Notes: (1) In combination with tessarakonta, "forty," it occurs in John 2:20; with hebdomekonta, "seventy," Acts 27:37, "(two hundred) threescore and sixteen." (2) It forms the first syllable of hexekonta, "sixty" (see below) and hexakosioi, "six hundred," Rev. 13:18 (see SIXTY, Note); 14:20.

Sixth <1,,1623,hektos>
is used (a) of a month, Luke 1:26,36; (b) an hour, Matt. 20:5; 27:45 and parallel passages; John 4:6; (c) an angel, Rev. 9:13,14; 16:12; (d) a seal of a roll, in vision, Rev. 6:12; (e) of the "sixth" precious stone, the sardius, in the foundations of the wall of the heavenly Jerusalem, Rev. 21:20.

Sixty, Sixtyfold <1,,1835,hexekonta>
occurs in Matt. 13:8, RV (AV, "sixty-fold"); 13:23; Mark 4:8, where the RV and AV reverse the translation, as in Matt. 13:8, while in Mark 4:20 the RV has "sixtyfold," AV, "sixty;" in Rev. 13:18, RV, "sixty" (AV, "threescore"). It is rendered "threescore" in Luke 24:13; 1 Tim. 5:9; Rev. 11:3; 12:6.

Note: In Rev. 13:18, the number of the "Beast," the human potentate destined to rule with satanic power the ten-kingdom league at the end of this age, is given as "six hundred and sixty and six" (RV), and described as "the number of (a) man." The number is suggestive of the acme of the pride of fallen man, the fullest development of man under direct satanic control, and standing in contrast to "seven" as the number of completeness and perfection.

Skin <1,,779,askos>
"a leather bottle, wineskin," occurs in Matt. 9:17 (four times); Mark 2:22 (four times); Luke 5:37 (three times),38; in each place, RV, "wineskins" or "skins," for AV, "bottles." A whole goatskin, for example, would be used with the apertures bound up, and when filled, tied at the neck. They were tanned with acacia bark and left hairy on the outside. New wines, by fermenting, would rend old skins (cp. Josh. 9:13; Job 32:19). Hung in the smoke to dry, the skin-bottles become shriveled (see Ps. 119:83).

Note: For "(a girdle) of a skin," Mark 1:6, see LEATHERN.

Skull <1,,2898,kranion>
Lat., cranium (akin to kara, "the head"), is used of the scene of the Crucifixion, Matt. 27:33; Mark 15:22; John 19:17; in Luke 23:33, RV, "(the place which is called) The skull," AV, "Calvary" (from Latin calvaria, "a skull:" marg., "the place of a skull"). The locality has been identified by the traces of the resemblance of the hill to a "skull". In the Sept., Judg. 9:53; 2 Kings 9:35.

Sky * For SKY see HEAVEN

Slack (Verb), Slackness <A-1,Verb,1019,braduno>
used intransitively signifies "to be slow, to tarry" (bradus, "slow"), said negatively of God, 2 Pet. 3:9, "is (not) slack;" in 1 Tim. 3:15, translated "(if) I tarry." See TARRY. In the Sept., Gen. 43:10; Deut. 7:10; Isa. 46:13.

<B-1,Noun,1022,bradutes>
"slowness" (akin to A), is rendered "slackness" in 2 Pet. 3:9.

Slandered <1,,1228,diabolos>
an adjective, "slanderous, accusing falsely," is used as a noun, translated "slanderers" in 1 Tim. 3:11, where the reference is to those who are given to finding fault with the demeanor and conduct of others, and spreading their innuendos and criticisms in the church; in 2 Tim. 3:3, RV (AV, "false accusers"); Titus 2:3 (ditto): see ACCUSER, DEVIL.

Slanderously * For SLANDEROUSLY see REPORT, C, No. 5

Slaughter <1,,4967,sphage>
is used in two quotations from the Sept., Acts 8:32 from Isa. 53:7, and Rom. 8:36 from Ps. 44:22; in the latter the quotation is set in a strain of triumph, the passage quoted being an utterance of sorrow. In Jas. 5:5 there is an allusion to Jer. 12:3, the luxurious rich, getting wealth by injustice, spending it on their pleasures, are "fattening themselves like sheep unconscious of their doom."

<2,,2871,kope>
"a stroke" (akin to kopto, "to strike, to cut"), signifies "a smiting in battle," in Heb. 7:1. In the Sept., Gen. 14:17; Deut. 28:25; Josh. 10:20.

<3,,5408,phonos>
"a killing, murder," is rendered "slaughter" in Acts 9:1; see MURDER.

