Eph. 5:26 KJV (With Strong’s)

hina (Greek #2443)
in order that (denoting the purpose or the result)
KJV usage: albeit, because, to the intent (that), lest, so as, (so) that, (for) to. Compare 3363.
Pronounce: hin'-ah
Origin: probably from the same as the former part of 1438 (through the demonstrative idea; compare 3588)
autos (Greek #846)
the reflexive pronoun self, used (alone or in the comparative 1438) of the third person , and (with the proper personal pronoun) of the other persons
KJV usage: 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. Compare 848.
Pronounce: ow-tos'
Origin: from the particle αὖ (perhaps akin to the base of 109 through the idea of a baffling wind) (backward)
might sanctify
hagiazo (Greek #37)
to make holy, i.e. (ceremonially) purify or consecrate; (mentally) to venerate
KJV usage: hallow, be holy, sanctify.
Pronounce: hag-ee-ad'-zo
Origin: from 40
and cleanse it
katharizo (Greek #2511)
to cleanse (literally or figuratively)
KJV usage: (make) clean(-se), purge, purify.
Pronounce: kath-ar-id'-zo
Origin: from 2513
with the washing
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
loutron (Greek #3067)
a bath, i.e. (figuratively), baptism
KJV usage: washing.
Pronounce: loo-tron'
Origin: from 3068
a of water
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
hudor (Greek #5204)
water (as if rainy) literally or figuratively
KJV usage: water.
Pronounce: hoo'-dore
Origin: ὕδατος (hoo'-dat-os), etc. from the base of 5205
en (Greek #1722)
"in," at, (up-)on, by, etc.
KJV usage: 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). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.
Pronounce: en
Origin: a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537)
the word
rhema (Greek #4487)
an utterance (individually, collectively or specially),; by implication, a matter or topic (especially of narration, command or dispute); with a negative naught whatever
KJV usage: + evil, + nothing, saying, word.
Pronounce: hray'-mah
Origin: from 4483

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Cross References


Ministry on This Verse

John 17:17‑19• 17Sanctify them through thy truth: thy word is truth.
18As thou hast sent me into the world, even so have I also sent them into the world.
19And for their sakes I sanctify myself, that they also might be sanctified through the truth.
(John 17:17‑19)
Acts 26:18• 18To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me. (Acts 26:18)
1 Cor. 6:11• 11And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. (1 Cor. 6:11)
Titus 2:14• 14Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. (Titus 2:14)
Heb. 9:14• 14How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? (Heb. 9:14)
Heb. 10:10• 10By the which will we are sanctified through the offering of the body of Jesus Christ once for all. (Heb. 10:10)
1 Peter 1:2• 2Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied. (1 Peter 1:2)
Jude 1• 1Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called: (Jude 1)
Ezek. 16:9• 9Then washed I thee with water; yea, I throughly washed away thy blood from thee, and I anointed thee with oil. (Ezek. 16:9)
Ezek. 36:25• 25Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. (Ezek. 36:25)
Zech. 13:1• 1In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness. (Zech. 13:1)
John 3:5• 5Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. (John 3:5)
Acts 22:16• 16And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord. (Acts 22:16)
Titus 3:5‑7• 5Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;
6Which he shed on us abundantly through Jesus Christ our Saviour;
7That being justified by his grace, we should be made heirs according to the hope of eternal life.
(Titus 3:5‑7)
Heb. 10:22• 22Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. (Heb. 10:22)
1 Peter 3:21• 21The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: (1 Peter 3:21)
1 John 5:6• 6This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth. (1 John 5:6)
 Christ does not here sanctify the assembly to make it His own, but makes it His own to sanctify it. (Ephesians 4-5 by J.N. Darby)
 He uses the Word, which is the divine expression of the mind of God, of heavenly order and holiness, of truth itself (that is to say, of the true relation of all things with God; and that according to His love in Christ), and which consequently judges all that deviates from it as to purity or love. (Ephesians 4-5 by J.N. Darby)
 You have similar truth set forth in its individual application in John 13. There it was on the ground that the disciples were His own; that He loved them, and that whom He loved He loved unto the end: and then we find that being exposed to defile themselves in the world, the Lord would guard them against two things; first, the anxiety lest He should cease to love them because they were unfaithful; secondly, the danger of their using His faithfulness as a reason for trifling with sin. (Remarks on Ephesians 5:25-33 by W. Kelly)

J. N. Darby Translation

in order that he might sanctify it, purifyingk it by the washing of water by the word,

JND Translation Notes

Or "having purified." The aorists "loved" -- "delivered" -- "sanctify" -- "purifying" may be coincident or consequent one on another.

W. Kelly Translation

that he might sanctify it, having cleansed [it] by the washing of water in [the] word1,

