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

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

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

<2,,4315,prosabbaton>
signifies "the day before the sabbath" (pro, "before," and No. 1), Mark 15:42; some mss. have prin, "before," with sabbaton separately).

Sackcloth <1,,4526,sakkos>
"a warm material woven from goat's or camel's hair," and hence of a dark color, Rev. 6:12; Jerome renders it saccus cilicinus (being made from the hair of the black goat of Cilicia; the Romans called it cilicium); cp. Isa. 50:3; it was also used for saddle-cloths, Josh. 9:4; also for making sacks, e.g., Gen. 42:25, and for garments worn as expressing mourning or penitence, Matt. 11:21; Luke 10:13, or for purposes of prophetic testimony, Rev. 11:3.

Sacred <1,,2413,hieros>
denotes "consecrated to God," e.g., the Scriptures, 2 Tim. 3:15, RV, "sacred" (AV "holy"); it is used as a noun in the neuter plural in 1 Cor. 9:13, RV, "sacred things" (AV, "holy things"). The neuter singular, hieron, denotes "a temple." See TEMPLE. For a comparison of this and synonymous terms see HOLY, B, No. 1 (b) and Note (2).

Sacrifice (Noun and Verb) <A-1,Noun,2378,thusia>
primarily denotes "the act of offering;" then, objectively, "that which is offered" (a) of idolatrous "sacrifice," Acts 7:41; (b) of animal or other "sacrifices," as offered under the Law, Matt. 9:13; 12:7; Mark 9:49; 12:33; Luke 2:24; 13:1; Acts 7:42; 1 Cor. 10:18; Heb. 5:1; 7:27 (RV, plural); 8:3; 9:9; 10:1,5,8 (RV, plural),11; 11:4; (c) of Christ, in His "sacrifice" on the cross, Eph. 5:2; Heb. 9:23, where the plural antitypically comprehends the various forms of Levitical "sacrifices" in their typical character; Heb. 9:26; 10:12,26; (d) metaphorically, (1) of the body of the believer, presented to God as a living "sacrifice," Rom. 12:1; (2) of faith, Phil. 2:17; (3) of material assistance rendered to servants of God, Phil. 4:18; (4) of praise, Heb. 13:15; (5) of doing good to others and communicating with their needs, Heb. 13:16; (6) of spiritual "sacrifices" in general, offered by believers as a holy priesthood, 1 Pet. 2:5.

<B-1,Verb,2380,thuo>
is used of "sacrificing by slaying a victim," (a) of the "sacrifice" of Christ, 1 Cor. 5:7, RV, "hath been sacrificed" (AV, "is sacrificed"); (b) of the Passover "sacrifice," Mark 14:12, RV, "they sacrificed" (AV, "they killed"); Luke 22:7, RV, "(must) be sacrificed," AV, "(must) be killed;" (c) of idolatrous "sacrifices," Acts 14:13,18; 1 Cor. 10:20 (twice). See KILL, No. 3.

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

Sacrilege * For SACRILEGE see ROBBER, No. 2, Rom. 2:22

Sad * For SAD see COUNTENANCE

Sadducees * For SADDUCEES see under PHARISEES

Safe, Safely, Safety <A-1,Adjective,804,asphales>
"certain, secure, safe" (from a, negative, and sphallo, "to trip up"), is translated "safe" in Phil. 3:1. See CERTAIN, B.

<B-1,Noun,803,asphaleia>
"certainty, safety" (akin to A), is translated "safety" in Acts 5:23; 1 Thess. 5:3. See CERTAIN, A.

<B-2,Noun,4991,soteria>
"salvation," is translated "safety" in Acts 27:34, RV (AV, "health"). See HEALTH, Note.

<C-1,Adverb,806,asphalos>
"safely" (akin to A, and B, No. 1), is so rendered in Mark 14:44; Acts 16:23. See ASSURANCE, C. In the Sept., Gen. 34:25.

<D-1,Verb,1295,diasozo>
"to bring safely through danger," and, in the Passive Voice, "to come safe through" (dia, "through," sozo, "to save"), is translated "bring safe" in Acts 23:24; "escaped safe" in Acts 27:44. See ESCAPE, HEAL, SAVE, WHOLE.

