Lexical Summary lumainomai: To harm, to damage, to mistreat, to destroy Original Word: λυμαίνομαι Strong's Exhaustive Concordance to ravage, destroyMiddle voice from a probably derivative of luo (meaning filth); properly, to soil, i.e. (figuratively) insult (maltreat) -- make havock of. see GREEK luo NAS Exhaustive Concordance Word Originfrom lumé (outrage) Definition to outrage, to corrupt NASB Translation ravaging (1). Thayer's Greek Lexicon STRONGS NT 3075: λυμαίνομαιλυμαίνομαι: imperfect ἐλυμαινομην; deponent middle; (λύμη injury, ruin, contumely); from Aeschylus and Herodotus down; 1. to affix a stigma to, to dishonor, spot, defile (Ezekiel 16:25; Proverbs 23:8; 4 Macc. 18:8). 2. to treat shamefully or with injury, to ravage, devastate, ruin: ἐλυμαίνετο τήν ἐκκλησίαν, said of Saul as the cruel and violent persecutor (A. V. made havock of), Acts 8:3. The verb ἐλυμαίνετο (Strong’s Greek 3075) pictures violent injury—an active, hostile assault that leaves its object mangled or ruined. In Scripture the term occurs once, in Acts 8:3, yet that single use illuminates the character of persecution, the sovereignty of God in advancing the gospel, and the transforming power of grace. Biblical Occurrence and Narrative Setting Acts 8:3: “But Saul began to destroy the church. Going from house to house, he dragged off men and women and put them in prison.” Luke positions this word at a pivotal moment: Stephen has just been martyred; persecution erupts in Jerusalem; believers scatter throughout Judea and Samaria. The Spirit-inspired choice of ἐλυμαίνετο heightens the sense of calculated cruelty. Saul does not merely oppose doctrine; he takes deliberate steps to ravage people, entering private homes, binding disciples, and delivering them to confinement. Semantic Nuances through Context 1. Physical violence—The verb denotes tangible harm: dragging, imprisoning, separating families. Historical and Cultural Background Persecution of sectarian groups was not uncommon in first-century Judaism, yet Luke stresses how Saul’s zeal exceeded typical measures. Armed with high priestly authorization (Acts 9:1–2), he extends the reach beyond Jerusalem. The early believers, many of them recently returned pilgrims from Pentecost, now face the loss of property, reputation, and freedom. Luke’s vocabulary evokes the language of war pillage familiar from the Septuagint (for example, Judges 20:35; 1 Samuel 31:1), casting Saul as an aggressor against God’s covenant people. Intercanonical Connections • Fulfillment of Matthew 10:23—Jesus forewarned, “When they persecute you in one town, flee to the next.” The scattering recorded in Acts 8 translates Christ’s prophecy into historical reality. Doctrinal Significance 1. Sovereignty in persecution—God’s redemptive plan is never thwarted; opposition becomes catalyst. Pastoral and Missional Applications • Courage under fire—Modern believers facing hostility can draw strength from early saints who endured ravaging yet multiplied. Final Observations Though ἐλυμαίνετο appears only once, it captures a fulcrum in salvation history: persecution scatters witnesses; scattered witnesses preach Christ; the chief persecutor becomes chief apostle. The verb testifies that Christ builds His church, and “the gates of Hades will not prevail against it” (Matthew 16:18). |
    |