. (Deuteronomy 28:53, Deuteronomy 28:55, Deuteronomy 28:57; Sir. 10:26; (Wis. 5:3); 1 Macc. 2:53 1 Macc. 13:3; Polybius 1, 67, 1; (Artemidorus Daldianus, oeir. 3, 14); Aelian v. h. 2, 41; (others).) (Cf. Trench , § lv.)

στερεός

(4731) στερεός, στερεά, στερεόν (Vanicek , p. 1131; Curtius , § 222), from Homer down, firm, solid, compact, hard, rigid: λίθος, Homer Odyssey 19, 494; strong, firm, immovable, θεμέλιος, 2 Timothy 2:19; τροφή, solid food, Hebrews 5:12, Hebrews 5:14; στερεωτερα τροφή, Diodorus 2, 4; Epictetus diss. 2, 16, 39; tropically, in a bad sense, cruel, stiff, stubborn, hard; often so in Greek writings from Homer down: κραδιη στερεωτερη λιθοιο, Odyssey 23, 103; in a good sense, firm, steadfast: τῇ πίστει, as respects faith, firm of faith (cf. Winer 's Grammar, § 31, 6 a.), 1 Peter 5:9 (see στερεόω , at the end).

στερεόω

(4732) στερεόω, στερέω: 1 aorist ἐστερέωσα; imperfect 3 person plural ἐστερεοῦντο; 1 aorist passive ἐστερεωθην; (στερεός); to make solid, make firm, strengthen, make strong: τινα, the body of anyone, Acts 3:16; τάς βάσεις, passive, Acts 3:7; passive, τῇ πίστει, as respects faith (see στερεός , at the end), Acts 16:5. (The Sept. ; Xenophon , Diodorus .)

στερέωμα

(4733) στερέωμα στερεώματος, τό (στερεόω), that which has been made firm;

a. (Vulg. firmamentum ) the firmament; so the Sept. for רָקִיעַ, the arch of the sky, which in early times was thought to be solid, Genesis 1:6-8; Ezekiel 1:22-26; Sir. 43:1 (cf. B. D. (especially American edition) under the word ); a fortified place, 1 Esdr. 8:78 (80).

b. that which furnishes a foundation; on which a thing rests firmly, support: Aristotle , partt. an. 2, 9, 12, p. 655{a}, 22; κύριος στερέωμα μου, Psalms 17:3 (Psalms 18:3).

c. firmness, steadfastness: τῆς πίστεως, Colossians 2:5 (some take it here metaphorically in a military sense, solid front; cf. Lightfoot at the passage (per contra Meyer)).

Στεφανᾶς

(4734) Στεφανᾶς, Στεφανᾶ (cf. Buttmann , 20 (18)), ὁ, Stephanas, a Christian of Corinth: 1 Corinthians 1:16; 1 Corinthians 16:15, 1 Corinthians 16:17.

στέφανος

(4735) στέφανος, στεφάνου, ὁ (στέφω (to put round; cf. Curtius , § 224)), the Sept. for עֲטָרָה (from Homer down), a crown (with which the head is encircled);

a. properly, as a mark of royal or (in general) exalted rank (such passages in the Sept. as 2 Samuel 12:30; 1 Chronicles 20:2; Psalms 20:4 (Psalms 21:4); Ezekiel 21:26; Zechariah 6:11, Zechariah 6:14 (yet cf. 2 Samuel 1:10 Complutensian , Lagarde LXX), perhaps justify the doubt whether the distinction between στέφανος and διάδημα (which see) was strictly observed in Hellenistic Greek): Matthew 27:29; Mark 15:17; John 19:2, John 19:5; Revelation 4:4, Revelation 4:10; Revelation 6:2; Revelation 9:7; Revelation 14:14; with a genitive of the material, ἀστέρων δώδεκα, Revelation 12:1; the wreath or garland which was given as a prize to victors in the public games (cf. BB. DD. under the word ): 1 Corinthians 9:25, cf. 2 Timothy 2:5.

b. metaphorically,

α. the eternal blessedness which will be given as a prize to the genuine servants of God and Christ: ὁ τῆς δικαιοσύνης στέφανος, the crown (wreath) which is the reward of righteousness, 2 Timothy 4:8; with an epexegetical genitive in the phrases λαμβάνεσθαι, διδόναι τόν στέφανον τῆς ζωῆς, equivalent to τήν ζωήν ὡς τόν στέφανον, James 1:12; Revelation 2:10; κομίζεσθαι τόν τῆς δόξης στέφανον, 1 Peter 5:4; λαβεῖν τόν στέφανον τίνος, to cause one to fail of the promised and hoped for prize, Revelation 3:11.

β. that which is an ornament and honor to one: so of persons, Philippians 4:1; στέφανος καυχήσεως (see καύχησις , 1 Thessalonians 2:19 (Proverbs 12:4; Proverbs 16:31; Proverbs 17:6, etc.).

Στέφανος

(4736) Στέφανος, Στεφάνου, ὁ, Stephen, one of the seven 'deacons' of the church at Jerusalem who was stoned to death by the Jews: Acts 6:5, Acts 6:8; Acts 7:59; Acts 8:2; Acts 11:19; Acts 22:20.

στεφανόω

(4737) στεφανόω, στεφάνῳ: 1 aorist ἐστεφανωσα; perfect passive participle ἐστεφανωμενος; (στέφανος); from Homer down;

a. to encircle with a crown, to crown: the victor in a contest, 2 Timothy 2:5.

b. universally, to adorn, to honr: τινα δόξῃ καί τιμή, Hebrews 2:7, Hebrews 2:9, from Psalms 8:6.

στῆθος

(4738) στῆθος, στήθους, τό (from ἵστημι; that which stands out, is prominent (Etym. Magn. 727, 19 διότι ἕστηκεν ἀσάλευτον)), from Homer down, the breast: John 13:25; John 21:20 (cf. κόλπος , 1); Revelation 15:6. τύπτειν εἰς τό στῆθος or τύπτειν τό στῆθος, of mourners (see κόπτω ), Luke 18:13; Luke 23:48.

στήκω

(4739) στήκω; (an inferior Greek word, derived from ἕστηκα, perfect of ἵστημι; see Buttmann , 48 (41); (Winer s Grammar, 24, 26 (25); WH . Appendix, p. 169; Veitch , under the word (ἑστήκω; Mullach , under the word στέκω (p. 299))); to stand: Mark (Mark 3:31 T Tr WH ); Mark 11:25 ((cf. ὅταν c. β.)); John 1:26 L marginal reading T Tr text WH ; (Revelation 12:4 WH (but see below)); with an emphasis, to stand firm; tropically, to persist, persevere (A. V. stand fast): absolutely to persevere in godliness and rectitude, 2 Thessalonians 2:15; ἐν κυρίῳ, in one's fellowship with the Lord, Philippians 4:1; 1 Thessalonians 3:8 ((cf. ἐάν , I. 2 b.)); ἐν τῇ πίστει, 1 Corinthians 16:13; ἐν ἑνί πνεύματι, Philippians 1:27; to keep one's standing (opposed to ζυγῷ ἐνέχομαι), τῇ ἐλευθερία, maintain your allegiance to freedom (cf. Winer s Grammar, § 31, 1 k.; Buttmann , § 133, 12; but L T Tr WH take στήκετε here absolutely; cf. Lightfoot ad loc.), Galatians 5:1; to stand erect, tropically, not to sin (opposed to πίπτειν equivalent to to sin), τῷ κυρίῳ, dative commodi (Winer 's Grammar, as above), Romans 14:4. (In John 8:44 (ἐν τῇ ἀλήθεια οὐκ ἔστηκεν) WH read the imperfect ἔστηκεν (where others adopt ἕστηκεν from ἵστημι), owing to the preceding οὐκ (T WH after manuscripts א B* D L etc.); see Westcott's Commentary on John, the passage cited 'Additional Note'; WH , Introduction, § 407. But such an imperfect is nowhere else found (yet cf. Revelation 12:4 WH ), and respecting confusion in the ancient use of the breathings, and the interchange of οὐκ and ὀχ, see οὐ at the beginning and references there, especially Tdf. Proleg., p. 90; moreover, the familiar perfect (present) of ἵστημι thoroughly suits the context; see ἵστημι , II. 2 d.) ((The Sept. , Exodus 14:13, Alex. , Complutensian ; 1 Kings 8:11); Alex. ; Aphr. probl. 1, 49 vat.; ecclesiastical writings.)

στηριγμός

(4740) στηριγμός, στηριγμοῦ, ὁ (στηρίζω), firm condition, steadfastness: of mind, 2 Peter 3:17. (of a standing still, Diodorus 1, 81; Plutarch , mor., p. 76 d.)

