Strong's Greek: 3221 -- (Not Used)zzz

Lexical Summary

(Not Used): (Not Used)

(Not Used)
Part of Speech:
Transliteration: (Not Used)
(Not Used)

Topical Lexicon

Linguistic Scope and Setting

Strong’s Greek 3221 never surfaces in the canonical Greek New Testament manuscripts, yet the term survives in the wider Koine world. Because it belongs to the same semantic family as other μετ- prefixed verbs that speak of movement or relocation, later copyists and translators occasionally used it in the Septuagint tradition to describe the transfer of people or things from one sphere to another.

Representative Septuagint Appearances

While manuscript traditions vary, the word is attested in several Greek copies of the historical books where Israel’s population is shifted through exile, alliance, or conscription. For example, a number of LXX codices use it in 2 Kings to summarise the Assyrian resettlements that followed the fall of Samaria (compare 2 Kings 17:23–24). In those contexts it accentuates both the physical dislocation of the northern tribes and the covenant implications of being torn from the land God had sworn to their fathers.

Key Themes Carried Forward in Scripture

1. Exile as Covenant Discipline

God warned Israel that persistent rebellion would result in removal from the promised land (Deuteronomy 28:63–64). The deportations recorded in the Prophets—and occasionally rendered with this verb in the Greek text—show His faithfulness to discipline His people while preserving a remnant for future restoration.
2. Pilgrimage and Sojourning

The theology of displacement becomes a platform for New Testament exhortation. “Beloved, I urge you as foreigners and exiles to abstain from the desires of the flesh” (1 Peter 2:11). Though Strong’s 3221 itself is absent, the idea behind it frames the believer’s identity: redeemed yet resident in a land not ultimately our own.
3. Restoration and Hope

Jeremiah wrote to the captives in Babylon, “For I know the plans I have for you… plans for welfare and not for calamity, to give you a future and a hope” (Jeremiah 29:11). The same movement vocabulary that marks punishment also sets the stage for return, renewal, and, ultimately, the return of Christ who gathers His people to Himself (John 14:3).

Christological Perspective

Jesus embodies the pattern of displacement and return. He “emptied Himself, taking the form of a servant… and being found in appearance as a man” (Philippians 2:7–8). In so doing He entered humanity’s exile so that, through His resurrection, He might lead many sons and daughters back to the Father’s house (Hebrews 2:10).

Historical Usage in Early Church Writings

Patristic authors often borrowed the verb when describing the Church’s scattering through persecution. Eusebius records provincial governors who “removed” whole congregations, echoing Israel’s earlier experience and reinforcing the continuity of God’s redemptive plan even amid suffering.

Practical Ministry Insights

• Shepherding Displaced Believers: Local churches today frequently minister to refugees, migrants, and the internally displaced. The biblical theology underscored by this verb reminds leaders that God is present in upheaval and that Christian hospitality mirrors His heart (Isaiah 58:7; Hebrews 13:2).
• Discipleship Emphasis on Pilgrim Identity: Embracing our status as sojourners fosters detachment from worldliness and motivates missions. Abraham “was looking forward to the city with foundations, whose architect and builder is God” (Hebrews 11:10).
• Hope-Filled Preaching: The same Lord who permitted exile also orchestrated return. Proclaiming this pattern guards believers from despair when circumstances uproot them.

Doctrinal Observations

1. God’s Sovereign Governance: Human relocation—whether by conquest, famine, or evangelistic calling—falls under divine providence (Acts 17:26).
2. Covenant Faithfulness: Exile fulfils covenant warnings, while restoration fulfils covenant promises, underscoring Scripture’s internal consistency.
3. Eschatological Gathering: The ultimate “transfer” will be the saints’ translation into resurrection glory (1 Thessalonians 4:17).

Summary

Although Strong’s Greek 3221 is absent from the New Testament text, its occasional use in Greek Old Testament manuscripts and early Christian literature highlights critical biblical motifs: God’s righteous judgment in scattering, His abiding presence with the displaced, and His gracious purpose to gather His people into an everlasting homeland. Understanding these themes equips the Church to minister with compassion and hope in a world still marked by exile and homecoming.

Links

Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts