### Core Meaning & Semantic Range
The Greek verb G1779 (ἐνταφιάζω, transliterated *entaphiázō*) carries the precise meaning of "to prepare for burial," specifically by "in-swathing with cerements for interment." This definition is derived from its component parts: the preposition ἐν (en), meaning "in" or "within," and the noun τάφος (taphos, `{{G5028}}`), meaning "a tomb" or "a burial place," or even "the act of burial." Thus, the compound verb literally signifies "to put into a tomb" or, more accurately, "to prepare a body for placement within a tomb." Unlike the more general verb for burying, θάπτω (thaptō, `{{G2290}}`), entaphiázō emphasizes the preparatory rituals and actions performed *upon* the body before its final interment, such as anointing, washing, or wrapping. Its semantic range is therefore quite narrow and focused on the specific customs surrounding the handling of a corpse prior to burial.
### Biblical Occurrences & Contextual Analysis
The verb G1779 (ἐνταφιάζω) appears in the New Testament exclusively in contexts pertaining to the preparation of Jesus' body for burial, highlighting its profound significance in the Passion narrative.
1. **[[Matthew 26:12]]**: "For in pouring this ointment on my body, she has done it to prepare me for burial (εἰς τὸ ἐνταφιάσαι με)." Here, Jesus himself interprets the anointing by the woman (traditionally identified as Mary of Bethany) as an act of prophetic preparation for his impending death and burial. The act of anointing with expensive perfume is explicitly linked to entaphiázō, indicating that the preparation involved ceremonial anointing, not merely the physical placement in a tomb. This verse underscores Jesus' awareness of his destiny and the sacredness of his body, even in death.
2. **[[John 19:40]]**: "So they took the body of Jesus and bound it in linen cloths with the spices, as is the burial custom of the Jews (καθὼς ἔθος ἐστὶν τοῖς Ἰουδαίοις ἐνταφιάζειν)." This passage describes the actions of Joseph of Arimathea and Nicodemus after Jesus' crucifixion. The verb entaphiázō here vividly portrays the specific Jewish practice of wrapping the deceased's body in σινδών (sindōn, `{{G4616}}`, linen cloths) along with ἀρώματα (arōmata, `{{G759}}`, spices). This meticulous process was part of showing honor to the dead and, in the absence of embalming, served to mitigate the odor of decay. This occurrence directly illustrates the "in-swathing with cerements" aspect of the word's definition.
These two occurrences establish G1779 as a term specifically tied to the reverent and customary preparation of a body for burial, particularly in the Jewish cultural context, and uniquely applied to the body of Jesus.
### Related Words & Concepts
Understanding G1779 is enhanced by examining its relationship to other terms in the biblical lexicon:
* **τάφος (taphos, `{{G5028}}`):** As the root noun, taphos signifies the "tomb" or "sepulchre" itself, which is the ultimate destination for a body prepared through entaphiázō.
* **θάπτω (thaptō, `{{G2290}}`):** This is the more general verb for "to bury" or "to inter." While thaptō describes the act of placing the body in the ground or a tomb, entaphiázō focuses on the *preparation* of the body *before* that final act. Entaphiázō is thus a specific subset of the broader concept of burial.
* **ἐνταφιασμός (entaphiasmos, `{{G1780}}`):** This is the noun form derived from entaphiázō, meaning "preparation for burial" or "burial." It appears in [[Mark 14:8]], where Jesus states, "She has done what she could; she has anointed my body beforehand for burial (πρὸς τὸν ἐνταφιασμόν με)." This noun reinforces the concept of preparatory actions.
* **μύρον (myron, `{{G3464}}`):** "Ointment" or "perfume." This term is directly linked to the anointing aspect of entaphiázō in [[Matthew 26:12]], highlighting the use of precious substances in the preparation.
* **σινδών (sindōn, `{{G4616}}`):** "Linen cloth" or "shroud." This term is crucial for understanding the wrapping aspect of entaphiázō in [[John 19:40]], where Jesus' body is bound in such cloths.
* **ἀρώματα (arōmata, `{{G759}}`):** "Spices." Used in conjunction with linen cloths in [[John 19:40]], indicating the use of aromatic compounds in the Jewish burial custom to honor the dead and preserve the body.
These related terms collectively paint a fuller picture of the ancient burial practices and the specific role of entaphiázō within them.
### Theological Significance
The theological significance of G1779 (ἐνταφιάζω) is profoundly tied to the person and work of Jesus Christ. Its exclusive application to Jesus' burial preparation elevates the word from a mere descriptive term to one laden with theological meaning.
1. **Fulfillment of Prophecy and Divine Plan:** In [[Matthew 26:12]], Jesus' own interpretation of the anointing as preparation for his burial underscores the divine orchestration of his death and subsequent interment. It signifies that even in his suffering and death, Jesus was acting according to God's predetermined will. The act of entaphiázō becomes a sacred ritual foreshadowing the ultimate sacrifice.
2. **Reverence for the Body of Christ:** The meticulous preparation of Jesus' body, as described in [[John 19:40]], speaks to the profound reverence shown to Him even in death. Joseph of Arimathea and Nicodemus, despite the risks, undertake this labor of love. This act highlights the sacredness of Jesus' physical body, which would soon be resurrected, and the deep devotion of His followers. It also affirms the reality of Jesus' human death – He truly died and His body needed to be prepared.
3. **Jewish Burial Customs and the Reality of Death:** The word grounds Jesus' burial firmly within the cultural and religious practices of first-century Judaism. The use of linen cloths and spices (as in entaphiázō) was a common and respectful way to prepare the deceased. This detail reinforces the historical reality of Jesus' death and burial, which is a foundational tenet of Christian faith (cf. [[1 Corinthians 15:3-4]]).
4. **Preparation for Resurrection:** While those performing the entaphiázō might not have fully grasped it, the careful preparation of Jesus' body, though destined for the tomb, was ultimately a prelude to His glorious resurrection. The temporary nature of the burial, and the fact that the body would not see decay (as prophesied in [[Psalm 16:10]] and cited in [[Acts 2:27]], [[Acts 13:35]]), imbues the act of entaphiázō with a deeper, eschatological significance. It is the final human act of care before the divine act of resurrection.
### Summary
G1779 (ἐνταφιάζω, *entaphiázō*) is a specific Greek verb meaning "to prepare for burial," particularly through anointing or wrapping with cerements. Derived from ἐν (in) and τάφος (tomb), it distinguishes itself from the general act of burying by focusing on the detailed, reverent preparations of the body. Its limited but highly significant occurrences in the New Testament are exclusively tied to the burial of Jesus Christ ([[Matthew 26:12]], [[John 19:40]]). Theologically, entaphiázō underscores Jesus' prophetic awareness of his death, the profound reverence shown to his body by his followers, and the historical reality of his death and burial within Jewish customs. Ultimately, this word points to the sacredness of Christ's body and serves as a vital link in the narrative leading to his glorious resurrection.
TRV