στηρίζω

(4741) στηρίζω; future στηριξω (as in the best Greek writings), and στηρίσω (in 2 Thessalonians 3:3 manuscript Vat. , as in Jeremiah 17:5; στηριῶ, Jeremiah 3:12; Jeremiah 24:6; Ezekiel 14:8; Sir. 6:37 (see references below)); 1 aorist ἐστήριξα, and ἐστήρισα (στήρισον, Luke 22:32 L T Tr WH ; Revelation 3:2 G L T Tr WH , as in Judges 19:5, Judges 19:8; Ezekiel 6:2; Proverbs 15:25, etc.; cf. (WH s Appendix, p. 170); Alexander Buttmann (1873) Ausf. Sprchl. i., p. 372; Buttmann , 36 (32); Kühner, § 343, i., p. 910; (Veitch , under the word)); passive, perfect ἐστηριγμαι; 1 aorist ἐστηρίχθην; (στῆριγξ a support; akin to στερεός , which see, στερρός, and German stärken; cf. Curtius , § 222); from Homer down;

a. to make stable, place firmly, set fast, fix: ἐστήρικται (χάσμα), is fixed, Luke 16:26; στηρίζω τό πρόσωπον, to set one's face steadfastly, keep the face turned (Ezekiel 6:2; Ezekiel 13:17; Ezekiel 15:7; etc.) τοῦ πορεύεσθαι εἰς with an accusative of place, a Hebrew expression (see πρόσωπον , 1 b. (and cf. Buttmann , § 140, 16 δ.; Winer 's Grammar, 33)), Luke 9:51.

b. to strengthen, make firm; tropically (not so in secular authors) to render constant, confirm, one's mind (A. V. establish): τινα, Luke 22:32; (Acts 18:23 where R G ἐπιστηρίζων); Romans 1:11; Romans 16:25; 1 Thessalonians 3:2; 2 Thessalonians 3:3; 1 Peter 5:10 (here Rec. has 1 aorist optative 3 person singular στηρίξαι); Revelation 3:2; τήν καρδίαν τίνος, 1 Thessalonians 3:13; James 5:8; τινα ἐν τίνι, 2 Thessalonians 2:17; 2 Peter 1:12. (Compare: ἐπιστηρίζω.)

στίγμα

(4742) στίγμα, στιγματος, τό (from στίζω to prick; (cf. Latinstimulus , etc.; German stechen, English stick, sting, etc.; Curtius , § 226)), a mark pricked in or branded upon the body. According to ancient oriental usage, slaves and soldiers bore the name or stamp of their master or commander branded or pricked (cut) into their bodies to indicate what master or general they belonged to, and there were even some devotees who stamped themselves in this way with the token of their gods (cf. Deyling, Observations, iii., p. 423ff); hence, τά στίγματα τοῦ (κυρίου so Rec. ) Ἰησοῦ, the marks of (the Lord) Jesus, which Paul in Galatians 6:17 says he bears branded on his body, are the traces left there by the perils, hardships, imprisonments, scourgings, endured by him for the cause of Christ, and which mark him as Christ's faithful and approved votary, servant, soldier (see Lightfoot s Commentary on Galatians, the passage cited). (Herodotus 7, 233; Aristotle , Aelian , Plutarch , Lcian, others.)

στιγμή

(4743) στιγμή, στιγμης, ἡ (στίζω; see στίγμα , iuit.), a point: στιγμή χρόνου, a point (i. e. a moment) of time (Cicero , pro Flacco c. 25; pro Sest. 24; Caesar b. c. 2, 14; others), Luke 4:5. (Antoninus 2, 17; Plutarch , puer. educ. 17; Isaiah 29:5; Isaiah 2:1-22 Macc. 9:11.)

στίλβω

(4744) στίλβω; to shine, glisten: of garments (as in Homer , Iliad 3, 392; 18, 596; cf. Plato , Phaedo 59, p. 110 d.), Mark 9:3.

στοά

(4745) στοά, στοάς, ἡ, a portico, a covered colonnade where people can stand or walk protected from the weather and the heat of the sun: John 5:2; στοά Σολομῶνος, a porch or portico built by Solomon in the eastern part of the temple (which in the temple's destruction by the Babylonians was left uninjured, and remained down to the times of king Agrippa, to whom the care of the temple was intrusted by the emperor Claudius, and who on account of its antiquity did not dare to demolish and build it anew; so Josephus relates, Antiquities 20, 9, 7; (but on 'Solomon's Porch' cf. B. D. , under the word (Solomon's Temple, at the end))): John 10:23; Acts 3:11; Acts 5:12.

στιβάς

(4746) στοιβάς, -άδος, ἡ see στιβάς, b.

Related entry: στιβάς, στιβαδος, ἡ (from στείβω 'to tread on,' 2 aorist ἐστιβον);

a. a spread or layer of leaves, reeds, rushes, soft leafy twigs, straw, etc., serving for a bed (Hesychius στιβάς. ἀπό ῤάβδων ἡ χλωρῶν χορτων στρωσις καί φυλλων); so in Greek writings from Herodotus down.

b. that which is used in making a bed of this sort, a branch full of leaves, soft faliage: so Mark 11:8 L T Tr WH for στοιβάδας, an orthographical error (see Tdf. 's note at the passage).

στοιχεῖον

(4747) στοιχεῖον, στοιχειου, τό (from στοῖχος a row, rank, series; hence, properly, that which belongs to any στοῖχος, that of which a στοῖχος is composed; hence), "any first thing, from which the others belonging to some series or composite whole take their rise; an element, first principle". The word denotes specifically:

1. the letters of the alphabet as the elements of speech, not however the written characters (which are called γράμματα), but the spoken sounds: στοιχεῖον φωνῆς φωνή ἀσύνθετος, Plato definition, p. 414 e.; τό ῥω τό στοιχεῖον, id. Crat., p. 426 d.; στοιχεῖον ἐστι φωνή ἀδιαιρετος, οὐ πᾶσα δέ, ἀλλ' ἐξ ἧς πεφυκε συνετή γίγνεσθαι φωνή, Aristotle , poet. 20, p. 1456{b}, 22.

2. the elements from which all things have come, the material causes of the universe (ἐστι δέ στοιχεῖον, ἐξ οὗ πρώτου γίνεται τά γινόμενα καί εἰς ὁ ἔσχατον ἀναλύεται... τό πῦρ, τό ὕδωρ, ὁ ἀήρ, ἡ γῆ, (Diogenes Laërtius Zeno 137); so very often from Plato down, as in Tim., p. 48 b.; in the Scriptures: Wis. 7:17 Wis. 19:17; 2 Peter 3:10, 2 Peter 3:12.

3. the heavenly bodies, either as parts of the heavens, or (as others think) because in them the elements of man's life and destiny were supposed to reside; so in the earlier ecclesiastical writings: Ep. ad Diogn. 7, 2 [ET]; Justin Martyr , dialog contra Trypho, 23; τά Οὐρανία στοιχεῖα, id. Apology 2, 5; στοιχεῖα Θεοῦ, created by God, Theophilus Ant. ad Autol. 1, 4; cf. Hilgenfeld, Galaterbrief, pp. 66-77. Hence, some interpreters infelicitously understand Paul's phrase τά στοιχεῖα τοῦ κόσμου, Galatians 4:3, Galatians 4:9; Colossians 2:8, Colossians 2:20, of the heavenly bodies, because times and seasons, and so sacred seasons, were regulated by the course of the sun and moon; yet in unfolding the meaning of the passage on the basis of this sense they differ widely.

4. the elements, rudiments, primary and fundamental principles (cf. our 'alphabet' or 'a b c') of any art, science, or discipline; e. g. of mathematics, as in the title of Euclid 's well-known work; στοιχεῖα πρῶτα καί μέγιστα χρήστης πολιτείας, Isocrates , p. 18 a.; τῆς ἀρετῆς, Plutarch , de puer. educ. 16, 2; many examples are given in Passow , under the word, 4, ii., p. 1550b; (cf. Liddell and Scott, under the word, II. 3 and 4). In the N. T. we have τά στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ Θεοῦ (see ἀρχή , 1 b., p. 76{b} bottom), Hebrews 5:12, such as are taught to νήπιοι, Hebrews 5:13; τά στοιχεῖα τοῦ κόσμου, the rudiments with which mankind like νήπιοι were indoctrinated before the time of Christ, i. e. the elements of religions training, or the ceremonial precepts common alike to the worship of Jews and of Gentiles, Galatians 4:3, Galatians 4:9, (and since these requirements on account of the difficulty of observing them are to be regarded as a yoke — cf. Acts 15:10; Galatians 5:1 — those who rely upon them are said to be δεδουλωμένοι ὑπό τά στοιχεῖα); specifically, the ceremonial requirements especially of Jewish tradition, minutely set forth by theosophists and false teachers, and fortified by specious argument, Colossians 2:8, Colossians 2:20. The phrase τά στοιχεῖα τοῦ κόσμου is fully discussed by Schneckenburger in the Theolog. Jahrbücher for 1848, Part iv., p. 445ff; Neander in the Deutsche Zeitschrift f. Christl. Wissensehaft for 1850, p. 205ff; Kienlen in Reuss u. Cunitz's Beiträge zu d. theolog. Wissenschaften, vol. ii., p. 133ff; E. Schaubach, Comment. qua exponitur quid στοιχεῖα τοῦ κόσμου in N. T. sibi velint. (Meining. 1862).

στοιχέω

(4748) στοιχέω, στοίχω; future στοιχήσω; (στοῖχος a row, series);

a. to proceed in a row, go in order: Xenophon , Cyril 6,3,34; metaphorically, to go on prosperously, to turn out well: of things, Ecclesiastes 11:6 for כָּשֵׁר.

b. to walk: with a locative dative (Winer s Grammar, § 31, 1 a. cf. p. 219 (205); yet cf. Buttmann , § 133, 22 b.). τοῖς ἴχνεσι τίνος, in the steps of one, i. e. follow his example, Romans 4:12; to direct one's life, to live, with a dative of the rule (Buttmann , as above), εἰ πνεύματι... στοιχῶμεν, if the Holy Spirit animates us (see ζάω , I. 3 under the end), let us exhibit that control of the Spirit in our life, Galatians 5:25; τῷ κανόνι, according to the rule, Galatians 6:16; τῷ αὐτῷ (where Rec. adds κανόνι, Philippians 3:16 (Winer s Grammar, § 43, 5 d.; cf. Buttmann , § 140, 18 at the end), (τῷ παραδειγματι τίνος, Clement, hom. 10, 15); with a participle denoting the manner of acting, στοιχεῖς τόν νόμον φυλάσσων, so walkest as to keep the law (A. V. walkest orderly, keeping etc.), Acts 21:24. (On the word and its construction see Fritzsche on Romans, vol. iii., p. 142. Compare:

στολή

(4749) στολή, στολῆς, ἡ (στέλλω (which see) to prepare, equip, 2 perfect

1. an equipment (Aeschylus ).