Slave <1,,4983,soma>
"a body," is translated "slaves" in Rev. 18:13 (RV and AV marg., "bodies"), an intimation of the unrighteous control over the bodily activities of "slaves;" the next word "souls" stands for the whole being. See BODY.

Slay, Slain, Slew <1,,615,apokteino>
the usual word for "to kill," is so translated in the RV wherever possible (e.g., for AV, "to slay," in Luke 11:49; Acts 7:52; Rev. 2:13; 9:15; 11:13; 19:21); in the following the verb "to kill" would not be appropriate, Rom. 7:11, "slew," metaphorically of sin, as using the commandment; Eph. 2:16, "having slain," said metaphorically of the enmity between Jew and Gentile. See KILL, No. 1.

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

<2,,337,anaireo>
"to take away, destroy, kill," is rendered "to slay" in Matt. 2:16; Acts 2:23; 5:33,36; 9:29, AV (RV, "to kill"); 10:39; 13:28; 22:20; 23:15, RV; in 2 Thess. 2:8 the best texts have this verb (for analisko, "to consume," AV and RV marg.); hence the RV, "shall slay," of the destruction of the man of sin See KILL, No. 2.

<3,,4969,sphazo | sphatto> "to slay," especially of victims for sacrifice (akin to sphage: see SLAUGHTER), is used (a) of taking human life, 1 John 3:12 (twice); Rev. 6:4, RV, "slay" (AV, "kill"); in Rev. 13:3, probably of assination, RV, "smitten (unto death)," AV, "wounded (to death)," RV marg., "slain;" Rev. 18:24; (b) of Christ, as the Lamb of sacrifice, Rev. 5:6,9,12; 6:9; 13:8. See KILL, No. 7.

<4,,2695,katasphazo>
"to kill off" (kata, used intensively, and No. 3), is used in Luke 19:27. In the Sept., Ezek. 16:40; Zech. 11:5.

<5,,1315,diacheirizo>
"to lay hands on, kill," is translated "slew" in Acts 5:30. See KILL, No. 6.

<6,,5407,phoneuo>
"to kill, to murder," is rendered "ye slew" in Matt. 23:35. See KILL, No. 4. Note: For thuo, Acts 11:7, AV, "slay" (RV, "kill"), see KILL, No. 3.

Slain beasts * For SLAIN BEASTS see BEAST, No. 5

Sleep * For SLEEP see ASLEEP

Sleight <1,,2940,kubia>
denotes "dice playing" (from kubos, "a cube, a die" as used in gaming); hence, metaphorically, "trickery, sleight," Eph. 4:14. The Eng. word is connected with "sly" ("not with slight").

Slip * For SLIP see DRIFT

Slothful <1,,3576,nothros>
"indolent, sluggish," is rendered "slothful" in Heb. 6:12, AV, See DULL, and synonymous words there, and SLUGGISH.

<2,,3536,okneros>
"shrinking, irksome," is translated "slothful" in Matt. 25:26, and Rom. 12:11, where "in diligence not slothful," RV, might be rendered "not flagging in zeal." See GRIEVOUS, Note (2).

Slow <1,,1021,bradus>
is used twice in Jas. 1:19, in an exhortation to "be slow to speak" and "slow to wrath;" in Luke 24:25, metaphorically of the understanding.

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

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

Sluggish <1,,3576,nothros>
for which see SLOTHFUL, is translated "sluggish" in Heb. 6:12, RV; here it is set in contrast to confident and constant hope; in Heb. 5:11 ("dull") to vigorous growth in knowledge. See DULL.

Slumber (Noun) * For SLUMBER (Noun) see STUPOR

Slumber (Verb) <1,,3573,nustazo>
denotes "to nod in sleep" (akin to neuo, "to nod"), "fall asleep," and is used (a) of natural slumber, Matt. 25:5; (b) metaphorically in 2 Pet. 2:3, negatively, of the destruction awaiting false teachers.

Small <1,,3398,mikros>
"little, small" (of age, quantity, size, space), is translated "small" in Acts 26:22; Rev. 11:18; 13:16; 19:5,18; 20:12. See LITTLE.

<2,,3641,oligos>
"little, small" (of amount, number, time), is translated "small" in Acts 12:18; 15:2; 19:23; 19:24, AV (RV, "little"); 27:20.

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

Smell * For SMELL see SAVOR

Smelling <1,,3750,osphresis>
denotes "the sense of smell," 1 Cor. 12:17, "smelling."

