Lexical Summary tarassó: To disturb, to trouble, to agitate Original Word: ταράσσω Strong's Exhaustive Concordance trouble. Of uncertain affinity; to stir or agitate (roil water) -- trouble. HELPS Word-studies 5015 tarássō – properly, put in motion (to agitate back-and-forth, shake to-and-fro); (figuratively) to set in motion what needs to remain still (at ease); to "trouble" ("agitate"), causing inner perplexity (emotional agitation) from getting too stirred up inside ("upset"). [5015 (tarássō) translates 46 Hebrew words in the LXX (Abbott-Smith), showing the enormous connotation power of OT Hebrew vocabulary.] NAS Exhaustive Concordance Word Originfrom a prim. root tarach- Definition to stir up, to trouble NASB Translation disturbed (1), disturbing (2), stirred (3), stirring (1), terrified (2), troubled (9). Thayer's Greek Lexicon STRONGS NT 5015: ταράσσωταράσσω; imperfect ἐτάρασσόν; 1 aorist ἐταραξα; passive, present imperative 3 person singular ταρασσέσθω; imperfect ἐταρασσομην; perfect τεταραγμαι; 1 aorist ἐταράχθην; from Homer down; to agitate, trouble (a thing, by the movement of its parts to and fro); a. properly: τό ὕδωρ, John 5:4 (R L),7 (Ezekiel 32:2; τόν Πόντον, Homer, Odyssey 5, 291; τό πέλαγος, Euripides, Tro. 88; τόν ποταμόν, Aesop fab. 87 (25)). b. tropically, "to cause one inward commotion, take away his calmness of mind, disturb his equanimity; to disquiet, make restless" (the Sept. for בִּהֵל, etc.; passive, ταράσσομαι for רָגַז, to be stirred up, irritated); α. to stir up: τόν ὄχλον, Acts 17:8; (τούς ὄχλους, Acts 17:13 L T Tr WH). β. to trouble: τινα, to strike one's spirit with fear or dread, passive, Matthew 2:3; Matthew 14:26; Mark 6:50; Luke 1:12; (Luke 24:38); 1 Peter 3:14; παράσσεται ἡ καρδία, John 14:1, 27; to affect with great pain or sorrow: ἑαυτόν (cf. our to trouble oneself), John 11:33 (A. V. was troubled (some understand the word here of bodily agitation)) (σεαυτόν μή ταρασσε, Antoninus 4, 26); τετάρακται ἡ ψυχή, John 12:27 (Psalm 6:4); ἐταράχθη τῷ πνεύματι, John 13:21. γ. to render anxious or distressed, to perplex the mind of one by suggesting scruples or doubts (Xenophon, mem. 2, 6, 17): Galatians 1:7; Galatians 5:10; τιναλόγοις, Acts 15:24. (Compare: διαπαράσσω, ἐκπαράσσω.) The verb carries the idea of inner turmoil or outward commotion. It can describe a sudden shock that rattles the emotions (Matthew 2:3), the ongoing unease produced by false teaching (Galatians 1:7), or even the literal stirring of water (John 5:4). Whether the disturbance is psychological, social, or physical, Scripture consistently treats it as something Christ alone can calm or redirect. Emotional Turmoil in Human Experience The first New Testament appearance paints the agitation of Herod and all Jerusalem when the Magi announce Messiah’s birth (Matthew 2:3). In Luke 1:12 Zechariah is “troubled” by Gabriel’s sudden presence, and in Luke 24:38 the risen Lord asks, “Why are you troubled, and why do doubts arise in your hearts?” The verb highlights the fragility of the human spirit when confronted with the divine or the unexpected. The Troubled Heart of Jesus The Gospels do not shrink from recording Christ’s own turmoil: • At Lazarus’s tomb: “He was deeply moved in spirit and troubled” (John 11:33). These verses affirm His full humanity. Yet each time the disturbance drives Him to the Father’s will, underscoring His sinless response to distress. The Disciples’ Fear and Christ’s Antidote When the disciples mistake Jesus for a ghost on the stormy sea, “they cried out, for they all saw Him and were terrified” (Mark 6:50; Matthew 14:26). At the Last Supper and again after the resurrection He counters anxiety with promise: • “Do not let your hearts be troubled. Believe in God; believe also in Me” (John 14:1). The imperative is not mere advice; it rests on