Understanding αὐλίζομαι (aulizomai) Strong’s G835: The Divine Rest that Reveals God’s Protection and Provision

Pronunciation Guide: ow-lid’-zom-ahee

Basic Definition

Strong’s G835: Αὐλίζομαι (aulizomai) refers to the act of lodging, spending the night, or taking up quarters in a specific location, often outdoors or in an open courtyard. As a middle voice verb, it conveys personal involvement in the action of finding or making temporary shelter. The word carries connotations of seeking refuge, finding rest, and pausing one’s journey in a place of relative security.

Etymology and Morphology

• Part of speech: Verb (Middle voice)
• Derived from αὐλή (aulē, G833) meaning “courtyard,” “open court,” or “sheepfold”
• Used primarily in narrative sections, especially in the Gospels
• Middle voice indicates the subject both performs and receives the benefit of the action
• Root connection to outdoor spaces, particularly enclosed courtyards

Αὐλίζομαι Morphology:

• αὐλίζομαι (present indicative middle/passive 1st person singular) – I lodge, I spend the night
• αὐλίζεται (present indicative middle/passive 3rd person singular) – he/she lodges, spends the night
• αὐλιζόμενος (present participle middle masculine nominative singular) – lodging, while spending the night
• ηὐλίσθη (aorist indicative passive 3rd person singular) – he/she lodged, spent the night
• αὐλίσθητι (aorist imperative passive 2nd person singular) – lodge! spend the night!

Origin & History

The word αὐλίζομαι has its origins in classical Greek, deriving from αὐλή (aulē), which initially referred to an open courtyard, particularly one surrounded by buildings or walls. In Homer’s “Iliad” (9.232), the term is used to describe warriors bivouacking or camping in the field. The word evolved to encompass the concept of any outdoor resting place that offered some measure of protection.

In the Septuagint (LXX), αὐλίζομαι appears in contexts describing both human and animal shelter. In Genesis 32:13, it describes Jacob lodging for the night before meeting Esau. Notably, in Psalm 30:5 (LXX 29:5), the psalmist employs αὐλίζομαι in the powerful metaphor “weeping may αὐλισθήσεται (lodge) for the night, but joy comes in the morning,” establishing a theological connection between temporary hardship and divine deliverance. This usage bridges the physical act of lodging with spiritual and emotional dimensions that would later influence New Testament applications.

Expanded Definitions & Translation Options

• To spend the night outdoors, especially under the stars or in a field
• To lodge or stay temporarily in someone’s home or dwelling
• To take refuge or find shelter in a place of relative safety
• To pause one’s journey for rest before continuing
• To encamp or bivouac (in military contexts)

Αὐλίζομαι Translation Options:

• “To lodge” – Emphasizes the temporary nature of the stay and connection to hospitality
• “To spend the night” – Captures the time element and nighttime context of the word
• “To take shelter” – Highlights the protective aspect of finding refuge
• “To camp” – Reflects the often outdoor or provisional nature of the lodging
• “To abide temporarily” – Conveys the transitional aspect while maintaining the sense of dwelling

Biblical Usage

In the New Testament, αὐλίζομαι appears only twice, but in significant contexts. Its first appearance is in Matthew 21:17, where after cleansing the Temple, Yeshua (Jesus) “went out of the city to Bethany, and He lodged (ηὐλίσθη) there.” This usage reveals the Messiah’s practice of withdrawing from Jerusalem in the evenings during His final week, finding rest and possibly safety among friends in nearby Bethany.

The second occurrence is in Luke 21:37, which states that Yeshua would teach in the Temple by day, but at night “He went out and spent the night (ηὐλίζετο) on the mount called Olivet.” This pattern during His last days in Jerusalem shows both His dedication to ministry and His need for retreat and prayer.

In the Septuagint, the word appears more frequently, creating an important theological backdrop:

• “Then he lodged (ηὐλίσθη) there that same night.” Genesis 32:13 (LXX 32:14)
• “Weeping may endure (αὐλισθήσεται) for a night, but joy comes in the morning.” Psalm 30:5
• “The righteous abides (αὐλισθήσεται) in the midst of knowledge.” Proverbs 14:33 (LXX)
• “Like a bird that wanders from its nest is a man who wanders (αὐλιζόμενος) from his place.” Proverbs 27:8
• “I will lodge (αὐλισθήσομαι) in the wilderness.” Jeremiah 9:2 (LXX 9:1)

Cultural Insights

In ancient Jewish culture, hospitality was considered not merely a social courtesy but a sacred obligation. The concept of αὐλίζομαι connects deeply with this cultural value. When the Gospels mention Yeshua going to Bethany to lodge, it likely indicates He was staying with friends like Lazarus, Martha, and Mary. This reflects the ancient Near Eastern practice of providing shelter to travelers, especially those on religious pilgrimages to Jerusalem during festivals.

