Lasciviousness
()
1. Usage.-The Greek word occurs 10 times in the NT (Mar 7:22, Rom 13:13, 2Co 12:21, Gal 5:19, Eph 4:19, 1Pe 4:3; 1Pe 2:2; 1Pe 2:7; 1Pe 2:18, Jud 1:4). It should be read instead of in 2Pe 2:2. It is 7 times translated by lasciviousness (AVm [Note: Vm Authorized Version margin.] so translates it in 2Pe 2:2) in the Authorized Version , while the Revised Version translates it so in all cases except Rom 13:13, where the wantonness of the Authorized Version is retained (cf. 2Pe 2:18). In 2Pe 2:7 is translated filthy conversation.
2. Derivation.-The derivation of the word is unknown. The old derivation was from Selge, a city in Pisidia regarded by some as remarkably addicted to wantonness (Suidas, s.v.), and by others as noted for its sobriety (Etymologicon Magnum, s.v.; Strabo, xii.; Libanius, schol. in Dem. Orat.). In the first case the – would be intensive, in the second privative. Moderns derive it from + () (see Trench, NT Synonyms8, 1876, p. 54, and T. K. Abbott, Ephesians and Colossians [International Critical Commentary , 1897, p. 132]), or from (satiety) + , or from + (), in which case the primary meaning would be foul (J. W. Donaldson, New Cratylus3, 1859, p. 692; Ellicott on Gal 5:19).
3. Classical meaning.-The classical meaning of the word is excess of any kind-even inordinate size (see Donaldson, op. cit. p. 692), but particularly moral excess and outrage, contemptuous violence and insolence towards others. It has thus much the same range of meaning as . Trench brings out well the classical meaning of the word (op. cit. p. 54ff.).
4. NT meaning.-In the NT, however, the term seems to refer exclusively to open, shameless impurity. It has plainly this meaning in Rom 13:13, 2Co 12:21, Gal 5:19, Eph 4:19, 2Pe 2:7; 2Pe 2:18. It is one of the works of darkness, the fit climax of fornication and uncleanness; it is a vice closely associated with banquetings and drinking bouts ( ; cf. wine, women, and song); see C. Bigg, St. Peter and St. Jude (International Critical Commentary , 1901), 168.
or (a man may be and hide his sin; he does not become until he shocks public decency [J. B. Lightfoot, Galatians5, 1876, p. 210]) and seem to be the two characteristic heathen vices.
Bengel (on Rom 1:29), followed by Trench, maintains that psychologically man without God must seek satisfaction in either () or , and is associated in the NT with and seems to be characteristically a heathen sin (cf. Wis 14:26, 3Ma 2:26). Abbott (op. cit. p. 133f.) opposes this view of Bengel.
In Mar 7:22 and 1Pe 4:3 it is possible to defend the classical sense of excesses. Raphelius justly observes that if were in this passage [Mar 7:22] designed to denote lewdness or lasciviousness it would have been added to and , vices of a like kind, in the preceding verse. But as it is joined with -deceit-he interprets it in general-an injury of a more remarkable and enormous kind; and shows that Polybius has in several passages used the word in this sense; cf. also Wetstein (J. Parkhurst, Greek Lexicon to the NT4, 1804).
Against this, however, see the convincing note of H. B. Swete (St. Mark2, 1902, p. 154): Here the reference is probably to the dissolute life of the Herodian court, and of the Greek cities of Galilee and the Decapolis; if characterized the Jew, his Greek neighbour was yet more terribly branded by . In 1Pe 4:3 the word is definitely used as a general term of the will of the Gentiles, and is evidently the licentiousness which accompanied heathen feasts and lawless idolatries, while in Jude and 2 Peter it is the typical sin of the cities of the plain, which the libertines, under the guise of a spurious freedom, followed, and into which they inveigled others. In their case the sin of was associated with it. While a rigid asceticism sprang from a horror of this sin, sensuality defended itself by the principle that the body did not count for spiritual life.
We may, then, conclude that the prominent idea in in the NT is flagrant, shameless sensuality. While this was reckoned one of the among the heathen, it was branded as deadly and loathsome by Christianity. In the heathen world sexual vice was no longer counted vice. It was provided for by public law; it was incorporated into the worship of the gods. It was cultivated in every luxurious and monstrous excess. It was eating out the manhood of the Greek and Latin races. From the imperial Caesar down to the horde of slaves, it seemed as though every class of society had abandoned itself to the horrid practices of lust (G. G. Findlay, Ephesians [Expositors Bible, 1892], 272).
