Lexical Summary dianoigó: To open thoroughly, to open completely Original Word: διανοίγω Strong's Exhaustive Concordance to open up completelyFrom dia and anoigo; to open thoroughly, literally (as a first-born) or figuratively (to expound) -- open. see GREEK dia see GREEK anoigo HELPS Word-studies 1272 dianoígō (from 1223 /diá, "all the way across" and 455 /anoígō, "the process to open fully") – properly, open fully by completing the process necessary to do so (not the prefix 303 /aná which intensifies the root, oigō). NAS Exhaustive Concordance Word Originfrom dia and anoigó Definition to open up completely NASB Translation explaining (2), opened (5), opens (1). Thayer's Greek Lexicon STRONGS NT 1272: διανοίγωδιανοίγω; imperfect διηνοιγον; 1 aorist διήνοιξα; passive, 1 aorist διηνοιχθην; (2 aorist διηνοιγην); perfect participle διηνοιγμενος (Acts 7:56 L T Tr WH); (on variations of augment see references under the word ἀμπογππ); the Sept. chiefly for פָּקַח and פָּתַח; occasionally in secular authors from Plato, Lysias, p. 210 a. down; to open by dividing or drawing asunder (διά), to open thoroughly (what had been closed); 1. properly: ἄρσεν διανοῖγον μήτραν, a male opening the womb (the closed matrix), i. e. the first-born, Luke 2:23 (Exodus 13:2, etc.); οὐρανούς, passive, Acts 7:56 L T Tr WH; the ears, the eyes, i. e. to restore or to give hearing, sight: Mark 7:34, 35 R G; Luke 24:31 (Genesis 3:5, 7; Isaiah 35:5; 2 Kings 6:17, etc.). 2. tropically: τάς γραφάς, to open the sense of the Scriptures, explain them, Luke 24:32; τόν νοῦν τίνος, to open the mind of one, i. e. cause him to understand a thing, Luke 24:45; τήν καρδίαν, to open one's soul, i. e. to rouse in one the faculty of understanding or the desire of learning, Acts 16:14 (2 Macc. 1:4; Themistius, orat. 2 de Constantio imp. (p. 29, Harduin edition) διανοίγεται μου ἡ καρδία καί διαυγεστερα γίνεται ἡ ψυχή); absolutely, followed by ὅτι, to explain, expound namely, αὐτάς, i. e. τάς γραφάς, Acts 17:3. Cf. Winer's De verb. comp. etc. Part v., p. 19f. Strong’s Greek number 1272 (διανοίγω) gathers its eight New Testament occurrences around a single, richly theological motif: God Himself “opens fully.” Whether the object is a deaf man’s ears, a womb, eyes clouded by grief, Scripture, the heavens, or a human heart, the verb presents a decisive divine initiative that transcends mere physical action and signals salvation realities. The variety of contexts reveals a unified testimony: no one comes to perception, understanding, or new birth unless the Lord first opens. Physical release and fulfillment of prophecy Mark 7:34 records the Lord Jesus looking up to heaven, sighing, and commanding, “‘Ephphatha,’ that is, ‘Be opened!’” The aorist passive imperative (διανοίχθητι) conveys instantaneous effectiveness—ears once sealed now transmit sound, a mute tongue bursts into praise. Isaiah’s Servant-Song promise that Messiah would “open the eyes that are blind” and “bring out the prisoners” (Isaiah 42:7) finds a living demonstration, affirming Jesus as the Messianic Liberator who not only heals bodies but anticipates the opening of hearts and minds. The sanctity of the firstborn Luke 2:23 quotes Exodus 13:2 concerning every firstborn male “opening the womb” (διανοῖγον). The participle reminds readers that physical birth itself is an act of God’s sovereign opening. Jesus, the firstborn par excellence (Colossians 1:15), fulfills and surpasses the typology: the One who opens the womb will ultimately open the grave (Luke 24:6). Resurrection illumination Luke 24 clusters the verb three times, creating a developing narrative logic: • Verse 31 – “Then their eyes were opened, and they recognized Him.” The risen Christ thus (1) opens the disciples’ physical sight, (2) opens Scripture through exposition, and (3) opens their minds to grasp its meaning. Together these scenes model sound hermeneutics: the Word incarnate interprets the written Word, and the Spirit-given illumination grants reception. The church’s ministry of the Word rests upon this triad—without divine opening, neither text nor hearer will yield saving knowledge. Heaven’s aperture and martyr’s assurance As Stephen stands before his accusers, he testifies, “I see heaven opened and the Son of Man standing at the right hand of God” (Acts 7:56). The perfect participle (διηνοιγμένους) portrays a heaven already opened and remaining so. Stephen’s vision confirms Christ’s ascension and current reign, fortifying the early church that persecution cannot close what God has opened. Conversion of a heart Acts 16:14 offers the only use where the Lord opens a human καρδία: “The Lord opened her heart to respond to Paul’s message.” Lydia’s conversion underscores irresistible grace—divine opening precedes human believing. Evangelism, therefore, relies on God to unlock the inner person; the preacher proclaims, the Spirit opens. Apostolic exposition Acts 17:3 depicts Paul “explaining and proving that the Christ had to suffer and rise from the dead.” The present participle (διανοίγων) links Paul’s reasoning with Christ’s own post-resurrection exposition (Luke 24). The same verb ties apostolic preaching to the Master’s method: the proclamation of the gospel is essentially a Spirit-energized opening of Scripture to reveal the crucified and risen Lord. Theological synthesis 1. Divine initiative: In every occurrence, God or His Christ is the agent—the passive voice often implies God’s direct action (Mark 7:34; Luke 24:31). Human agency (Paul “explaining”) remains instrumentally subordinate to the Spirit’s work. Ministry implications • Preaching and teaching must seek divine opening through prayerful dependence on the Spirit, acknowledging that exposition without illumination remains opaque. Devotional application Every believer may pray Psalm 119:18 in light of διάνοιξον: “Open my eyes that I may see wondrous things from Your law.” The God who once opened tomb-darkened eyes on the Emmaus road continues to unveil Christ in Scripture today, assuring His people that the same power which opened deaf ears, a Gentile woman’s heart, and the very heavens is active whenever the Word is read and proclaimed. Englishman's Concordance Mark 7:34 V-AMP-2SGRK: ὅ ἐστιν Διανοίχθητι NAS: to him, Ephphatha! that is, Be opened! KJV: Ephphatha, that is, Be opened. INT: that is Be opened Luke 2:23 V-PPA-NNS Luke 24:31 V-AIP-3P Luke 24:32 V-IIA-3S Luke 24:45 V-AIA-3S Acts 7:56 V-RPM/P-AMP Acts 16:14 V-AIA-3S Acts 17:3 V-PPA-NMS Strong's Greek 1272 |
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