2. an equipment in clothes, clothing; specifically, a loose outer garment for men which extended to the feet (cf. English stole (Dict. of Chris. Antiq. under the word)), worn by kings (Jonah 3:6), priests, and persons of rank: Mark 12:38; Mark 16:5; Luke 15:22; Luke 20:46; Revelation 6:11; Revelation 7:9, Revelation 7:13 (14{a},14{b} Rec. ; Revelation 22:14 L T Tr WH ). (Tragg., Xenophon , Plato , and following; the Sept. chiefly for בֶּגֶד.) (Cf. Trench , § l.)

στόμα

(4750) στόμα, στόματος, τό (apparently equivalent to τομα, with sigma σ prefixed, from τέμνω, τετομα, therefore properly, 'cutting' (or 'cut'; so Etym. Magn. 728, 18; others, 'calling', etc.; but doubtful, cf. Curtius , § 226 b.; Vanicek , p. 1141 and references)); from Homer down; Hebrew פֶּה; the mouth;

1. properly, the mouth as a part of the body: of man, John 19:29; Acts 11:8; Revelation 1:16; Revelation 3:16, and often; of animals — as of a fish, Matthew 17:27; of a horse, James 3:3; Revelation 9:17; of a serpent, Revelation 12:15; Revelation 13:5; the jaws of a lion, 2 Timothy 4:17; Hebrews 11:33; Revelation 13:2. Since the thoughts of man's soul find verbal utterance by his mouth, καρδία (`the heart' or soul) and στόμα 'the mouth' are distinguished: Matthew 12:34; Matthew 15:8 Rec. from Isaiah 29:13; Romans 10:8, Romans 10:10; in phrases chiefly of a Hebraistic character, the mouth (as the organ of speech) is mentioned in connection with words and speech, Matthew 21:16 (from Psalms 8:3), and words are said to proceed ἐκ τοῦ στόματος, Matthew 4:4 (from Deuteronomy 8:3); Luke 4:22; Ephesians 4:29; Colossians 3:8; James 3:10; τό στόμα λαλεῖ τί, Jude 1:16; on the Hebrew phrase ἀνοίγειν τό στόμα, see ἀνοίγω , p. 48{a} bottom ἡ ἄνοιξις τοῦ στοματου Ephesians 6:19; στόμα πρός στόμα λαλῆσαι (אֶל־פֶּה פֶּה דִּבֶּר, Numbers 12:8) literally, mouth (turned) to mouth (A. V. face to face), 2 John 1:12; 3 John 1:14, (τό στόμα πρός τό στόμα, of a kiss, Xenophon , mem. 2, 6, 32); God or the Holy Spirit is said to speak διά τοῦ στόματος τίνος (cf. Buttmann , 183 (159)), Luke 1:70; Acts 1:16; Acts 3:18, Acts 3:21; Acts 4:25; or a person is said to hear a thing διά τοῦ στόματος, Acts 15:7; or ἀπό τοῦ στόματος τοῦ, from his own mouth, i. e. what he has just said, Luke 22:71; or ἐκ τοῦ στόματος, Acts 22:14; θρευσαι τί ἐκ τοῦ στόματος τοῦ, Luke 11:54; τό πνεῦμα τοῦ στόματος (the breath of his mouth, see πνεῦμα , 1 b.), 2 Thessalonians 2:8 (Psalms 32:6 (Psalms 33:6), cf. Isaiah 11:4); ἡ ῤομφαία τοῦ στοματου, a figure portraying the destructive power of the words of Christ the judge, Revelation 2:16; δόλος or ψεῦδος ἐν τῷ στόματι, 1 Peter 2:22 and Revelation 14:5 (from Isaiah 53:9); στόμα is put for 'statements', declarations, in Matthew 18:16 and 2 Corinthians 13:1 (Deuteronomy 19:15); Luke 19:22 (Ecclesiastes 8:2). διδόναι τίνι στόμα, apt forms of speech (as distinguished from the substance of speech, ἡ σοφία), Luke 21:15; στόμα for one who has begun (or is about) to speak, Romans 3:19 (Psalms 106:42 (Psalms 107:42); cf. πᾶν γόνυ and πᾶσα γλῶσσα, Philippians 2:10, from Isaiah 45:23); metaphorically, the earth is said to open its mouth and καταπίνειν τί, Revelation 12:16.

2. Like Latin acies , στόμα μαχαίρας, the edge of the sword (פִּי־חֶרֶב, Genesis 34:26; (Joshua 19:48; Jeremiah 21:7, etc.); Judges 18:27, etc.; 2 Samuel 15:14 (but in the last two passages the Sept. render the Hebrew phrase by στόμα ῤομφαίας, which (together with στόμα ξίφους) is the more common translation; cf. Winer s Grammar, 18, 30; Buttmann , 320 (274) n.)): Luke 21:24; Hebrews 11:34 (hence, δίστομος, which see; אָכַל of a sword, 2 Samuel 2:26; 2 Samuel 11:25).

στόμαχος

(4751) στόμαχος, στομαχου, ὁ (στόμα, which see);

1. the throat: Homer , others.

2. an opening, orifice, especially of the stomach, Aristotle

3. in later writings (as Plutarch , others) the stomach: 1 Timothy 5:23.

στρατεία

(4752) στρατεία, στρατείας, ἡ (στρατεύω), an expedition, campaign; military service, warfare: Paul likens his contest with the difficulties that oppose him in the discharge of his apostolic duties to a warfare, 2 Corinthians 10:4 (where Tdf. στρατιᾶς, see his note); 1 Timothy 1:18. ((Herodotus , Xenophon , others.))

στράτευμα

(4753) στράτευμα, στρατεύματος, τό (στρατεύω), from Aeschylus and Herodotus down;

a. an army: Matthew 22:7; Revelation 9:16; Revelation 19:14 (cf. Winer s Grammar, § 59, 4 a.), 19.

b. a band of soldiers (R. V. soldiers): Acts 23:10, Acts 23:27.

c. body-guard, guardsmen: plural Luke 23:11 (R. V. soldiers).

στρατεύω

(4754) στρατεύω: middle, present στρατεύομαι; 1 aorist subjunctive 2 person singular στρατευση (1 Timothy 1:18 T Tr text WH marginal reading); (στρατός (related to στρωννύω, which see), an encampment, an army); from Herodotus down; to make a military expedition, to lead soldiers to war or to battle (spoken of a commander); to do military duty, be on active service, be a soldier"; in the N. T. only in the middle (Greek writings use the active and the deponent middle indiscriminately; cf. Passow , under the word, 1 at the end; (Liddell and Scott, under the word, I. 2)): properly, of soldiers, Luke 3:14; 1 Corinthians 9:7; 2 Timothy 2:4; to fight (A. V. war): tropically, of the conflicts of the apostolic office, 2 Corinthians 10:3; with a kindred accusative (Winer s Grammar, § 32, 2; Buttmann , § 131, 5), τήν καλήν στρατείαν, 1 Timothy 1:18 (ἱεράν καί εὐγενῆ στρατείαν στρατεύσασθαι περί τῆς εὐσεβείας, 4 Macc. 9:23); of passions that disquiet the soul, James 4:1; 1 Peter 2:11. (Compare: ἀντιστρατεύομαι.)

στρατηγός

(4755) στρατηγός, στρατηγοῦ, ὁ (στρατός and ἄγω), from Herodotus down, the Sept. chiefly for סֶגֶן (only plural סְגָנִים);

1. the commander of an army.

2. in the N. T. a civic commander, a governor (the name of the duumviri or highest magistrates in the municipia and colonies; they had the power of administering justice in the less important cases; οἱ τῆς πόλεως στρατηγοί, Artemidorus Daldianus, oneir. 4, 49; of civil magistrates as early as Herodotus 5, 38; (see references in Meyer on Acts 16:20; Liddell and Scott, under the word, II. 2f; cf. Farrar, St. Paul, i., excurs. xvi.)): plural (R. V. magistrates (after A. V. ), with marginal reading Gr. praetors), Acts 16:20, Acts 16:22, Acts 16:35 (38).

3. στρατηγός τοῦ ἱεροῦ, 'captain of the temple' (A. V. ), i. e. the commander of the Levites who kept guard in and around the temple (Josephus , Antiquities 20, 6, 2; (B. D. , under the word , 3; Edersheim, The Temple etc., chapter vii., 2 edition, p. 119f)): Acts 4:1; Acts 5:24; plural Luke 22:52; simply (A. V. captain), Acts 5:26; Luke 22:4.

στρατιά

(4756) στρατιά, στρατιᾶς, ἡ (στρατός (cf. στρατεύω )), from Aeschylus and Herodotus down, the Sept. for צָבָא;

1. an army, band of soldiers.

2. sometimes in the poets equivalent to στρατεία, as Aristophanes eqq. 587 (ἐν στρατιαις τέ καί μάχαις), 2 Corinthians 10:4 Tdf. after the best manuscripts ((see his note; cf. Liddell and Scott, under the word II.); Passow , under the word στρατεία, at the end).

