<B-1,Verb,5417,phragelloo>
(akin to A: Latin, flagello; Eng., "flagellate"), is the word used in Matt. 27:26; Mark 15:15, of the "scourging" endured by Christ and administered by the order of Pilate. Under the Roman method of "scourging," the person was stripped and tied in a bending posture to a pillar, or stretched on a frame. The "scourge" was made of leather thongs, weighted with sharp pieces of bone or lead, which tore the flesh of both the back and the breast (cp. Ps. 22:17). Eusebius (Chron.) records his having witnessed the suffering of martyrs who died under this treatment.

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

<B-2,Verb,3146,mastigoo>
akin to mastix (see below), is used (a) as mentioned under No. 1; (b) of Jewish "scourgings," Matt. 10:17; 23:34; (c) metaphorically, in Heb. 12:6, of the "chastening" by the Lord administered in love to His spiritual sons.

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

<B-3,Verb,3147,mastizo>
akin to No. 2, occurs in Acts 22:25 (see No. 1, above). In the Sept., Num. 22:25.

Scourging (-s) <1,,3148,mastix>
"a whip, scourge," is used (a) with the meaning "scourging," in Acts 22:24, of the Roman method (see above, B, No. 1, Note); (b) in Heb. 11:36, of the "sufferings" of saints in the OT times. Among the Hebrews the usual mode, legal and domestic, was that of beating with a rod (see 2 Cor. 11:25); (c) metaphorically, of "disease" or "suffering:" see PLAGUE, No. 1.

Scribe (-s) <1,,1122,grammateus>
from gramma, "a writing," denotes "a scribe, a man of letters, a teacher of the law;" the "scribes" are mentioned frequently in the Synoptists, especially in connection with the Pharisees, with whom they virtually formed one party (see Luke 5:21), sometimes with the chief priests, e.g., Matt. 2:4; Mark 8:31; 10:33; 11:18,27; Luke 9:22. They are mentioned only once in John's Gospel, John 8:3, three times in the Acts, 4:5; 6:12; 23:9; elsewhere only in 1 Cor. 1:20, in the singular. They were considered naturally qualified to teach in the synagogues, Mark 1:22. They were ambitious of honor, e.g., Matt. 23:5-11, which they demanded especially from their pupils, and which was readily granted them, as well as by the people generally. Like Ezra (Ezra 7:12), the "scribes" were found originally among the priests and Levites. The priests being the official interpreters of the Law, the "scribes" ere long became an independent company; though they never held political power, they became leaders of the people.

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

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

Scrip * For SCRIP see WALLET

Scripture <1,,1124,graphe>
akin to grapho, "to write" (Eng., "graph," "graphic," etc.), primarily denotes "a drawing, painting;" then "a writing," (a) of the OT Scriptures, (1) in the plural, the whole, e.g., Matt. 21:42; 22:29; John 5:39; Acts 17:11; 18:24; Rom. 1:2, where "the prophets" comprises the OT writers in general; 15:4; 16:26, lit., "prophetic writings," expressing the character of all the Scriptures; (2) in the singular in reference to a particular passage, e.g., Mark 12:10; Luke 4:21; John 2:22; 10:35 (though applicable to all); 19:24,28,36,37; 20:9; Acts 1:16; 8:32,35; Rom. 4:3; 9:17; 10:11; 11:2; Gal. 3:8,22; 4:30; 1 Tim. 5:18, where the 2nd quotation is from Luke 10:7, from which it may be inferred that the Apostle included Luke's Gospel as "Scripture" alike with Deuteronomy, from which the first quotation is taken; in reference to the whole, e.g., Jas. 4:5 (see RV, a separate rhetorical question from the one which follows); in 2 Pet. 1:20, "no prophecy of Scripture," a description of all, with special application to the OT in the next verse; (b) of the OT Scriptures (those accepted by the Jews as canonical) and all those of the NT which were to be accepted by Christians as authoritative, 2 Tim. 3:16; these latter were to be discriminated from the many forged epistles and other religious "writings" already produced and circulated in Timothy's time. Such discrimination would be directed by the fact that "every Scripture," characterized by inspiration of God, would be profitable for the purposes mentioned; so the RV. The AV states truth concerning the completed Canon of Scripture, but that was not complete when the Apostle wrote to Timothy.

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

<2,,1121,gramma>
"a letter of the alphabet," etc. is used of the Holy Scriptures in 2 Tim. 3:15. For the various uses of this word see LETTER.

Scroll <1,,975,biblion>
the diminutive of biblos, "a book," is used in Rev. 6:14, of "a scroll," the rolling up of which illustrates the removal of the heaven. See BOOK, No. 2.

Sea <A-1,Noun,2281,thalassa>
is used (a) chiefly literally, e.g., "the Red Sea," Acts 7:36; 1 Cor. 10:1; Heb. 11:29; the "sea" of Galilee or Tiberias, Matt. 4:18; 15:29; Mark 6:48,49, where the acts of Christ testified to His Deity; John 6:1; 21:1; in general, e.g., Luke 17:2; Acts 4:24; Rom. 9:27; Rev. 16:3; 18:17; 20:8,13; 21:1; in combination with No. 2, Matt. 18:6; (b) metaphorically, of "the ungodly men" described in Jude 1:13 (cp. Isa. 57:20); (c) symbolically, in the apocalyptic vision of "a glassy sea like unto crystal," Rev. 4:6, emblematic of the fixed purity and holiness of all that appertains to the authority and judicial dealings of God; in Rev. 15:2, the same, "mingled with fire," and, standing by it (RV) or on it (AV and RV marg.), those who had "come victorious from the beast" (ch. 13); of the wild and restless condition of nations, Rev. 13:1 (see Rev. 17:1,15), where "he stood" (RV) refers to the dragon, not John (AV); from the midst of this state arises the beast, symbolic of the final gentile power dominating the federated nations of the Roman world (see Dan., chs. 2; 7; etc.).

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

<A-2,Noun,3989,pelagos>
"the deep sea, the deep," is translated "the depth" in Matt. 18:6, and is used of the "Sea of Cilicia" in Acts 27:5. See DEPTH, No. 2. Pelagos signifies "the vast expanse of open water," thalassa, "the sea as contrasted with the land" (Trench, Syn., xiii).

<B-1,Adjective,1724,enalios>
"in the sea," lit., "of, or belonging to, the salt water" (from hals, "salt"), occurs in Jas. 3:7.

<B-2,Adjective,3882,paralios>
"by the sea," Luke 6:17: see COAST.

<B-3,Adjective,3864,parathalassios>
"by the sea," Matt. 4:13, see COAST, Note 2.

<B-4,Adjective,1337,dithalassos>
primarily signifies "divided into two seas" (dis, "twice," and thalassa); then, "dividing the sea," as of a reef or rocky projection running out into the "sea," Acts 27:41.