<D-2,Verb,5198,hugiaino>
"to be sound, healthy" (Eng., "hygiene," etc.), is translated "safe and sound" in Luke 15:27, lit., "being healthy." See HEALTH, SOUND, WHOLE.

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

Sail (Verb) <1,,4126,pleo>
"to sail," occurs in Luke 8:23; Acts 21:3; 27:2,6,24; Rev. 18:17, RV, "saileth" (for the AV see COMPANY, A, No. 7).

<2,,636,apopleo>
"to sail away" (apo, "from," and No. 1), occurs in Acts 13:4; 14:26; 20:15; 27:1.

<3,,1602,ekpleo>
"to sail from or thence" (ek, "from"), occurs in Acts 15:39; 18:18; 20:6.

<4,,3896,parapleo>
"to sail by" (para), occurs in Acts 20:16.

<5,,1277,diapleo>
"to sail across" (dia, "through"), occurs in Acts 27:5.

<6,,5284,hupopleo>
"to sail under" (hupo), i.e., "under the lee of," occurs in Acts 27:4,7.

<7,,321,anago>
"to lead up," is used of "putting to sea," Acts 13:13; 16:11; 18:21; 20:3,13; 21:1; 27:21; 28:10,11; see LAUNCH.

<8,,3881,paralego>
"to lay beside" (para), is used in the Middle Voice, of "sailing past" in Acts 27:8, RV, "coasting along" (AV, "passing"); Acts 27:13, RV, "sailed along" (AV, "sailed").

<9,,1276,diaperao>
"to cross over," is translated "sailing over" in Acts 21:2, AV (RV, "crossing over"). See PASS.

<10,,1020,braduploeo>
"to sail slowly" (bradus, "slow," plous, "a voyage"), occurs in Acts 27:7.

Sailing * For SAILING see VOYAGE

Sailors * For SAILORS see MARINERS

Saint(s) <1,,40,hagios>
for the meaning and use of which see HOLY, B, No. 1, is used as a noun in the singular in Phil 4:21, where pas, "every," is used with it. In the plural, as used of believers, it designates all such and is not applied merely to persons of exceptional holiness, or to those who, having died, were characterized by exceptional acts of "saintliness." See especially 2 Thess. 1:10, where "His saints" are also described as "them that believed," i.e., the whole number of the redeemed. They are called "holy ones" in Jude 1:14, RV. For the term as applied to the Holy Spirit see HOLY SPIRIT. See also SANCTIFY.

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

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

Salt (Noun, Adjective and Verb), Saltness <A-1,Noun,251,halas>
a late form of hals (found in some mss. in Mark 9:49), is used (a) literally in Matt. 5:13 (2nd part); Mark 9:50 (1st part, twice); Luke 14:34 (twice); (b) metaphorically, of "believers," Matt. 5:13 (1st part); of their "character and condition," Mark 9:50 (2nd part); of "wisdom" exhibited in their speech, Col. 4:6.

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

While "salt" is used to fertilize soil, excess of it on the ground produces sterility (e.g., Deut. 29:23; Judg. 9:45; Jer. 17:6; Zeph. 2:9).

<B-1,Verb,233,halizo>
akin to A, signifies "to sprinkle" or "to season with salt," Matt. 5:13; Mark 9:49 (see under A). Cp. SAVOR, B.

<C-1,Adjective,252,halukos>
occurs in Jas. 3:12, "salt (water)."

<C-2,Adjective,358,analos>
denotes "saltless" (a, negative, n, euphonic, and A), insipid, Mark 9:50, "have lost its saltness," lit., "have become (ginomai) saltless (analos);" cp. moraino in Luke 14:34 (see SAVOR, B).