3. in the N. T. ἡ οὐράνιος στρατιά, or ἡ στρατιά τοῦ οὐρανοῦ (Hebrew הַשָּׁמַיִם צְבָא), the host of heaven (see δύναμις , f.), i. e.

a. troops of angels (1 Kings 22:19; Nehemiah 9:6): Luke 2:13.

b. the heavenly bodies, stars of heaven (so called on account of their number and their order): Acts 7:42 (2 Chronicles 33:3, 2 Chronicles 33:5; Jeremiah 8:2, etc.).

στρατιώτης

(4757) στρατιώτης, στρατιωτου, ὁ (from στράτιος ((cf. στρατεύω )), like ἡλιώτης, κλοιωτης, ἠπειρώτης), from Herodotus down, a (common) soldier: Matthew 8:9; Mark 15:16; Luke 23:36; John 19:2; Acts 10:7; Acts 12:4, etc.; with the addition of Ἰησοῦ Χριστοῦ, metaphorically, a champion of the cause of Christ, 2 Timothy 2:3.

στρατολογέω

(4758) στρατολογέω, στρατολόγω: to be a στρατολογος (and this from στρατός and λέγω), to gather (collect) an army, to enlist soldiers: ὁ στρατολογησας (he that enrolled (him) as a soldier), of the commander, 2 Timothy 2:4. (Diodorus , Dionysius Halicarnassus , Josephus , Plutarch , others.)

στρατοπεδάρχης

(4759) στρατοπεδάρχης, στρατοπεδαρχου, ὁ (στρατόπεδον and ἄρχω) (cf. Buttmann , 73 (64));

a. the commander of a camp and army, a military tribune: Dionysius Halicarnassus 10, 36; Lucian , hist. conscr. 22; (Josephus , b. j. 2, 19, 4).

b. Praetorian prefect, commander of the praetorian cohorts, i. e. captain of the Roman emperor's bodyguard: Acts 28:16 (L T Tr WH omit the clause, see Abbot in B. D. , American edition, under the word, Captain of the Guard). There were two praetorian prefects, to whose custody prisoners sent bound to the emperor were consigned: Josephus , Antiquities 18, 6, 6; Pliny , epistles 10, 65 (57). (See B. D. American edition as above; Lightfoot on Philippi, p. 7f.)

στρατόπεδον

(4760) στρατόπεδον, στρατοπεδονου, τό (στρατός, and πέδον a plain), from Herodotus down;

a. a military camp.

b. soldiers in camp, an army: Luke 21:20.

στρεβλόω

(4761) στρεβλόω, στρέβλω; (στρεβλός (from στρέφω) twisted, Latintortuosus ; hence, στρέβλη, feminine, an instrument of torture); to twist, turn awry (Herodotus ); to torture, put to the rack (Aristophanes , Plato , Demosthenes , Polybius , Josephus , 3Macc. 4:14); metaphorically, to pervert, of one who wrests or tortures language to a false sense, 2 Peter 3:16.

στρέφω

(4762) στρέφω: 1 aorist ἐστρεψα; passive, present στρέφομαι; 2 aorist ἐστράφην; from Homer down; the Sept. for הָפַך, also for שָׂבַב, etc.; to turn, turn round: τί τίνι, to turn a thing to one, Matthew 5:39, and T Tr WH in Matthew 27:3 (for ἀποστρέφω, to bring back; see ἀποστρέφω , 2); reflexively (Winer s Grammar, § 38, 1; Buttmann , § 130, 4), to turn oneself (i. e. to turn the back to one; used of one who no longer cares for another), Acts 7:42 (cf. Winer 's Grammar, 469 (437)); τί εἰς τί, equivalent to μεταστρέφω, to turn one thing into another, Revelation 11:6. Passive reflexively, to turn oneself: στραφείς followed by a finite verb, having turned etc., Matthew 7:6; (Matthew 9:22 L T Tr WH ); Matthew 16:23; Luke 7:9; Luke 9:55; Luke 14:25; Luke 22:61; John 1:38; John 20:16; στραφείς πρός τινα, followed by a finite verb (turning unto etc., or turned unto and etc.), Luke 7:44; Luke 10:21 (Luke 10:22) (R^st L T ), Luke 10:23; Luke 23:28; στρέφεσθαι εἰς τά ὀπίσω, to turn oneself back, John 20:14; εἰς τά ἔθνη, Acts 13:46; ἐστράφησαν (ἐν L T Tr WH ) ταῖς καρδίαις αὐτῶν εἰς Αἴγυπτον (R. V. they turned back in their hearts unto Egypt) i. e. to their condition there, Acts 7:39; absolutely and tropically, to turn oneself namely, from one's course of conduct, i. e. to change one's mind (cf. Winer 's Grammar, as above): Matthew 18:3 and L T Tr WH in John 12:40. (Compare: ἀναστρέφω, ἀποστρέφω, διαστρέφω, ἐκστρέφω, ἐπιστρέφω, καταστρέφω, μεταστρέφω, σὑν᾿στρέφω, ὑποστρέφω.)

στρηνιάω

(4763) στρηνιάω, στρηνιω: 1 aor ἐστρηνίασα; (from στρῆνος, which see); a word used in middle and later Comedy for τρυφαν (cf. Lob. ad Phryn. , p. 381; (Rutherford, New Phryn., p. 475f; Winer s Grammar, 25)); to be wanton, to live luxuriously: Revelation 18:7, Revelation 18:9. (Compare: καταστρηνιάω.)

στρῆνος

(4764) στρῆνος, στρήνους, τό (allied with στερεός, which see), excessive strength which longs to break forth, over-strength; luxury (R. V. wantonness (marginal reading luxury)): Revelation 18:3 (see δύναμις , d.); for שַׁאֲנָן, arrogance, 2 Kings 19:28; eager desire, Locophron, 438.

στρουθίον

(4765) στρουθίον, στρουθίου, τό (diminutive of στρουθός), a little bird, especially of the sparrow sort, a sparrow: Matthew 10:29, Matthew 10:31; Luke 12:6 (Aristotle , h. a. 5, 2, p. 539{b}, 33; 9, 7, p. 613{a}, 33; the Sept. for צִפּור.) (Cf. Tristram in B. D. , under the word ; Survey of Western Palestine, 'Fauna and Flora,' p. 67f.)

στρωννύω

(4766) στρωννύω, or στρώννυμι: imperfect 3 person plural ἐστρώννυον (cf. Buttmann , 45 (39)); 1 aorist ἐστρωσα; perfect passive participle ἐστρωμενος; (by metathesis from στόρνυμι, στορέννυμι, and this from ΣΤΟΡΑΩ; (cf. Latinsterno, struo , etc.; English strew, straw, etc.); see Curtius , § 227); to spread: ἱμάτια ἐν τῇ ὁδῷ, Matthew 21:8; εἰς τόν ὁδόν, Mark 11:8 (πέδον πεδασμασι, Aeschylus Ag. 909; ἑιμασι πορον, ibid. 921). namely, τήν κλίνην (which Greek writers from Homer down often add, and also λέχος, λέκτρον, etc. (cf. Winer s Grammar, 594 (552); Buttmann , § 130, 53)) τίνι, Acts 9:34 (A. V. make thy bed); to spread with couches or divans τό ἀνάγαιον, passive (A. V. furnished), Mark 14:15; Luke 22:12. (Compare: καταστρώννυμι, ὑποστρώννυμι.)

στυγητός

(4767) στυγητός, στυγητον (στυγέω to hate), hated, Aeschylus Prom. 592; detestable (A. V. hateful): Titus 3:3; στυγητον καί θεομισητον πρᾶγμα, of adultery, Philo de decal. § 24 at the end; ἔρως, Heliodorus 5, 29.

στυγνάζω

(4768) στυγνάζω; 1 aorist participle στυγνάσας; (στυγνός sombre, gloomy); to be sad, to be sorrowful: properly, ἐπί τίνι (R. V. his countenance fell at etc.), Mark 10:22; metaphorically, of the sky covered with clouds (A. V. to be towering), Matthew 16:3 (T brackets WH reject the passage). (Schol. on Aeschylus Pers. 470; the Sept. thrice for שָׁמֵן, to be amazed, astonished, ἐπί τινα, Ezekiel 27:35; Ezekiel 32:10; στυγνότης, of the gloominess of the sky, Polybius 4, 21, 1.)

στῦλος

(4769) στῦλος (R G WH (Trin 1 Timothy 3:15; Revelation 10:1)), more correctly στῦλος (so L T (Tr in Galatians 2:9; Revelation 3:12)); see Passow (or Liddell and Scott), under the word, at the end (cf. Chandler §§ 274, 275; Lipsius , Gram. Untersuch., p. 43), στύλου, ὁ (from Aeschylus and Herodotus down), the Sept. often for עַמּוּד, a pillar, column: στῦλοι πυρός, pillars of fire, i. e. flames rising like columns, Revelation 10:1; ποιήσω αὐτόν στῦλον ἐν τῷ ναῷ τοῦ Θεοῦ μου, i. e. (dropping the figure) I will assign him a firm and abiding place in the everlasting kingdom of God, Revelation 3:12; used of persons to whose eminence and strength the stability and authority of any institution or organization are due, Galatians 2:9 (where cf. Lightfoot ); Clement of Rome , 1 Cor. 5, 2 [ET] and the note in Gebhardt and Harnack (στῦλοι οἴκων εἰσί παῖδες ἄρσενες, Euripides , Iph. T. 57; examples from (Jewish writings are given by Schoettgen (on Galatians, the passage cited) and from) ecclesiastical writings by Suicer, Thesaurus, ii, p. 1045f; columen reipublicae, Cicero , pro Sest. 8, 19, and often elsewhere in Latin authors); a prop or support: τῆς ἀληθείας, 1 Timothy 3:15.