The Mount of Olives, where Luke mentions Yeshua spending nights, was traditionally considered a place of messianic significance. Jewish tradition associated it with the arrival of the Messiah and the resurrection of the dead. When Yeshua chose this location to αὐλίζομαι (lodge), He was positioning Himself within this prophetic landscape, quite literally camping on the very ground from which Jewish tradition expected deliverance to come. This would have been particularly meaningful to those aware that the Shekinah glory was said to have departed the Temple via the east gate facing this very mountain (Ezekiel 11:23), with the expectation it would return the same way.

Theological Significance

The limited but strategic use of αὐλίζομαι in the New Testament offers profound theological insights. That the Son of Man had “nowhere to lay His head” (Matthew 8:20) yet deliberately sought places to αὐλίζομαι reflects the tension between the Messiah’s divine nature and His human need for rest. This demonstrates יהוה’s willingness to enter fully into the human experience, including its vulnerability and dependence on hospitality.

The pattern of Yeshua teaching in the Temple by day but lodging on the Mount of Olives by night creates a powerful theological image. He moved between the established religious institution and the prophetic mountain, between the present religious system and the place of future redemption. This physical movement mirrors His spiritual role of bridging the old and new covenants. In choosing to αὐλίζομαι outside the city walls, Yeshua identified with those on the margins while simultaneously positioning Himself in alignment with prophetic expectations.

Moreover, when viewed through the lens of Psalm 30:5, where weeping αὐλισθήσεται (lodges) for a night but joy comes in the morning, Yeshua’s final week takes on deeper meaning. His nightly retreat to lodge, followed by morning returns to Jerusalem, foreshadows His own death and resurrection – the ultimate night of weeping followed by the morning of joy. The daily rhythm of His ministry during this crucial week enacted this profound spiritual principle.

Personal Application

When we encounter times in our spiritual journey where we must αὐλίζομαι – finding temporary shelter in uncertain circumstances – we can draw comfort from knowing our Messiah did the same. Yeshua’s practice of finding places to lodge reminds us of the importance of seeking rest and retreat in our own lives, especially during times of intense ministry or conflict. His example teaches us that even temporary shelters can become sacred spaces when we bring our prayers and presence there.

The rhythmic pattern of Yeshua’s final days – teaching, retreating to lodge, then returning to teach again – offers a model for sustainable spiritual service. We too need to balance engagement with the world and withdrawal for prayer and restoration. In what ways might you need to establish places of αὐλίζομαι in your life – sacred spaces where you can withdraw, rest in God’s presence, and prepare for continued service? Perhaps there are “Mount of Olives” locations in your own life where you can retreat to gain perspective before returning to your Jerusalem of daily responsibilities.

Related Words

• αὐλή (aulē, ow-LAY) – courtyard, sheepfold, open space typically surrounded by buildings; the root word from which αὐλίζομαι derives. This physical space represents enclosure, protection, and community. See G833
• καταλύω (kataluō, kat-al-OO-o) – to find lodging, to guest, to unloose (as in dismounting for the night); often used for staying in an inn or someone’s home, emphasizing the dissolution of one’s journey. See G2647
• σκηνόω (skēnoō, skay-NO-o) – to pitch a tent, to tabernacle, to dwell temporarily; carries strong theological significance of God dwelling among His people, as in John 1:14. See G4637
• ξενίζω (xenizō, xen-ID-zo) – to receive as a guest, to lodge strangers; focuses on the hospitality aspect of providing or receiving lodging as a foreigner. See G3579
• μένω (menō, MEN-o) – to remain, abide, stay; unlike αὐλίζομαι, emphasizes permanence rather than temporary lodging and is often used metaphorically for spiritual abiding. See G3306

Did you Know?

• Did you know that the Mount of Olives, where Yeshua often spent the night (ηὐλίζετο), was the traditional location where the red heifer was prepared for sacrifice according to Jewish practice? This adds symbolic depth to His choosing this location to lodge during His final week, as He was preparing to become the ultimate sacrifice that would purify His people.
• Did you know that in ancient Jewish culture, spending the night outdoors was not unusual during the major pilgrimage festivals? Jerusalem’s population would swell to several times its normal size during Passover, Shavuot (Pentecost), and Sukkot (Tabernacles), requiring many pilgrims to αὐλίζομαι in makeshift accommodations outside the city walls. Yeshua’s practice during His final Passover would have been seen in this cultural context, though His choice of location was certainly deliberate.
• Did you know that the concept of αὐλίζομαι connects to the Jewish festival of Sukkot (Tabernacles), when Israelites are commanded to dwell in temporary shelters for seven days? This festival commemorates both the wilderness wanderings and anticipates the messianic age. When Yeshua chose to αὐλίζομαι outside Jerusalem’s walls during His final week, He was embodying aspects of this festival’s themes of divine protection during temporary dwelling and journeying toward the promised redemption.

Remember This

Αὐλίζομαι teaches us that even in temporary shelters and uncertain resting places, we find the presence of God who transforms our nighttime lodging into waypoints on a journey toward morning joy and ultimate redemption.