Salutation and Salute * For SALUTATION and SALUTE see GREET

Salvation <A-1,Noun,4991,soteria>
denotes "deliverance, preservation, salvation." "Salvation" is used in the NT (a) of material and temporal deliverance from danger and apprehension, (1) national, Luke 1:69,71; Acts 7:25, RV marg., "salvation" (text, "deliverance"); (2) personal, as from the sea, Acts 27:34; RV, "safety" (AV, "health"); prison, Phil. 1:19; the flood, Heb. 11:7; (b) of the spiritual and eternal deliverance granted immediately by God to those who accept His conditions of repentance and faith in the Lord Jesus, in whom alone it is to be obtained, Acts 4:12, and upon confession of Him as Lord, Rom. 10:10; for this purpose the gospel is the saving instrument, Rom. 1:16; Eph. 1:13 (see further under SAVE); (c) of the present experience of God's power to deliver from the bondage of sin, e.g., Phil. 2:12, where the special, though not the entire, reference is to the maintenance of peace and harmony; 1 Pet. 1:9; this present experience on the part of believers is virtually equivalent to sanctification; for this purpose, God is able to make them wise, 2 Tim. 3:15; they are not to neglect it, Heb. 2:3; (d) of the future deliverance of believers at the Parousia of Christ for His saints, a salvation which is the object of their confident hope, e.g., Rom. 13:11; 1 Thess. 5:8, and 1 Thess. 5:9, where "salvation" is assured to them, as being deliverance from the wrath of God destined to be executed upon the ungodly at the end of this age (see 1 Thess. 1:10); 2 Thess. 2:13; Heb. 1:14; 9:28; 1 Pet. 1:5; 2 Pet. 3:15; (e) of the deliverance of the nation of Israel at the second advent of Christ at the time of "the epiphany (or shining forth) of His Parousia" (2 Thess. 2:8); Luke 1:71; Rev. 12:10; (f) inclusively, to sum up all the blessings bestowed by God on men in Christ through the Holy Spirit, e.g., 2 Cor. 6:2; Heb. 5:9; 1 Pet. 1:9,10; Jude 1:3; (g) occasionally, as standing virtually for the Savior, e.g., Luke 19:9; cp. John 4:22 (see SAVIOR); (h) in ascriptions of praise to God, Rev. 7:10, and as that which it is His prerogative to bestow, Rev. 19:1 (RV).

<A-2,Noun,4992,soterion>
the neuter of the adjective (see B), is used as a noun in Luke 2:30; 3:6, in each of which it virtually stands for the Savior, as in No. 1 (g); in Acts 28:28, as in No. 1 (b); in Eph. 6:17, where the hope of "salvation" [see No. 1 (d)] is metaphorically described as "a helmet."

<B-1,Adjective,4992,soterios>
"saving, bringing salvation," describes the grace of God, in Titus 2:11.

Same <1,,846,autos>
denotes "the same" when preceded by the article, and either with a noun following, e.g., Mark 14:39; Phil 1:30; 1 Cor. 12:4, or without, e.g., Matt. 5:46,47; Rom. 2:1; Phil. 2:2; 3:1; Heb. 1:12; 13:8. It is thus to be distinguished from uses as a personal and a reflexive pronoun.

<2,,3778,houtos>
"this" (person or thing), or "he" (and the feminine and neuter forms), is sometimes translated "the same," e.g., John 3:2,26; 7:18; Jas. 3:2; sometimes the RV translates it by "this" or "these," e.g., John 12:21, "these" (AV, "the same"); 2 Cor. 8:6, "this" (AV, "the same").

Sanctification, Sanctify <A-1,Noun,38,hagiasmos>
"sanctification," is used of (a) separation to God, 1 Cor, 1 Cor. 1:30; 2 Thess. 2:13; 1 Pet. 1:2 (b) the course of life befitting those so separated, 1 Thess. 4:3,4,7; Rom. 6:19,22; 1 Tim. 2:15; Heb. 12:14. "Sanctification is that relationship with God into which men enter by faith in Christ, Acts 26:18; 1 Cor. 6:11, and to which their sole title is the death of Christ, Eph. 5:25,26: Col. 1:22; Heb. 10:10,29; 13:12.

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

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

For synonymous words see HOLINESS.