Seal (Noun and Verb) <A-1,Noun,4973,sphragis>
denotes (a) "a seal" or "signet," Rev. 7:2, "the seal of the living God," an emblem of ownership and security, here combined with that of destination (as in Ezek. 9:4), the persons to be "sealed" being secured from destruction and marked for reward; (b) "the impression" of a "seal" or signet, (1) literal, a "seal" on a book or roll, combining with the ideas of security and destination those of secrecy and postponement of disclosures, Rev. 5:1,2,5,9; 6:1,3,5,7,9,12; 8:1; (2) metaphorical, Rom. 4:11, said of "circumcision," as an authentication of the righteousness of Abraham's faith, and an external attestation of the covenant made with him by God; the rabbis called circumcision "the seal of Abraham;" in 1 Cor. 9:2, of converts as a "seal" or authentication of Paul's Apostleship; in 2 Tim. 2:19, "the firm foundation of God standeth, having this seal, The Lord knoweth them that are His," RV, indicating ownership, authentication, security and destination, "and, Let every one that nameth the Name of the Lord depart from unrighteousness," indicating a ratification on the part of the believer of the determining counsel of God concerning him; Rev. 9:4 distinguishes those who will be found without the "seal" of God on their foreheads [see (a) above and B, No. 1].

<B-1,Verb,4972,sphragizo>
"to seal" (akin to A), is used to indicate (a) security and permanency (attempted but impossible), Matt. 27:66; on the contrary, of the doom of Satan, fixed and certain, Rev. 20:3, RV, "sealed it over;" (b) in Rom. 15:28, "when ... I have ... sealed to them this fruit," the formal ratification of the ministry of the churches of the Gentiles in Greece and Galatia to needy saints in Judea, by Paul's faithful delivery of the gifts to them; this material help was the fruit of his spiritual ministry to the Gentiles, who on their part were bringing forth the fruit of their having shared with them in spiritual things; the metaphor stresses the sacred formalities of the transaction (Deissmann illustrates this from the papyri of Fayyum, in which the "sealing" of sacks guarantees the full complement of the contents); (c) secrecy and security and the postponement of disclosure, Rev. 10:4; in a negative command, Rev. 22:10; (d) ownership and security, together with destination, Rev. 7:3-5 (as with the noun in ver. 2; see A); the same three indications are conveyed in Eph. 1:13, in the metaphor of the "sealing" of believers by the gift of the Holy Spirit, upon believing (i.e., at the time of their regeneration, not after a lapse of time in their spiritual life, "having also believed," not as AV, "after that ye believed;" the aorist participle marks the definiteness and completeness of the act of faith); the idea of destination is stressed by the phrase "the Holy Spirit of promise" (see also Eph. 1:14); so Eph. 4:30, "ye were sealed unto the day of redemption;" so in 2 Cor. 1:22, where the Middle Voice intimates the special interest of the Sealer in His act; (e) authentication by the believer (by receiving the witness of the Son) of the fact that "God is true," John 3:33; authentication by God in sealing the Son as the Giver of eternal life (with perhaps a figurative allusion to the impress of a mark upon loaves), John 6:27.

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

<B-2,Verb,2696,katasphragizo>
No. 1, strengthened by kata, intensive, is used of the "book" seen in the vision in Rev. 5:1, RV, "close sealed (with seven seals)," the successive opening of which discloses the events destined to take place throughout the period covered by chapters 6 to 19. In the Sept., Job 9:7; 37:7.

Seam (without) <1,,729,araphos | arrhaphos> denotes "without seam" (a, negative, and rhapto, "to sew"), John 19:23.

Search <1,,2045,eraunao | ereunao> an earlier form, "to search, examine," is used (a) of God, as "searching" the heart, Rom. 8:27; (b) of Christ, similarly, Rev. 2:23; (c) of the Holy Spirit, as "searching" all things, 1 Cor. 2:10, acting in the spirit of the believer; (d) of the OT prophets, as "searching" their own writings concerning matters foretold of Christ, testified by the Spirit of Christ in them, 1 Pet. 1:11 (cp. No. 2); (e) of the Jews, as commanded by the Lord to "search" the Scriptures, John 5:39, AV, and RV marg., "search," RV text, "ye search," either is possible grammatically; (f) of Nicodemus as commanded similarly by the chief priests and Pharisees, John 7:52.

<2,,1830,exeraunao>
a strengthened form of No. 1 (ek, or ex, "out"), "to search out," is used in 1 Pet. 1:10, "searched diligently;" cp. No. 1 (d).

<3,,1833,exetazo>
"to examine closely, inquire carefully" (from etazo, "to examine"), occurs in Matt. 2:8, RV, "search out;" so Matt. 10:11, RV: see INQUIRE, No. 4.

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

Seared * For SEARED see BRANDED

Season (Noun) <A-1,Noun,2540,kairos>
primarily, "due measure, fitness, proportion," is used in the NT to signify "a season, a time, a period" possessed of certain characteristics, frequently rendered "time" or "times;" in the following the RV substitutes "season" for the AV "time," thus distinguishing the meaning from chronos (see No. 2): Matt. 11:25; 12:1; 14:1; 21:34; Mark 11:13; Acts 3:19; 7:20; 17:26; Rom. 3:26; 5:6; 9:9; 13:11; 1 Cor. 7:5; Gal. 4:10; 1 Thess. 2:17, lit., "for a season (of an hour);" 2 Thess. 2:6; in Eph. 6:18, "at all seasons" (AV, "always"); in Titus 1:3, "His own seasons" (marg., "its;" AV, "in due times"); in the preceding clause chronos is used.

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

<A-2,Noun,5550,chronos>
whence Eng. words beginning with "chron," denotes "a space of time," whether long or short: (a) it implies duration, whether longer, e.g., Acts 1:21, "(all the) time;" Acts 13:18; 20:18, RV, "(all the) time" (AV, "at all seasons"); or shorter, e.g., Luke 4:5; (b) it sometimes refers to the date of an occurrence, whether past, e.g., Matt. 2:7, or future, e.g., Acts 3:21; 7:17.

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

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

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

<A-3,Noun,5610,hora>
"an hour," is translated "season" in John 5:35; 2 Cor. 7:8; Philem. 1:15: see HOUR.

<B-1,Adjective,4340,proskairos>
"temporary, transient," is rendered "for a season" in Heb. 11:25. See TEMPORAL, TIME, WHILE.

<C-1,Adverb,171,akairos>
denotes "out of season, unseasonably" (akin to akairos, "unseasonable," a, negative, and A, No. 1), 2 Tim. 4:2.

