σπαταλάω, -@; 1 aor. ἐσπατάλησα; (σπατάλη, riotous living, luxury); to live luxuriously, lead a voluptuous life, [give one’s self to pleasure]: 1' Tim. v.6; Jas.v.5. (Prov. xxix. 21; Am. vi. 4 [in both these pass. κατασπ.; Ezek. xvi. 49]; Sir. xxi. 15; Barnab. ep. 10,3; Polyb. excrpt. Vat. p. 451 [i.e. 37, 4, 6 (ed. Didot)], and occasionally in later and inferior writ.)

σπαταλάω spatalaō 2x

to live luxuriously, voluptuously, wantonly, 1 Tim. 5:6; Jas. 5:5*

† σπαταλάω, -ῶ

(< σπατάλη, wantonness, luxury, Si 27:13 *), [in LXX: Ez 16:49 (שׁקט hi.), Si 21:15 * ;]

to live riotously: I Ti 5:6, Ja 5:5 (Polyb.).†

SYN.: στρηνιάω, τρυφάω (v. Tr., Syn., § liv)

In all these words lies the notion of excess, of wanton, dissolute, self-indulgent, prodigal living, but in each case with a difference. Στρηνιάω occurs only twice in the N. T. (Rev. xviii. 7, 9), στρῆνος once (Rev. xviii. 3; cf. 2 Kin. xix. 28), and the compound καταστρηνιάω as often (1 Tim. v. 11). It is a word of the New or Middle Comedy, and is used by Lycophron, as quoted in Athenzeus (x. 4206) ; by Sophilus (ib. iii. 100 a); and Antiphanes (ib. 111. 127 d); but rejected by the Greek purists—Phrynichus, indeed, affirming that none but a madman would employ it, having τρυφᾶν at his command (Lobeck, Phrynichus, p. 381). This last, which is thus so greatly preferred, is a word of solitary occurrence in the N. T. (Jam. v. 5); évtpudav (2 Pet. ii. 13) of the same; but belongs with τρυφή (Luke vii. 25; 2 Pet. ii. 13) to the best age and most classical writers in the language. It will be found on closer in§uv. SYNONYMS OF THE NEW TESTAMENT. 201 spection that the words do different work, and that oftentimes one could not be employed in room of the other. In στρηνιᾶν (Ξε ἀτακτεῖν, Suidas; διὰ τὸν πλοῦτον bBpl ew, Hesychius), is properly the insolence of wealth, the wantonness and petulance springing from fulness of bread ; something of the Latin ‘lascivire.’ There is nothing of sybaritic effeminacy in it; so far from this that Pape connects otpjvos with ‘ strenuus’ ; see too Pott, Etymol. Forsch. il, 2. 3573; and there is ever the notion of strength, vigour, the German ‘ Uebermuth,’ such as that displayed by the inhabitants of Sodom (Gen. xix. 4-9), implied in the word. On the other hand, effeminacy, brokenness of spirit through self-indulgence, is exactly the point from which τρυφή and τρυφᾶν (connected with θρύπτειν and θρύψις), start; thus τρυφή is linked with χλιδή (Philo, De Merc. Mer. 2); with πολυτέλεια (Plutarch, Marcell. 3); with μαλακία (De Aud. Poét. 4); with ῥαθυμία (Marcellus, 21); cf. Suicer, Thes. s. v.; and note the company which it keeps elsewhere (Plato, 1 Alcib. 122 b); and the description of it which Clement of Alexandria gives (Strom. ii. 20): τί yap ἕτερον ἡ τρυφή, ἢ φιλήδονος λιχνεία, καὶ TWEovac pos περίεργος, πρὸς ἡδυπάθειαν ἀνειμένων ; It only runs into the notion of the insolent as a secondary and rarer meaning; being then united with ὕβρις (Aristophanes, Rane, 21; Strabo, vi. 1) ; τρυφᾶν with ὑβρίζειν (Plutarch, Prec. Ger. Reip. 3); and compare the line of Menander (Meineke, Fragm. Com. Gr. Ῥ. 984): ὑπερήφανόν που γίνεθ᾽ ἡ λίαν τρυφή. Τὺ occasionally from thence passes forward into a good sense, and expresses the triumph and exultation of the saints of God (Chrysostom, in Matt. Hom. 67, 668; Isai. Ixvi. 11; Ezek. XxXXiv. 13; Ps. xxxv. 9); so, too, ἐντρυφῶν (Isai. lv. 2): while the garden of Eden is παράδεισος τῆς τρυφῆς (Gen. ii. 15; Joel ii. 3). Σπαταλᾶν (occurring only 1 Tim. v.6; Jam. v. 5; cf. Kcclus. xxi. 17; Ezek. xvi. 49; Amos vi. 4; the last two being instructive passages) is more nearly allied to τρυφᾶν, 202 SYNONYMS OF THE NEW TESTAMENT. § 1. with which at Jam. v. 5 itisassociated, than with στρηνιᾶν, but it brings in the further notion of wastefulness (=dvaλίσκειν, Hesychius), which, consistently with its derivation from odo, σπαθάω, is inherent in it. Thus Hottinger: “τρυφᾶν deliciarum est, et exquisite voluptatis, σπαταλᾶν luxurie atque prodigalitatis.’ Tittmann: ‘ τρυφᾶν potius mollitiam vitee luxuriose, σπαταλᾶν petulantiam et prodigalitatem denotat.’? Theile, who takes them in the reverse order: ‘Componuntur tanquam antecedens et consequens ; diffluere et dilapidare, luxuriare et lascivire.’ It will follow, if these distinctions have been rightly drawn, that the σπαταλᾶν might properly be laid to the charge of the Prodigal, scattering his substance in riotous living (ζῶν ἀσώτως, Luke xv. 13); the τρυφᾶν to the Rich Man faring sumptuously every day εὐφραινόμενος καθ᾽ ἡμέραν λαμπρῶς, Luke xvi. 19) ; the στρηνιᾶν to Jeshurun, when, waxing fat, he kicked (Deut. xxxii. 15).

σπαταλάω, ‘give myself to pleasure,’’ ‘‘am wanton,” is confined in the NT to 1 Tim 5° (Vg guae in deliciis est), Jas 5°. Hort James p. 107 ff. illustrates the word fully from the LXX and other sources, from which it appears that σπαταλάω is often combined with τρυφάω, with perhaps somewhat worse associations. But see Aazbel 646 «51. (p. 529)— ὡς οὖν καιρὸν ἔχεις, λοῦσαι, μύρισαι, σπατάλησον καὶ χάρισαι, δαπάνησον, ἅπερ δύνασαι: τίνι τηρεῖς ; For the subst. σπατάλη in its sense of ‘* bracelet,” see Syl? 11841.

σπαταλάω (spatalaō) — to indulge. σπᾰτᾰλ-άω, live softly or in excessive comfort or indulgence, [NT+2nd c.BC+]; τὰ σπαταλῶντα τῶν παιδίων spoilt children, [Refs 4th c.BC+]