Ephesians 5:26

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Ephesians 5:26 in Multiple Translations

Berean Standard Bible BSB

to sanctify her, cleansing her by the washing with water through the word,

King James Version KJV

That he might sanctify and cleanse it with the washing of water by the word,

American Standard Version ASV

that he might sanctify it, having cleansed it by the washing of water with the word,

Bible in Basic English BBE

So that he might make it holy, having made it clean with the washing of water by the word,

Free Bible Version FBV

He made it holy, he made it clean by washing in the water of the word,

Geneva Bible 1599 GNV

That hee might sanctifie it, and clense it by the washing of water through the worde,

Young's Literal Translation YLT

that he might sanctify it, having cleansed [it] with the bathing of the water in the saying,

World English Bible WEB

that he might sanctify her, having cleansed her by the washing of water with the word,

Noah Webster Bible WBS

That he might sanctify and cleanse it with the washing of water by the word,

Douay-Rheims 1899 DRV

That he might sanctify it, cleansing it by the laver of water in the word of life:

Translation for Translators T4T

in order that he might ◄set us apart for himself/cause us to belong to him►. That is, by revealing his message to us, he wanted to remove the guilt of our sin, just like people remove dirt from something by washing it [MET].

Plain English Version PEV

He washed us properly clean, not just with water in the baptism ceremony, but with his word too.

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Berean Amplified Bible — Ephesians 5:26

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Ephesians 5:26 Interlinear (Deep Study)

BIB

GRK ινα αυτην αγιαση καθαρισας τω λουτρω του υδατος εν ρηματι

ινα hina G2443 in order that/to Conj

αυτην autos G846 it/s/he Pron-ASF

αγιαση hagiazō G37 to sanctify Verb-AAS-3S

καθαρισας katharizō G2511 to clean Verb-AAP-NSM

τω ho G3588 the/this/who Art-DSN

λουτρω loutron G3067 washing Noun-DSN

του ho G3588 the/this/who Art-GSN

υδατος hudōr, hudatos G5204 water Noun-GSN

εν en G1722 in/on/among Prep

ρηματι rhēma G4487 declaration Noun-DSN

Greek Word Study

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Greek Word Reference — Ephesians 5:26

ινα hina G2443 "in order that/to" Conj

This word means 'in order that' or 'to', showing purpose or result, as seen in Acts 19:4 and Romans 11:31. It's used to express a goal or outcome. In Ephesians 1:17, it's used to describe a purpose.

Definition: ἵνα, __I. adverb (poët., Hom., al.), __1. of place, where, whither. __2. of circumstance, when. __II. Conjunction, __1. prop., final, denoting purpose or end (cl.), that, in order that, usually the first word in the clause, but sometimes (cl. also) preceded by an emphatic word (Act.19:4, Rom.11:31 (?), Gal.2:10, al.); __(a) with optative (so in cl. after historic tenses): after a pres., Eph.1:17 (but WH, mg., subjc.; see Burton, §225, Rem., 2); __(b) with subjc.: after a pres., Mrk.4:21, Luk.6:34, Jhn.3:15, Act.2:25, Rom.1:11, al.; after a pf., Mat.1:22, Jhn.5:23 1Co.9:22, al.; after an imperat. (present or aor.), Mat.7:1, Mrk.11:25, Jhn.10:38, 1Co.7:5, al.; after a delib. subjc., Mrk.1:38, al.; after a fut., Luk.16:4, Jhn.14:3, 1Co.15:28, al.; after historic tenses (where optative in cl.; WM, 359f.; M, Pr., 196f.), Mrk.6:41 (impf.), Jhn.4:8 (plpf.), Mrk.3:14 (aor.), al.; __(with) in late writers (M, Pr., 35; Burton, §§198, 199), with indic., fut: Luk.20:10, 1Pe.3:1, al.; __(d) as often in eccl. writers (Thayer, see word), with indic. pres.: 1Co.4:6, Gal.4:17, al. (?; but V. Burton, §198, Rem.); __(e) εἰς (διὰ) τοῦτο, ἵνα: Jhn.18:37, 1Ti.1:16, al.; τούτου χάριν, Tit.1:5; __(f) elliptical constructions: omission of the principal verb, Jhn.1:8, 2Th.3:9, 1Jn.2:19, al.; of the final verb, Rom.4:16, 2Co.8:13, al. __2. In late writers, definitive, = inf. (WM, 420; Bl, §69, 1), that; __(a) after verbs of wishing, caring, striving, etc.: θέλω, Mat.7:12, al.; ζητῶ, 1Co.4:2 14:12; ζηλόω, 1Co.14:1, al.; __(b) after verbs of saying, asking, exhorting: εἰπεῖν, Mat.4:3, al.; ἐρωτῶ, Mrk.7:26, al.; παρακαλῶ, Mat.14:36, 1Co.1:10, al., etc.; __(with) after words expressing expediency, etc.: συμφέρει, Mat.18:6, Jhn.11:50, al.; ἱκανός, Mat.8:8, Luk.7:6; χρείαν ἔχω, Jhn.2:25, al, etc.; __(d) after substantives, adding further definition: ὥρα, Jhn.12:23 13:1; χρόνος, Rev.2:21; συνήθεια, Jhn.18:39; μισθός, 1Co.9:18. __3. In late writers, ecbatic, denoting the result, = ὥστε, that, so that (M, Pr., 206ff.; WM, 572; Bl., §69, 3; Burton, §223): Rom.11:11, 1Co.7:29, 1Th.5:4, al. (but see Thayer, see word); so with the formula referring to the fulfilment of prophecy, ἵνα πληρωθῇ, Mat.1:22 2:14, Jhn.13:18, al. (AS)