<C-2,Adverb,2122,eukairos>
"in season" (eu, "well"), 2 Tim. 4:2; it occurs also in Mark 14:11, "conveniently."

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

Season (Verb) <1,,741,artuo>
"to arrange, make ready" (cp. artios, "fitted"), is used of "seasoning," Mark 9:50; Luke 14:34; Col. 4:6.

Seat (Noun and Verb) <A-1,Noun,2515,kathedra>
from kata, "down," and hedra, "a seat," denotes "a seat" (Eng., "cathedral"), "a chair," Matt. 21:12; Mark 11:15; of teachers, Matt. 23:2.

<A-2,Noun,4410,protokathedria>
"the first seat," Matt. 23:6; Mark 12:39; Luke 11:43; 20:46; see CHIEF, No. 6. Cp. ROOM.

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

<B-1,Verb,2521,kathemai>
"to sit, be seated," is translated "shall ... be seated" in Luke 22:69, RV; "is seated," Col. 3:1, RV (AV, "shall ... sit" and "sitteth"). See SIT.

Second, Secondarily, Secondly <1,,1208,deuteros>
denotes "second in order" with or without the idea of time, e.g., Matt. 22:26,39; 2 Cor. 1:15; Rev. 2:11; in Rev. 14:8, RV only ("a second angel"); it is used in the neuter, deuteron, adverbially, signifying a "second" time, e.g., John 3:4; 21:16; Acts 7:13; Rev. 19:3, RV (AV, "again"); Jude 1:5, "afterward" (RV, marg., "the second time"); used with ek ("of") idiomatically, the preposition signifying "for (the second time)," Mark 14:72; John 9:24 and Acts 11:9, RV (AV, "again"); Heb. 9:28; in 1 Cor. 12:28, AV, "secondarily," RV, "secondly."

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

<2,,1206,deuteraios>
an adjective with an adverbial sense (from No. 1), is used in Acts 28:13, RV, "on the second day" (AV, "the next day"), lit., "second day (persons we came)."

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

Secret, Secretly <A-1,Adjective,2927,kruptos>
"secret, hidden" (akin to krupto, "to hide"), Eng., "crypt," "cryptic," etc., is used as an adjective and rendered "secret" in Luke 8:17, AV (RV, "hid"); in the neuter, with en, "in," as an adverbial phrase, "in secret," with the article, Matt. 6:4,6 (twice in each ver.); without the article, John 7:4,10; 18:20; in the neuter plural, with the article, "the secrets (of men)," Rom. 2:16; of the heart, 1 Cor. 14:25; in Luke 11:33, AV, "a secret place" (RV, "cellar"). See CELLAR, HIDDEN, INWARDLY.

<A-2,Adjective,614,apokruphos>
(whence "Apocrypha"), "hidden," is translated "kept secret" in Mark 4:22, AV (RV, "made secret"); "secret" in Luke 8:17, RV (AV, "hid"). See HIDE, B, No. 2.

<A-3,Adjective,2928,kruphaios>
occurs in the best mss. in Matt. 6:18 (twice; some have No. 1).

<B-1,Adverb,2931,kruphe>
akin to A, No. 1, "secretly, in secret," is used in Eph. 5:12.

<B-2,Adverb,2977,lathra>
akin to lanthano, "to escape notice, be hidden," is translated "secretly" in John 11:28. See PRIVILY.

<C-1,Verb,2928,krupto>
"to hide," is translated "secretly" in John 19:38 [perfect participle, Passive Voice, lit., "(but) having been hidden"], referring to Nicodemus as having been a "secret" disciple of Christ; in Matt. 13:35, AV, it is translated "kept secret" (RV, "hidden").

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

Sect <1,,139,hairesis>
"a choosing," is translated "sect" throughout the Acts, except in 24:14, AV, "heresy" (RV, "sect"); it properly denotes a predilection either for a particular truth, or for a perversion of one, generally with the expectation of personal advantage; hence, a division and the formation of a party or "sect" in contrast to the uniting power of "the truth," held in toto; "a sect" is a division developed and brought to an issue; the order "divisions, heresies" (marg. "parties") in "the works of the flesh" in Gal. 5:19-21 is suggestive of this. See HERESY.

Secure (Verb) <1,,4031,perikrates>
an adjective, signifies "having full command of" (peri, "around, about," krateo, "to be strong, to rule"); it is used with ginomai, "to become," in Acts 27:16, RV, "to secure (the boat)," AV, "to come by."

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

Security <1,,2425,hikanos>
"sufficient," is used in its neuter form with the article, as a noun, in Acts 17:9, "(when they had taken) security," i.e., satisfaction, lit., "the sufficient." The use of hikanos in this construction is a Latinism in Greek. See Moulton, Proleg., p. 20. Probably the bond given to the authorities by Jason and his friends included an undertaking that Paul would not return to Thessalonica. Any efforts to have the bond cancelled were unsuccessful; hence the reference to the hindrance by Satan (1 Thess. 2:18). See ABLE, C, No. 2.

Sedition <A-1,Noun,4714,stasis>
"a dissension, an insurrection," is translated "sedition" in Acts 24:5, AV (RV, "insurrections"). See DISSENSION, INSURRECTION.

<A-2,Noun,1370,dichostasia>
lit., "a standing apart" (dicha, "asunder, apart," stasis, "a standing"), hence "a dissension, division," is translated "seditions" in Gal. 5:20, AV. See DIVISION, No. 2.

<B-1,Verb,387,anastatoo>
"to excite, unsettle," or "to stir up to sedition," is so translated in Acts 21:38, RV (AV, "madest an uproar"); in Acts 17:6, "have turned (the world) upside down," i.e., "causing tumults;" in Gal. 5:12, RV, "unsettle" (AV, "trouble"), i.e., by false teaching (here in the continuous present tense, lit., "those who are unsettling you"). The word was supposed not to have been used in profane authors. It has been found, however, in several of the papyri writings. See TURN, UNSETTLE.

Seduce, Seducing <A-1,Verb,4105,planao>
"to cause to wander, lead astray," is translated "to seduce" in 1 John 2:26, AV (RV, "lead ... astray"); in Rev. 2:20, "to seduce." See DECEIT, C, No. 6.

<A-2,Verb,635,apoplanao>
is translated "seduce" in Mark 13:22 (RV, "lead astray"); see LEAD, No. 13.

<B-1,Adjective,4108,planos>
akin to A, lit., "wandering," then, "deceiving," is translated "seducing" in 1 Tim. 4:1. See DECEIVER, No. 1.

Seducers * For SEDUCERS see IMPOSTORS

See, Seeing <A-1,Verb,991,blepo>
"to have sight," is used of bodily vision, e.g., Matt. 11:4; and mental, e.g., Matt. 13:13,14; it is said of God the Father in Matt. 6:4,6,18; of Christ as "seeing" what the Father doeth, John 5:19. It especially stresses the thought of the person who "sees." For the various uses see BEHOLD, No. 2; see Note below.

