Eutheōs

The Greek terms eutheōs and euthys are adverbs used in the Gospels to give the narratives a sense of vividness and convey the impression that the storyline is moving along quickly. The author of the Gospel of Mark employs the term euthys frequently. Of the 49 occurrences of euthys in the Gospels, 41 occur in Mark alone. In Mark, euthys is used most frequently in the narratives recounting Jesus’ ministry and less often in the narratives surrounding the crucifixion. The absence of euthys in this section of the story has the effect of slowing down the plot during this climactic part of the gospel.

Sometimes the word functions merely as a transition to introduce a new narrative in the gospel (e.g., Mark 1:29). In these instances, euthys has the sense of “next.” Sometimes euthys indicates the beginning of the action portion of the story (e.g., Mark 1:10). On other occasions, the term marks the finale or conclusion of the narrative (e.g., Luke 5:13).

The word eutheōs (“immediately”) is used frequently throughout Matthew to show the instantaneous and complete results of Jesus’ actions. The term eutheōs occurs 23 times in the Gospels with 13 of those occurrences in Matthew alone. In Matthew, Jesus’ authority over sickness and disease is demonstrated when the text recounts that a leper was cleansed eutheōs (“immediately”) because of Jesus’ order to “be healed” (Matt 8:3; see also Matt 20:34). Jesus’ authority to heal instantaneously is further exhibited under the healing ministry of Peter. In the name of Jesus, the cure for the man paralyzed for eight years happened eutheōs (“immediately”) at Peter’s command (Acts 9:32–34).

The commanding power of Jesus’ call on a person’s life is emphasized as Peter and Andrew drop their nets at once (eutheōs) when Jesus demands they accompany Him (Matt 4:20). A similar immediate response is recounted when Jesus calls James and John to follow Him (Matt 4:22).

While euthys is common in Mark and eutheōs in Matthew, in the Gospel of John, both terms are rare—each word appears only three times. Consequently, the use of eutheōs in John 5:9 emphasizes the immediacy and power of Jesus’ cure of the lame man.

In 3 John 14, eutheōs might indicate that John planned to arrive at his destination after a very short lapse of time and therefore the word should be rendered as “very soon.” It is also possible it refers to an immediate planned arrival and then the term should be translated as “immediately.”

In the book of Revelation, upon seeing a door open in heaven, John describes his heavenly journey as being in the Spirit (Rev 4:2) and eutheōs (“immediately”) present at the very center of heaven (at the place of the throne). This journey is unique compared to other heavenly journeys. Some ascents to heaven describe arduous journeys through multiple layers of heaven (e.g., 2 Cor 12:1–2). Still other accounts of heavenly rapture list preparatory rituals necessary to ascend to the divine abode (e.g., Apoc. Ab.9:7; 12:1). John does not list any preparatory ritual to facilitate his ascent. He does not recount any lengthy journey through a plurality of heavens before encountering God. He simply states he was immediately in the Spirit and before the throne of God. Likely John expressed his journey in this fashion to communicate to his audience that God is not aloof or far-off but is nearby and constantly present.

David Seal