<B-1,Verb,37,hagiazo>
"to sanctify," "is used of (a) the gold adorning the Temple and of the gift laid on the altar, Matt. 23:17,19; (b) food, 1 Tim. 4:5; (c) the unbelieving spouse of a believer, 1 Cor. 7:14; (d) the ceremonial cleansing of the Israelites, Heb. 9:13; (e) the Father's Name, Luke 11:2; (f) the consecration of the Son by the Father, John 10:36; (g) the Lord Jesus devoting Himself to the redemption of His people, John 17:19; (h) the setting apart of the believer for God, Acts 20:32; cp. Rom. 15:16; (i) the effect on the believer of the Death of Christ, Heb. 10:10, said of God, and 2:11; 13:12, said of the Lord Jesus; (j) the separation of the believer from the world in his behavior -- by the Father through the Word, John 17:17,19; (k) the believer who turns away from such things as dishonor God and His gospel, 2 Tim. 2:21; (1) the acknowledgment of the Lordship of Christ, 1 Pet. 3:15. "Since every believer is sanctified in Christ Jesus, 1 Cor. 1:2, cp. Heb. 10:10, a common NT designation of all believers is 'saints,' hagioi, i.e., 'sanctified' or 'holy ones.' Thus sainthood, or sanctification, is not an attainment, it is the state into which God, in grace, calls sinful men, and in which they begin their course as Christians, Col. 3:12; Heb. 3:1." * [* From Notes on Thessalonians, by Hogg and Vine, pp. 113,114.]

Sanctuary <1,,39,hagion>
the neuter of the adjective hagios, "holy," is used of those structures which are set apart to God, (a) of "the tabernacle" in the wilderness, Heb. 9:1, RV, "its sanctuary, a sanctuary of this world" (AV, "a worldly sanctuary"); in Heb. 9:2 the outer part is called "the Holy place," RV (AV, "the sanctuary"); here the neuter plural hagia is used, as in Heb. 9:3.

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

<2,,3485,naos>
is used of the inner part of the Temple in Jerusalem, in Matt. 23:35, RV, "sanctuary." See TEMPLE.

Sand <1,,285,ammos>
"sand" or "sandy ground," describes (a) an insecure foundation, Matt. 7:26; (b) numberlessness, vastness, Rom. 9:27; Heb. 11:12; Rev. 20:8; (c) symbolically in Rev. 13:1, RV, the position taken up by the Dragon (not, as in the AV, by John), in view of the rising of the Beast out of the sea (emblematic of the restless condition of nations; see SEA).

Sandal <1,,4547,sandalion>
a diminutive of sandalon, probably a Persian word, Mark 6:9; Acts 12:8. The "sandal" is usually had a wooden sole bound on by straps round the instep and ankle.

Sapphire <1,,4552,sappheiros>
is mentioned in Rev. 21:19 (RV, marg., "lapis lazuli") as the second of the foundations of the wall of the heavenly Jerusalem (cp. Isa. 54:11). It was one of the stones in the high priest's breastplate, Exod. 28:18; 39:11; as an intimation of its value see Job 28:16; Ezek. 28:13. See also Exod. 24:10; Ezek. 1:26; 10:1. The "sapphire" has various shades of blue and ranks next in hardness to the diamond.

Sardius, Sardine (AV) <1,,4555,sardion | sardinos> denotes "the sardian stone." Sardius is the word in the best texts in Rev. 4:3 (RV, "a sardius"), where it formed part of the symbolic appearance of the Lord on His throne, setting forth His glory and majesty in view of the judgment to follow. There are two special varieties, one a yellowish brown, the other a transparent red (like a cornelian). The beauty of the stone, its transparent brilliance, the high polish of which it is susceptible, made it a favorite among the ancients. It forms the sixth foundation of the wall of the heavenly Jerusalem, Rev. 21:20.

Sardonyx <1,,4557,sardonux>
a name which indicates the formation of the gem, a layer of sard, and a layer of onyx, marked by the red of the sard and the white of the onyx. It was used among the Romans both for cameos and for signets. It forms the fifth foundation of the wall of the heavenly Jerusalem, Rev. 21:20.

Satan <1,,4567,satanas>
a Greek form derived from the Aramaic (Heb., Satan), "an adversary," is used (a) of an angel of Jehovah in Num. 22:22 (the first occurrence of the Word in the OT); (b) of men, e.g., 1 Sam. 29:4; Ps. 38:20; 71:13; four in Ps. 109; (c) of "Satan," the Devil, some seventeen or eighteen times in the OT; in Zech. 3:1, where the name receives its interpretation, "to be (his) adversary," RV (see marg.; AV, "to resist him").

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

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

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

Satisfy <1,,5526,chortazo>
"to fill or satisfy with food," is translated "satisfy" in Mark 8:4, AV (RV, "to fill"). See FILL, No. 8.