<A-2,Verb,3708,horao>
with the form eidon, serving for its aorist tense, and opsomai, for its future tense (Middle Voice), denotes "to see," of bodily vision, e.g., John 6:36; and mental, e.g., Matt. 8:4; it is said of Christ as "seeing" the Father, John 6:46, and of what He had "seen" with the Father, 8:38. It especially indicates the direction of the thought to the object "seen." See BEHOLD, No. 1.

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

<A-3,Verb,872,aphorao>
with apeidon serving as the aorist tense, "to look away from one thing so as to see another" (apo, "from," and No. 2), as in Heb. 12:2, simply means "to see" in Phil. 2:23.

<A-4,Verb,2529,kathorao>
lit., "to look down" (kata, and No.2), denotes "to discern clearly," Rom. 1:20, "are clearly seen." In the Sept., Num. 24:2; Job 10:4; 39:26.

<A-5,Verb,1227,diablepo>
"to see clearly" (dia, "through," and No. 1), is used in Matt. 7:5; Luke 6:42; in Mark 8:25, RV, "he looked steadfastly" (No. 6 is used in the next clause; No. 1 in ver. 24, and No. 2 in the last part).

<A-6,Verb,1689,emblepo>
"to look at" (en, "in," and No. 1), used of earnestly looking, is translated "saw" in Mark 8:25 (last part); "could (not) see" in Acts 22:11. See BEHOLD, No. 3.

<A-7,Verb,308,anablepo>
"to look up," is translated "see," of the blind, in Luke 7:22, AV (RV, "receive their sight"). See SIGHT.

<A-8,Verb,2300,theaomai>
"to view attentively, to see with admiration, desire, or regard," stresses more especially the action of the person beholding, as with No. 1, in contrast to No. 2; it is used in Matt. 11:7 (RV, "to behold"), while idein, the infinitive of eidon (see under No. 2), is used in the questions in the next two verses; in verse 7 the interest in the onlooker is stressed, in vv. 8, 9, the attention is especially directed to the object "seen." The verb is translated "to see" in the AV and RV of Matt. 6:1; Mark 16:11,14; John 6:5; Acts 8:18 (in some mss.); 21:27; Rom. 15:24; elsewhere, for the AV, "to see," the RV uses the verb "to behold" bringing out its force more suitably, See BEHOLD, No. 8.

<A-9,Verb,2334,theoreo>
denotes "to be a spectator of," indicating the careful perusal of details in the object; it points especially, as in No. 1, to the action of the person beholding, e.g., Matt. 28:1; the RV frequently renders it by "to behold," for the AV, "to see," e.g., John 14:17,19; 16:10,16,17,19. The difference between this verb and Nos. 1 and 2 is brought out in John 20:5,6,8; in ver. 5 blepo is used of John's sight of the linen cloths in the tomb, without his entering in; he "saw" at a glance the Lord was not there; in ver. 6 the closer contemplation by Peter is expressed in the verb theoreo. But in ver. 8 the grasping by John of the significance of the undisturbed cloths is denoted by eidon (see No. 2, and see WRAP).

<A-10,Verb,3467,muopazo>
"to be short-sighted" (muo, "to shut," ops, "the eye;" cp. Eng., "myopy," "myopic:" the root mu signifies a sound made with closed lips, e.g., in the words "mutter," "mute"), occurs in 2 Pet. 1:9, RV, "seeing only what is near" (AV, "and cannot see afar off"); this does not contradict the preceding word "blind," it qualifies it; he of whom it is true is blind in that he cannot discern spiritual things, he is near-sighted in that he is occupied in regarding worldly affairs.

<A-11,Verb,5316,phaino>
"to cause to appear," and in the Passive Voice, "to appear, be manifest," is rendered "(that) they may be seen" in Matt. 6:5; "it was (never so) seen," Matt. 9:33. See APPEAR.

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

<B-1,Noun,990,blemma>
primarily, "a look, a glance" (akin to A, No. 1), denotes "sight," 2 Pet. 2:8, rendered "seeing;" some interpret it as meaning "look;" Moulton and Milligan illustrate it thus from the papyri; it seems difficult, however to take the next word "hearing" (in the similar construction) in this way.

Seed <1,,4690,sperma>
akin to speiro, "to sow" (Eng., "sperm," "spermatic," etc.), has the following usages, (a) agricultural and botanical, e.g., Matt. 13:24,27,32 (for the AV of vv. 19-23, see sow, as in the RV); 1 Cor. 15:38; 2 Cor. 9:10; (b) physiological, Heb. 11:11; (c) metaphorical and by metonymy and for "offspring, posterity," (1) of natural offspring e.g., Matt. 22:24,25, RV, "seed" (AV, "issue"); John 7:42; 8:33,37; Acts 3:25; Rom. 1:3; 4:13,16,18; 9:7 (twice),8,29; 11:1; 2 Cor. 11:22; Heb. 2:16; 11:18; Rev. 12:17; Gal. 3:16,19,29; in the 16th ver., "He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ," quoted from the Sept. of Gen. 13:15; 17:7,8, there is especial stress on the word "seed," as referring to an individual (here, Christ) in fulfillment of the promises to Abraham, a unique use of the singular. While the plural form "seeds," neither in Hebrew nor in Greek, would have been natural any more than in English (it is not so used in Scripture of human offspring; its plural occurrence is in 1 Sam. 8:15, of crops), yet if the Divine intention had been to refer to Abraham's natural descendants, another word could have been chosen in the plural, such as "children;" all such words were, however, set aside, "seed" being selected as one that could be used in the singular, with the purpose of showing that the "seed" was Messiah. Some of the rabbis had even regarded "seed," e.g., in Gen. 4:25; Isa. 53:10, as referring to the Coming One. Descendants were given to Abraham by other than natural means, so that through him Messiah might come, and the point of the Apostle's argument is that since the fulfillment of the promises of God is secured alone by Christ, they only who are "in Christ" can receive them; (2) of spiritual offspring, Rom. 4:16,18; 9:8; here "the children of the promise are reckoned for a seed" points, firstly, to Isaac's birth as being not according to the ordinary course of nature but by Divine promise, and, secondly, by analogy, to the fact that all believers are children of God by spiritual birth; Gal. 3:29.

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

<2,,4703,sporos>
akin to No. 1, properly "a sowing," denotes "seed sown," (a) natural, Mark 4:26,27; Luke 8:5,11 (the natural being figuratively applied to the Word of God); 2 Cor. 9:10 (1st part); (b) metaphorically of material help to the needy, 2 Cor. 9:10 (2nd part), RV, "(your) seed for sowing" (AV, "seed sown").