Smite <1,,3960,patasso>
"to strike, smite," is used (I) literally, of giving a blow with the hand, or fist or a weapon, Matt. 26:51, RV, "smote" (AV, "struck"); Luke 22:49,50; Acts 7:24; 12:7; (II) metaphorically, (a) of judgment meted out to Christ, Matt. 26:31; Mark 14:27; (b) of the infliction of disease, by an angel, Acts 12:23; of plagues to be inflicted upon men by two Divinely appointed witnesses, Rev. 11:6; (c) of judgment to be executed by Christ upon the nations, Rev. 19:15, the instrument being His Word, described as a sword.

<2,,5180,tupto>
"to strike, smite, beat," is rendered "to smite" in Matt. 24:49, AV (RV, "beat"); 27:30; Mark 15:19; Luke 6:29; 18:13; in some texts in Luke 22:64 (1st part: RV omits; for the 2nd part see No. 3); 23:48; Acts 23:2,3 (twice). See BEAT, No. 2.

<3,,3817,paio>
signifies "to strike or smite" (a) with the hand or fist, Matt. 26:68; Luke 22:64 (see No. 2); (b) with a sword, Mark 14:47; John 18:10, AV (RV, "struck"); (c) with a sting, Rev. 9:5, "striketh."

<4,,1194,dero>
"to flay, to beat," akin to derma, "skin," is translated "to smite" in Luke 22:63, AV (RV, "beat"); John 18:23; 2 Cor. 11:20. See BEAT, No. 1.

<5,,4141,plesso>
akin to plege, "a plague, stripe, wound," is used figuratively of the effect upon sun, moon and stars, after the sounding of the trumpet by the fourth angel, in the series of Divine judgments upon the world hereafter, Rev. 8:12.

<6,,4474,hapizo>
primarily "to strike with a rod" (rhapis, "a rod"), then, "to strike the face with the palm of the hand or the clenched fist," is used in Matt. 5:39; 26:67, where the marg. of AV and RV has "with rods." Cp. rhapisma, Note (2), below.

<7,,2598,kataballo>
"to cast down," is translated "smitten down" in 2 Cor. 4:9, RV. See CAST, No. 8.

<8,,4350,proskopto>
"to beat upon," is translated "smote upon" in Matt. 7:27. See BEAT, No. 6.

<9,,4969,sphazo>
"to slay," is translated "smitten unto death" in Rev. 13:3; see KILL, SLAY.

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

Smoke (Noun and Verb) <A-1,Noun,2586,kapnos>
"smoke," occurs in Acts 2:19 and 12 times in the Apocalypse.

<B-1,Verb,5188,tupho>
"to raise a smoke" [akin to tuphos, "smoke" (not in the NT), and tuphoo, "to puff up with pride," see HIGH-MINDED], is used in the Passive Voice in Matt. 12:20, "smoking (flax)," lit., "caused to smoke," of the wick of a lamp which has ceased to burn clearly, figurative of mere nominal religiousness without the Spirit's power. The Sept. uses the verb kapnizo (akin to A).

Smooth <1,,3006,leois>
"smooth," occurs in Luke 3:5, figurative of the change in Israel from self-righteousness, pride and other forms of evil, to repentance, humility and submission. In the Sept., Gen. 27:11; 1 Sam. 17:40; Prov. 2:20; 12:13; 26:23; Isa. 40:4.

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

Snare <1,,3803,pagis>
"a trap, a snare" (akin to pegnumi, "to fix," and pagideuo, "to ensnare," which see), is used metaphorically of (a) the allurements to evil by which the Devil "ensnares" one, 1 Tim. 3:7; 2 Tim. 2:26; (b) seductions to evil, which "ensnare" those who "desire to be rich," 1 Tim. 6:9; (c) the evil brought by Israel upon themselves by which the special privileges Divinely granted them and centering in Christ, became a "snare" to them, their rejection of Christ and the Gospel being the retributive effect of their apostasy, Rom. 11:9; (d) of the sudden judgments of God to come upon those whose hearts are "overcharged with sufeiting, and drunkenness, and cares of this life," Luke 21:35 (ver. 34 in RV).

<2,,1029,brochos>
"a noose, slipknot, halter," is used metaphorically in 1 Cor. 7:35, "a snare" (RV, marg., "constraint," "noose"). In the Sept., Prov. 6:5; 7:21; 22:25.

Snatch <1,,726,harpazo>
"to snatch," is translated "to snatch" in the RV only, in Matt. 13:19, AV, "catcheth away;" John 10:12, AV, "catcheth;" 10:28,29, AV, "pluck;" Jude 1:23, AV, "pulling." See CATCH, No. 1.

Snow <1,,5510,chion>
occurs in Matt. 28:3; Rev. 1:14. Some mss. have it in Mark 9:3 (AV).