WK Translation Notes

sanctify it, having cleansed: The English Version might, and no doubt does confuse, by putting it as "sanctify and cleanse." The cleansing or purifying by the washing of water by the word is the way by which Christ sanctifies the church. The object here is to state the work in itself, not to distinguish the initiatory setting apart from the progressive work. ("Sanctification," Pamphlets, p.157)
washing: It is not true, as Alford says, that the word translated "washing" means "layer" or "bath" (which would be λουτήρ), but "bathing," and hence the water used, not the vessel which contained it, ἐν ῤ. characterizing it as effected by the word, and not ritual or ceremonial as in Judaism. (Bible Treasury 12:240)
washing: [Q. Ephesians 5:26. Is it true that the laver, and not "the washing," of water is here intended? Is it correct to say that we must not join ἐν ῤήματι ("in the word") with τῷ λουτρῷ nor with τοῦ ὕδατος, because the former would require τῷ ἐν ῤήματι., and the latter τοῦ ἐν ῤήματι? that therefore the connection is with ἀγ. or rather with καθαρἰσας? A.]
A. The great general lexicographers, from H. Stephens to Liddell and Scott, give not only "laver" but "bath," and hence washing and even water for bathing or washing. See the amplest proof in classic Greek given by Passow, Rost, Palm, etc. So Schleusner, Wahl, and Rose’s "Parkhurst," among those devoted to the Greek New Testament. Indeed the LXX use in general a different word (λουτήρ) for a laver, and λουτρόν for washing, as in Cant. 4:2; 6:6. So the Apocryphal Sir. or Ecclesiastic 31:30 (Ed. Tisch., 1850, Vol. ii., p. 195.) Further, λουτρών was used for the bath as a place for washing, λοῦτρον or λοῦτριον for the water rendered impure by bathing. See Scapula, Hederic, etc. Hence the English version is thoroughly justified, instead of its being "a meaning the word never has." It is generally, says Pape, cleansing, washing away of filth, abwaschen, abspulen. It may take, as a secondary meaning, the bath itself, as the word "bath" does in English. But it means applying the water, not the vessel. It is used often by the fathers for baptism, but even there in the same sense (ὠς ἔκπλυίν, says Gregory Nazianzen). Indeed so far from being or alluding to a vessel, it is not likely a vessel was ever used in scriptural times. At any rate, Dean Alford’s statement is quite unfounded. Titus 3 refers to baptism, but to washing, not to a font. He says, See Lexx.; but the Lexx. give bath, water for washing or bathing, the act of washing, and even drink-offerings. It is not the bath properly as a place, but the bathing; and hence we have λουτρὰ θερμὰ and ψυχρὰ, λουτρἀ ὠκεανοῖο, and λουτρὰ φαινομένα ἐπὶ τῆς γῆς, κ. τ. λ. So the λουτροφόρος used to bring the water, not the bath as a vessel.
Next, while it may be right to connect ἐν ῤ. with the verb or the participle we must necessarily connect τῷ λ. τοῦ ὔδατος too, and ἐν ῤ. becomes characteristic of the cleansing by the washing of the water. Thus this is the instrument of cleansing, and its true character is ῤῆμα. Neither of the constructions said to be required in this case is called for in the least degree. Τῷ ἐν ῤ. would be utterly out of place; τοῦ έν ῤ. would be nonsense; but ἐν ῤ. as it stands by itself is just what is wanted as a characteristic explanation (like ἐν πνεῦματι, chap. 2:22, and many such cases). But τῷ ἐν ῤ. (if it be Greek, which is doubtful) would point to a specific agent that would make the bath. If the meaning were "purified by the bath of water by the word," the Greek would be διὰ τοῦ ῤ. or τῷ ῤ. But ἐν ῤ. is unequivocally the character of the thing spoken of as a whole. Τῷ λ. is the dative of the instrument; by the washing of the water they were purified: what was its character? It was ῤῆμα, or rather ἐν ῤ.
Again, this use of ἐν is quite common on all subjects. (Matt. 12:28; Luke 1:41, 77) It characterizes. The reasoning on Ephesians 5:26 would connect the last case with δοῦναι, and turn the passage into folly. See Luke 4:32; 8:43; 21:23. It is simply to characterize the state. The article is no way needed, but rather its absence. So Romans 8:3; 13:8; 1 Corinthians 15:43. In fact it would be endless to cite cases of the sort. It is the regular characteristic style. Prepositions are Middleton’s weak point. He followed Hellenism ably, but not the mental bearing of words. Nouns answer to "what?" as ὀ answers to "who?" (or "which")? The article is indicative of an individual or individuals. Hence, prepositions or not, it makes no difference really. The absence of the article marks the nature or character of a thing; as here ἐν ῤήματι characterizes.
Compare John 15:3 for the doctrine. Both Ellicott and Alford are wrong in regarding sanctification as exclusively a progressive thing after initiation. It is so used, but even more frequently for the first setting apart to God. Here it appears to be used for the thing itself, and not distinctively either first or progressive. The apostle may allude to baptism (or, as is alleged, though very doubtful, to a sponsal bath). But he takes care to show that it is the word that purifies, καθαρίσς ἐν τῷ λουτρῷ being one sentence, which explains how the sanctification is effected. Christ, having loved the Church and given Himself for it, made it His, and does the other two things: He sanctifies it, and then presents it to Himself, being God as well as Second man. Its sanctification is by the purifying power of the word applied by the Holy Ghost.
Hence the `washing of water by [the] word’ is right; and ἐν ῤ. characterizes the whole statement, being no more connected wtih καθαρίσας or ἀγ. than with τῷ λ. or τοῦ ὔδατος. It would not be ἐν ῤ. if it were specifically connected with either. (Bible Treasury 7:176)
washing: The word employed is not "laver," (which in fact never occurs in the N.T. but often of course in the Greek Version of the O.T.), but "bath water," and hence "washing." The absence of the Greek article with the qualifying term ἐν ῤήματι is strictly correct, though English like most other tongues cannot dispense with it, as thereby it makes the word to characterize the washing. Nor could any instrument but God’s word applied by the Spirit effect that purifying process all through. (Bible Treasury 20:320)
washing... in: the more correct "washing" stands in the text of the Revisers as in the Authorized Version. Only they say "with" for "by" the word, which is regrettable perhaps. (Bible Treasury 13:379)