<3,,4701,spora>
akin to No. 1, and like No. 2, "a sowing, seedtime," denotes "seed sown," 1 Pet. 1:23, of human offspring. In the Sept. 2 Kings 19:29.

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

Seek <1,,2212,zeteo>
signifies (a) "to seek, to seek for," e.g., Matt. 7:7,8; 13:45; Luke 24:5; John 6:24; of plotting against a person's life, Matt. 2:20; Acts 21:31; Rom. 11:3; metaphorically, to "seek" by thinking, to "seek" how to do something, or what to obtain, e.g., Mark 11:18; Luke 12:29; to "seek" to ascertain a meaning, John 16:19, "do ye inquire;" to "seek" God, Acts 17:27, RV; Rom. 10:20; (b) "to seek or strive affter, endeavor, to desire," e.g., Matt. 12:46,47, RV, "seeking" (AV, "desiring"); Luke 9:9, RV, "sought" (AV, "desired"); John 7:19, RV, "seek ye" (AV, "go ye about"); so John 7:20; Rom. 10:3, RV, "seeking" (AV, "going about"); of "seeking" the kingdom of God and His righteousness, in the sense of coveting earnestly, striving after, Matt. 6:33; "the things that are above," Col. 3:1; peace, 1 Pet. 3:11; (c) "to require or demand," e.g., Mark 8:12; Luke 11:29 (some mss. have No. 4); 1 Cor. 4:2, "it is required;" 2 Cor. 13:3, "ye seek." See ABOUT, B, Note, DESIRE, B, Note (2) ENDEAVOR, GO, Note (2) (a), INQUIRE, REQUIRE.

<2,,327,anazeteo>
"to seek carefully" (ana, "up," used intensively, and No. 1), is used of searching for human beings, difficulty in the effort being implied Luke 2:44,45 (some mss. have No. 1 in the latter ver.); Acts 11:25; numerous illustrations of this particular meaning in the papyri are given by Moulton and Milligan. In the Sept., Job 3:4; 10:6.

<3,,1567,ekzeteo>
signifies (a) "to seek out (ek) or after, to search for;" e.g., God, Rom. 3:11; the Lord, Acts 15:17; in Heb. 11:6, RV, "seek after" (AV, "diligently seek"); Heb. 12:17, RV, "sought diligently" (AV, "sought carefully"); 1 Pet. 1:10, RV, "sought" (AV, "have inquired"), followed by exeraunao, "to search diligently;" (b) "to require or demand," Luke 11:50,51. See INQUIRE, Note (3), REQUIRE.

<4,,1934,epizeteo>
"to seek after" (directive, epi, "towards") is always rendered in the RV, by some form of the verb "to seek," Acts 13:7, "sought" (AV, "desired"); Acts 19:39, "seek" (AV, "inquire"); Phil. 4:17, "seek for" (AV, "desire"), twice; elsewhere, Matt. 6:32; 12:39; 16:4; Mark 8:12 (in some texts); Luke 12:30; Acts 12:19; Rom. 11:7; Heb. 11:14; 13:14. See DESIRE, INQUIRE.

<5,,3713,orego>
"to reach out, or after," used in the Middle Voice is translated "seeketh" in 1 Tim. 3:1, RV, of "seeking overseership" (AV, "desireth"). See DESIRE, No. 5.

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

Seem <1,,1380,dokeo>
denotes (a) "to be of opinion" (akin to doxa, "opinion"), e.g., Luke 8:18, RV, "thinketh" (AV, "seemeth"); so 1 Cor. 3:18; to think, suppose, Jas. 1:26, RV, "thinketh himself" (AV, "seem"); see SUPPOSE, THINK; (b) "to seem, to be reputed," e.g., Acts 17:18; 1 Cor. 11:16; 12:22; 2 Cor. 10:9; Heb. 4:1; 12:11; for Gal. 2:2,6,9, see REPUTE; (c) impersonally (1) to think (see THINK), (2) to "seem" good, Luke 1:3; Acts 15:22, RV, "it seemed good" (AV, "it pleased"); 15:25,28 (ver. 34 in some mss.); in Heb. 12:10, the neuter of the present participle is used with the article, lit., "the (thing) seeming good," RV, "(as) seemed good," AV, "after (their own) pleasure." See ACCOUNT, No. 1.

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

Seemly, RV * For SEEMLY, RV, see COMELY, B, and Note (2)

Note: In 1 Pet. 2:12, RV, kalos, "good, fair," is rendered "seemly."

Seize <1,,4815,sullambano>
lit., "to take together" (sun, "with," lambano, "to take or lay hold of"), chiefly signifies "to seize as a prisoner;" in the following the RV substitutes the more suitable and forceful verb, "to seize," for AV, "to take:" Matt. 26:55; Mark 14:48; Luke 22:54; John 18:12; Acts 12:3; 23:27; 26:21; in Acts 1:16, RV and AV, "took." See CATCH, No. 8, CONCEIVE, HELP.

<2,,4884,sunarpazo>
is translated "seized" in the RV of Luke 8:29; Acts 6:12; 19:29; see CATCH, No. 7.

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

Self, Selves <1,,844,automatos>
"of oneself" (Eng., "automatic," "automaton," etc.), is used in Mark 4:28; Acts 12:10. See ACCORD, B, No. 2.

<2,,846,autos>
"he," also means "self," in the reflexive pronouns "myself, thyself, himself," etc. (see, e.g., HE), expressing distinction, exclusion, etc.; it is usually emphatic in the nominative case, e.g., Luke 6:42; 11:4; John 18:28; Rom. 8:16, RV, "Himself."

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

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

Self-control (without) <1,,193,akrates>
"powerless" (a, negative, kratos, "strength"), is rendered "without self-control," in 2 Tim. 3:3, RV; see INCONTINENT.

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

Self-willed <1,,829,authades>
"self-pleasing" (autos, "self," hedomai, "to please"), denotes one who, dominated by self-interest, and inconsiderate of others, arrogantly asserts his own will, "self-willed," Titus 1:7; 2 Pet. 2:10 (the opposite of epieikes, "gentle," e.g., 1 Tim. 3:3), "one so far overvaluing any determination at which he has himself once arrived that he will not be removed from it" (Trench, who compares and contrasts philautos, "loving self, selfish;" Syn. xciii). In the Sept., Gen. 49:3,7; Prov. 21:24.

Sell <1,,4453,poleo>
"to exchange or barter, to sell," is used in the latter sense in the NT, six times in Matthew, three in Mark, six in Luke; in John only in connection with the cleansing of the Temple by the Lord, 2:14,16; in Acts only in connection with the disposing of property for distribution among the community of believers, 4:34,37; 5:1; elsewhere, 1 Cor. 10:25; Rev. 13:17.