Usage: Occurs in 626 NT verses. KJV: albeit, because, to the intent (that), lest, so as, (so) that, (for) to See also: 1 Corinthians 1:10; 1 Timothy 5:20; 1 Peter 1:7.

αυτην autos G846 "it/s/he" Pron-ASF

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

αγιαση hagiazō G37 "to sanctify" Verb-AAS-3S

This word means to make something or someone holy, as seen in Matthew 23:17 and John 10:36. It involves setting apart or dedicating something for God, and is often translated as 'to sanctify' or 'to hallow'.

Definition: ἁγιάζω, Hellenistic form of ἁγίζω (ἅγιος), to make holy, consecrate, sanctify; [in LXX chiefly for קדשׁ pi., hi. ;] __1. to dedicate, separate, set apart for God; of things: Mat.23:17,19, 2Ti.2:21; of persons: Christ, Jhn.10:36, 17:19. __2. to purify, make conformable in character to such dedication: forensically, to free from guilt, 1Co.6:11, Eph.5:26, Heb.2:11, 10:10, 14, 29, 13:12; internally, by actual sanctification of life, Jhn.17:17, 19, Act.20:32, 26:18, Rom.15:16, 1Co.1:2, 7:14, 1Th.5:23, Rev.22:11; of a nonbeliever influenced by marriage with a Christian, 1Co.7:14. __3. In the intermediate sense of ceremonial or levitical purification: __(a) of things, 2Ti.2:21; __(b) of persons, Heb.9:13. __4. to treat as holy: Mat.6:9, Luk.11:2, 1Pe.3:16 (Cremer, 53, 602; MM, VGT, see word). † (AS)

Usage: Occurs in 26 NT verses. KJV: hallow, be holy, sanctify See also: 1 Corinthians 1:2; Hebrews 10:14; 1 Peter 3:15.

καθαρισας katharizō G2511 "to clean" Verb-AAP-NSM

To clean or cleanse something, like when Jesus healed a leper in Matthew 8:3. It can also mean to purify or make something clean morally.

Definition: καθαρίζω (Hellenistic-FlJ, Inscr.-for Attic καθαίρω, which see, on the vulgar -ερ-, Mat.8:3, Mrk.1:42, see Bl., § 6, 1; Thackeray, Gr., 74) [in LXX chiefly for טָהֵר ;] to cleanse, make clean. __1. In physical sense: with accusative of thing(s), figuratively, Mat.23:25-26, Luk.11:39; of disease (leprosy), with accusative of person(s), Mat.8:2-3 10:8 11:5, Mrk.1:40-42 Luk.4:27 5:12-13 7:22 17:14, 17; ἡ λέπρα ἐκαθερίσθη (on the spelling see supr.), Mat.8:3. __2. In ethical sense: τ. καρδίας, Act.15:9 (cf. Sir.38:10); τ. χεῖρας, Jas.4:8; λαὸν ἑαυτῷ, Tit.2:14; τ. ἐκκλησίαν, Eph.5:26; with accusative of person(s) (of thing(s)), before ἀπό (131., § 36, 9; Deiss., BS, 216 f.), 2Co.7:1, Heb.9:14, 1Jn.1:7 Jn 1:9. __3. In ceremonial sense: Mrk.7:19, Act.10:15 11:9, Heb.9:22-23 10:2 (cf. δια-καθαρίζω).† (AS)

Usage: Occurs in 29 NT verses. KJV: (make) clean(-se), purge, purify See also: 1 John 1:7; Luke 7:22; Hebrews 9:14.

τω ho G3588 "the/this/who" Art-DSN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

λουτρω loutron G3067 "washing" Noun-DSN

The Greek word for washing refers to baptism or spiritual cleansing, as seen in Ephesians 5:26 and Titus 3:5. It symbolizes purification and renewal, washing away sin and imperfections. This concept is central to Christian theology and practice.

Definition: λουτρόν, -οῦ, τό (λούω), [in LXX: Sng.4:2 6:5, (6) (רַחְצָה), Sir.34:25 * ;] a washing, bath: τ. ὕδατος, Eph.5:26; τ. παλιγγενεσίας, Tit.3:5 (see AR, Eph., l.with).† (AS)

Usage: Occurs in 2 NT verses. KJV: washing See also: Ephesians 5:26; Titus 3:5.

του ho G3588 "the/this/who" Art-GSN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

υδατος hudōr, hudatos G5204 "water" Noun-GSN

Water refers to literal or figurative water, as seen in Matthew 3:16 and John 4:7. It can also be used in a spiritual sense, such as in baptism or as a symbol of life.

Definition: ὕδωρ genitive, ὕδατος, τό, [in LXX chiefly for מַיִם ;] water: Mat.3:16, Mrk.1:10, Luk.7:44, Jhn.4:7, Jas.3:12, Rev.8:10, al.; pl., Mat.14:28-29, Jhn.3:23, Rev.1:15, al.; βαπτίζειν (ἐν) ὕδατι, Mat.3:11, Mrk.1:8, Jhn.1:26, al.; τ. λυυτρὸν τοῦ ὕ., Eph.5:26; opposite to οἴνος, Jhn.2:9 4:46; αἷμα, Jhn.19:34, Heb.9:19, 1Jn.5:6 Jn 5:8 Mat.17:15 Mrk.9:22; πνεῦμα, Jhn.1:26, 31 1:33; πνεῦμα καὶ πῦρ, Mat.3:11, Luk.3:16;ἐξ ὕ. κ. πνεύματος γεννηθῆναι, Jhn.3:5; metaphorically, of divine truth and grace (τ.) ὕ. (τ.) ζῶν, Jhn.4:10-11 (cf. Jhn.4:13-15); τ. ὕ. τ. ζωῆς, of spiritual refreshment, Rev.21:6 22:1, 17 (AS)

Usage: Occurs in 70 NT verses. KJV: water See also: 1 John 5:6; Luke 3:16; 1 Peter 3:20.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

ρηματι rhēma G4487 "declaration" Noun-DSN

A declaration or utterance is what this word means, like in Matthew 27:14 or 2 Corinthians 12:4. It's about something being said or spoken, like a word or command.

Definition: ῥῆμα, -τος, τό [in LXX chiefly for דָּבָר, also for פֶּה, and Aram. פִּתְגָּם, etc. ;] __1. prop., of that which is said or spoken, __(a) a word: Mat.27:14, 2Co.12:4; pl., τὰ ῥ., of speech, discourse, Luk.7:1, Jhn.8:20, Act.2:14, Rom.10:18, 2Pe.3:2, al.; __(b) opposite to ὄνομα (a single word), a saying, statement, word of prophecy, instruction or command (in cl., phrase): Mat.26:75, Mrk.9:32, Luk.1:38 2:50, Act.11:16, Rom.10:8, Heb.11:3; ῥ. θεοῦ (κυρίου), Luk.3:2, Act.11:16, Eph.6:17, Heb.6:5 11:3, 1Pe.1:25" (LXX) ; τὰ ῥ. τ. θεοῦ, Jhn.3:34 8:47; ῥ. ἀργόν, Mat.12:36;ῥ. ἄρρητα, 2Co.12:4. __2. Like Heb. דָּבָר (but perh. also a Gk. colloquialism, see Kennedy, Sources, 124; Thackeray, Gr., 41), of that which is the subject of speech, a thing, matter (Gen.15:1, Deu.17:8, al.): Luk.1:37 2:15, Act.10:37; pl., Luk.1:65 2:19, 51, Act.5:32 13:42 (AS)

Usage: Occurs in 66 NT verses. KJV: + evil, + nothing, saying, word See also: 1 Peter 1:25; John 14:10; Hebrews 1:3.

Study Notes — Ephesians 5:26

Show Verse Quote Highlights

Context
Cross References
Ephesians 5:26 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Ephesians 5:26
Jamieson-Fausset-Brown on Ephesians 5:26
Matthew Poole's Commentary on Ephesians 5:26
Trapp's Commentary on Ephesians 5:26
Ellicott's Commentary on Ephesians 5:26
Adam Clarke's Commentary on Ephesians 5:26
Cambridge Bible on Ephesians 5:26
Barnes' Notes on Ephesians 5:26
Whedon's Commentary on Ephesians 5:26
Sermons on Ephesians 5:26

Context — Wives and Husbands

24Now as the church submits to Christ, so also wives should submit to their husbands in everything. 25Husbands, love your wives, just as Christ loved the church and gave Himself up for her

26to sanctify her, cleansing her by the washing with water through the word,

27and to present her to Himself as a glorious church, without stain or wrinkle or any such blemish, but holy and blameless. 28In the same way, husbands ought to love their wives as their own bodies. He who loves his wife loves himself.

Cross References

	Reference	Text (BSB)
1	Hebrews 10:22	let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience and our bodies washed with pure water.
2	John 15:3	You are already clean because of the word I have spoken to you.
3	Ezekiel 36:25	I will also sprinkle clean water on you, and you will be clean. I will cleanse you from all your impurities and all your idols.
4	John 17:17–19	Sanctify them by the truth; Your word is truth. As You sent Me into the world, I have also sent them into the world. For them I sanctify Myself, so that they too may be sanctified by the truth.
5	John 3:5	Jesus answered, “Truly, truly, I tell you, no one can enter the kingdom of God unless he is born of water and the Spirit.
6	1 Corinthians 6:11	And that is what some of you were. But you were washed, you were sanctified, you were justified, in the name of the Lord Jesus Christ and by the Spirit of our God.
7	Titus 3:5–7	He saved us, not by the righteous deeds we had done, but according to His mercy, through the washing of new birth and renewal by the Holy Spirit. This is the Spirit He poured out on us abundantly through Jesus Christ our Savior, so that, having been justified by His grace, we would become heirs with the hope of eternal life.
8	1 Peter 1:22–23	Since you have purified your souls by obedience to the truth so that you have a genuine love for your brothers, love one another deeply, from a pure heart. For you have been born again, not of perishable seed, but of imperishable, through the living and enduring word of God.
9	Ephesians 6:17	And take the helmet of salvation and the sword of the Spirit, which is the word of God.
10	1 John 5:6	This is the One who came by water and blood, Jesus Christ—not by water alone, but by water and blood. And it is the Spirit who testifies to this, because the Spirit is the truth.

Ephesians 5:26 Summary

This verse is talking about how Jesus wants to make the church, which is made up of all believers, completely clean and pure. He does this by using His word to wash away our sins, similar to what is described in Psalm 119:9. It's like taking a bath, but instead of using soap and water, we use the Bible to clean our hearts and minds. As we read and apply God's word to our lives, we become more and more like Jesus, and that's what it means to be sanctified, as described in 1 Thessalonians 4:3.

Frequently Asked Questions

What does it mean to sanctify the church?

To sanctify the church means to set it apart as holy, making it pure and clean, as seen in Ephesians 5:26, where Christ gives Himself up for the church to cleanse her through the washing with water through the word, similar to the spiritual cleansing described in Titus 3:5.

How does the washing with water through the word cleanse the church?

The washing with water through the word is a metaphor for the spiritual cleansing that occurs when we apply God's word to our lives, as described in Ephesians 5:26, and is similar to the idea of being born again through the word of God in 1 Peter 1:23.

Is this verse talking about baptism?

While the phrase 'washing with water' might bring to mind baptism, in this context, it's more about the ongoing process of spiritual cleansing and renewal through the application of God's word, as supported by verses like John 15:3 and Ephesians 5:26.

How does this verse relate to my personal walk with God?

This verse reminds us that our walk with God is one of ongoing cleansing and sanctification, as we submit to His word and allow it to wash over us, as described in Ephesians 5:26, and is similar to the idea of being conformed to the image of Christ in Romans 8:29.