His impending victory and the gift of the Spirit (John 14:16-18). Disturbance by Supernatural or Extraordinary Events Angelic appearances (Luke 1:12) and visions (Luke 24:38) commonly elicit fear. Scripture records this reaction not to commend it but to show that revelation often begins by unsettling the complacent, making room for faith and obedience. Agitation of Physical Elements John 5:4 (textual note) describes an angel who “stirred up the water,” and the infirm man complains, “While I am going, another steps down before me” (John 5:7). The same verb that depicts emotional upheaval can depict rippling water, reminding readers that the Creator who calms seas (Mark 4:39) also calms hearts. Opposition and Social Upheaval in Acts In Thessalonica “the crowd and city officials were disturbed when they heard these things” (Acts 17:8). When Jews from Thessalonica arrive in Berea, they go on “agitating and stirring up the crowds” (Acts 17:13). The gospel unsettles entrenched structures, provoking resistance but advancing the kingdom. Doctrinal Disturbance in the Epistles Certain men from Judea “unsettled” Gentile believers by insisting on circumcision (Acts 15:24). Paul warns the Galatians of “some who are disturbing you and want to distort the gospel of Christ” (Galatians 1:7) and expresses confidence that “the one who is troubling you will bear the judgment” (Galatians 5:10). Sound doctrine guards the church’s peace; error inevitably troubles consciences. Suffering for Righteousness and Freedom from Fear Peter exhorts persecuted believers: “Even if you should suffer for what is right, you are blessed. ‘Do not fear their threats; do not be troubled’” (1 Peter 3:14, citing Isaiah 8:12). Righteous suffering must not lead to inner agitation, for Christ sets believers apart as fearless witnesses (1 Peter 3:15). Theological and Ministry Implications 1. Christ shares fully in human distress yet models perfect trust, validating believers’ emotions while directing them Godward. Pastoral Application • In counseling, John 14:1,27 forms the bedrock assurance that personal peace is not circumstantial but Christ-bestowed. Homiletical Themes “From Troubled to Trusting,” “Christ’s Calm within Our Chaos,” and “When Doctrine Disturbs” are sermon arcs that draw from these texts, enabling congregations to trace the word’s thread from fearful kings to confident apostles. Echoes in the Septuagint and Early Church The Greek Old Testament often employs the verb for the terror of nations under divine judgment (Isaiah 14:16; Daniel 5:9 LXX). Early fathers read John 14 as proof that Christ, while capable of holy agitation, grants an objective peace (Augustine, Tractates on John 78). Councils used Acts 15 to oppose judaizing tendencies, confirming that doctrinal agitation must be resolved by Scripture-governed consensus. Summary Strong’s Greek 5015 charts a movement from turmoil to tranquility, whether in waters of Bethesda, hearts of disciples, or councils of the church. Wherever this disturbance appears, the narrative drives toward the same conclusion: the Lord who is momentarily “troubled” has risen to speak, “Peace be with you” (John 20:19). Englishman's Concordance Matthew 2:3 V-AIP-3SGRK: βασιλεὺς Ἡρῴδης ἐταράχθη καὶ πᾶσα NAS: heard [this], he was troubled, and all KJV: had heard [these things], he was troubled, and INT: king Herod he was troubled and all Matthew 14:26 V-AIP-3P Mark 6:50 V-AIP-3P Luke 1:12 V-AIP-3S Luke 24:38 V-RPM/P-NMP John 5:4 V-IIA-3S John 5:7 V-ASP-3S John 11:33 V-AIA-3S John 12:27 V-RIM/P-3S John 13:21 V-AIP-3S John 14:1 V-PMM/P-3S John 14:27 V-PMM/P-3S Acts 15:24 V-AIA-3P Acts 17:8 V-AIA-3P Acts 17:13 V-PPA-NMP Galatians 1:7 V-PPA-NMP Galatians 5:10 V-PPA-NMS 1 Peter 3:14 V-ASP-2P Strong's Greek 5015 |
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