<2,,1705,empiplemi | empletho> "to fill up, fill full, satisfy" (en, "in," pimplemi or pletho, "to fill"), is used metaphorically in Rom. 15:24, of taking one's fill of the company of others, RV, "I shall have been satisfied" (AV, "I be ... filled"). See FILL, No. 6.

Satisfying * For SATISFYING, Col. 2:23, AV, see INDULGENCE

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

Save, Saving <A-1,Verb,4982,sozo>
"to save," is used (as with the noun soteria, "salvation") (a) of material and temporal deliverance from danger, suffering, etc., e.g., Matt. 8:25; Mark 13:20; Luke 23:35; John 12:27; 1 Tim. 2:15; 2 Tim. 4:18 (AV, "preserve"); Jude 1:5; from sickness, Matt. 9:22, "made ... whole" (RV, marg., "saved"); so Mark 5:34; Luke 8:48; Jas. 5:15; (b) of the spiritual and eternal salvation granted immediately by God to those who believe on the Lord Jesus Christ, e.g., Acts 2:47, RV "(those that) were being saved;" 16:31; Rom. 8:24, RV, "were we saved;" Eph. 2:5,8: 1 Tim. 2:4; 2 Tim. 1:9; Titus 3:5; of human agency in this, Rom. 11:14; 1 Cor. 7:16; 9:22; (c) of the present experiences of God's power to deliver from the bondage of sin, e.g., Matt. 1:21; Rom. 5:10; 1 Cor. 15:2; Heb. 7:25; Jas. 1:21; 1 Pet. 3:21; of human agency in this, 1 Tim. 4:16; (d) of the future deliverance of believers at the second coming of Christ for His saints, being deliverance from the wrath of God to be executed upon the ungodly at the close of this age and from eternal doom, e.g., Rom. 5:9; (e) of the deliverance of the nation of Israel at the second advent of Christ, e.g., Rom. 11:26; (f) inclusively for all the blessings bestowed by God on men in Christ, e.g., Luke 19:10; John 10:9; 1 Cor. 10:33; 1 Tim. 1:15; (g) of those who endure to the end of the time of the Great Tribulation, Matt. 10:22; Mark 13:13; (h) of the individual believer, who, though losing his reward at the Judgment-Seat of Christ hereafter, will not lose his salvation, 1 Cor. 3:15; 5:5; (i) of the deliverance of the nations at the Millennium, Rev. 21:24 (in some mss.). See SALVATION.

<A-2,Verb,1295,diasozo>
"to bring safely through" (dia, "through," and No. 1), is used (a) of the healing of the sick by the Lord, Matt. 14:36, RV, "were made whole" (AV adds "perfectly"); Luke 7:3; (b) of bringing "safe" to a destination, Acts 23:24; (c) of keeping a person "safe," Acts 27:43; (d) of escaping through the perils of shipwreck, Acts 27:44; 28:1,4, Passive Voice; (e) through the Flood, 1 Pet. 3:20. See ESCAPE, WHOLE.

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

<B-1,Noun,4047,peripoiesis>
(a) "preservation," (b) "acquiring or gaining something," is used in this latter sense in Heb. 10:39, translated "saving" (RV marg., "gaining"); the reference here is to salvation in its completeness. See OBTAIN, POSSESSION.

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

Saving (Preposition) <1,,3924,parektos>
used as a preposition, denotes "saving," Matt. 5:32 (in some mss. 19:9). See EXCEPT.

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

Savior <1,,3924,soter>
"a savior, deliverer, preserver," is used (a) of God, Luke 1:47; 1 Tim. 1:1; 2:3; 4:10 (in the sense of "preserver," since He gives "to all life and breath and all things"); Titus 1:3; 2:10; 3:4; Jude 1:25; (b) of Christ, Luke 2:11; John 4:42; Acts 5:31; 13:23 (of Israel); Eph. 5:23 (the sustainer and presever of the church, His "body"); Phil. 3:20 (at His return to receive the Church to Himself); 2 Tim. 1:10 (with reference to His incarnation, "the days of His flesh"); Titus 1:4 (a title shared, in the context, with God the Father); 2:13, RV, "our great God and Savior Jesus Christ," the pronoun "our," at the beginning of the whole clause, includes all the titles; Titus 3:6, 2 Pet. 1:1, "our God and Savior Jesus Christ; RV, where the pronoun "our," coming immediately in connection with "God," involves the inclusion of both titles as refering to Christ, just as in the parallel in 2 Pet. 1:11, "our Lord and Savior Jesus Christ" (AV and RV); these passages are therefore a testimony to His deity; 2 Pet. 2:20; 3:2,18; 1 John 4:14.