Reflection Questions

What are some ways I can allow the word of God to 'wash over' me and cleanse me from sin and impurity?
How does my understanding of God's love for the church, as described in Ephesians 5:25-26, impact my own love for Him and for others?
In what ways can I cooperate with God's process of sanctification in my own life, as described in Ephesians 5:26?
How does the idea of being 'set apart' as holy affect my daily choices and actions?
What does it mean for me to be 'holy and blameless' in God's sight, as described in Ephesians 5:27?

Gill's Exposition on Ephesians 5:26

Ver. 26 That he might sanctify and cleanse it,.... Being defiled, both with original sin and actual transgressions; for God's elect, whom Christ loved and espoused from everlasting, fell in Adam with

Jamieson-Fausset-Brown on Ephesians 5:26

That he might sanctify and cleanse it with the washing of water by the word, Sanctify - i:e., consecrate her to God.

Matthew Poole's Commentary on Ephesians 5:26

That he might sanctify; purify from its filth, and consecrate unto God: implying the whole translation of it out of a state of sin and misery into a state of grace and life, consisting in the remission of sin, and renovation of nature. And cleanse it; or, cleansing it, importing the means whereby he works the former effect. With the washing of water, viz. in baptism, in which the external washing represents seals, and exhibits the internal cleansing from both the guilt and defilement of sin by the blood of Christ, . By the word; the word of the gospel, especially the promise of free justification and sanctification by Christ, which received by faith is a means of this sanctification, and without which the external washing is ineffectual; the sign, without the word whereof it is a seal, being no sacrament.

Trapp's Commentary on Ephesians 5:26

26 That he might sanctify and cleanse it with the washing of water by the word, Ver. 26. That he might sanctify] The maids were first purified and perfumed before Ahasuerus chose one. But here it is otherwise. Sanctification is a fruit of justification. The Lord will not have a sluttish Church, and therefore he came not by blood only, but by water also, that clean water of his Spirit, whereby he washeth away the swinish nature of his saints, so that they desire no more to wallow in the mire.

Ellicott's Commentary on Ephesians 5:26

(26) That he might sanctify and cleanse it . . .—The true rendering is, that He might sanctify it, having cleansed it in the laver of the water in [the] Word. The reference in “the laver of the water” to baptism, is even more unquestionable than in “the laver of regeneration” of Titus 3:5. Hence we must conclude that the phrase “in the Word” is in some way connected with that sacrament. Of the two Greek words translated “word,” the one here used is that which signifies not “the word” existing as a definite thought in the mind, but “the word” as audibly spoken. It has, indeed, in the original no article, but this is probably because it had assumed so technical a sense as to resemble a proper name; and it is best connected with the phrase “having cleansed it,” thus being coordinated, not subordinated, to the “laver of the water.” Accordingly it would seem to signify all that element of baptism which is “in word”—that is, the question of faith, “the answer of a good conscience” (1 Peter 3:21), and, lastly, the solemn formula of baptism “in the name of the Father, and of the Son, and of the Holy Ghost.” If we are to single out any of these, we must surely (with Chrysostom) take the last. But it is better to embrace the whole, and so include the whole spiritual element of baptism, both the acceptance of faith on the part of man, and the grace-giving blessing of God. To “sanctify” is here to consecrate to Himself (comp. John 17:17; John 17:19) after purification. In the same connection we have in 1 Corinthians 6:11, “Ye were washed, ye were sanctified, ye were justified.” In virtue of such consecration the Church visible is “holy” in idea and in capacity—the Church invisible here (which will be the Church triumphant hereafter), holy in the actual purity which becomes a consecrated nature. Of such consecration baptism is unquestionably the means; as we see in command in Matthew 28:19, and in fact in Acts 2:38; Acts 2:41.

Adam Clarke's Commentary on Ephesians 5:26

Verse 26. That he might sanctify and cleanse it] The Church is represented as the spouse of Christ, as the woman is the spouse of the man; and, to prepare this Church for himself, he washes, cleanses, and sanctifies it. There is certainly an allusion here to the ancient method of purifying women, who were appointed to be consorts to kings; twelve months, it appears, were in some instances spent in this purification: Six months with oil of myrrh, and six months with sweet odours and with other things, for the purifying of women. See the case of Esther, Es 2:12; see also Psalms 45:13; Psalms 45:14; Ezekiel 16:7-14. With the washing of water] Baptism, accompanied by the purifying influences of the Holy Spirit. By the word] The doctrine of Christ crucified, through which baptism is administered, sin cancelled, and the soul purified from all unrighteousness; the death of Christ giving efficacy to all.

