4981. scholé
Lexical Summary
scholé: Leisure, rest, school

Original Word: σχολή
Part of Speech: Noun, Feminine
Transliteration: scholé
Pronunciation: skho-LAY
Phonetic Spelling: (skhol-ay')
KJV: school
NASB: school
Word Origin: [probably feminine of a presumed derivative of the alternate of G2192 (ἔχω - have)]

1. (properly) loitering (as a withholding of oneself from work) or leisure
2. (by implication) a "school" (as vacation from physical employment)

Strong's Exhaustive Concordance
school.

Probably feminine of a presumed derivative of the alternate of echo; properly, loitering (as a withholding of oneself from work) or leisure, i.e. (by implication) a "school" (as vacation from physical employment) -- school.

see GREEK echo

NAS Exhaustive Concordance
Word Origin
a prim. word
Definition
leisure, hence disputation (that for which leisure is used), by ext. school
NASB Translation
school (1).

Thayer's Greek Lexicon
STRONGS NT 4981: σχολή

σχολή, σχολῆς, (from σχεῖν; hence, properly, German das Anhalten; (cf. English 'to hold on,' equivalent to either to stop or to persist));

1. from Pindar down, freedom from labor, leisure.

2. according to later Greek usage, a place where there is leisure for anything, a school (cf. Liddell and Scott, under the word, III.; Winer's Grammar, 23): Acts 19:9 (Dionysius Halicarnassus, de jud. Isocrates 1; tie vi Dem. 44; often in Plutarch).

Topical Lexicon
Etymology and Cultural Background

In the Greco-Roman world, the word rendered “lecture hall” in Acts 19:9 denoted a place of leisure devoted to philosophical conversation and formal instruction. Such halls were common in major cities and often attached to gymnasia or private homes of wealthy patrons who sponsored public discourse. The presence of one belonging to Tyrannus in Ephesus reflects the city’s position as a cultural center where rhetoric, philosophy, and religion intertwined.

Biblical Context: the Hall of Tyrannus (Acts 19:9)

Luke records that when resistance arose in the Ephesian synagogue, “Paul withdrew from them and took the disciples with him, conducting daily discussions in the lecture hall of Tyrannus” (Acts 19:9). This relocation served several purposes:

1. Separation from hostile opposition that hindered the gospel.
2. Provision of a neutral, accessible venue open to Jews and Gentiles alike.
3. Establishment of a stable teaching base that accommodated regular, systematic instruction.

Luke later notes, “This continued for two years, so that everyone who lived in the province of Asia heard the word of the Lord” (Acts 19:10). The single reference to σχολῇ therefore carries weight disproportionate to its frequency, marking a strategic turning point in Paul’s third missionary journey.

Implications for Early Christian Ministry

The Ephesian episode demonstrates the flexibility of apostolic strategy:

• Adaptability—Paul moved seamlessly from synagogue to public hall without compromising doctrine (1 Corinthians 9:19-23).
• Emphasis on daily teaching—intensive exposure produced well-grounded disciples capable of carrying the message throughout Asia Minor (Colossians 1:6-7).
• Engagement with urban culture—by occupying a respected civic space, the gospel entered conversations typically reserved for philosophy and rhetoric (Acts 17:17).

Model for Christian Education and Discipleship

The lecture hall became an incubator for:

• Catechesis—systematic grounding in the Scriptures and the apostolic proclamation (2 Timothy 3:16-17).
• Leadership development—figures such as Tychicus, Epaphras, and possibly Timothy were forged in this environment (Ephesians 6:21; Colossians 1:7).
• Multiplication—students carried the message to neighboring cities, illustrating the principle of training “faithful men who will be qualified to teach others also” (2 Timothy 2:2).

Missionary Strategy and Public Engagement

Using a secular venue affirmed that the gospel speaks into every sphere of life. Paul’s pattern aligns with his earlier use of the Areopagus in Athens (Acts 17:22-34) and foreshadows later Christian utilization of marketplaces, lecture halls, and, eventually, purpose-built basilicas. The episode underscores the legitimacy of renting or borrowing space to advance the kingdom when religious facilities are closed or hostile.

Legacy in Christian Tradition

The Tyrannus model paved the way for:

• Catechetical schools such as Alexandria and Antioch, which combined rigorous biblical exposition with engagement of prevailing philosophies.
• Monastic scriptoria and medieval universities, institutions that preserved Scripture and fostered theological scholarship.
• Modern seminaries and Bible colleges committed to equipping ministers in formal academic settings while retaining the missionary impulse.

Practical Applications for Contemporary Ministry

1. Employ neutral or commercial spaces for evangelism and discipleship when traditional venues are inaccessible.
2. Prioritize sustained, systematic teaching that builds mature believers capable of reproducing the faith.
3. Integrate cultural engagement with unwavering fidelity to Scripture, demonstrating that the gospel addresses both heart and mind.

Related Biblical Themes and Passages

Acts 5:42 – the apostles’ daily teaching.

Acts 17:17 – reasoning in the marketplace.

Colossians 1:28 – presenting every person perfect in Christ.

2 Timothy 4:2 – preaching the word in season and out of season.

Conclusion

Though σκολή appears only once in the New Testament, its single occurrence chronicles a decisive chapter in apostolic ministry. The lecture hall of Tyrannus embodies strategic adaptability, rigorous instruction, and broad cultural engagement—all under the sovereign guidance of God, who used that setting to make the gospel resound throughout Asia.

Forms and Transliterations
σχολη σχολή σχολῇ σχολήν schole scholē scholêi scholē̂i
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Englishman's Concordance
Acts 19:9 N-DFS
GRK: ἐν τῇ σχολῇ Τυράννου
NAS: daily in the school of Tyrannus.
KJV: daily in the school of one Tyrannus.
INT: in the lecture hall of Tyrannus

Strong's Greek 4981
1 Occurrence


σχολῇ — 1 Occ.

4980
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