Savor (Noun and Verb) <A-1,Noun,2175,euodia>
"fragrance" (eu, "well," ozo, "to smell"), is used metaphorically (a) of those who in the testimony of the gospel are to God "a sweet savor of Christ," 2 Cor. 2:15; (b) of the giving up of His life by Christ for us, an offering and a sacrifice to God for an odor (osme, see No. 2) of "a sweet smell," Eph. 5:2, RV [AV, "a sweet smelling (savor)"]: (c) of material assistance sent to Paul from the church at Philippi "(an odor) of a sweet smell," Phil. 4:18. In all three instances the fragrance is that which ascends to God through the person, and as a result of the sacrifice, of Christ.

<A-2,Noun,3744,osme>
"a smell, odor" (from ozo, "to smell;" Eng., "ozone"), is translated "odor" in John 12:3; it is used elsewhere in connection with No. 1, in the three passages mentioned, as of an odor accompanying an acceptable sacrifice; in 2 Cor. 2:14,16 (twice), of the "savor" of the knowledge of Christ through Gospel testimony, in the case of the perishing "a savor from death unto death," as of that which arises from what is dead (the spiritual condition of the unregenerate); in the case of the saved "a savor from life unto life," as from that which arises from what is instinct with life (the spiritual condition of the regenerate): in Eph. 5:2, "a (sweetsmelling) savor;" in Phil. 4:18, "an odor (of a sweet smell);" cp. No. 1. See ODOR.

<B-1,Verb,3471,moraino>
primarily, "to be foolish," is used of salt that has lost its "savor," Matt. 5:13; Luke 14:34. See FOOLISH, B, No. 1.

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

Saw asunder <1,,4249,prizo | prio> "to saw asunder," occurs in Heb. 11:37. Some have seen here a reference to the tradition of Isaiah's martyrdom under Manasseh. In the Sept., Amos 1:3. Cp. diaprio, "to cut to the heart," Acts 5:33; 7:54.

Say <1,,3004,lego>
primarily, "to pick out, gather," chiefly denotes "to say, speak, affirm," whether of actual speech, e.g., Matt. 11:17, or of unspoken thought, e.g., Matt. 3:9, or of a message in writing, e.g., 2 Cor. 8:8. The 2nd aorist form eipon is used to supply that tense, which is lacking in lego. Concerning the phrase "he answered and said," it is a well known peculiarity of Hebrew narrative style that a speech is introduced, not simply by "and he said," but by prefixing "and he answered" (apokrinomai, with eipon). In Matt. 14:27, "saying," and Mark 6:50, "and saith," emphasis is perhaps laid on the fact that the Lord, hitherto silent as He moved over the lake, then addressed His disciples. That the phrase sometimes occurs where no explicit question has preceded (e.g., Matt. 11:25; 17:4; 28:5; Mark 11:14; 12:35; Luke 13:15; 14:3; John 5:17,19), illustrates the use of the Hebrew idiom.

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

<2,,2980,laleo>
"to speak," is sometimes translated "to say;" in the following where the AV renders it thus, the RV alters it to the verb "to speak," e.g., John 8:25 (3rd part),26; 16:6; 18:20 (2nd part),21 (1st part); Acts 3:22 (2nd part); 1 Cor. 9:8 (1st part); Heb. 5:5; in the following the RV uses the verb "to say," John 16:18; Acts 23:18 (2nd part); 26:22 (2nd part); Heb. 11:18. See Note above, and SPEAK, TALK, TELL, UTTER.

<3,,5346,phemi>
"to declare, say," (a) is frequently used in quoting the words of another, e.g., Matt. 13:29; 26:61; (b) is interjected into the recorded words, e.g., Acts 23:35; (c) is used impersonally, 2 Cor. 10:10.