Literature.-Thayer Grimms Gr.-Eng. Lexicon of the NT, tr. Thayer , s.v. ; R. C. Trench, NT Synonyms8, 1876, p. 54f.; J. Mller, The Christian Doctrine of Sin, 1877-85, i. 159ff.; the Commentaries of Hammond (on Rom 1:29, where an attempt is made to equate and ), C. J. Ellicott, J. B. Lightfoot (on Gal 5:19), H. B. Swete (on Mar 7:22), J. B. Mayor (on 2Pe 2:2).
Donald Mackenzie.
Fuente: Dictionary of the Apostolic Church
Lasciviousness
LASCIVIOUSNESS.The Greek word so translated in Mar 7:22 etc. is translated wantonness in Rom 13:13. This is the translation in the VSS [Note: SS Versions.] before AV [Note: Authorized Version.] in nearly all the passages where AV [Note: Authorized Version.] has lasciviousness. The idea of the Gr. word is shameless conduct of any kind.
Fuente: Hastings’ Dictionary of the Bible
Lasciviousness
la-sivi-us-nes (, aselgeia, licentiousness, wantonness, unbridled lust, shamelessness, outrageousness):
1. Sources:
Etymologists assign three probable sources of aselgeia, namely: (1) from a compound of the alpha privitive (negation) and , Selge, a Pisidian city whose inhabitants according to Thayer (New Testament Lexicon) excelled in strictness of morals, but, according to Trench, a place whose people were infamous for their vices; (2) from a compound of a intense, and , salagen, to raise a disturbance or noise; (3) from a compound of the alpha privitive and , selgo, or , thelgo, exciting disgust or displeasure. It evidently means conduct and character that is unbecoming, indecent, unrestrainedly shameless.
2. As Used in the New Testament:
Mark uses it in Mar 7:22 with uncertainty as to the vice meant. Paul (2Co 12:21) classes it with uncleanness and fornication as sins to be repented of; also (Gal 5:19; compare The Wisdom of Solomon 14:26, wantonness) puts it in the same catalogue with other works of the flesh; and (Eph 4:19) he refers to some aged ones so covetous, that they made trade of themselves by giving themselves up to lasciviousness. The same word is translated wantonness in Rom 13:13, meaning wanton manner, filthy words, unchaste movements of the body. Peter (1Pe 4:3) mentions those who walked in lasciviousness, lusts, winebibbings, revellings, carousings, and abominable idolatries. He speaks (2Pe 2:2) of lascivious doings (the King James Version pernicious ways); (2Pe 2:7) lascivious life (the King James Version filthy conversation); and (2Pe 2:18) of lasciviousness (the King James Version wantonness), as a means to entice in the lusts of the flesh. Jud 1:4 probably does not refer to any form of sensuality in using the word descriptive of ungodly men who perverted the faith of some and denied our only Master.
Fuente: International Standard Bible Encyclopedia
Lasciviousness
General references
Exo 32:6; Pro 2:16-18; Pro 5:3-5; Pro 5:8-13; Pro 7:6-27; Pro 9:13-18; Pro 20:16; Pro 30:18-20; Joe 3:3; Mar 7:21-23; Rom 1:22-29; Rom 7:8; Rom 13:13; 1Co 6:9-10; 1Co 6:13; 1Co 6:15-18; 1Co 9:27; 2Co 12:21; Gal 5:19-21; Eph 4:17-19; Eph 5:5; Col 3:5; 1Th 4:5; 2Ti 3:6; 1Pe 4:2-3; Jud 1:4; Jud 1:7 Adultery; Idolatry, Wicked Practices of, Licentiousness of; Incest; Lust; Rape; Sensuality; Sodomy; Whore; Whoredom
Figurative
– General references
Eze 16:15-59 Whoredom
Instances of:
– Sodomites
Gen 19:5
– Lot’s daughters
Gen 19:30-38
– Judah
Gen 38:15-16
– The Gibeahites
Jdg 19:22-25
– Eli’s sons
1Sa 2:22
– David
2Sa 5:13; 2Sa 11:2-27
– Amnon
2Sa 13:1-14
– Solomon
1Ki 11:1-3
– Rehoboam
2Ch 11:21-23
– Persian kings
Est 2:3; Est 2:13-14; Est 2:19