Cambridge Bible on Ephesians 5:26

26. sanctify and cleanse it] Better, again, her. And the pronoun is slightly emphatic by position; as if to say, “It was in her interest that He did this, and so in the wife’s interest the husband should be ready for sacrifice.”“Sanctify and cleanse:”—lit., sanctify, cleansing; both the verbs being in the aorist, and being thus most naturally referred to one and same crisis, not, as R.V. seems to imply, (“sanctify, having cleansed,”) to a sanctifying process consequent on a cleansing. The Church was decisively “sanctified,” separated from the claim and dominion of sin unto God, when she was decisively “cleansed,” accepted as guiltless.It needs remembrance that the word “to sanctify” lends itself equally, according to context, to ideas of crisis and of process. In one aspect the human being, decisively claimed and regenerated by God for Himself, is sanctified. In another aspect, in view of each successive subjective experience of renunciation of self for God, he is being sanctified.—The sanctifying crisis here in view is that of regeneration. This is put before us ideally as the regeneration of the Church. The Idea is realized historically in the regeneration of individuals, with a view to the final total.—On this individual aspect of the matter, cp. John 3:3; John 3:5; 1 Corinthians 6:11.with the washing of water] Lit., by the laver of the water. So Titus 3:5; “through the laver of regeneration,” the only other N.T. passage where the noun rendered “laver” occurs.Here, undoubtedly, Holy Baptism is referred to. It is another and most important question, what is the precise bearing of the Rite upon regeneration; whether it is the special channel of infusion of the new life, or its federal and legal “conveyance,” the Seal upon the Covenant of it, and upon the actual grant of it. But in any case there is a connexion, divinely established, between Regeneration and Baptism. For ourselves, we hold that Baptism is a true analogue to the sacrament of Circumcision, and that its direct and essential work is that of a Divine seal. This view we believe to be (1) the view in truest harmony with the whole spirit of the Gospel, (2) the view most consonant with observed facts, (3) the view which, under wide varieties of expression, was held, in essence, by the pre-medieval Church (and not wholly forgotten even in the medieval Church), and by the great Anglican Protestant doctors of the 16th and 17th centuries. But it is to be remembered that this view leaves untouched the fact of a profound and sacred connexion between New Birth and Baptism. And it is entirely consonant with language of high reverence and honour for the Rite, language often applicable, properly, only to the related Blessing, under remembrance that the Rite derives all its greatness from the spiritual Reality to which it stands related.by the word] Quite lit., in utterance, or in an utterance. The Gr. is rhêma, not logos. We may translate (having regard to the N. T.

Barnes' Notes on Ephesians 5:26

That he might sanctify - The great object of the Redeemer was to purify and save the church.

Whedon's Commentary on Ephesians 5:26

26. Ephesians 5:26-27 each begins with a that; the former depending on gave himself, the latter on sanctify and cleanse.

Sermons on Ephesians 5:26

	Sermon	Description
	夫妻之道 - Husbands and Wives by Paul Washer	In this sermon, the preacher discusses the judgment of God on the nation of Israel and how it manifests itself. He explains that God will remove the supply of bread and water from
	Being Clean Before God by Andrew Strom	This sermon emphasizes the importance of experiencing true repentance and faith in Christ to come into a place of cleanness before God, enabling believers to have close communion w
	From Simon to Peter #20 - a Major Lesson in Humility by J. Glyn Owen	In this sermon, the preacher focuses on the passage in John chapter 13 where Jesus washes the feet of his disciples. The preacher emphasizes the contrast between Jesus' attitude of
	New Covenant Greater Then the Old Covenant by Alan Martin	In this sermon, the preacher emphasizes that God accomplished His plan of salvation not through a judicial decree, but by sending His very life, the fullness of God, in the form of
	The Mantle of Elijah - Part 2 by David Wilkerson	This sermon delves into the story of Elijah and Elisha, highlighting the need for a double portion of the Holy Spirit to face the challenges of a wicked society and a dead church.
	Cranbrook Fellowship 2000 Albert Zehr and Russell Stendal Tape 3 (First Portion) by George Warnock	In this sermon, the speaker emphasizes the importance of young people focusing on God's great mercy and demonstrating His keeping power. He urges them not to waste time experimenti
	Are Your Garments Spotless by Andrew Strom	This sermon emphasizes the importance of developing a deep hatred of sin as essential to truly experiencing the New Covenant. It highlights the need for repentance, a total change