The Meaning of John 11:33 Explained

John 11:33

KJV: When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled,

YLT: Jesus, therefore, when he saw her weeping, and the Jews who came with her weeping, did groan in the spirit, and troubled himself, and he said,

Darby: Jesus therefore, when he saw her weeping, and the Jews who came with her weeping, was deeply moved in spirit, and was troubled,

ASV: When Jesus therefore saw her weeping, and the Jews also weeping who came with her, he groaned in the spirit, and was troubled,

KJV Reverse Interlinear

When  Jesus  therefore  saw  her  weeping,  and  the Jews  also weeping  which came  with her,  he groaned  in the spirit,  and  was troubled, 

What does John 11:33 Mean?

Verse Meaning

The phrase "deeply moved" translates the Greek word enebrimesato. It invariably describes an angry, outraged, and indignant attitude (cf. John 11:38; Matthew 9:30; Mark 1:43; Mark 14:5). These emotions mingled in Jesus" spirit as He contemplated the situation before Him. John also described Jesus as "troubled" (Gr. etaraxen). This is another strong verb that describes emotional turmoil (cf. John 5:7; John 12:27; John 13:21; John 14:1; John 14:27). Jesus was angry, but at what? The context provides some help in identifying the cause of His anger.
Evidently as Jesus viewed the misery that death inflicts on humans and the loved ones of those who die He thought of its cause: sin. Many of the Jews present had come from Jerusalem where Jesus had encountered stubborn unbelief. The sin of unbelief resulted in spiritual death, the source of eternal grief and mourning. Probably Jesus felt angry because He was face to face with the consequences of sin and particularly unbelief.
Other explanations for Jesus" anger are that Jesus resented being forced to do a miracle. [1] However, Jesus had waited to go to Bethany so He could perform a miracle ( John 11:11). Another idea is that Jesus believed the Jews" mourning was hypocritical, but there is nothing in the text that indicates that the mourners were insincere. Others believe that John meant that Jesus was profoundly moved by these events, particularly the attitude of the mourners who failed to understand His person. [2]

Context Summary

John 11:28-35 - The Sympathy Of Jesus
It is not to be wondered at that the sisters and their friends wept as they stood beside the grave; but why did Jesus weep? He knew what He had come to do. He had come for the express purpose of turning their tears into joy. He wept for human frailty-that man's life is an handbreadth and his years as a tale that is told. He wept in sympathy with human sorrow, because He realized that the scene in which He was taking part was a sample of myriads more. He groaned, as in John 11:33, r.v., as He beheld the evidences of death's grim power. Death had entered the world with man's sin, and Jesus felt the wrongfulness of Satan's usurpation. The anarchy that had invaded human life stirred His soul to its lowest depths. The wrong under which man bled wrought in Him an anger which was without sin. He still stands among our groups of mourners, touched with the feeling of their sorrow, but they are not tears of weak sentiment, but of a noble pathos that hastens to help with a divine sufficiency. It has also been suggested that Jesus wept because He was calling a soul back from the land of glory to sojourn once more in the garments of mortality. [source]

Chapter Summary: John 11

1  Jesus raises Lazarus, four days buried
45  Many Jews believe
47  The high priests and Pharisees gather a council against Jesus
49  Caiaphas prophesies
54  Jesus hides himself
55  At the Passover they enquire after him, and lay wait for him