Στοϊκός

(4770) Στωϊκός ((WH Στωϊκός), L T Στοϊκός, see Tdf. s note on Acts as below; WH 's Appendix, p. 152), Στωικη, Στωικον, Stoic, pertaining to the Stole philosophy, the author of which, Zeno of Citium, taught at Athens in the portico called ἡ ποικίλη στοά: οἱ Στωικοι φιλοσοφοι, Acts 17:18. (((Diogenes Laërtius 7, 5; others))

σύ

(4771) σύ, pronoun of the second person (Doric and Aeolic, τύ, Boeotic, τοῦ), genitive σου, dative σοι, accusative σε; (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written (uniformly in Rec. (except Matthew 26:18), in Grab. (except John 21:22, John 21:23), in Treg. (except Matthew 26:18; Acts 23:30), in Lachmann (except Matthew 26:18; John 17:11, John 17:13; John 21:22, John 21:23; Acts 23:30), in Tdf. (except Matthew 26:18; Luke 1:19; John 17:11, John 17:13; John 21:22; Acts 23:18, Acts 23:30; 1 Timothy 3:14; Titus 3:12); also by WH in Matthew 25:39), see ἐγώ , 2; Lipsius , Grammat. Untersuch., p. 62f, (Winer s Grammar, § 6, 3; Buttmann , 31 (27))); plural ὑμεῖς, etc.; Latintu , etc.,vos , etc.; thou, etc., ye, etc. The nominatives σύ and ὑμεῖς are expressed for emphasis — before a vocative, as σύ Βηθλημ, Matthew 2:6; σύ παιδίον (Lucian , dial. deor. 2, 1), Luke 1:76; add, John 17:5; Acts 1:24; 1 Timothy 6:11, etc.; ὑμεῖς οἱ Φαρισαῖοι, Luke 11:39; — or when the pronoun has a noun or a participle added to it in apposition in order to define it more sharply, as σύ Ἰουδαῖος ὤν (thou, being a Jew), John 4:9, cf. Galatians 2:14; ὑμεῖς πονηροί ὄντες, Matthew 7:11; — or when several are addressed who are at the same time particularized, σύ... σύ, James 2:3; also in antithesis, Matthew 3:14; Matthew 6:17; Matthew 11:3: Mark 14:36; Luke 16:7; John 2:10; John 3:2; Acts 10:15; 1 Corinthians 3:23; James 2:18, and very often; sometimes the antithetic term is suppressed, but is easily understood from the context: εἰ σύ εἰ, if it be thou, and not an apparition, Matthew 14:28; add, Luke 15:31; Luke 17:8, etc.; — or when a particle is added, as σύ οὖν (at the close of an argument, when the discourse reverts to the person to be directly addressed), Luke 4:7; John 8:5; Acts 23:21; 2 Timothy 2:1, 2 Timothy 2:3; σύ 2 Timothy 2:8; (in contrasts), Luke 9:60; 2 Timothy 3:10; Titus 2:1; Hebrews 1:11, etc.; ὑμεῖς δέ, Matthew 21:13; James 2:6; καί σύ, and thou, thou also, thou too, Matthew 11:23; Matthew 26:69, Matthew 26:73; Luke 10:15; Luke 19:19, Luke 19:42; Luke 22:58; plural, Matthew 15:3, Matthew 15:16; Luke 17:10; before the 2nd person of the verb where the person is to be emphasized (like the German du, ihr eben, du da, 'it is thou,' 'thou art the very man,' etc.), σύ εἰ, Matthew 27:11; Mark 15:2; Luke 23:3; John 1:19; John 3:10; John 4:12; John 8:53; Acts 23:3, etc.; plural Luke 9:55 Rec. ; σύ λέγεις, εἶπας, Matthew 26:25; Matthew 27:11; Mark 15:2; it is used also without special emphasis ((cf. Buttmann , § 129, 12, and) see ἐγώ , 1), Mark 14:68; John 8:13; Acts 7:28, etc. Tile genitives σου and ὑμῶν, joined to substantives, have the force of a possessive, and are placed — sometimes after the noun, as τόν πόδα σου, Matthew 4:6; τούς ἀδελφούς ὑμῶν, Matthew 5:47, and very often;—sometimes before the noun (see ἐγώ , 3 b.), as σου αἱ ἁμαρτίαι, Luke 7:48; σου τῆς νεότητός, 1 Timothy 4:12; ὑμῶν δέ καί τρίχες, Matthew 10:30; add, Mark 10:43 (here Rec. after); Luke 12:30; John 16:6; Romans 14:16; 2 Corinthians 1:24 (here now before, now after); — sometimes between the article and noun, as τήν ὑμῶν ἐπιπόθησιν, 2 Corinthians 7:7; add, 2 Corinthians 8:14(13),14; 2 Corinthians 13:9; Philippians 1:19, Philippians 1:25; Philippians 2:30; Colossians 1:8. ἔσται σου πάντα (πᾶσα), Luke 4:7 (cf. Buttmann , § 132, 11, I. a.). It is added to the pronoun αὐτός: σου αὐτῆς, Luke 2:35. On the phrase τί ἐμοί καί σοι, see ἐγώ , 4. ((From Homer on.))

συγγένεια

(4772) συγγένεια, συγγενείας, ἡ (συγγενής), from Euripides , and Thucydides down; (the Sept. );

a. kinship, relationship.

b. kindred, relations collectively, family: Luke 1:61; Acts 7:3, Acts 7:14.

συγγενής

(4773) συγγενής, συγγενες (accusative singular συγγενῆ, and in Romans 16:11 Treg. συγγενην; see ἄρσην ), dative plural συγγενέσιν and (in Mark 6:4 T Tr (WH , also in Luke 2:44 WH ) according to a barbarous declension, cf. (1 Macc. 10:89) Buttmann , 25 (22)) συγγενεῦσιν (σύν and γένος) (from Pindar , Aeschylus down; the Sept. ), of the same kin, akin to, related by blood, (Pliny ,congener ): Mark 6:4; Luke 2:44; Luke 21:16; τίνος, Luke (Luke 1:58); Luke 14:12; John 18:26; Acts 10:24; Revelation 16:7, Revelation 16:11, Revelation 16:21 (see below); ἡ συγγενής, Luke 1:36 R G Tr (Leviticus 18:14); in a wider sense, of the same race, a fellow-countryman: Romans 9:3 ((so some take the word in Romans 16:7,Romans 16:11,Romans 16:21, above; cf. Lightfoot on Philippians, p. 175)).

συγγνώμη

(4774) συγγνώμη (T WH συγγνώμη, cf. σύν , II. at the end), συγγνωμης, ἡ (συγγιγνώσκω, to agree with, to pardon; see γνώμη ), from (Sophocles and) Herodotus down, pardon, indulgence: κατά συγγνώμην, οὐ κατ' ἐπιταγήν, by way of concession or permission, not by way of command, 1 Corinthians 7:6.

συγκάθημαι

(4775) συγκάθημαι (T WH συνκάθημαι (cf. σύν , II. at the end)); from Herodotus down; (the Sept. ); "to sit together: to sit with another": μετά τίνος, Mark 14:54; τίνι, with one, Acts 26:30.

συγκαθίζω

(4776) συγκαθίζω (T WH συνκαθίζω (cf. σύν , II. at the end)): 1 aorist συνεκαθισα; (see καθίζω );

a. transitive, to cause to sit down together, place together: τινα, followed by ἐν with a dative of the place, Ephesians 2:6.

b. intransitive, to sit down together: Luke 22:55 (where Lachmann text περικαθίζω). (Xenophon , Aristotle , Plutarch , others; the Sept. .)

συγκακοπαθέω

(4777) συγκακοπαθέω (T WH συνκακοπαθέω (cf. σύν , II. at the end)), συγκακοπάθω: 1 aorist imperative συγκακοπάθησον; (see κακοπαθέω ); to suffer hardships together with one: 2 Timothy 2:3 L T Tr WH ; with a dative commodi added, τῷ εὐαγγελίῳ for the benefit of the gospel, to further it, 2 Timothy 1:8. (Ecclesiastical writings.)

συγκακουχέομαι

(4778) συγκακουχέω (T WH συνκακουχέω (cf. σύν , II. at the end)), συγκακούχω: present passive infinitive συγκακουχεῖσθαι; to treat ill with another; passive, to be ill-treated in company with, share persecutions or come into a fellowship of ills: τίνι, with one, Hebrews 11:25. Not found elsewhere.

συγκαλέω

(4779) συγκαλέω (T WH συνκαλέω (cf. σύν , II. at the end)), συγκαλῶ; 1 aorist συνεκαλεσα; middle, present συγκαλοῦμαι; 1 aorist συνεκαλεσαμην; from Homer down; the Sept. for קָרָא; to call together, assemble: τινας, Luke 15:6 (here Tr marginal reading has present middle); τήν σπεῖραν, Mark 15:16; τό συνέδριον, Acts 5:21; middle to call together to oneself (cf. Buttmann , § 135, 5): τινας, Luke 9:1; Luke 15:6 (6 Tr marginal reading),9 (R G L Tr text); Luke 23:13; Acts 10:24; Acts 28:17.

συγκαλύπτω

(4780) συγκαλύπτω ((cf. σύν , II. at the end)): perfect passive participle συγκεκαλυμμένος; from Homer down; the Sept. for כִּסָּה; to cover on all sides, to conceal entirely, to cover up completely: τί, passive, Luke 12:2.

