στρηνιάω, -@: 1 aor ἐστρηνίασα ; (fr. στρῆνος, 4. ν.); ἃ word used in middle and later Comedy for τρυφᾶν (ef. Lob. ad Phryn. p. 381; [Rutherford, New Phryn. p. 475 sq.; W.25]); to be wanton, to live lururiously: Rev. xviii. 7,9. [Come.: xara-orpnuda.|

στρηνιάω strēniaō 2x

to be wanton, to revel, riot, Rev. 18:7, 9*

** στρηνιάω, -ῶ

(< στρῆνος, q.v.), [in Sm.: Is 61:6 (אכל) * ;]

a word which first appears in the middle comedy (Rutherford, NPhr., 475 f.), to run riot, wax wanton: Re 18:7, 9 (cf. κατα-στρηνιάω).†

SYN.: σπαταλάω (q.v.), τρυφάω

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).

στρηνιάω, first met with in the Middle Comedy (Rutherford WP p- 475) =‘‘feel strong and hearty”: cf. the cognate Lat. strenuus, Engl. ‘‘stern.’’ According to Hesychius στρηνιῶντες = πεπλεγμένοι. δηλοῖ δὲ καὶ τὸ διὰ πλοῦτον ὑβρίζειν, καὶ βαρέως φέρειν. It isin this bad sense ** wax wanton” through wealth etc. that the verb is used in Rev 187-9: cf. P Meyer 20° (15¢ half iii/A.D.) μὴ στρηνιάτω Aovkids, ἀλλὰ ἐργαζέσθω. The comp’ καταστρηνιάω in 1 Tim 5! is rendered by Souter ‘‘exercise my youthful vigour against’’: for similar kata-comp%s see BlassDebrunner Gr. ὃ 181. oTpnvos

στρηνιάω (strēniaō) — to revel. στρηνιάω, run riot, wax wanton, [NT+4th c.BC+];= gerrio, gestio, [Refs 2nd c.AD+]