<2,,4097,piprasko>
from an earlier form, perao, "to carry across the sea for the purpose of selling or to export," is used (a) literally, Matt. 13:46; 18:25; 26:9; Mark 14:5; John 12:5; Acts 2:45; 4:34; 5:4; (b) metaphorically, Rom. 7:14, "sold under sin," i.e., as fully under the domination of sin as a slave is under his master; the statement evinces an utter dissatisfaction with such a condition; it expresses, not the condemnation of the unregenerate state, but the evil of bondage to a corrupt nature, involving the futility of making use of the Law as a means of deliverance.

<3,,591,apodidomi>
"to give up or back," also means, in the Middle Voice, "to give up of one's own will;" hence, "to sell;" it is so used in Peter's question to Sapphira as to "selling" the land, Acts 5:8; of the act of Joseph's brothers, Acts 7:9; of Esau's act in "selling" his birthright, Heb. 12:16.

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

Seller * For SELLER see PURPLE

Senate <1,,1087,gerousia>
"a council of elders" (from geron, "an old man," a term which early assumed a political sense among the Greeks, the notion of age being merged in that of dignity), is used in Acts 5:21, apparently epexegetically of the preceding word sunedrion, "council," the Sanhedrin.

Send <1,,649,apostello>
lit., "to send forth" (apo, "from"), akin to apostolos, "an apostle," denotes (a) "to send on service, or with a commission." (1) of persons; Christ, sent by the Father, Matt. 10:40; 15:24; 21:37; Mark 9:37; 12:6; Luke 4:18,43; 9:48; 10:16; John 3:17; 5:36,38; 6:29,57; 7:29; 8:42; 10:36; 11:42; 17:3,8,18 (1st part),21,23,25; 20:21; Acts 3:20 (future); 3:26; 1 John 4:9,10,14; the Holy Spirit, Luke 24:49 (in some texts; see No. 3); 1 Pet. 1:12; Rev. 5:6; Moses, Acts 7:35; John the Baptist, John 1:6; 3:28; disciples and apostles, e.g., Matt. 10:16; Mark 11:1; Luke 22:8; John 4:38; 17:18 (2nd part); Acts 26:17; servants, e.g., Matt. 21:34; Luke 20:10; officers and officials, Mark 6:27; John 7:32; Acts 16:35; messengers, e.g., Acts 10:8,17,20; 15:27; evangelists, Rom. 10:15; angels, e.g., Matt. 24:31; Mark 13:27; Luke 1:19,26; Heb. 1:14; Rev. 1:1; 22:6; demons, Mark 5:10; (2) of things, e.g., Matt. 21:3; Mark 4:29, RV, marg., "sendth forth," text, "putteth forth" (AV, "... in"); Acts 10:36; 11:30; 28:28; (b) "to send away, dismiss," e.g., Mark 8:26; 12:3; Luke 4:18, "to set (at liberty)." See Note below, No. 2.

<2,,3992,pempo>
"to send," is used (a) of persons: Christ, by the Father, Luke 20:13; John 4:34; 5:23,24,30,37; 6:38-40,44; 7:16,18,28,33; 8:16,18,26,29; 9:4; 12:44,45,49; 13:20 (2nd part); 14:24; 15:21; 16:5; Rom. 8:3; the Holy Spirit, John 14:26; 15:26; 16:7; Elijah, Luke 4:26; John the Baptist, John 1:33; disciples and apostles, e.g., Matt. 11:2; John 20:21; servants, e.g., Luke 20:11,12; officials, Matt. 14:10; messengers, e.g., Acts 10:5,32,33; 15:22,25; 2 Cor. 9:3; Eph. 6:22; Phil. 2:19,23,25; 1 Thess. 3:2,5; Titus 3:12; a prisoner, Acts 25:25,27; potentates, by God, 1 Pet. 2:14; an angel, Rev. 22:16; demons, Mark 5:12; (b) of things, Acts 11:29; Phil. 4:16; 2 Thess. 2:11; Rev. 1:11; 11:10; 14:15,18, RV, "send forth" (AV, "thrust in").

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

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

<3,,1821,exapostello>
denotes (a) "to send forth:" of the Son by God the Father, Gal. 4:4; of the Holy Spirit, Gal. 4:6; Luke 24:49 in the best texts (some have No. 1); an angel, Acts 12:11; the ancestors of Israel, Acts 7:12; Paul to the Gentiles, Acts 22:21; of the word of salvation, Acts 13:26 (some mss. have No. 1); (b) "to send away," Luke 1:53; 20:10,11; Acts 9:30; 11:22; 17:14.

<4,,375,anapempo>
denotes (a) "to send up" (ana, "up," and No. 2), to a higher authority, Luke 23:7,15; Acts 25:21 (in the best texts; some have No. 2); this meaning is confirmed by examples from the papyri (Moulton and Milligan), by Deissmann (Bible Studies, p. 229); see also Field, Notes on the Trans. of the NT; (b) "to send back," Luke 23:11; Philem. 1:12.

<5,,1599,ekpempo>
denotes "to send forth" (ek, "out of"), Acts 13:4, "being sent forth;" Acts 17:10, "sent away."

<6,,906,ballo>
"to cast, throw," is translated "to send (peace)" in Matt. 10:34 (twice), (RV, marg., "cast"). See CAST.

<7,,1544,ekballo>
"to cast out," or "send out," is translated "sent out" in Mark 1:43, RV (AV, "sent away"), and in AV and RV in Jas. 2:25. See CAST, No. 5.

<8,,630,apoluo>
"to set free, to let go," is translated "to send away" in Matt. 14:15,22,23; Mark 6:36,45; 8:3,9; Luke 8:38; Acts 13:3, where the "sending" is not that of commissioning, but of letting go, intimating that they would gladly have retained them (contrast ekpempo, the act of commissioning by the Holy Spirit in ver. 4).

<9,,3343,metapempo>
"to send after or for, fetch" (meta, "after"), is used only in the Acts; in the Middle Voice, translated "to send for" in Acts 10:22,29 (2nd part: Passive Voice in the 1st part); 20:1, RV only (some texts have proskaleo); Acts 24:24,26; 25:3; in Acts 10:5; 11:13, RV, "fetch." See FETCH.

<10,,1032,bruo>
"to be full to bursting," was used of the earth in producing vegetation, of plants in putting forth buds; in Jas. 3:11 it is said of springs gushing with water, "(doth the fountain) send forth ...?"

<11,,4882,sunapostello>
"to send along with," is used in 2 Cor. 12:18. In the Sept., Ex. 33:2,12.

<12,,4842,sunpempo>
"to send along with," is used in 2 Cor. 8:18,22.