συγκάμπτω

(4781) συγκάμπτω (T WH συνκάμπτω (cf. σύν , II. at the end)): 1 aorist imperative σύγκαμψον; to bend together, to bend completely: τόν νῶτον τίνος (A. V. to bow down one's back) i. e. metaphorically, to subject one to error and hardness of heart, a figure taken from the bowing of the back by captives compelled to pass under the yoke, Romans 11:10, from Psalms 68:24 (Psalms 69:24). (Xenophon , Plato , Aristotle , others.)

συγκαταβαίνω

(4782) συγκαταβαίνω (T WH συνκαταβαίνω (cf. σύν , II. at the end)): 2 aorist participle plural συγκαταβάντες; to go down with: of those who descend together from a higher place to a lower, as from Jerusalem to Caesarea, Acts 25:5. (Psalm 48:18 (Psalms 49:18); Wis. 10:14; Aeschylus , Euripides , Thucydides , Polybius , Plutarch , others; cf. Lob. ad Phryn. , p. 398; (Rutherford, New Phryn. p. 485).)

συγκατάθεσις

(4783) συγκατάθεσις (T WH συνκαταθεσις (cf. σύν , II. at the end)), συγκαταθεσεως, ἡ (συγκατατίθημι, which see), properly, a putting together or joint deposit (of votes); hence, approval, assent, agreement, (Cicero , acad. 2, 12, 37 adsensio atque adprobatio): 2 Corinthians 6:16. (Polybius , Dionysius Halicarnassus , Plutarch , others.)

συγκατατίθημι

(4784) συγκατατίθημι (T WH συνκατατιθημι (cf. σύν , II. at the end)): middle, present participle συγκατατιθεμενος or perfect participle συγκατατεθειμένος (see below); to deposit together with another; middle properly, to deposit one's vote in the urn with another (ψῆφον τιθέναι, hence, to consent to, agree with, vote for: τῇ βουλή καί τῇ πράξει τίνος, Luke 23:51 (here L marginal reading T Tr marginal reading WH marginal reading present participle; others have perfect participle). (Exodus 23:1, Exodus 23:32; Plato , Gorgias, p. 501 c., Isaeus , Demosthenes , Polybius , Josephus , Plutarch , others.)

συγκαταψηφίζομαι

(4785) συγκαταψηφίζω (T WH συνκαταψηφίζω (cf. σύν , II. at the end)): 1 aorist passive συγκατεψηφίσθην;

1. by depositing (κατά) a ballot in the urn (i. e. by voting for) "to assign one a place among (σύν), to vote one a place among": τινα μετά τινων, Acts 1:26.

2. middle to vote against with others, i. e. to condemn with others: Plutarch , Themistius , 21. Not found elsewhere.

συγκεράννυμι

(4786) συγκεράννυμι (T WH συνκεραννυμι (cf. σύν , II. at the end)): 1 aorist συνεκέρασα; perfect passive participle συγκεκραμένος and in L T Tr WH συγκεκερασμενος (see κεράννυμι , at the beginning); from (Aeschylus , Sophocles ), Herodotus down; to mix together, commingle; to unite: συνεκκερασεν τό σῶμα, caused the several parts to combine into an organic structure, which is the body (A. V. tempered the body together), 1 Corinthians 12:24; τί τίνι, to unite one thing to another: οὐκ ὠφέλησεν... μή συγκεκραμένος (so R G T WH marginal reading, but L Tr WH text συγκεκραμένους)... ἀκούσασιν, 'the word heard did not profit them, because it had not united itself by faith to (cf. Winer s Grammar, § 31, 10; Buttmann , § 133, 13) them that heard,' i. e. because the hearers had not by their faith let it find its way into their minds and made it their own; (or, according to the text of L Tr WH (R. V. ), 'because they had not been united by faith with them that heard'), Hebrews 4:2.

συγκινέω

(4787) συγκινέω, συγκίνω: 1 aorist 3 person plural συνεκίνησάν; to move together with others (Aristotle ); to throw into commotion, excite, stir up: τόν λαόν, Acts 6:12. (Polybius , Plutarch , Longinus , others.)

συγκλείω

(4788) συγκλείω (T WH συνκλειω (cf. σύν , II. at the end)): 1 aorist συνεκλεισα; passive, present participle συγ- (συν-) κλειόμενος, Galatians 3:23 L T Tr WH ; but R G ibid. perfect participle συγκεκλεισμενος; from Herodotus down; the Sept. chiefly for סָגַר and הִסְגִּיר, to shut up (Latin concludo ), i. e.

a. to shut up together, enclose (so under the word σύν, II. 2; but others (e. g. Fritzsche as below Meyer on Galatians 3:22) would make the συν- always intensive, as in b.): a shoal of fishes in a net, Luke 5:6.

b. to shup up on all sides, shut up completely; τινα εἰς τινα or τί, so to deliver one up to the power of a person or thing that he is completely shut in, as it were, without means of escape: τινα εἰς ἀπείθειαν, Romans 11:32 (εἰς ἀγῶνα, Polybius 3, 63, 3; εἰς τοιαύτην ἀμηχανιαν συγκλεισθεις Ἀντιγονος μετεμελετο, Diodorus 19, 19; οὐ συνέκλεισάς με εἰς χεῖρας ἐχθροῦ, Psalms 30:9 (Psalms 31:9); τά κτήνη εἰς θάνατον, Psalm 77:50 (Psalms 78:50); cf. Fritzsche, Ep. ad Romans, ii., p. 545f); also τινα ὑπό τί, under the power of anything, i. e. so that he is held completely subject to it: ὑπό ἁμαρτίαν, Galatians 3:22 (the Scripture has shut up or subjected, i. e. declared them to be subject); namely, ὑπό νόμον, with the addition of εἰς τήν μέλλουσαν πίστιν ἀποκαλυφθῆναι, Galatians 3:23 (see above at the beginning); on these words see εἰς , B. II. 3 c. γ., p. 185{a} bottom.

συγκληρονόμος

(4789) συγκληρονόμος (T WH συνκληρονομος (cf. σύν , II. at the end)), συγκληρονομου, ὁ, ἡ, a fellow-heir, a joint-heir, (ἀνεψιός καί συγκληρονόμος, Philo , leg. ad Gaium § 10) (see κληρονόμος 1 b.): Romans 8:17; Ephesians 3:6; one who obtains something assigned to himself with others, a joint participant (see κληρονόμος , 2): with the genitive of the thing, Hebrews 11:9; 1 Peter 3:7. Not found elsewhere.

συγκοινωνέω

(4790) συγκοινωνέω (T WH συνκοινωνέω (cf. σύν , II. at the end)), συγκοινώνω; 1 aorist subjunctive 2 person plural συγκοινωνήσητε, participle nominative plural masculine συγκοινωνήσαντές; to become a partaker together with others, or to have fellowship with a thing: with a dative of the thing, Ephesians 5:11; Philippians 4:14; Revelation 18:4. (with a genitive of the thing, Demosthenes , p. 1299, 20; τίνι τίνος, Dio Cassius , 37,41; 77, 16.)

συγκοινωνός

(4791) συγκοινωνός (T WH συνκοινωνος (cf. σύν , II. at the end)), συγκοινωνον, participant with others in (anything), joint partner: with a genitive of the thing (cf. Winer 's Grammar, § 30, 8 a.), Romans 11:17; 1 Corinthians 9:23; with the addition of the genitive of the person with whom one is partaker of a thing, Philippians 1:7; followed by ἐν, with a dative of the thing, Revelation 1:9.

συγκομίζω

(4792) συγκομίζω: 1 aorist 3 person plural συνεκόμισαν;

1. to carry or bring together, to collect (see σύν , II. 2); to house crops, gather into granaries: Herodotus , Xenophon , Diodorus , Plutarch , others; Job 5:26.

2. to carry with others, help in carrying out, the dead to be burned or buried (Sophocles Aj. 1048; Plutarch , Sull. 38); to bury: Acts 8:2.

συγκρίνω

(4793) συγκρίνω (T WH συνκρίνω (cf. σύν , II. at the end)); 1 aorist infinitive συγκρῖναι;

1. to join together fitly, compound, combine (Epicharm. in Plutarch , mor., p. 110 a.; Plato , Aristotle , others): πνευματικός πνευματικά, 1 Corinthians 2:13 (for Paul, in delivering the things disclosed to him by the Holy Spirit in speech derived not from rhetorical instruction but received from the same divine Spirit, 'combines spiritual things with spiritual', adapts the discourse to the subject; other interpretations are refuted by Meyer ad loc.; πνευματικός is neuter; (but others would take it as masculine and give συγκίνειν the meaning to interpret (R. V. margin interpreting spiritual things to spiritual men); cf. the Sept. Genesis 40:8, Genesis 40:16, Genesis 40:22; Genesis 41:12, Genesis 41:15; Judges 7:15; Daniel 5:12, etc.; see Heinrici in Meyer 6te Aufl.)).

2. according to a use foreign to the earlier Greeks (who used παραβάλλω), but frequent from the time of Aristotle onward (cf. Passow , under the word, 2; (Liddell and Scott, v. II.); Lob. ad Phryn. , p. 278f; (Winer s Grammar, 23 (22))), to compare: ἑαυτούς ἑαυτοῖς, 2 Corinthians 10:12 (Wis. 7:29 Wis. 15:18).

συγκύπτω

(4794) συγκύπτω (T WH συνκύπτω (cf. σύν , II. at the end)); (from Herodotus down); to bend completely forward, to be bowed together (cf. σύν , II. 3): by disease, Luke 13:11. ((Job 9:27); Sir. 12:11 Sir. 19:26.)

