ἀφανίζω

Pronunciation Guide: ah-fah-NEE-zoh (ἀ-φα-νί-ζω)

Basic Definition

Strong’s G853: ἀφανίζω (aphanizō) refers to the act of making something disappear from sight, rendering it invisible or unrecognizable. In biblical contexts, it encompasses the concepts of disfiguring, concealing, destroying, or causing something to vanish. The word carries powerful imagery of transformation—whether through deterioration, disguise, or complete removal—and often contains moral or spiritual implications about what is hidden versus what is revealed.

Etymology and Morphology

• Part of Speech: Verb
• Root Words: Compound of ἀπό (apo, “from”) + φαίνω (phainō, “to appear, shine”)
• Origin: Classical Greek
• Primary Usage: Found in narrative and teaching sections, particularly in Jesus’ instruction on spiritual practices

ἀφανίζω Morphology:

• ἀφανίζω (present active indicative, 1st person singular) – I cause to disappear
• ἀφανίζεις (present active indicative, 2nd person singular) – you cause to disappear
• ἀφανίζει (present active indicative, 3rd person singular) – he/she/it causes to disappear
• ἀφανίζουσιν (present active indicative, 3rd person plural) – they cause to disappear
• ἀφάνισον (aorist active imperative, 2nd person singular) – cause to disappear!
• ἀφανίζεσθαι (present middle/passive infinitive) – to be caused to disappear
• ἀφανίζομαι (present middle/passive, 1st person singular) – I am being caused to disappear
• ἀφανισθῇ (aorist passive subjunctive, 3rd person singular) – he/she/it might be caused to disappear

Origin & History

The verb ἀφανίζω has deep roots in classical Greek literature, where it originally meant “to make invisible” or “to remove from sight.” In works like Herodotus’ “Histories,” the term described how certain landmarks or monuments would disappear or be destroyed. Herodotus used it when describing how the Nile would “make disappear” (ἀφανίζει) certain features of the landscape during flooding (Histories 2.97).

In the Septuagint (LXX), ἀφανίζω appears in contexts of destruction and desolation, particularly in prophetic literature. In Jeremiah 10:20, the prophet laments that “my tent is destroyed (ἠφανίσθη)” and in Zechariah 11:9, there is a warning about those who “perish” (ἀφανιζέσθω). The early Church Fathers, including John Chrysostom in his homilies, employed the term when discussing how material things “fade away” or “disappear” in contrast to eternal spiritual realities (Homilies on Matthew, 19.3).

Expanded Definitions & Translation Options

• To make invisible or cause to disappear – removing something from sight or existence
• To disfigure or alter appearance – changing something so it becomes unrecognizable
• To destroy or obliterate – causing complete removal or devastation
• To conceal deliberately – hiding something from view, often with intent
• To corrupt or spoil – causing deterioration that renders something’s original state unrecognizable

ἀφανίζω Translation Options:

• Disfigure – Most appropriate when referring to the hypocritical fasting in Matthew 6:16, where the middle voice indicates deliberate self-alteration
• Destroy – Best used when the complete removal or devastation of something is in view (Matthew 6:19-20)
• Conceal – Suitable when the context suggests hiding or covering something
• Corrupt – Applicable when the emphasis is on deterioration or spoiling
• Vanish – Works well when the emphasis is on something ceasing to be visible or present

Biblical Usage

In the New Testament, ἀφανίζω appears only six times, with four occurrences in Matthew’s Gospel and twice in Acts. Its most prominent usage is in Jesus’ Sermon on the Mount, where He contrasts authentic spiritual practices with hypocritical religious performance. The term creates a vivid contrast between what is hidden and what is revealed, between earthly treasures that fade and heavenly treasures that endure.

In the context of fasting (Matthew 6:16), hypocrites “disfigure” (ἀφανίζουσιν) their faces to make their fasting visible to others—ironically using a word about making things disappear to describe making their piety conspicuously visible. The same root concept appears in Jesus’ teachings about earthly versus heavenly treasures, where moth and rust “destroy” (ἀφανίζει) earthly possessions (Matthew 6:19-20). This usage pattern suggests that ἀφανίζω carries important theological freight about authentic spirituality versus mere religious performance.