Greek Commentary for John 11:33

When Jesus therefore saw her weeping [Ιησους ουν ως ειδεν αυτην κλαιουσαν]
Proleptic position of “Jesus,” “Jesus therefore when he saw.” She was weeping at the feet of Jesus, not at the tomb. And the Jews also weeping Mary‘s weeping was genuine, that of the Jews was partly perfunctory and professional and probably actual “wailing” as the verb κλαιω — klaiō can mean. Κλαιω — Klaiō is joined with αλαλαζω — alalazō in Mark 5:38, with ολολυζω — ololuzō in James 5:1, with τορυβεω — thorubeō in Mark 5:39, with πεντεω — pentheō in Mark 16:10. It was an incongruous combination. He groaned in the spirit First aorist middle indicative of εμβριμαομαι — embrimaomai old verb (from εν — en and βριμη — brimē strength) to snort with anger like a horse. It occurs in the lxx (Dan 11:30) for violent displeasure. The notion of indignation is present in the other examples of the word in the N.T. (Mark 1:43; Mark 14:5; Matthew 9:30). So it seems best to see that sense here and in John 11:38. The presence of these Jews, the grief of Mary, Christ‘s own concern, the problem of the raising of Lazarus - all greatly agitated the spirit of Jesus (locative case τωι πνευματι — tōi pneumati). He struggled for self-control. Was troubled First aorist active indicative of ταρασσω — tarassō old verb to disturb, to agitate, with the reflexive pronoun, “he agitated himself” (not passive voice, not middle). “His sympathy with the weeping sister and the wailing crowd caused this deep emotion” (Dods). Some indignation at the loud wailing would only add to the agitation of Jesus. [source]
He groaned in the spirit [ἐνεβριμήσατο τῷ πνεύματι]
See on Mark 1:43. The word for groaned occurs three times elsewhere: Matthew 9:30; Mark 1:43; Mark 14:5. In every case it expresses a charge, or remonstrance, accompanied with a feeling of displeasure. On this passage there are two lines of interpretation, both of them assuming the meaning just stated. (1) Τῷ πνευ.ματι , the spirit, is regarded as the object of Jesus' inward charge or remonstrance. This is explained variously: as that Jesus sternly rebuked the natural shrinking of His human spirit, and summoned it to the decisive conflict with death; or that He checked its impulse to put forth His divine energy at once. (2) Takes in the spirit, as representing the sphere of feeling, as John 13:21; Mark 8:12; Luke 10:21. Some explain the feeling as indignation at the hypocritical mourning of the Jews, or at their unbelief and the sisters' misapprehension; others as indignation at the temporary triumph of Satan, who had the power of death. The interpretation which explains τῷ πνεύματι as the sphere of feeling is to be preferred. Comp. John 11:38, in himself. The nature of the particular emotion of Jesus must remain largely a matter of conjecture. Rev. renders, in margin, was moved with indignation in the spirit. [source]
Was troubled [ἐτάραξεν ἑαυτὸν]
Literally, troubled Himself. Probably of the outward manifestation of His strong feeling. [source]