συγκυρία

(4795) συγκυρία, συγκυριας, ἡ (συγκύρειν, to happen, turn out), accident, chance: κατά συγκυρίαν, by chance, accidentally, Luke 10:31. (Hippocrates ; ecclesiastical and Byzantine writings; Greek writings from Polybius down more common use συγκυρησις and συγκυρημα (Winer 's Grammar, 24).)

συγχαίρω

(4796) συγχαίρω (T WH συνχαίρω (cf. σύν , II. at the end)); imperfect συνέχαιρον; 2 aorist συνεχαρην (passive as set., so Veitch (under the word χαίρω) etc.; others, active, after the analogy of verbs in ); to rejoice with, take part in another's joy (Aeschyl, Aristophanes , Xenophon , others): with a dative of the person with whom one rejoices, Luke 1:58 (cf. 14); Luke 15:6, Luke 15:9; with a dative of the thing, 1 Corinthians 13:6; to rejoice together, of many, 1 Corinthians 12:26; to congratulate (Aeschines , Polybius (Plutarch ; cf. Lightfoot on Phil. as below; 3Macc. 1:8; the Epistle of Barnabas 1, 3 [ET] (and Müller at the passage))): with the dative of the person Philippians 2:17.

συγχέω

(4797) συγχέω, συγχύνω, and συγχύννω (T WH συνχύννω (cf. σύν , II. at the end)) (see ἐκχέω at the beginning): imperfect, 3 person singular συνέχυνε (Acts 9:22 R G L Tr , συγχυννεν T WH ), 3 person plural συνέχεον (Acts 21:27 R G T Tr WH (but some would make this a 2 aorist, see references under the word ἐκχέω, at the beginning)); 1 aorist 3 person plural συνεχεαν (Acts 21:27 L (see ἐκχέω , at the beginning)); passive, present 3 person singular συγ (T WH συν-) χύννεται (Acts 21:31 L T Tr WH ); perfect 3 person singular συγκέχυται (Acts 21:31 R G ), participle feminine συγ (T WH συν-) κεχυμενη (Acts 19:32 R G L T Tr WH ); 1 aorist 3 person singular συνεχύθη (Acts 2:6 R G L T Tr WH ); from Homer down; to pour together, commingle: ἦν ἡ ἐκκλησία συγκεχυμένη, was irregularly assembled (others, 'in confusion'), Acts 19:32; to disturb, τινα, the mind of one, to stir up to tumult or outbreak, Acts 21:27, Acts 21:31; to confound or bewilder, Acts 2:6; Acts 9:22.

συγχράομαι

(4798) συγχράομαι (T WH συνχράομαι), συγχρωμαι; to use with anyone, use jointly (Polybius , Diodorus (Philo )); with the dative of a person, to associate with, to have dealings with: John 4:9 (Tdf. omits; WH brackets the clause οὐ γάρ... Σαμαρ.).

σύγχυσις

(4799) σύγχυσις, συγχύσεως, ἡ (συγχέω) (from Euripides , Thucydides , Plato down), confusion, disturbance: of riotous persons, Acts 19:29 (1 Samuel 5:11).

συζάω

(4800) συζάω (L T Tr WH συνζάω (cf. σύν , II. at the end)); future συζήσω; to live together with one (cf. σύν , II. 1): of physical life on earth, opposed to συναποθανεῖν, 2 Corinthians 7:3; τῷ Χριστῷ, to live a new life in union with the risen Christ, i. e. a life dedicated to God, Romans 6:8, cf. DeWette (or Meyer at the passage); to live a blessed life with him after death, 2 Timothy 2:11. (Plato , Demosthenes , Aristotle , others.)

συζεύγνυμι

(4801) συζεύγνυμι: 1 aorist συνέζευξα; from Euripides , and Xenophon down; properly, to fasten to one yoke, yoke together: ἵππους, Xenophon , Cyril 2, 2, 26; tropically, to join together, unite: τί or τινα, of the marriage tie, Matthew 19:6; Mark 10:9 (νόμος συζευγνυς ἄνδρα καί γυναῖκα, Xenophon , oec. 7, 30, and often so in Greek writings).

συζητέω

(4802) συζητέω (L T Tr WH συνζητέω (cf. σύν , II. at the end)), συζήτω; imperfect 3 person singular συνεζήτει;

a. to seek or examine together (Plato ).

b. in the N. T. to discuss, dispute (question (A. V. often)): absolutely (Mark 12:28); Luke 24:15; τίνι, with one, Mark 8:11; Mark 9:14 (R G L ); Acts 6:9; in the same sense πρός τινα, Mark 9:14 (T Tr WH ), 16 (where read πρός αὐτούς, not with Rec.^bez ^elz G πρός αὑτούς (see αὑτοῦ , p. 87)); Acts 9:29, πρός ἑαυτούς (L Tr WH marginal reading or πρός αὑτούς R^bez ^elz G ) equivalent to πρός ἀλλήλους, Mark 1:21 (where T WH text simply αὐτούς as subjunctive); πρός ἑαυτούς with the addition of an indirect question τό τίς etc. with the optative (cf. Buttmann , § 139, 60; Winer 's Grammar, § 41 b. 4c.), Luke 22:23; τί, with the indicative, Mark 9:10.

συζήτησις

(4803) συζήτησις (συνζητησις LTr marginal reading (cf. σύν , II. at the end)), συζητήσεως, ἡ (συζητέω), mutual questioning, disputation, discussion: Acts 15:2 Rec. , 7 R G L Tr marginal reading; 28:29 yet G L T Tr WH omit the verse (Cicero , ad fam. 16, 21, 4; Philo , opif. mund. § 17 at the end ((variant readings); quod det. pot. § 1); legg. alleg. 3, 45.)

συζητητής

(4804) συζητητής (L T Tr WH συνζητητης (cf. σύν , II. at the end)), συζητητου, ὁ (συζητέω), a disputer, i. e. a learned disputant, sophist: 1 Corinthians 1:20. (Ignatius ad Eph. 18 [ET] (quotation).)

σύζυγος

(4805) σύζυγος (L T Tr WH συνζυγος (cf. σύν , II. at the end)), συζυγον, (συζεύγνυμι), yoked together; used by Greek writers (from Aeschylus down) of those united by the bond of marriage, relationship, office, labor, study, business, or the like; hence, a yoke-fellow, consort, comrade, colleague, partner. Accordingly, in Philippians 4:3 most interpreters hold that by the words γνήσιε σύζυγε Paul addresses some particular associate in labor for the gospel. But as the word is found in the midst of (three) proper names, other expositors more correctly take it also as a proper name ((WH marginal reading Συνζυγε); see Laurent, Ueber Synzygos in the Zeitschr. f. d. Luther. Theol. u. Kirche for 1865, p. 1ff (reprinted in his Neutest. Studien, p. 134f)); and Paul, alluding (as in Philemon 1:11) to the meaning of the word as an appellative, speaks of him as 'a genuine Synzygus', i. e. a colleague in fact as well as in name. Cf. Meyer and Wiesinger at the passage; (Hackett in B. D. American edition under the word ).

συζωοποιέω

(4806) συζοωποιέω, συζοωποιῶ: 1 aorist συνεζοωποίησα; to make one alive together with another (Vulg. convivifico ): Christians, τῷ Χριστῷ (L brackets adds ἐν, so WH mrg), with Christ, Ephesians 2:5; σύν τῷ Χριστῷ, Colossians 2:13; in both of these passages new moral life is referred to.

συκάμινος

(4807) συκάμινος, συκαμινου, ἡ, Hebrew שִׁקְמָה (of which only the plural שִׁקְמִים is found in the O. T., 1 Kings 10:27; Isaiah 9:10; Amos 7:14; once שִׁקְמות), a sycamine, a tree having the form and foliage of the mulberry, but fruit resembling the fig (equivalent to συκομορέα, which see (but Tristram, Nat. Hist. of the Bible, 2nd edition, p. 396f; BB. DD. , etc., regard the sycamine as the black-mulberry tree, and the sycomore as the fig-mulberry)): Luke 17:6. (Often in Theophrastus ; Strabo 17, p. 823; Diodorus 1, 34; Dioscorid. 1, 22.) (Cf. Vanicek , Fremdwörter, p. 54; especially Löw, Aram. Pflanzennamen, § 332, cf. § 338; BB. DD. , as above; 'Bible Educator ' 4:343; Pickering, Chron. Hist. of Plants, pp. 106, 258.)

συκῆ

(4808) συκῆ, συκῆς, ἡ (contracted from συκεα), from Homer down, Hebrew תְּאֵנָה, a fig-tree: Matthew 21:19-21; Matthew 24:32; Mark 11:13, Mark 11:20; Mark 13:28; Luke 13:6; Luke 21:29; John 1:48 (49), 50 (51); James 3:12; Revelation 6:13. (Cf. Löw, Aram. Pflanzennamen, § 335.)

συκομορέα

(4809) συκομορέα (Lachmann συκομωρεα (Rec.^st ^bez συκομωραία, cf. Tdf. s note on Luke as below; WH 's Appendix, pp. I52 and 151)), συκομορεας, ἡ (from σῦκον and μορεα the mulberry tree), equivalent to συκάμινος (but see the word, and references), a sycomore-tree: Luke 19:4. (Geoponica 10,3, 7.)

σῦκον

(4810) σῦκον, σύκου, τό, from Homer down, Hebrew תְּאֵנָה, a fig, the ripe fruit of ἡ συκῆ (which see): Matthew 7:16; Mark 11:13; Luke 6:44; James 3:12.