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

Sober, Soberly, Soberminded <A-1,Adjective,4998,sophron>
denotes "of sound mind" (sozo, "to save," phren, "the mind"); hence, "self-controlled, soberminded," always rendered "sober-minded" in the RV; in 1 Tim. 3:2; Titus 1:8, AV, "sober;" in Titus 2:2, AV, "temperate;" in Titus 2:5, AV, "discreet."

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

<B-1,Verb,3525,nepho>
signifies "to be free from the influence of intoxicants;" in the NT, metaphorically, it does not in itself imply watchfulness, but is used in association with it, 1 Thess. 5:6,8; 2 Tim. 4:5; 1 Pet. 1:13; 4:7, RV (AV, "watch"); 5:8. Cp. eknepho and ananepho, under AWAKE, No. 3 and Note.

<B-2,Verb,4993,sophroneo>
akin to A, is rendered "to think soberly," Rom. 12:3; "to be sober," 2 Cor. 5:13; "to be soberminded," Titus 2:6; in 1 Pet. 4:7, AV "be ye sober" (RV, "of sound mind"); see MIND, B, No. 5.

<B-3,Verb,4994,sophronizo>
denotes "to cause to be of sound mind, to recall to one's senses;" in Titus 2:4, RV, it is rendered "they may train" (AV, "they may teach ... to be sober," marg., "wise"); "train" expresses the meaning more adequately; the training would involve the cultivation of sound judgment and prudence.

<C-1,Adverb,4996,sophronos>
akin to A and B, Nos. 2 and 3, "soberly," occurs in Titus 2:12; it suggests the exercise of that self-restraint that governs all passions and desires, enabling the believer to be conformed to the mind of Christ.

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

Soberness, Sobriety <1,,4997,sophrosune>
denotes "soundness of mind" (see SOBER, A), Acts 26:25, "soberness;" 1 Tim. 2:9,15, "sobriety;" "sound judgment" practically expresses the meaning; "it is that habitual inner self-government, with its constant rein on all the passions and desires, which would hinder the temptation to these from arising, or at all events from arising in such strength as would overbear the checks and barriers which aidos (shamefastness) opposed to it" (Trench Syn. xx, end).

Soft * For SOFT see EFFEMINATE

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

Sojourn, Sojourner, Sojourning <A-1,Verb,3939,paroikeo>
denotes "to dwell beside, among or by" (para, "beside," oikeo, "to dwell"); then, "to dwell in a place as a paroikos, a stranger" (see below), Luke 24:18, RV, "Dost thou (alone) sojourn ...?" [marg., "Dost thou sojourn (alone)" is preferable], AV, "art thou (only) a stranger?" (monos, "alone," is an adjective, not an adverb); in Heb. 11:9, RV, "he became a sojourner" (AV, "he sojourned"), the RV gives the force of the aorist tense.

<A-2,Verb,1927,epidemeo>
is rendered "to sojourn" in Acts 17:21, RV.

<B-1,Adjective,3941,paroikos>
an adjective, akin to A, No. 1, lit., "dwelling near" (see above), then, "foreign, alien" (found with this meaning in inscriptions), hence, as a noun, "a sojourner," is used with eimi, "to be," in Acts 7:6, "should sojourn," lit., "should be a sojourner;" in Acts 7:29, RV, "sojourner" (AV, "stranger"); in Eph. 2:19, RV "sojourners" (AV, "foreigners"), the preceding word rendered "strangers" is xenos; in 1 Pet. 2:11, RV, ditto (AV, "strangers").

<B-2,Adjective,590,apodemos>
"gone abroad" (apo, "from," demos, "people"), signifies "sojourning in another country," Mark 13:34, RV (AV, "taking a far journey").

<B-3,Adjective,3927,parepidemos>
"sojourning in a strange place," is used as a noun, denoting "a sojourner, an exile," 1 Pet. 1:1, RV, "sojourners" (AV, "strangers"). See PILGRIM.

<C-1,Noun,3940,paroikia>
"a sojourning" (akin to A and B, Nos. 1), occurs in Acts 13:17, rendered "they sojourned," RV, AV, "dwelt as strangers," lit., "in the sojourning;" in 1 Pet. 1:17, "sojourning."

Soldier <A-1,Noun,4757,stratiotes>
"a soldier," is used (a) in the natural sense, e.g., Matt. 8:9; 27:27; 28:12; Mark 15:16; Luke 7:8; 23:36; six times in John; thirteen times in Acts; not again in the NT; (b) metaphorically of one who endures hardship in the cause of Christ, 2 Tim. 2:3.