Reverse Greek Commentary Search for John 11:33

Matthew 9:30 Strictly charged them [εν εαυτωι]
A difficult word, compound of ενεβριμησατο — en and ενεβριμητη — brimaomai (to be moved with anger). It is used of horses snorting (Aeschylus, Theb. 461), of men fretting or being angry (Daniel 11:30). Allen notes that it occurs twice in Mark (Mark 1:43; Mark 14:5) when Matthew omits it. It is found only here in Matthew. John has it twice in a different sense (John 11:33 with απεκριτη — en heautōi). Here and in Mark 1:32 it has the notion of commanding sternly, a sense unknown to ancient writers. Most manuscripts have the middle ορατε μηδεις γινωσκετω — enebrimēsato but Aleph and B have the passive enebrimēthē which Westcott and Hort accept, but without the passive sense (cf. apekrithē). “The word describes rather a rush of deep feeling which in the synoptic passages showed itself in a vehement injunctive and in John 11:33 in look and manner” (McNeile). Bruce translates Euthymius Zigabenus on Mark 1:32: “Looked severely, contracting His eyebrows, and shaking His head at them as they are wont to do who wish to make sure that secrets will be kept.” “See to it, let no one know it” Note elliptical change of persons and number in the two imperatives. [source]
John 13:21 Was troubled in Spirit []
See on John 11:33; see on John 12:27. The agitation was in the highest region of the spiritual life ( πνεῦμα ). [source]
John 12:27 Is troubled [τετάρακται]
The perfect tense; has been disturbed and remains troubled. The same verb as in John 11:33. Notice that there it is said. He groaned in the spirit ( τῷ πνεύματι ). His inward agitation did not arise from personal sorrow or sympathy, but from some shock to His moral and spiritual sense. [source]
John 11:37 Have caused, etc. []
This saying of the Jews may have been uttered ironically, in which case it throws light on the meaning of groaned in the spirit (John 11:33) and of groaning in Himself in the next verse. But the words may have been spoken sincerely. [source]
John 11:32 Fell down at his feet [επεσεν αυτου προς τους ποδας]
Second aorist active of πιπτω — piptō to fall. Note unusual position of αυτου — autou This impulsive act like Mary. She said precisely what Martha had said to Jesus (John 11:21). But she said no more, only wept (John 11:33). [source]
John 1:14 Was made flesh [σὰρξ ἐγένετο]
Rev., “became flesh.” The same verb as in John 1:3. All things became through Him; He in turn became flesh. “He became that which first became through Him.” In becoming, He did not cease to be the Eternal Word. His divine nature was not laid aside. In becoming flesh He did not part with the rational soul of man. Retaining all the essential properties of the Word, He entered into a new mode of being, not a new being. The word σὰρξ , flesh, describes this new mode of being. It signifies human nature in and according to its corporal manifestation. Here, as opposed to the purely divine, and to the purely immaterial nature of the Word. He did not first become a personality on becoming flesh. The prologue throughout conceives Him as a personality from the very beginning - from eternal ages. The phrase became flesh, means more than that He assumed a human body. He assumed human nature entire, identifying Himself with the race of man, having a human body, a human soul, and a human spirit. See John 12:27; John 11:33; John 13:21; John 19:30. He did not assume, for a time merely, humanity as something foreign to Himself The incarnation was not a mere accident of His substantial being. “He became flesh, and did not clothe Himself in flesh.” Compare, on the whole passage, 1 John 4:2; 2 John 1:7. [source]
John 11:35 Jesus wept [εδακρυσεν ο Ιησους]
Ingressive first aorist active indicative of δακρυω — dakruō old verb from δακρυ — dakru or δακρυον — dakruon a tear (Acts 20:19), only here in N.T. It never means to wail, as κλαιω — klaiō sometimes does. “Jesus burst into tears.” Κλαιω — Klaiō is used of Jesus in Luke 19:41. See Hebrews 5:7 “with strong crying and tears” Apparently this was as Jesus started towards (see John 11:38) the tomb. In a sense it was a reaction from the severe strain in John 11:33, but chiefly it was the sheer human sympathy of his heart with Martha and Mary touched with the feeling of our common weakness (Hebrews 4:15). Often all that we can do is to shed tears in grief too deep for words. Jesus understood and understands. This is the shortest verse in the Bible, but no verse carries more meaning in it. [source]
John 11:38 Again groaning in himself [παλιν εμβριμωμενος εν εαυτωι]
Direct reference to the use of this same word (present middle participle here) in John 11:33, only with εν εαυτωι — en heautōi (in himself) rather than τωι πνευματι — tōi pneumati (in his spirit), practically the same idea. The speculation concerning his power stirred the depths of his nature again. Cometh to the tomb Vivid historical present. A cave Old word (from σπεος — speos cavern). Cf. Matthew 21:13. Lay against it Imperfect middle of επικειμαι — epikeimai old verb to lie upon as in John 21:9 and figuratively (1 Corinthians 9:16). Note repetition of επι — epi with locative case. The use of a cave for burial was common (Genesis 23:19). Either the body was let down through a horizontal opening (hardly so here) or put in a tomb cut in the face of the rock (if so, επι — epi can mean “against”). The stones were used to keep away wild animals from the bodies. [source]
John 12:27 My soul [η πσυχη μου]
The soul Perfect passive indicative of ταρασσω — tarassō used also in John 11:33; John 13:21 of Jesus. While John proves the deity of Jesus in his Gospel, he assumes throughout his real humanity as here (cf. John 4:6). The language is an echo of that in Psalm 6:4; Psalm 42:7. John does not give the agony in Gethsemane which the Synoptics have (Mark 14:35.; Matthew 26:39; Luke 22:42), but it is quite beside the mark to suggest, as Bernard does, that the account here is John‘s version of the Gethsemane experience. Why do some critics feel called upon to level down to a dead plane every variety of experience in Christ‘s life? And what shall I say? Deliberative subjunctive which expresses vividly “a genuine, if momentary indecision” (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross. Father, save me from this hour Jesus began his prayers with “Father” (John 11:41). Dods thinks that this should be a question also. Westcott draws a distinction between απο — ek (out of) and εκ — apo (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets εκ — ek in Hebrews 5:7, but that distinction will not stand, for in John 1:44 απο — ek and απο — apo are used in the same sense and in the Synoptics (Mark 14:35.; Matthew 26:39; Luke 22:42) we have αλλα δια τουτο ηλτον εις την ωραν ταυτην — apo If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. But for this cause came I unto this hour (alla dia touto ēlthon eis tēn hōran tautēn). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning. [source]
John 12:27 Is troubled [τεταρακται]
