StrongerBible

harpazō

ἁρπάζω

GreekG0726snatch, caught up, ...

Appears 14 times · tap a cell to see the verses

Mat 11:12Mat 12:29Mat 13:19Jhn 6:15Jhn 10:12Jhn 10:28Jhn 10:29Act 8:39Act 23:102Co 12:22Co 12:41Th 4:17Jud 1:23Rev 12:5
Names & words formed with this
Word studyResearch-gradehar-PAD-zoverb

What harpazō means

to seize suddenly and by force: to snatch, grab, or carry someone or something off

TranslatabilityPartialCertaintySettled

This one verb names a single, sharply defined action: a sudden, forceful taking that the person or thing taken cannot resist. Three features hold steady wherever it appears. The taking is forceful, it is sudden, and the one taken has no say in it. What the verb never tells you on its own is whether the force is good or bad. That depends entirely on who does the seizing and why.

Because the core is so stable, the New Testament writers stretch it across opposite situations without ever changing its meaning. The same verb describes:

  • a wolf snatching a sheep
  • God catching a believer up to himself
  • an enemy stealing the planted word from a heart
  • a rescuer dragging someone clear of a fire

In every case the picture is identical: a swift, irresistible grab. Only the outcome differs, and the outcome comes from the setting, not from the word.

It helps to read the verb in shades that share this one core. In some places the seizing harms its object: a predator, a thief, or a hostile crowd takes by force what is not theirs. In others the seizing rescues, or carries a person off to safety, often by God's own hand, so that the very verb used for the predator becomes a promise. The senses below sort the occurrences this way, but they are angles on one action, not different words.

Nuances

1ato snatch away as a predator or thief: to seize by force what is not yours, to harm or rob
Mat 11:12Mat 12:29Mat 13:19Jhn 10:12
1bto seize a person by force: to grab hold of someone to carry them off, whether to crown them, arrest them, or drag them clear
Jhn 6:15Act 23:10
1cto snatch to safety: to pull someone or something out of danger or hold it securely against any taker
Jhn 10:28Jhn 10:29Jud 1:23
1dto catch up to God: to be taken suddenly and irresistibly by divine power into another place or sphere
Act 8:392Co 12:22Co 12:41Th 4:17Rev 12:5

What scholars say about harpazō

BDAG groups the fourteen New Testament occurrences under two broad headings, "steal, carry off" and "snatch/take away," while Louw-Nida spreads the verb across four semantic domains (snatch, attack, plunder, gain control by force); Poythress (JETS 44, 2001) argues the Louw-Nida sub-glosses are methodological artifacts rather than distinct lexical senses, supporting a single-core analysis. The core "seize suddenly by force" is stable from Homer through the papyri (Moulton-Milligan) and Josephus. In the Septuagint the verb chiefly renders גָּזַל (rob), טָרַף (tear as prey), and חָטַף (snatch), saturating it with property-crime and predator imagery; Wisdom of Solomon 4:11 (of Enoch) supplies the bridge to the sense of God translating the righteous, on which Foerster's TDNT article and Wanamaker build. The major commentators (Thrall, Furnish, Harris, Wanamaker, Malherbe, Weima, Fee, Beale, Aune, Koester, Fitzmyer, Keener) converge on the verb's emphasis on passivity in the divine-seizure texts: the human is acted upon, not the agent. Acts 23:10 is the pivotal control case, where soldiers "seize" Paul to rescue him, showing the force can be protective.

In-depth research

This is a research paper, so it may be hard to read without scholarly background. It is useful if you want to dig even deeper into this word.

Sources

  • BDAG (Bauer-Danker-Arndt-Gingrich), A Greek-English Lexicon of the New Testament, 3rd ed. (Chicago, 2000), 134lexicon
  • J. P. Louw and E. A. Nida, Greek-English Lexicon of the New Testament Based on Semantic Domains (New York: UBS, 1988), §§18.4; 37.28; 39.49; 57.235lexicon
  • Werner Foerster, "ἁρπάζω, ἁρπαγμός," TDNT 1:472-474theological-dictionary
  • Charles A. Wanamaker, The Epistles to the Thessalonians, NIGTC (Eerdmans, 1990), 175-176commentary
  • Murray J. Harris, The Second Epistle to the Corinthians, NIGTC (Eerdmans, 2005), 829, 837-855commentary
  • Margaret E. Thrall, A Critical and Exegetical Commentary on the Second Epistle to the Corinthians, ICC (T&T Clark, 2000), 2:773-809commentary
  • Raymond E. Brown, The Gospel According to John (I-XII), AB 29 (Doubleday, 1966), 234-235, 386-387commentary
  • Craig S. Keener, Acts: An Exegetical Commentary (Baker Academic, 2012-2015), 2:1607-1610; 3:3309-3310commentary
  • Ulrich Luz, Matthew 8-20, Hermeneia (Fortress, 2001), 2:140-143, 206-208commentary
  • W. D. Davies and Dale C. Allison, Matthew, ICC (T&T Clark, 1991), 2:254-256, 339-341commentary
  • Matthew W. Bates, "Cryptic Codes and a Violent King: A New Proposal for Matt 11:12 and Luke 16:16-18," CBQ 75 (2013): 74-93article
  • Richard Bauckham, Jude, 2 Peter, WBC 50 (Word, 1983), 108-111, 116commentary
  • G. K. Beale, The Book of Revelation, NIGTC (Eerdmans, 1999), 639-641commentary
  • R. S. P. Beekes, Etymological Dictionary of Greek (Brill, 2010), 1:137lexicon

All attested forms of ἁρπάζω

aorist active infinitive

ἁρπάσαι

Mat 12:29, Act 23:10

present active indicative 3s

ἁρπάζει

Mat 13:19, Jhn 10:12

present active infinitive

ἁρπάζειν

Jhn 6:15, Jhn 10:29

second-aorist passive indicative 3s

ἡρπάγη, ἡρπάσθη

2Co 12:4, Rev 12:5

future active indicative 3s

ἁρπάσει

Jhn 10:28

present active indicative 3p

ἁρπάζουσιν

Mat 11:12

present active participle nominative m p

ἁρπάζοντες

Jud 1:23

second-aorist active indicative 3s

ἥρπασεν

Act 8:39

second-aorist passive participle accusative m s

ἁρπαγέντα

2Co 12:2

second-future passive indicative 1p

ἁρπαγησόμεθα

1Th 4:17