σκύλλω

I flay, trouble, annoy

Definition

The verb σκύλλω primarily means 'to trouble,' 'to harass,' or 'to annoy,' carrying a sense of causing distress or burden. In its most literal sense, it can mean 'to flay' or 'to skin,' implying a violent, tearing action. In the New Testament, it is used metaphorically to describe causing someone significant mental or emotional agitation. In Luke 7:6, the centurion says, 'Lord, do not trouble yourself,' using σκύλλω to express concern about imposing a burden. In the parallel accounts of Jairus's daughter (Mark 5:35, Luke 8:49), messengers tell Jairus not to 'trouble' the Teacher further, indicating a distressing interruption or futile bother.

Biblical Usage

Σκύλλω is used three times in the New Testament, exclusively in the Synoptic Gospels (Mark and Luke). In each instance, it appears in dialogue where one person is urging another not to cause trouble or impose a burden. In Luke 7:6, it is a polite request from a person of lower status (a centurion) to a superior (Jesus). In Mark 5:35 and Luke 8:49, it is used by messengers reporting bad news, advising against a course of action they see as pointless or overly taxing. The pattern shows it describing an unnecessary or distressing imposition on someone's time, effort, or emotional state.

Etymology

The word σκύλλω originates from a Greek root meaning 'to flay,' 'to skin,' or 'to tear.' This vivid, physical sense of stripping or rending evolved into the metaphorical meanings of 'harassing' or 'troubling' someone, as if tearing at their peace. It is related to the noun σκῦλον (skylon), meaning 'spoils' or 'arms stripped from a foe,' reinforcing the idea of violent taking.

Semantic Range

While not a major theological term, σκύλλω highlights important relational dynamics in the Gospels. It reveals human perceptions of Jesus's time and dignity—people were hesitant to 'trouble' him. Yet, Jesus consistently shows that sincere faith (like the centurion's) or desperate need (like Jairus's) is never a mere 'bother.' Understanding this term enriches reading by contrasting human anxiety about being a nuisance with Jesus's compassionate willingness to be 'troubled' for the sake of healing and salvation.

In the honor-shame culture of the first-century Mediterranean world, avoiding unnecessary imposition on a social superior was crucial. The use of σκύλλω by the centurion (Luke 7:6) reflects deep cultural awareness; he, as a man of authority, recognizes Jesus's higher status and does not want to cause him dishonor or inconvenience. The term captures more than mild annoyance—it implies a socially inappropriate burden or a violation of expected boundaries.

θλίβω (thlibō, G2346) — emphasizes pressing, crowding, or affliction, often with a physical or persecutory force. ταράσσω (tarassō, G5015) — focuses on stirring up, agitating, or troubling, often describing inner emotional or spiritual disturbance (e.g., John 14:1).

Word Details

Scripture References