Perfect passive indicative of ταρασσω — tarassō used also in John 11:33; John 13:21 of Jesus. While John proves the deity of Jesus in his Gospel, he assumes throughout his real humanity as here (cf. John 4:6). The language is an echo of that in Psalm 6:4; Psalm 42:7. John does not give the agony in Gethsemane which the Synoptics have (Mark 14:35.; Matthew 26:39; Luke 22:42), but it is quite beside the mark to suggest, as Bernard does, that the account here is John‘s version of the Gethsemane experience. Why do some critics feel called upon to level down to a dead plane every variety of experience in Christ‘s life? And what shall I say? Deliberative subjunctive which expresses vividly “a genuine, if momentary indecision” (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross. Father, save me from this hour Jesus began his prayers with “Father” (John 11:41). Dods thinks that this should be a question also. Westcott draws a distinction between απο — ek (out of) and εκ — apo (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets εκ — ek in Hebrews 5:7, but that distinction will not stand, for in John 1:44 απο — ek and απο — apo are used in the same sense and in the Synoptics (Mark 14:35.; Matthew 26:39; Luke 22:42) we have αλλα δια τουτο ηλτον εις την ωραν ταυτην — apo If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. But for this cause came I unto this hour (alla dia touto ēlthon eis tēn hōran tautēn). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning. [source]
John 13:21 He was troubled in the spirit [εταραχτη τοι πνευματι]
First aorist passive indicative of ταρασσω — tarassō and the locative case of πνευμα — pneuma See note on John 11:33 and note on John 12:27 for this use of ταρασσω — tarassō for the agitation of Christ‘s spirit. In John 14:1, John 14:27 it is used of the disciples. Jesus was one with God (John 5:19) and yet he had our real humanity (John 1:14). Testified First aorist active indicative of μαρτυρεω — martureō definite witness as in John 4:44; John 18:37. One of you shall betray me Future active of παραδιδωμι — paradidōmi to betray, the word so often used of Judas. This very language occurs in Mark 14:18; Matthew 26:21 and the idea in Luke 22:21. Jesus had said a year ago that “one of you is a devil” (John 6:70), but it made no such stir then. Now it was a bolt from the blue sky as Jesus swept his eyes around and looked at the disciples. [source]
John 4:6 Jacob‘s well [πηγη του Ιακωβ]
“A spring of Jacob” (here and John 4:14), but πρεαρ — phrear (well, pit, cistern) in John 4:11 and John 4:12. It is really a cistern 100 feet deep dug by a stranger apparently in a land of abundant springs (Genesis 26:19). Wearied Perfect active participle of κοπιαω — kopiaō a state of weariness. The verb means to toil excessively (Luke 5:5). John emphasizes the human emotions of Jesus (John 1:14; John 11:3, John 11:33, John 11:35, John 11:38, John 11:41.; John 12:27; John 13:21; John 19:28). With his journey As a result Imperfect (descriptive) middle of κατεζομαι — kathezomai “was sitting.” Thus Probably “thus wearied,” graphic picture. By the well Literally, “upon the curbstone of the well.” Sixth hour Roman time, about 6 p.m., the usual time for drawing water. [source]
Romans 11:3 Life [ψυχήν]
From ψύχω tobreathe or blow. In classical usage it signifies life in the distinctness of individual existence, especially of man, occasionally of brutes. Hence, generally, the life of the individual. In the further development of the idea it becomes, instead of the body, the seat of the will, dispositions, desires, passions; and, combined with the σῶμα bodydenotes the constituent parts of humanity. Hence the morally endowed individuality of man which continues after death. Scripture. In the Old Testament, answering to nephesh primarily life, breath; therefore life in its distinct individuality; life as such, distinguished from other men and from inanimate nature. Not the principle of life, but that which bears in itself and manifests the life-principle. Hence spirit (ruach πνεῦμα ) in the Old Testament never signifies the individual. Soul ( ψυχή ), of itself, does not constitute personality, but only when it is the soul of a human being. Human personality is derived from spirit ( πνεῦμα ), and finds expression in soul or life ( ψυχή ). -DIVIDER-
-DIVIDER-
The New-Testament usage follows the Old, in denoting all individuals from the point of view of individual life. Thus the phrase πᾶσα ψυχή everysoul, i.e., every person (Romans 2:9; Romans 13:1), marking them off from inanimate nature. So Romans 11:3; Romans 16:4; 2 Corinthians 1:23; 2 Corinthians 12:15; Philemon 2:30; 1 Thessalonians 2:8, illustrate an Old-Testament usage whereby the soul is the seat of personality, and is employed instead of the personal pronoun, with a collateral notion of value as individual personality. -DIVIDER-
-DIVIDER-
These and other passages are opposed to the view which limits the term to a mere animal life-principle. See Ephesians 6:6; Colossians 3:23; the compounds σύμψυχοι withone soul; ἰσοψύχον like-minded(Philemon 1:27; Philemon 2:20), where personal interest and accord of feeling are indicated, and not lower elements of personality. See, especially 1 Thessalonians 5:23. -DIVIDER-
-DIVIDER-
As to the distinction between ψυχή souland πνεῦμα spiritit is to be said:-DIVIDER-
1. That there are cases where the meanings approach very closely, if they are not practically synonymous; especially where the individual life is referred to. See Luke 1:47; John 11:33, and John 12:27; Matthew 11:29, and 1 Corinthians 16:18. -DIVIDER-
-DIVIDER-
2. That the distinction is to be rejected which rests on the restriction of ψυχή to the principle of animal life. This cannot be maintained in the face of 1 Corinthians 15:45; 1 Corinthians 2:14, in which latter the kindred adjective ψυχικός naturalhas reference to the faculty of discerning spiritual truth. In both cases the antithesis is πνεῦμα spiritin the ethical sense, requiring an enlargement of the conception of ψυχικός naturalbeyond that of σαρκικός fleshlyThat ψυχή soulmust not be distinguished from πνεῦμα ; spirit as being alone subject to the dominion of sin, since the πνεῦμα is described as being subject to such dominion. See 2 Corinthians 7:1. So 1 Thessalonians 5:23; 1 Corinthians 7:34, imply that the spirit needs sanctification. Compare Ephesians 4:23. -DIVIDER-
-DIVIDER-
4. Ψυχή soulis never used of God like πνεῦμα spiritIt is used of Christ, but always with reference to His humanity. -DIVIDER-
-DIVIDER-
Whatever distinction there is, therefore, is not between a higher and a lower element in man. It is rather between two sides of the one immaterial nature which stands in contrast with the body. Spirit expresses the conception of that nature more generally, being used both of the earthly and of the non-earthly spirit, while soul designates it on the side of the creature. In this view ψυχή soulis akin to σάρξ , flesh, “not as respects the notion conveyed by them, but as respects their value as they both stand at the same stage of creatureliness in contradistinction to God.” Hence the distinction follows that of the Old Testament between soul and spirit as viewed from two different points: the soul regarded as an individual possession, distinguishing the holder from other men and from inanimate nature; the spirit regarded as coming directly from God and returning to Him. “The former indicates the life-principle simply as subsistent, the latter marks its relation to God.” Spirit and not soul is the point of contact with the regenerating forces of the Holy Spirit; the point from which the whole personality is moved round so as to face God. -DIVIDER-
-DIVIDER-
Ψυχή soulis thus:-DIVIDER-
1. The individual life, the seat of the personality. -DIVIDER-
-DIVIDER-
2. The subject of the life, the person in which it dwells. -DIVIDER-
-DIVIDER-
3. The mind as the sentient principle, the seat of sensation and desire. -DIVIDER-
-DIVIDER-
[source]

