### Core Meaning & Semantic Range
The Greek verb G4660 skýllō (σκύλλω) carries a powerful and evocative semantic range. Its primary, literal meaning is "to flay," "to skin," or "to tear off the hide/skin." This suggests a violent, destructive, and painful action. Figuratively, this visceral sense extends to "to harass," "to vex," "to trouble deeply," "to bother intensely," or "to cause great inconvenience." The underlying idea is that of being severely distressed or worn out, as if one's very being is being torn or stripped away. It implies a significant burden or imposition that goes beyond mere annoyance, touching upon a state of profound disquiet or exhaustion.
### Biblical Occurrences & Contextual Analysis
G4660 skýllō appears three times in the New Testament, each instance offering crucial insight into its usage:
* **[[Matthew 9:36]]**: "But when he saw the multitudes, he was moved with compassion on them, because they were *faint*, and were scattered abroad, as sheep having no shepherd."
* Here, the word appears as a perfect passive participle, ἐσκυλμένοι (eskylmenoi), often translated as "harassed," "distressed," "troubled," or "worn out." The imagery of sheep without a shepherd suggests vulnerability to predators, aimlessness, and a lack of care. Jesus perceives the crowds not merely as tired, but as profoundly troubled and spiritually destitute, as if they have been subjected to a severe and debilitating form of harassment or oppression. This deep state of distress is what elicits Jesus' profound compassion (`{{G4697}}` splagchnizomai).
* **[[Mark 5:35]]**: "While he yet spake, there came from the ruler of the synagogue's house certain which said, Thy daughter is dead: *why troublest thou* the Master any further?"
* In this context, skýllō is used actively, "to trouble" or "to bother." Messengers from Jairus's house arrive with the news of his daughter's death, instructing him not to "trouble" Jesus any further. The implication is that the situation is beyond remedy, and any further appeal to Jesus would be pointless or an unnecessary imposition on His time and effort. It reflects a human perspective limited by the finality of death.
* **[[Luke 8:49]]**: "While he yet spake, there cometh one from the ruler of the synagogue's house, saying to him, Thy daughter is dead; *trouble not* the Master."
* This passage is a parallel to [[Mark 5:35]] and carries the identical meaning. The instruction "trouble not" (μὴ σκύλλε) again conveys the idea that further engagement with Jesus regarding the deceased child would be a futile burden, underscoring the perceived impossibility of the situation from a human viewpoint.
### Related Words & Concepts
The semantic field of G4660 skýllō intersects with several related concepts and Greek terms:
* **Suffering and Affliction**: Words like `{{G2347}}` thlipsis (tribulation, pressure), `{{G3958}}` paschō (to suffer, endure), and `{{G2558}}` kakos (evil, harm, distress) share the sense of experiencing hardship, though skýllō often implies a more intense, almost violent, form of distress or being worn down.
* **Compassion**: `{{G4697}}` splagchnizomai (to be moved with compassion, from the bowels/inward parts) is directly linked in [[Matthew 9:36]], highlighting Jesus' empathetic response to the state of the "harassed" crowds.
* **Burden/Inconvenience**: In the context of [[Mark 5:35]] and [[Luke 8:49]], skýllō aligns with the idea of causing a burden or inconvenience, similar to `{{G3928}}` parenochleō (to annoy, bother) or `{{G2873}}` kopiaō (to toil, grow weary), though skýllō retains its stronger connotation of severe imposition.
* **Shepherding and Leadership**: The metaphor of "sheep having no shepherd" in [[Matthew 9:36]] connects skýllō to the concept of proper spiritual guidance and care, contrasting the "harassed" state of the leaderless with the security provided by a true shepherd (cf. `{{H7462}}` ra'ah for shepherd in the Old Testament).
### Theological Significance
The theological significance of G4660 skýllō is profound, revealing aspects of both human brokenness and divine power:
* **Jesus' Compassion for the Distressed**: The usage in [[Matthew 9:36]] is perhaps the most striking. Jesus' perception of the crowds as "harassed" or "flayed" reveals His deep insight into the human condition. It's not just physical weariness but a profound spiritual and existential distress, a state of being utterly vulnerable and without proper guidance. This recognition ignites His profound compassion, leading directly to His call for laborers into the harvest, indicating that the solution to this "harassment" is the proclamation and embodiment of the Kingdom of God. It underscores the empathetic nature of God in Christ, who sees and responds to the deepest forms of human suffering.
* **The Contrast Between Human Limitation and Divine Authority**: In the accounts of Jairus's daughter ([[Mark 5:35]], [[Luke 8:49]]), the word highlights human perception of ultimate limitation—death. The messengers believe that to "trouble" Jesus further is futile, assuming His power is constrained by mortal boundaries. This stands in stark contrast to Jesus' subsequent demonstration of power over death, revealing that what is an insurmountable "trouble" or "burden" for humanity is no obstacle for the Son of God. It serves as a powerful testament to Christ's sovereignty and the boundless nature of His redemptive power, which transcends even the finality of death.
* **The Nature of True Burden**: The word skýllō itself, with its root meaning of "to flay," suggests that true "trouble" is not superficial but deeply impactful, stripping away one's well-being. Whether it's the spiritual and physical exhaustion of the crowds or the grief and perceived hopelessness of Jairus's situation, the word points to struggles that are not easily dismissed, yet are entirely within the scope of Christ's redemptive work.
### Summary
G4660 skýllō is a potent Greek verb, literally meaning "to flay," but used figuratively in the New Testament to convey the intense experience of being "harassed," "troubled," or "bothered." Its three occurrences offer two primary theological insights: Firstly, in [[Matthew 9:36]], it describes the profound spiritual and physical distress of the crowds, evoking Jesus' deep compassion and prompting His call for ministry. This highlights Jesus' empathy for the truly "flayed" and vulnerable. Secondly, in [[Mark 5:35]] and [[Luke 8:49]], it reflects human skepticism and the perception of limitation in the face of death, with messengers advising against "troubling" Jesus further. This usage powerfully contrasts human inability with Christ's boundless divine authority, demonstrating that no "trouble," not even death, is beyond His power and redemptive reach. The word thus encapsulates both the depth of human suffering and the ultimate sufficiency of Christ.
TRV