συκοφαντέω

(4811) συκοφαντέω, συκοφάντω; 1 aorist ἐσυκοφάντησα; (from συκοφάντης, and this from σῦκον 'fig', and φαίνω 'to show'. At Athens those were called συκοφανται whose business it was to inform against anyone whom they might detect exporting figs out of Attica; and as sometimes they seem to have extorted money from those loath to he exposed, the name συκοφάντης from the time of Aristophanes down was a general term of opprobrium to designate a malignant informer, a calumniator; a malignant and base accuser from love of gain (but cf. Liddell and Scott, under the word); hence, the verb συκοφάντω signifies)

1. to accuse wrongfully, to calumniate, to attack by malicious devices (Aristophanes , Xenophon , Plato , others).

2. to exact money wrongfully; to extort from, defraud: Luke 3:14 (here R. V. margin accuse wrongfully); with a genitive of the person and accusative of the thing, Luke 19:8 (τριάκοντα μνᾶς παρά τίνος Lysias , p. 177, 32. The Sept. for עָשַׁק, to oppress, defraud, Job 35:9; Ecclesiastes 4:1; Psalm 118:122 (Psalms 119:122); πένητα, Proverbs 14:31; Proverbs 22:16; πτωχούς, Proverbs 28:3).

συλαγωγέω

(4812) συλαγωγέω, συλαγώγω; (σύλη booty, spoil (cf. συλάω , at the beginning), and ἄγω); to carry off booty: τινα, to carry one off as a captive (and slave), θυγατέρα, Heliodorus 10, 35; παρθένον, Nicet. hist. 5, p. 96; to lead away from the truth and subject to one's sway (R. V. make spoil of), Colossians 2:8 (Tatian . or. ad Gr. c. 22, p. 98, Otto edition).

συλάω

(4813) συλάω, σύλω: 1 aorist ἐσύλησα; ((akin to) σύλη 'spoil' (allied with σκῦλον (which see, yet cf.) Curtius , p. 696)); from Homer down; to rob, despoil: τινα, 2 Corinthians 11:8.

συλλαλέω

(4814) συλλαλέω (T WH συνλαλέω (cf. σύν , II. at the end; Tdf. Proleg., p. 76)), συλλάλω; imperfect 3 person plural συνελάλουν; 1 aorist συνελάλησα; to talk with: τίνι, with one, Mark 9:4; Luke 9:30; Luke 22:4 (Exodus 34:35; Isaiah 7:6; Polybius 4, 22, 8); μετά τίνος, Matthew 17:3; Acts 25:12; πρός ἀλλήλους (R. V. spake together one with another), Luke 4:36. (Cf. Winer 's Grammar, § 52, 4, 15.)

συλλαμβάνω

(4815) συλλαμβάνω (sometimes συνλαμβάνω (see below)): future 2 person singular συλλήψῃ (L T Tr WH συλλήμψῃ (see Mu)), Luke 1:31; perfect (3rd person singular συνείληφεν, Luke 1:36 Tr text WH ), participle feminine συνειληφυῖα (Luke 1:36 R G L T ); 2 aorist συνέλαβον; 1 aorist passive συνεληφθην (L T Tr WH συνελήμφθην; see Mu); middle, present imperative 2 person singular συλλαμβάνου (T Tr WH συνλαμβανου, cf. σύν , II. at the end; Tdf Proleg., p. 76) Philippians 4:3; Philippians 2:1-30 aorist συνελαβομην; from Aeschylus and Herodotus down; the Sept. for תָּפַשׂ and לָכַד;

1. Active,

a. to seize, take: τινα, one as a prisoner, Matthew 26:55; Mark 14:48; Luke 22:54; John 18:12 (cf. Winer 's Grammar, 275 (259)); Acts 1:16; Acts 12:3; Acts 23:27; ἀργαν ἰχθύων, Luke 5:9.

b. to conceive, of a woman (often so in the Sept. for הָרָה): absolutely, Luke 1:24 (Aristotle , h. a. 7, 1, p. 582{a}, 19; genitive an. 1, 19, p. 727^b, 8f; (Phil. de vitand. acre alien. 4. 4; cf. Winer s Grammar, 593 (552); Buttmann , § 130, 5)); with ἐν γαστρί added, Luke 1:31: τινα, a son (Luke 1:36); with ἐν τῇ κοιλία added, Luke 2:21; metaphorically, of 'lust,' whose impulses a man indulges, James 1:15.

2. Middle

a. to seize for oneself; in a hostile sense, to make (one a permanent) prisoner: τινα, Acts 26:21.

b. with the dative of a person to take hold together with one, to assist, help: Luke 5:7; to succor, Philippians 4:3 (Sophocles Phil. 282; Plato , Theag., p. 129{e}; Diodorus 11, 40; in this sense in Greek writings more commonly in the active).

συλλέγω

(4816) συλλέγω (cf. σύν , II. at the end; Tdf. Proleg., p. 76); future συλλέξω; 1 aorist συνελεξα; present passive 3 person singular συλλέγεται; from Homer down; the Sept. chiefly for לָקַט; to gather up (cf. σύν , II. 2): τά ζιζάνια (for removal from the field), Matthew 13:28-30; passive, Matthew 13:40; τί ἀπό with a genitive of the thing, Matthew 7:16 (cf. Winer 's Grammar, § 58, 9 b. ἆ.); τί ἐκ with a genitive of the place, to collect in order to carry off, Matthew 13:41; in order to keep, Luke 6:44; τί εἰς τί, into a vessel, Matthew 13:48.

συλλογίζομαι

(4817) συλλογίζομαι: (imperfect συνελογιζομην Lachmann) 1 aorist συνελογισαμην;

a. to bring together accounts, reckon up, compute, (Herodotus and following).

b. to reckon with oneself, to reason (Plato , Demosthenes , Polybius , others): Luke 20:5.

συλλυπέω

(4818) συλλυπέω:

1. to affect with grief together: Aristotle , eth. Nic. 9, 11, 4, p. 1171b, 7.

2. Passive, present participle συλλυπούμενος (T WH συνλυπουμενος cf. σύν , II. at the end (Tdf. Proleg., p. 76)); to grieve with oneself(see σύν , II. 4 (so Fritzsche, DeWette, others; but others regard the Σιν as 'sympathetic'; cf. Meyer, Weiss, Morison, on Mark as below)), be inwardly grieved (Herodotus , Plato , Polybius , Diodorus ): of the pain of indignation, ἐπί τίνι, Mark 3:5.

συμβαίνω

(4819) συμβαίνω (ξυμβαίνω Rec.^bez in 1 Peter 4:12; see Sigma, at the end); imperfect συνέβαινον; 2 aorist συνεβην, participle συμβάς; perfect συμβέβηκα; from (Aeschylus ), Herodotus down;

1. to walk with the feet near together.

2. to come together, meet with one; hence,

3. of things which fall out at the same time, to happen, turn out, come to pass (so occasionally in the Sept for קָרָה and קָרָא); as very often in Greek writings (the Sept. Genesis 42:4; Genesis 44:29), συμβαινει τί τίνι, something befalls, happens to, one: Mark 10:32; Acts 20:19; 1 Corinthians 10:11; (1 Peter 4:12); 2 Peter 2:22; τό συμβεβηκός τίνι, Acts 3:10 (Susanna 26); absolutely, τά συμβεβηκότα, the things that had happened, Luke 24:14 (1 Macc. 4:26; (Josephus , contra Apion 1, 22, 17)); συνέβη followed by an accusative with an infinitive it happened (A. V. so it was) that, etc.: Acts 21:35 (cf. Winer 's Grammar, 323 (303)), examples from secular authors are given by Grimm on 2 Macc. 3:2.

συμβάλλω

(4820) συμβάλλω (συνβάλλω WH (so Tdf. except Luke 14:31); cf. Σιν, II. at the end); imperfect συνέβαλλον; 2 aorist συνέβαλον; 2 aorist middle συνεβαλομην; from Homer down; to throw together, to bring together;

a. λόγους (Latin sermones conferre ), to converse, Euripides , Iphig. Aul. 830; with λόγους omitted (cf. English confer), Plutarch , mor., p. 222 e. (Winer s Grammar, 593 (552); (Buttmann , 145 (127))): τίνι, to dispute with one, Acts 17:18 (where A. V. encountered (cf. c. below)); πρός ἀλλήλους, to confer with one another, deliberate among themselves, Acts 9:15.

b. to bring together in one's mind, confer with oneself (cf. σύν , II. 4), to consider, ponder: ἐν τῇ καρδία, to revolve in the mind, Luke 2:19 (συμβαλων τῷ λογισμῷ τό ὄναρ, Josephus , Antiquities 2, 5, 3).

c. intransitive (Winer s Grammar, § 38, 1; (Buttmann , § 130, 4)), to come together, meet: τίνι, to meet one (on a journey), Acts 20:14 (Homer , Odyssey 21, 15; Josephus , Antiquities 2, 7, 5); "to encounter in a hostile sense: τίνι, to fight with one (1 Macc. 4:34; 2 Macc. 8:23; 2Macc. 14:17; Polybius 1, 9, 7; 3, 111, 1, and often), with εἰς πόλεμον added, Luke 14:31 (εἰς μάχην, Polybius 3, 56, 6; Josephus , Antiquities 12, 8, 4; πρός μάχην, Polybius 10, 37, 4). Middle, to bring together of one's property, to contribute, aid, help: πολύ τίνι, one, Acts 18:27; often so in Greek authors also, especially Polybius ; cf. Schweighäuser, Lex. Polybius , p. 576; Passow , under the word, 1 b. ἆ.; (Liddell and Scott, under the word I. 2); Grimm, Exeget. Hdbch. on Wis. 5:8.