<4,,3004,eiro>
an obsolete verb, has the future tense ereo, used, e.g., in Matt. 7:4; Luke 4:23 (2nd part); 13:25 (last part); Rom. 3:5; 4:1; 6:1; 7:7 (1st part); 8:31; 9:14,19,20,30; 11:19; 1 Cor. 15:35; 2 Cor. 12;6; Jas. 2:18. The perfect is used, e.g., in John 12:50; see No. 1, Note. The 1st aorist Passive, "it was said," is used in Rom. 9:12,26; Rev. 6:11. See SPEAK, No. 13.

<5,,4302,proeipon>
and proereo, "to say before," used as aorist and future respectively of prolego (pro, "before," and No. 1), is used (a) of prophecy, e.g., Rom. 9:29; "to tell before," Matt. 24:25; Mark 13:23; "were spoken before," 2 Pet. 3:2; Jude 1:17; (b) of "saying" before, 2 Cor. 7:3; 13:2, RV (AV, "to tell before" and "foretell"); Gal. 1:9; 5:21; in 1 Thess. 4:6, "we forewarned," RV. See FORETELL, FOREWARN, TELL.

<6,,473,anteipon>
"to say against" (anti, "against," and No. 1), is so rendered in Acts 4:14. See GAINSAY.

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

Saying <1,,3056,logos>
"a word," as embodying a conception or idea, denotes among its various meanings, "a saying, statement or declaration," uttered (a) by God; RV, "word" or "words" (AV, "saying"), e.g., in John 8:55; Rom. 3:4; Rev. 19:9; 22:6,7,9,10; (b) by Christ, e.g., Mark 8:32; 9:10; 10:22; Luke 9:28; John 6:60; 21:23; the RV appropriately substitutes "word" or "words" for AV, "saying" or "sayings," especially in John's Gospel e.g. 7:36,40; 8:51,52; 10:19; 14:24; 15:20; 18:9,32; 19:13; (c) by an angel, Luke 1:29; (d) by OT prophets, John 12:38 (RV, "word") Rom. 13:9 (ditto); 1 Cor. 15:54; (e) by the Apostle Paul in the Pastoral Epp., 1 Tim 1:15; 3:1; 4:9; 2 Tim. 2:11; Titus 3:8; (f) by other men, Mark 7:29; Acts 7:29; John 4:37 (in general). See ACCOUNT, and especially WORD.

<2,,4487,rhema>
"that which is said, a word," is rendered "saying" or "sayings" in Mark 9:32; Luke 1:65; 2:17,50,51; 7:1; 9:45 (twice); 18:34. See WORD.

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

Scale <1,,3013,lepis>
from lepo, "to peel," occurs in Acts 9:18.

Scarce, Scarcely * For SCARCE, SCARCELY see DIFFICULTY

Scarlet <1,,2847,kokkinos>
is derived from kokkos, used of the "berries" (clusters of the eggs of an insect) collected from the ilex coccifera; the color, however, is obtained from the cochineal insect, which attaches itself to the leaves and twigs of the coccifera oak; another species is raised on the leaves of the cactus ficus. The Arabic name for this insect is qirmiz, whence the word "crimson." It is used (a) of "scarlet" wool, Heb. 9:19; cp., in connection with the cleansing of a leper, Lev. 14:4,6, "scarlet;" with the offering of the red heifer, Num. 19:6; (b) of the robe put on Christ by the soldiers, Matt. 27:28; (c) of the "beast" seen in symbolic vision in Rev. 17:3, "scarlet-colored;" (d) of the clothing of the "woman" as seen sitting on the "beast," Rev. 17:4; (e) of part of the merchandise of Babylon, Rev. 18:12; (f) figuratively, of the glory of the city itself, Rev. 18:16; the neuter is used in the last three instances.

Scatter <1,,4650,skorpizo>
is used in Matt. 12:30; Luke 11:23; John 10:12; 16:32; 2 Cor. 9:9, RV. See DISPERSE, No. 2.

<2,,1287,diaskorpizo>
"to scatter abroad," is rendered "to scatter" in Matt. 25:24,26, RV (AV, "strawed"); 26:31; Mark 14:27; Luke 1:51; John 11:52; Acts 5:37, RV. See DISPERSE, No. 3.

