Lexical Summary thaptó: To bury Original Word: θάπτω Strong's Exhaustive Concordance bury. A primary verb; to celebrate funeral rites, i.e. Inter -- bury. NAS Exhaustive Concordance Word Originfrom a prim. root Definition to bury NASB Translation buried (7), bury (4). Thayer's Greek Lexicon STRONGS NT 2290: θάπτωθάπτω: 1 aorist ἔθαψα; 2 aorist passive ἐτάφην; from Homer down; the Sept. for קָבַר; to bury, inter (BB. DD. under the word Topical Lexicon Overview Strong’s Greek 2290 concerns the simple but weighty act of burial. Scripture records it eleven times in the New Testament—an activity so ordinary that it can be taken for granted, yet so profound that it anchors the historicity of Christ’s passion and the hope of bodily resurrection. By observing where and how the word is used, the believer gains clarity on discipleship priorities, the certainty of death, and the anticipation of life beyond the grave. Old Testament Foundations From Genesis onward, burial functions as an act of honor, covenant, and hope. Abraham secures the cave of Machpelah for Sarah (Genesis 23), Joseph commands that his bones be carried back to the promised land (Genesis 50:25), and even the mysterious burial of Moses by the LORD Himself (Deuteronomy 34:5–6) affirms divine concern for the body. These narratives inform first-century attitudes encountered in the New Testament: burying the dead was both filial duty and communal obligation, usually completed on the day of death to avoid ceremonial defilement (cf. Deuteronomy 21:23). Jewish Burial Practices in the First Century • Bodies were washed, anointed, and wrapped in linen strips. These customs surround every New Testament occurrence of the verb, whether explicit or implied. Scenes of Burial and Discipleship Tension Matthew 8:21–22 and Luke 9:59–60 present would-be followers requesting time to fulfill family obligation: “Lord, first let me go and bury my father.” Jesus answers, “Follow Me, and let the dead bury their own dead.” The sharp reply does not belittle filial piety; rather, it reorders loyalties. The dawning Kingdom demands immediate allegiance even over society’s most sacred duty. Burial remains important, but never more important than obedience to Christ. A Martyr Buried and a Disciple Informed Matthew 14:12 parallels traditional piety: “Then John’s disciples came and took his body and buried it. And they went and informed Jesus.” Respect for John the Baptist’s remains underscores his prophetic significance and confirms that dignified burial fits within godly practice, yet even such reverence propels the disciples back to Christ, the focus of all prophetic ministry. Wealth, Poverty, and Destiny Luke 16:22 contrasts two funerals: “One day the beggar died and was carried by the angels to Abraham’s side. And the rich man also died and was buried.” Earthly status secures the rich man a funeral, yet heavenly escort belongs to the beggar. Burial alone cannot guarantee blessedness; only covenant relationship does. Historical Veracity and Apostolic Preaching Peter’s Pentecost sermon cites David: “He is both dead and buried, and his tomb is here to this day” (Acts 2:29). The visible tomb verifies David’s mortality and sets up the contrast with Jesus, whose grave would not hold Him (Acts 2:31). Burial supplies tangible proof in apostolic apologetics. Sobering Judgment within the Church Acts 5:6, 5:9, and 5:10 recount the swift burial of Ananias and Sapphira. The speed—carried out by “the young men”—follows Jewish custom, but the repetition highlights divine discipline when deceit threatens the fledgling community. Burial here becomes a silent witness that sin leads to death (Romans 6:23). The Cornerstone of the Gospel Paul defines the gospel in three facts: “that Christ died for our sins according to the Scriptures, that He was buried, that He was raised on the third day” (1 Corinthians 15:3–4). Burial is the historical hinge between death and resurrection; without it, neither tomb nor empty tomb exists. Christ’s interment assures believers that He truly died, fulfilling prophecy such as Isaiah 53:9 and Psalm 16:10. Theological Significance 1. Authentication: Burial certifies actual death, protecting the resurrection from allegations of mere swoon or illusion. Pastoral and Liturgical Applications Christian funerals continue the biblical ethos: honoring the body, comforting mourners, proclaiming resurrection hope. While cultural expressions differ—cremation, memorial services, or traditional interment—the underlying confession mirrors Paul’s: “The dead in Christ will rise first” (1 Thessalonians 4:16). Summary Strong’s Greek 2290 traces a straight line from ancestral caves to the garden tomb. Each occurrence—whether recording obedience, exposing hypocrisy, or proclaiming the gospel—points to a singular truth: burial is not the terminus but the threshold. The soil that receives the believer’s body is the very place where resurrection glory will first break forth, just as it did on the third day when the stone was rolled away. Forms and Transliterations εθαπτόν έθαψα εθαψαν έθαψαν ἔθαψαν εθάψατε έθαψε έθαψεν εταφη εταφή ετάφη ἐτάφη θάπτειν θάπτεται θάπτοντες θαπτόντων θάπτουσι θάπτουσιν θάπτων θαψαι θάψαι θαψαντων θαψάντων θαψατέ θάψατε θάψατέ θάψει θάψεις θάψετε θάψον θάψουσι θάψουσιν θάψω ταφείς ταφήναι ταφήσεται ταφήση ταφήσομαι ταφήσονται τέθαπται etaphe etaphē etáphe etáphē ethapsan éthapsan thapsai thápsai thapsanton thapsantōn thapsánton thapsántōnLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance Matthew 8:21 V-ANAGRK: ἀπελθεῖν καὶ θάψαι τὸν πατέρα NAS: me first to go and bury my father. KJV: to go and bury my father. INT: to go and bury the father Matthew 8:22 V-ANA Matthew 14:12 V-AIA-3P Luke 9:59 V-ANA Luke 9:60 V-ANA Luke 16:22 V-AIP-3S Acts 2:29 V-AIP-3S Acts 5:6 V-AIA-3P Acts 5:9 V-APA-GMP Acts 5:10 V-AIA-3P 1 Corinthians 15:4 V-AIP-3S Strong's Greek 2290 |
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