3 John 1:2 Soul [ψυχή]
See on Mark 12:30; see on Luke 1:46. The soul ( ψυχή ) is the principle of individuality, the seat of personal impressions. It has a side in contact with both the material and the spiritual element of humanity, and is thus the mediating organ between body and spirit. Its meaning, therefore, constantly rises above life or the living individual, and takes color from its relation to either the emotional or the spiritual side of life, from the fact of its being the seat of the feelings, desires, affections, aversions, and the bearer and manifester of the divine life-principle ( πνεῦμα ). Consequently ψυχή is often used in our sense of heart (Luke 1:46; Luke 2:35; John 10:24; Acts 14:2); and the meanings of ψυχή souland πνεῦμα spiritoccasionally approach each other very closely. Compare John 12:27, and John 11:33; Matthew 11:29, and 1 Corinthians 16:18. Also both words in Luke 1:47. In this passage ψυχή soulexpresses the soul regarded as moral being designed for everlasting life. See Hebrews 6:19; Hebrews 10:39; Hebrews 13:17; 1 Peter 2:11; 1 Peter 4:19. John commonly uses the word to denote the principle of the natural life. See John 10:11, John 10:15; John 13:37; John 15:13; 1 John 3:16; Revelation 8:9; Revelation 12:11; Revelation 16:3. [source]

