Lexical Summary anazaó: To live again, revive Original Word: ἀναζάω Strong's Exhaustive Concordance be alive again, be resurrected. To recover life (literally or figuratively) -- (be a-)live again, revive. NAS Exhaustive Concordance Word Originfrom ana and zaó Definition to live again NASB Translation became alive (1), come to life again (1), life again (1). Thayer's Greek Lexicon STRONGS NT 326: ἀναζάωἀναζάω, (ῶ: 1 aorist ἀνέζησα; a word found only in the N. T. and ecclesiastical writings; to live again, recover life; a. properly, in Rec. of Romans 14:9; Revelation 20:5. b. tropically, one is said ἀναζῆν who has been νεκρός in a tropical sense; α. to be restored to a correct life: of one who returns to a better moral state, Luke 15:24 (WH marginal reading ἔζησεν) ((A. V. is alive again), cf. Meyer at the passage), 32 (T Tr WH ἔζησε). (beta) to revive, regain strength and vigor: Romans 7:9; sin is alive, indeed, and vigorous among men ever since the fall of Adam; yet it is destitute of power (νεκρά ἐστι) in innocent children ignorant of the law; but when they come to a knowledge of the law, sin recovers its power in them also. Others less aptly explain ἀνέζησε here began to live, sprang into life (German lebteauf). Strong’s Greek 326 (ἀνέζησεν, anazáō) portrays the phenomenon of “living again” or “reviving.” In the New Testament it surfaces only twice, yet those two texts—Luke 15:24 and Romans 7:9—span the full spectrum of life’s restoration: from joyful renewal of a lost son to the startling resurgence of sin in the human heart. The verb thus becomes a lens through which Scripture illustrates both gracious revival and grievous reanimation. Occurrences in Scripture • Luke 15:24: “For this son of mine was dead and is alive again; he was lost and is found.” Narrative Setting in Luke 15:24 In the parable of the prodigal son, the term marks the climactic reversal. The father, representing God, declares that the son who was “dead” in reckless rebellion now “lives again.” The picture is covenantal restoration, a return to familial intimacy. It anticipates the wider New Testament pattern of regeneration—being “made alive with Christ” (Ephesians 2:5)—and foretells eschatological resurrection hope (1 Corinthians 15:22). Here the verb is laden with celebration and grace, underscoring divine initiative in reviving what was spiritually lifeless. Doctrinal Context in Romans 7:9 Paul employs the same verb to describe an opposite movement: “sin sprang to life.” Within his autobiographical rehearsal of life under the Law, the apostle explains that commandments exposed dormant rebellion; sin seized the opportunity and “revived.” The imagery is nearly parasitic—sin lies inert until the command provokes it, then reanimates and destroys. Thus the word carries a sober warning: outside of Christ, the flesh will capitalize on even holy ordinances to resuscitate death (Romans 7:11). The contrast between Luke and Romans reveals the moral neutrality of mere vitality; what matters is who or what is revived. Theological Significance 1. Regeneration versus Resurgence of Sin – Regeneration: God revives the spiritually dead (Colossians 2:13). – Resurgence of Sin: The unredeemed self experiences an awakening of sin’s power, reinforcing the need for deliverance “through Jesus Christ our Lord” (Romans 7:25). 2. Grace and Law – In Luke, grace moves first and celebrates. – In Romans, Law unmasks inner corruption, allowing sin to reassert dominance. Together, these texts affirm both the goodness of God’s commands and humanity’s inability to fulfill them apart from grace. 3. Resurrection Motif – Although ἀνέζησεν does not refer to Christ’s bodily resurrection, its thematic resonance prepares readers for the central Christian proclamation that Jesus is “the resurrection and the life” (John 11:25). Personal revival in Luke foreshadows communal resurrection, while the negative revival in Romans points to our need for the crucified and risen Savior. Old Testament Parallels • Ezekiel 37 portrays dry bones “coming to life,” prefiguring Luke’s image of restored sonship. Historical and Ministry Insights Early church fathers noted the dual edge of revival. Irenaeus saw Luke 15 as an emblem of God’s restorative economy, while Augustine read Romans 7 autobiographically, stressing the heart’s bondage until freed by grace. In pastoral practice, ἀνέζησεν encourages: Practical Applications 1. Celebrate restored relationships, reflecting the father’s joy in Luke 15. Summary Strong’s 326 captures two vivid revivals: the joyous quickening of the lost by grace and the perilous reanimation of sin under Law. Together they frame the gospel message—humanity moves from death to life only through the Savior who conquers both sin’s resurgence and mortality itself. Englishman's Concordance Luke 15:24 V-AIA-3SGRK: ἦν καὶ ἀνέζησεν ἦν ἀπολωλὼς NAS: was dead and has come to life again; he was lost KJV: dead, and is alive again; he was INT: was and is alive again was lost Romans 7:9 V-AIA-3S |
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