# G0845 - autoptes **Strong's:** [G0845](https://www.blueletterbible.org/lexicon/g845/) · BLB lookup **Pronunciation:** *ow-TOP-tace* **Part of speech:** masculine noun **NT occurrences:** exactly 1, at [Luke 1:2](/codex/luke-1-2/) (plural *autoptai*) **Root:** compound of *autos* (αὐτός, "self, same") and the optical stem *opt-* underlying [horaō](/codex/g3708-horao/). Literally **"a self-seer,"** one who saw a thing with their own eyes rather than being told of it. English "autopsy" descends from the same compound, and preserves the original sense: a seeing-for-oneself. ## Semantic range 1. **An eyewitness**, one personally present at what is reported. 2. In Hellenistic historiography, **a firsthand informant** whose testimony carries a recognized evidentiary status distinct from hearsay or written tradition. The word is not a New Testament coinage. It is standard vocabulary in Greek historical and medical writing, where *autopsia* names the historian's or physician's own direct observation as against report. Polybius uses the notion programmatically in setting out what a serious historian owes his readers. ## Theological force ### The verse > Just as they were handed down to us by those who from the beginning were eyewitnesses and servants of the word. ([Luke 1:2](/codex/luke-1-2/), NASB95) Two things are being claimed, and they are distinct. **First, a source class.** Luke says his material came from *autoptai*, self-seers. He is not claiming to be one himself, and the honesty of that is worth noting rather than glossing: the preface distinguishes the author from his sources rather than blurring them. **Second, a transmission verb.** *Paredosan*, from *paradidōmi*, "they handed over, delivered." This is the technical vocabulary of controlled transmission, the same root as *paradosis* ("tradition") and the same verb pair Paul uses at [1 Corinthians 15:3](/codex/1-corinthians-15-3/), "I delivered (*paredōka*) to you what I also received (*parelabon*)." It names a deliberate act of handing something on intact, not the drift of rumor. Put together, the preface asserts a named chain: self-seers at one end, a deliberate handing-over in the middle, an author who investigated at the other end. ### Luke's stated method The preface goes on to describe the author as having "investigated everything carefully from the beginning" (*parēkolouthēkoti anōthen pasin akribōs*, [Luke 1:3](/codex/luke-1-3/)), writing so that Theophilus may know the *asphaleia*, the certainty or security, of what he was taught. The vocabulary is that of Hellenistic historiography throughout, and the claim it makes is a claim about method. What this does and does not establish should be stated carefully. It establishes that the author *presents* his work as researched historiography grounded in firsthand sources, using the conventional vocabulary of that genre. It does not by itself establish that the research was well done. Genre claims and truth claims are different, and an objector who points this out is right. The argument for Luke's actual reliability is separate and runs on his verifiable topography, titles, and chronology. ## Apologetic use This word and [epoptēs](/codex/g2030-epoptes/) are the New Testament's two nouns for a firsthand witness, and both are built from a stem of *seeing* rather than from any juridical root. That is a small fact with a large consequence for the "hearsay" objection: the biblical writers are not making a courtroom claim that has to be assessed against the rules of an adversarial procedure they knew nothing about. They are making a perceptual claim. See [The Bible Is Just Second-Hand Sources Objection Defeater](/codex/the-bible-is-just-second-hand-sources-objection-defeater/). The most substantial modern development of the point is Richard Bauckham's *Jesus and the Eyewitnesses* (2006), which argues from the distribution of personal names in the Gospels against the name frequencies in Palestinian Jewish sources of the period that named individuals function as identified sources rather than as narrative decoration. The argument is contested and should be presented as contested, but it is a serious piece of work and not an apologetic ornament. Do not overclaim from the single occurrence. One instance of a word cannot carry an argument by itself. Its force here comes from the company it keeps: the transmission verb in the same clause, the historiographic vocabulary in the next verse, and the parallel perceptual vocabulary at [horaō](/codex/g3708-horao/), [theaomai](/codex/g2300-theaomai/) and [psēlaphaō](/codex/g5584-pselaphao/). ## See also - [G2030 - epoptes](/codex/g2030-epoptes/), the other New Testament noun for a firsthand witness - [G3708 - horao](/codex/g3708-horao/), the optical stem this compound is built on - [G2300 - theaomai](/codex/g2300-theaomai/), sustained beholding - [G5584 - pselaphao](/codex/g5584-pselaphao/), verification by touch - [G0191 - akouo](/codex/g0191-akouo/), hearing, the modality Luke's own sources supply - [Luke 1.1-4](/codex/luke-1-1-4/), the preface in full - [The Bible Is Just Second-Hand Sources Objection Defeater](/codex/the-bible-is-just-second-hand-sources-objection-defeater/), the chain-of-custody objection - [Argument from the Resurrection](/codex/argument-from-the-resurrection/), where the eyewitness chain does its work - [Phenomenology of Perception](/codex/phenomenology-of-perception/), the philosophy of perception underneath any appeal to seeing - [Argument from Perception](/codex/argument-from-perception/), the argument built from it --- _Scripture quotations taken from the **New American Standard Bible®** (NASB), Copyright © 1960, 1971, 1977, 1995 by **The Lockman Foundation**. Used by permission. All rights reserved. [www.lockman.org](https://www.lockman.org)_