What do the individual words in John 11:33 mean?

Jesus therefore when He saw her weeping and the having come with her Jews weeping He was deeply moved - in spirit troubled Himself
Ἰησοῦς οὖν ὡς εἶδεν αὐτὴν κλαίουσαν καὶ τοὺς συνελθόντας αὐτῇ Ἰουδαίους κλαίοντας ἐνεβριμήσατο τῷ πνεύματι ἐτάραξεν ἑαυτόν

Ἰησοῦς  Jesus 
Parse: Noun, Nominative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
εἶδεν  He  saw 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: εἶδον 
Sense: to see with the eyes.
αὐτὴν  her 
Parse: Personal / Possessive Pronoun, Accusative Feminine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
κλαίουσαν  weeping 
Parse: Verb, Present Participle Active, Accusative Feminine Singular
Root: κλαίω  
Sense: to mourn, weep, lament.
συνελθόντας  having  come  with 
Parse: Verb, Aorist Participle Active, Accusative Masculine Plural
Root: συνέρχομαι  
Sense: to come together.
αὐτῇ  her 
Parse: Personal / Possessive Pronoun, Dative Feminine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
Ἰουδαίους  Jews 
Parse: Adjective, Accusative Masculine Plural
Root: Ἰουδαῖος  
Sense: Jewish, belonging to the Jewish race.
κλαίοντας  weeping 
Parse: Verb, Present Participle Active, Accusative Masculine Plural
Root: κλαίω  
Sense: to mourn, weep, lament.
ἐνεβριμήσατο  He  was  deeply  moved 
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular
Root: βριμάομαι 
Sense: to charge with earnest admonition, sternly to charge, threatened to enjoin.
τῷ  - 
Parse: Article, Dative Neuter Singular
Root:  
Sense: this, that, these, etc.
πνεύματι  in  spirit 
Parse: Noun, Dative Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
ἐτάραξεν  troubled 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ταράσσω  
Sense: to agitate, trouble (a thing, by the movement of its parts to and fro).
ἑαυτόν  Himself 
Parse: Reflexive Pronoun, Accusative Masculine 3rd Person Singular
Root: ἑαυτοῦ  
Sense: himself, herself, itself, themselves.