<A-2,Noun,4753,strateuma>
"an army," is used to denote "a company of soldiers" in Acts 23:10; in Acts 23:27, RV, "the soldiers," AV, "an army;" in Luke 23:11 (plural), RV, "soldiers," AV, "men of war." See ARMY.

<A-3,Noun,4961,sustratiotes>
"a fellow-soldier," (sun, "with," and No. 1), is used metaphorically in Phil. 2:25; Philem. 1:2, of fellowship in Christian service.

<B-1,Verb,4754,strateuo>
always in the Middle Voice in the NT, is used (a) literally of "serving as a soldier," Luke 3:14, "soldiers" (RV, marg., "soldiers on service," present participle); 1 Cor. 9:7, RV, "(what) soldier ... serveth," AV, "(who) goeth a warfare;" 2 Tim. 2:4, RV, "soldier on service," AV, "man that warreth," lit., "serving as a soldier;" (b) metaphorically, of "spiritual conflict:" see WAR.

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

Solid <1,,4731,stereos>
for which see FIRM, No. 2, has the meaning "solid" in Heb. 5:12,14, of food (AV, "strong"). As "solid" food requires more powerful digestive organs than are possessed by a babe, so a fuller knowledge of Christ (especially here with reference to His Melchizedek priesthood) required that exercise of spiritual intelligence which is derived from the practical appropriation of what had already been received.

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

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

Sometimes * For SOMETIMES see TIME

Somewhere <1,,4225,pou>
a particle, signifies "somewhere" in Heb. 2:6; 4:4, RV (AV, "in a certain place"); the writer avoids mentioning the place to add stress to his testimony. See HAPLY, No. 5, VERILY.

Son <1,,5207,huios>
primarily signifies the relation of offspring to parent (see John 9:18-20; Gal. 4:30. It is often used metaphorically of prominent moral characteristics (see below). "It is used in the NT of (a) male offspring, Gal. 4:30; (b) legitimate, as opposed to illegitimate offspring, Heb. 12:8; (c) descendants, without reference to sex, Rom. 9:27; (d) friends attending a wedding, Matt. 9:15; (e) those who enjoy certain privileges, Acts 3:25; (f) those who act in a certain way, whether evil, Matt. 23:31, or good, Gal. 3:7; (g) those who manifest a certain character, whether evil, Acts 13:10; Eph. 2:2, or good, Luke 6:35; Acts 4:36; Rom. 8:14; (h) the destiny that corresponds with the character, whether evil, Matt. 23:15; John 17:12; 2 Thess. 2:3, or good, Luke 20:36; (i) the dignity of the relationship with God whereinto men are brought by the Holy Spirit when they believe on the Lord Jesus Christ, Rom. 8:19; Gal. 3:26. ...

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

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

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

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

* The Son of God

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

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

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

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

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

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

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

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

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

* Son of Man

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

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

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

Song <1,,5603,qde>
"an ode, song," is always used in the NT (as in the Sept.), in praise of God or Christ; in Eph. 5:19; Col. 3:16 the adjective "spiritual" is added, because the word in itself is generic and might be used of songs anything but spiritual; in Rev. 5:9; 14:3 (1st part) the descriptive word is "new" (kainos, "new," in reference to character and form: see NEW), a "song," the significance of which was confined to those mentioned (ver. 3, and 2nd part); in Rev. 15:3 (twice), "the song of Moses ... and the song of the Lamb," the former as celebrating the deliverance of God's people by His power, the latter as celebrating redemption by atoning sacrifice.

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

Soon (as soon as) * For AS SOON AS see +, p. 9

Sooner * For SOONER see QUICKLY, No. 2

Soothsaying <1,,3132,manteuomai>
"to divine, practice divination" (from mantis, "a seer, diviner"), occurs in Acts 16:16. The word is allied to mainomai, "to rave," and mania, "fury" displayed by those who were possessed by the evil spirit (represented by the pagan god or goddess) while delivering their oracular messages. Trench (Syn. vi) draws a distinction between this verb and propheteuo, not only as to their meanings, but as to the fact of the single occurrence of manteuomai in the NT, contrasted with the frequency of propheteuo, exemplifying the avoidance by NT writers of words the employment of which "would tend to break down the distinction between heathenism and revealed religion."

Sop <1,,5596,psomion>
a diminutive of psomos, "a morsel," denotes "a fragment, a sop" (akin to psomizo; see FEED), John 13:26 (twice),27,30. It had no connection with the modern meaning of "sop," something given to pacify (as in the classical expression "a sop to Cerberus").