The verb σκορπιζω (skorpizo) means to scatter or disperse, or somewhat more radical: to disintegrate or reduce to powder. This verb is relatively rare in the classics and appears to deliberately relate to the familiar noun σκορπιος (skorpios), scorpion (see next). Both these words stem from the vast Proto-Indo-European root "(s)ker-", to cut off (hence also words like carnival, carnal, carnage, sharp, shear, scar, scrutinize and scrupulous).

Our verb speaks of divergence, or a forced severance from some continuum or native collective. It's the opposite of συναγω (sunago), to gather together (Matthew 12:30, Luke 11:23).

Our verb is used 5 times in the New Testament, see full concordance, and from it comes:

The familiar noun σκορπιος (skorpios) means scorpion, or literally: the scattered one, or that which disperses, after the verb σκορπιζω (skorpizo), to scatter and the PIE root "(s)ker-", to cut off; see above.

It appears that in antiquity, scorpions were named after their proverbial anti-social, reclusive and aggressive nature. Scorpions are solitary and predatory creatures who make their living predominantly in deserts. They are mostly nocturnal. And they are heavily armed with a set of pinchers and a spectacular stinger-equipped tail, which they hold like a Damoclesian sword over their own head (their anus is located close to their stinger, to add to the challenge). A scorpion is anatomically capable of stinging itself (just like a snake is capable of biting itself), but, despite abounding myths, is immune to its own venom.

Still, a venom-filled sting on a highly mobile appendage that is not the head (but rather the poop-end), is rather rare and darkly specific. As a family, scorpions are very closely related to spiders, and spiders and snakes are collectively known for their trickery and sneaky predation (Isaiah 59:5, Job 8:14).

In the Old Testament, scorpions are mentioned in one breath with fiery serpents (Deuteronomy 8:15), and symbolize the especially cruel kind of whip with which Rehoboam threatened to oppress his suffering workforce (1 Kings 12:11-14, 2 Chronicles 10:11-14). Significantly, this threat with scorpions caused the disintegration of the kingdom of David and Solomon, and the separation between Israel and Judah. Because of this division, the northern tribes were deported to Assyria and ultimately dispersed into the nations.

The prophet Ezekiel was ordered to go to Israel and "neither fear them nor fear their words, though thistles and thorns are with you and you sit on scorpions; neither fear their words nor be dismayed at their presence, for they are a rebellious house" (Ezekiel 2:6). Likewise, Jesus said he "saw satan fall like lightning from heaven" and gave his disciples "authority to tread on serpents and scorpions, and over all the power of the enemy" (Luke 10:19).

Finally, upon the sounding of the fifth trumpet, locusts with power like that of scorpions swarm up from the abyss, to torment the men who don't have the seal of God on the foreheads (Revelation 9:3). Their king is called Apollyon, which is striking because the Greeks told a story of Orion who had vowed to kill every earthly animal, but was thwarted by a scorpion sent by either Artemis or her brother Apollo (hence the constellation Scorpio).

The Hebrew word for scorpion is עקרב ('aqrab), which may relate to the verb עקר ('aqar), to thwart proper motion. From this verb comes the name Ekron, the city of Baal-zebub (2 Kings 1:2), which means Lord of the Flies.

Flies are the Bible's proverbial aimless zig-zaggers — not unlike scorpions, perpetually scattered and dispersed — who are proverbially contrasted by bees. Bees have a queen and a house, and care for their offspring. Bees harvest nectar from flowers and in return help them reproduce. Flies are solitary beasts without leadership (the name Baal-zebub is a joke name). They have no house and don't care for their offspring. Flies patrol excrement and cadavers, and produce nothing but disease (see our article on Deborah, which means Bee).

Our noun σκορπιος (skorpios), scorpion, is used 5 times in the New Testament; see full concordance.