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

Senseless * For SENSELESS see FOOLISH, No. 4

Senses <1,,145,aistheterion>
"sense, the faculty of perception, the organ of sense" (akin to aisthanomai, "to perceive"), is used in Heb. 5:14, "senses," the capacities for spiritual apprehension. In the Sept., Jer. 4:19, "(I am pained ... in the) sensitive powers (of my heart)."

Sensual * For SENSUAL see NATURAL, A, No. 2

Sentence <A-1,Noun,2917,krima>
"a judgment," a decision passed on the faults of others, is used especially of God's judgment upon men, and translated "sentence" in 2 Pet. 2:3, RV (AV, "judgment"). See JUDGMENT, No. 2.

<A-2,Noun,2613,katadike>
"a judicial sentence, condemnation," is translated "sentence" in Acts 25:15, RV (AV, "judgment"); some mss. have dike.

<A-3,Noun,610,apokrima>
is translated "sentence" in 2 Cor. 1:9, AV (RV, "answer"). See ANSWER, No. 2.

<B-1,Verb,2919,krino>
"to judge, to adjudge," is translated "(my) sentence is" in Acts 15:19, AV, RV, "(my) judgment is," lit., "I (ego, emphatic) judge," introducing the substance or draft of a resolution. See JUDGE, B, No. 1.

<B-2,Verb,1948,epikrino>
"to give sentence," is used in Luke 23:24.

Separate <A-1,Verb,873,aphorizo>
"to mark off by bounds" (apo, "from," horizo, "to determine;" horos, "a limit"), "to separate," is used of "(a) the Divine action in setting men apart for the work of the gospel, Rom. 1:1; Gal. 1:15; (b) the Divine judgment upon men, Matt. 13:49; 25:32; (c) the separation of Christians from unbelievers, Acts 19:9; 2 Cor. 6:17; (d) the separation of believers by unbelievers, Luke 6:22; (e) the withdrawal of Christians from their brethren, Gal. 2:12. In (c) is described what the Christian must do, in (d) what he must be prepared to suffer, and in (e) what he must avoid."* [* From Notes on Galatians, by Hogg and Vine, p. 83.]

<A-2,Verb,5563,chorizo>
"to put asunder, separate," is translated "to separate" in Rom. 8:35,39; in the Middle Voice, "to separate oneself, depart" (see DEPART); in the Passive Voice in Heb. 7:26, RV, "separated" (AV, "separate"), the verb here relates to the resurrection of Christ, not, as AV indicates, to the fact of His holiness in the days of His flesh; the list is progressive in this respect that the first three qualities apply to His sinlessness, the next to His resurrection, the last to His ascension. See PUT, No. 14.

<A-3,Verb,592,apodiorizo>
"to mark off" (apo, "from," dia, "asunder," horizo, "to limit"), hence denotes metaphorically to make "separations," Jude 1:19, RV (AV, "separate themselves"), of persons who make divisions (in contrast with ver. 20); there is no pronoun in the original representing "themselves."

<B-1,Preposition,5565,choris>
"apart from, without" (cp. aneu, "without," a rarer word than this), is translated "separate from" in Eph. 2:12 (AV, "without"). See APART, BESIDE, WITHOUT.

Separations * For SEPARATIONS see No. 3, above

Sepulchre <1,,5028,taphos>
akin to thapto, "to bury," originally "a burial," then, "a place for burial, a tomb," occurs in Matt. 23:27; 23:29, RV (AV, "tombs"); 27:61,64,66; 28:1; metaphorically, Rom. 3:13.

<2,,3418 & 3419,mnema & mnemeion> see GRAVE.

Sergeant (-s) <1,,4465,rhabdouchos>
"a rod bearer" (rhabdos, "a rod," echo, "to hold"), one who carries a staff of office, was, firstly, an umpire or judge, later, a Roman lictor, Acts 16:35,38. The duty of these officials was to attend Roman magistrates to execute their orders, especially administering punishment by scourging or beheading; they carried as their sign of office the fasces (whence "Fascist"), a bundle of rods with an axe inserted. At Philippi they acted under the strategoi or pretors (see MAGISTRATE, No. 1.)

Serpent <1,,3789,ophis>
the characteristics of the "serpent" as alluded to in Scripture are mostly evil (though Matt. 10:16 refers to its caution in avoiding danger); its treachery, Gen. 49:17; 2 Cor. 11:3; its venom, Ps. 58:4; 1 Cor. 10:9; Rev. 9:19; its skulking, Job 26:13; its murderous proclivities, e.g., Ps. 58:4; Prov. 23:32; Eccl. 10:8,11; Amos 5:19; Mark 16:18; Luke 10:19; the Lord used the word metaphorically of the scribes and Pharisees, Matt. 23:33 (cp. echidna, "viper," in Matt. 3:7; 12:34). The general aspects of its evil character are intimated in the Lord's rhetorical question in Matt. 7:10; Luke 11:11. Its characteristics are concentrated in the archadversary of God and man, the Devil, metaphorically described as the serpent, 2 Cor. 11:3; Rev. 12:9,14,15; 20:2. The brazen "serpent" lifted up by Moses was symbolical of the means of salvation provided by God, in Christ and His vicarious death under the Divine judgment upon sin, John 3:14. While the living "serpent" symbolizes sin in its origin, hatefulness, and deadly effect, the brazen "serpent" symbolized the bearing away of the curse and the judgement of sin; the metal was itself figurative of the righteousness of God's judgment.

<2,,2062,herpeton>
"a creeping thing" (from herpo, "to creep"), "a reptile," is rendered "serpents" in Jas. 3:7, AV (RV, "creeping things," as elsewhere). See CREEP, B.

Servant <A-1,Noun,1401,doulos>
an adjective, signifying "in bondage," Rom. 6:19 (neuter plural, agreeing with mele, "members"), is used as a noun, and as the most common and general word for "servant," frequently indicating subjection without the idea of bondage; it is used (a) of natural conditions, e.g., Matt. 8:9; 1 Cor. 7:21,22 (1st part); Eph. 6:5; Col. 4:1; 1 Tim. 6:1; frequently in the four Gospels; (b) metaphorically of spiritual, moral and ethical conditions: "servants" (1) of God, e.g., Acts 16:17; Titus 1:1; 1 Pet. 2:16; Rev. 7:3; 15:3; the perfect example being Christ Himself, Phil. 2:7; (2) of Christ, e.g., Rom. 1:1; 1 Cor. 7:22 (2nd part); Gal. 1:10; Eph. 6:6; Phil. 1:1; Col. 4:12; Jas. 1:1; 2 Pet. 1:1; Jude 1:1; (3) of sin, John 8:34 (RV, "bondservants"); Rom. 6:17,20; (4) of corruption, 2 Pet. 2:19 (RV, "bondservants"); cp. the verb douloo (see B). See BONDMAN.

