Lexical Summary (Not Used): (Not Used) (Not Used)Part of Speech: Transliteration: (Not Used) (Not Used) Topical Lexicon Linguistic Background Strong’s Greek 3229 belongs to a small word-group that depicts derision expressed by a curled lip or flared nostril. Though this particular form never appears in the Greek New Testament, its cognates do (for example at Luke 16:14 and Luke 23:35). The family idea is therefore clearly present in Scripture even if this exact spelling is absent from the canonical Greek text. Presence in the Septuagint The verb and its cognates surface repeatedly in the Septuagint to translate Hebrew roots such as לָעַג (lāʿag, “to mock”) and נָאַץ (nāʾats, “to scorn”). Representative passages include: These uses set an Old Testament backdrop in which mocking is presented as an act of rebellion against the Lord and His anointed, a stance that incurs His judgment (2 Chronicles 36:16). Greco-Roman Cultural Setting In wider Hellenistic literature the root was employed of theatrical ridicule, political satire, and public shaming. Such scorn sought to belittle an opponent’s honor—an important consideration in a culture where public reputation carried great weight. When the New Testament writers chose cognate terms to portray reactions to Jesus, they tapped into a social convention that their first-century readers would immediately recognize as calculated contempt. Appearance of Cognates in the New Testament Although 3229 itself is not found, the cognate verb occurs twice: An intensified compound verb (ἐκμυκτηρίζω) appears at Luke 23:35 and 23:36, underscoring the vicious ridicule heaped upon the crucified Christ. These occurrences demonstrate that the spirit conveyed by 3229 directly intersects the gospel narrative and the revelation of human hostility toward God’s redemptive plan. Theological Significance 1. A Sign of Hardness of Heart Mockery against God’s messengers signals an unrepentant spirit. Proverbs 3:34 teaches, “He mocks the mockers but gives grace to the humble.” The scoffer places himself in diametric opposition to divine favor. Nehemiah 2:19 records Sanballat and Tobiah “mocking and ridiculing” the rebuilding Jews, a reminder that derision is a favored weapon of those who oppose God’s work. The mockery foreseen in Psalm 22 finds fulfillment at Calvary. The verbal abuse of the rulers, soldiers, and passersby reflects prophetic anticipation, validating both the accuracy and unity of Scripture. Peter warns that “scoffers will come in the last days, following their own evil desires” (2 Peter 3:3). The presence of mocking voices therefore functions as an eschatological indicator. Pastoral and Homiletical Application • Proclamation of Christ may still provoke scorn, yet faithful servants remember that the Crucified endured worse and overcame (Hebrews 12:2-3). Devotional Reflection The vocabulary tied to Strong’s 3229 reminds readers that scorn for God is never a neutral act but a declaration of rebellion. Yet the cross shows that even venomous ridicule cannot thwart the saving purposes of God. The Savior who was sneered at now invites all mockers to repent and find mercy. Links Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance μελῶν — 2 Occ.μέλος — 5 Occ. Μελχὶ — 2 Occ. Μελχισεδέκ — 8 Occ. ἔμελεν — 2 Occ. μέλει — 7 Occ. μελέτω — 1 Occ. μεμβράνας — 1 Occ. μέμφεται — 1 Occ. μεμφόμενος — 1 Occ. μὲν — 182 Occ. Μενοῦν — 1 Occ. μενοῦνγε — 2 Occ. μέντοι — 8 Occ. ἐμείναμεν — 2 Occ. ἔμειναν — 2 Occ. ἔμεινεν — 10 Occ. ἔμενεν — 3 Occ. ἔμενον — 1 Occ. μεῖναι — 6 Occ. |
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