<3,,1289,diaspeiro>
"to scatter abroad" (dia, "throughout," speiro, "to sow seed"), is used in Acts 8:1,4; 11:19, all of the church in Jerusalem "scattered" through persecution; the word in general is suggestive of the effects of the "scattering" in the sowing of the spiritual seed of the Word of life. See DISPERSE, No. 4.

<4,,4496,rhipto>
"to throw, cast, hurl, to be cast down, prostrate," is used in Matt. 9:36 of people who were "scattered" as sheep without a shepherd. See CAST, No. 2, THROW.

<5,,3039,likmao>
"to winnow" (likmos, "a winnowing fan"), is rendered "will scatter ... as dust" in Matt. 21:44; Luke 20:18, RV (AV, "will grind...to powder"). See GRIND, Note.

<6,,1262,dialuo>
"to dissolve," is translated "scattered" in Acts 5:36, AV; see DISPERSE, No. 1.

<7,Noun,1290,diaspora>
"a dispersion," is rendered "scattered abroad" in Jas. 1:1, AV; "scattered" in 1 Pet. 1:1, AV; see DISPERSION, B.

Sceptre * For SCEPTRE see ROD

Schism <1,,4978,schisma>
"a rent, division," is translated "schism" in 1 Cor. 12:25, metaphorically of the contrary condition to that which God has designed for a local church in "tempering the body together" (ver. 24), the members having "the same care one for another" ("the same" being emphatic). See DIVISION, No. 3, RENT.

School <1,,4981,schole>
(whence Eng., "school") primarily denotes "leisure," then, "that for which leisure was employed, a disputation, lecture;" hence, by metonymy, "the place where lectures are delivered, a school," Acts 19:9.

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

Science <1,,1108,gnosis>
is translated "science" in the AV of 1 Tim. 6:20; the word simply means "knowledge" (RV), where the reference is to the teaching of the Gnostics (lit., "the knowers") "falsely called knowledge." Science in the modern sense of the word, viz., the investigation, discovery, and classification of secondary laws, is unknown in Scripture. See KNOW, C, No. 1.

Scoff <1,,1592,ekmukterizo>
"to hold up the nose in derision at" (ek, "from," used intensively, mukterizo, "to mock;" from mukter, "the nose"), is translated "scoffed at" in Luke 16:14, RV (AV, "derided"), of the Pharisees in their derision of Christ on account of His teaching; in Luke 23:35 (ditto), of the mockery of Christ on the Cross by the rulers of the people. In the Sept., Ps. 2:4; 22:7; 35:16.

Scoffers * For SCOFFERS, 2 Pet. 3:3, AV, see MOCKERS

Scorch, Scorching <A-1,Verb,2739,kaumatizo>
"to scorch" (from kauma, "heat"), is used (a) of seed that had not much earth, Matt. 13:6; Mark 4:6; (b) of men, stricken retributively by the sun's heat, Rev. 16:8,9.

<B-1,Noun,2742,kauson>
"burning heat" (akin to kaio, "to burn"), is translated "scorching heat" in Matt. 20:12 (AV, "heat"); Luke 12:55 (ditto); in Jas. 1:11, RV, "scorching wind" (AV, "burning heat"), here the reference is to a hot wind from the east (cp. Job 1:19). See HEAT. In the Sept., Job 27:21; Jer. 18:17; 51:1; Ezek. 17:10; 19:12; Hos. 12:1; 13:15; Jonah 4:8.

Scorn * For SCORN see LAUGH

Scorpion <1,,4651,skorpios>
akin to skorpizo, "to scatter" (which see), is a small animal (the largest of the several species is 6 in. long) like a lobster, but with a long tail, at the end of which is its venomous sting; the pain, the position of the sting, and the effect are mentioned in Rev. 9:3,5,10. The Lord's rhetorical question as to the provision of a "scorpion" instead of an egg, Luke 11:12, is firstly, an allusion to the egg-like shape of the creature when at rest; secondly, an indication of the abhorrence with which it is regarded. In Luke 10:19, the Lord's assurance to the disciples of the authority given them by Him to tread upon serpents and scorpions conveys the thought of victory over spiritually antagonistic forces, the powers of darkness, as is shown by His reference to the "power of the enemy" and by the context in vv. 17,20.