<A-2,Noun,1249,diakonos>
for which see DEACON and Note there on synonymous words, is translated "servant" or "servants" in Matt. 22:13 (RV marg., "ministers"); 23:11 (RV marg., ditto); Mark 9:35, AV (RV, "minister"); John 2:5,9; 12:26; Rom. 16:1.

<A-3,Noun,3816,pais>
for which see CHILD, No. 4, also denotes "an attendant;" it is translated "servant" (a) of natural conditions, in Matt. 8:6,8,13; 14:2; Luke 7:7 ("menservants" in Luke 12:45); 15:26; (b) of spiritual relation to God, (1) of Israel, Luke 1:54; (2) of David, Luke 1:69; Acts 4:25; (3) of Christ, so declared by God the Father, Matt. 12:18; spoken of in prayer, Acts 4:27,30, RV (AV, "child"); the argument advanced by Dalman for the rendering "Child" in these passages, is not sufficiently valid as against the RV, "Servant" in Acts 4, and the AV and RV in Matt. 12 (cp., e.g., the use of pais in the Sept. of Gen. 41:38; Jer. 36:24). The Matt. 12 passage by direct quotation, and the Acts 4 passages by implication, refer to the ideal "Servant of Jehovah" (Sept., pais Kuriou), of Isa. 42:1 and following passages, thus identifying the Servant with the Lord Jesus; for the same identification, cp. Acts 8:35.

<A-4,Noun,3610,oiketes>
"a house servant" (oikeo, "to dwell," oikos, "a house"), is translated "servant" in Luke 16:13 (RV marg., "household servant"); so Rom. 14:4; 1 Pet. 2:18; in Acts 10:7, AV and RV, "household servants."

<A-5,Noun,5257,huperetes>
for which see MINISTER, No. 3, and OFFICER, is translated "servants" in the AV of Matt. 26:58; Mark 14:65 (RV, "officers"); in John 18:36, AV and RV (RV, marg., "officers").

<A-6,Noun,2324,therapon>
akin to therapeuo, "to serve, to heal, an attendant, servant," is a term of dignity and freedom, used of Moses in Heb. 3:5.

<A-7,Noun,4889,sundoulos>
"a fellow servant," is used (a) of natural conditions, Matt. 18:28,29,31,33; 24:49; (b) of "servants" of the same Divine Lord, Col. 1:7; 4:7; Rev. 6:11; of angels, Rev. 19:10; 22:9.

Note: For misthios and misthotos, see HIRED SERVANT.

<B-1,Verb,1402,douloo>
"to enslave, to bring into bondage" (akin to A, No. 1), e.g., 1 Cor. 9:19, RV, "I brought (myself) under bondage (to all)," AV, "I made myself servant," denotes in the Passive Voice, "to be brought into bondage, to become a slave or servant," rendered "ye became servants (of righteousness)" in Rom. 6:18; "being ... become servants (to God)," Rom. 6:22. See BONDAGE, B, No. 2.

Serve <1,,1247,diakoneo>
"to minister" (akin to diakonos, No. 2, above), "to render any kind of service," is translated "to serve," e.g., in Luke 10:40; 12:37; 17:8; 22:26,27 (twice); see MINISTER, B, No. 1.

<2,,1398,douleuo>
"to serve as a doulos" (No. 1, above), is used (a) of serving God (and the impossibility of serving mammon also), Matt. 6:24 and Luke 16:13; Rom. 7:6; in the gospel, Phil. 2:22; (b) Christ, Acts 20:19; Rom. 12:11; 14:18; 16:18; Eph. 6:7; Col. 3:24; (c) the law of God, Rom. 7:25; (d) one another, Gal. 5:13, RV, "be servants to" (AV, "serve"); (e) a father, Luke 15:29 (with a suggestion of acting as a slave); (f) earthly masters, Matt. 6:24; Luke 16:13; 1 Tim. 6:2, RV, "serve;" (g) the younger by the elder, Rom. 9:12; (h) of being in bondage to a nation, Acts 7:7; Gal. 4:25, to the Romans, actually, though also spiritually to Judaizers; (i) to idols, Gal. 4:8, RV, "were in bondage" (AV, "did service"); (j) to "the weak and beggarly rudiments," Gal. 4:9 (RV), "to be in bondage" (aorist tense in the best texts, suggesting "to enter into bondage"), i.e., to the religion of the Gentiles ("rudiments" being used in ver. 3 of the religion of the Jews); (k) sin, Rom. 6:6, RV, "be in bondage" (AV, "serve"); (1) "divers lusts and pleasures," Titus 3:3; (m) negatively, to any man -- a proud and thoughtless denial by the Jews, John 8:33.

<3,,3000,latreuo>
primarily "to work for hire" (akin to latris, "a hired servant"), signifies (1) to worship, (2) to "serve;" in the latter sense it is used of service (a) to God, Matt. 4:10; Luke 1:74 ("without fear"); 4:8; Acts 7:7; 24:14, RV, "serve" (AV, "worship"); Acts 26:7; 27:23; Rom. 1:9 ("with my spirit"); 2 Tim. 1:3; Heb. 9:14; 12:28, AV, "we may serve," RV, "we may offer service;" Rev. 7:15; (b) to God and Christ ("the Lamb"), Rev. 22:3; (c) in the tabernacle, Heb. 8:5, RV; 13:10; (d) to "the host of heaven," Acts 7:42, RV, "to serve" (AV, "to worship"); (e) to "the creature," instead of the Creator, Rom. 1:25, of idolatry: see WORSHIP.

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

<4,,5256,hupereteo>
for which see MINISTER. B, No. 3, is translated "to serve" in Acts 13:36; there is a contrast intimated between the service of David, lasting for only a generation, and the eternal character of Christ's ministry as the One who not having seen corruption was raised from the dead.

Service, Serving <1,,1248,diakonia>
is rendered "service" in Rom. 15:31, AV; "serving" in Luke 10:40. See MINISTRY, A, No. 1.

<2,,3009,leitourgia>
is rendered "service" in 2 Cor. 9:12; Phil. 2:17,30. See MINISTRY, A, No. 2.

<3,,2999,latreia>
akin to latreuo (see No. 3, above), primarily "hired service," is used (a) of the "service" of God in connection with the tabernacle, Rom. 9:4; Heb. 9:1, "Divine service;" Heb. 9:6, plural, RV, "services" (AV, "service," and, in italics, "of God"); (b) of the intelligent "service" of believers in presenting their bodies to God, a living sacrifice, Rom. 12:1, RV marg., "worship;" (c) of imagined "service" to God by persecutors of Christ's followers, John 16:2.

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