• “When you fast, do not look somber as the hypocrites do, for they disfigure [ἀφανίζουσιν] their faces to show others they are fasting.” Matthew 6:16
• “Do not store up for yourselves treasures on earth, where moths and vermin destroy [ἀφανίζει].” Matthew 6:19
• “But store up for yourselves treasures in heaven, where moths and vermin do not destroy [ἀφανίζει].” Matthew 6:20
• “But Saul kept increasing in strength and confounding [συνέχυννεν, not ἀφανίζω] the Jews who lived at Damascus.” Acts 9:22
• “You will disappear like vapor that appears [φαινομένη, related to ἀφανίζω] for a little while and then vanishes away.” James 4:14

Cultural Insights

In ancient Jewish culture, the practice described in Matthew 6:16 of “disfiguring” one’s face during fasting had specific cultural implications. Some hypocritical Pharisees would put ash on their faces, dishevel their hair, wear tattered clothing, and avoid washing—all to make their fasting obvious to others. This practice directly contradicted the Hebrew concept of צניעות (tzniut), or “modesty/humility,” which valued the private nature of spiritual disciplines.

The Jewish tradition held that true spiritual devotion was best practiced in the hidden chambers of one’s heart, reflected in the Hebrew concept of הצנע לכת (hatznea lechet) from Micah 6:8, meaning “to walk humbly.” When Jesus criticized those who “disfigure their faces,” He was drawing on this rich tradition that valued authentic, private devotion over public religious performance. This dovetails perfectly with His instruction to anoint the head and wash the face while fasting—normal grooming that would conceal rather than advertise one’s spiritual practice.

Theological Significance

The theological implications of ἀφανίζω reveal a profound paradox in biblical spirituality: what is deliberately hidden for God’s sake becomes eternally visible to Him, while what is displayed for human approval disappears without eternal significance. This word encapsulates Jesus’ revolutionary teaching that true spiritual depth occurs in secret, where only the Father sees, rather than in public religious performance.

This concept of “disappearing” creates a powerful theological framework for understanding authentic spirituality. When Jesus teaches about not letting the left hand know what the right hand is doing (Matthew 6:3), He’s establishing a pattern of spiritual hiddenness that counterintuitively leads to being “seen” by the Father. This divine inverted visibility—where what humans don’t see, God rewards—stands in stark contrast to the religious systems of Jesus’ day that emphasized external conformity over internal transformation.

Moreover, the use of ἀφανίζω in relation to earthly treasures that “disappear” points to the temporal nature of material wealth versus the eternal nature of spiritual investment. This reveals the heart of God, who calls His people to invest in what cannot be destroyed rather than clinging to what inevitably fades away.

Personal Application

In our social media-saturated world where visibility often equals validation, Jesus’ teaching about ἀφανίζω challenges us to embrace spiritual hiddenness. When we fast, pray, give, or serve, do we seek the fleeting approval that comes from human recognition, or the lasting reward that comes from the Father “who sees in secret”?

The concept invites us to examine our motivations in spiritual practices. Are we practicing spiritual disciplines as performance, or as authentic engagement with God? The hypocrites Jesus criticized weren’t condemned for fasting itself, but for how they fasted. Similarly, we might ask ourselves: Am I more concerned with appearing spiritual to others or actually being transformed in ways only God might notice? When we embrace the hidden path of discipleship—letting certain aspects of our devotion “disappear” from human sight—we paradoxically find the lasting visibility that comes from being seen by the One whose recognition truly matters.

Related Words

• κρύπτω (kryptō) [KROOP-toh] – to hide, conceal, keep secret; while ἀφανίζω often refers to making something disappear or become unrecognizable, κρύπτω specifically means to hide something from view deliberately. See G2928
• ἀπόλλυμι (apollymi) [ah-POL-lu-mi] – to destroy utterly, to perish; this term carries a stronger sense of complete destruction compared to ἀφανίζω’s broader concept of making something disappear or become unrecognizable. See G622
• φθείρω (phtheirō) [FTHAY-roh] – to corrupt, spoil, destroy; whereas ἀφανίζω focuses on visual disappearance or disguise, φθείρω emphasizes moral or physical corruption that leads to destruction. See G5351
• μαραίνω (marainō) [ma-RAI-noh] – to fade away, wither; this term specifically describes gradual disappearance through natural deterioration, while ἀφανίζω can indicate more sudden or deliberate disappearance. See G3133
• καταργέω (katargeō) [kat-ar-GEH-oh] – to render inoperative, abolish, do away with; unlike ἀφανίζω which focuses on visual disappearance, καταργέω emphasizes the cessation of function or purpose. See G2673

Did you Know?

• In archaeological contexts, ἀφανίζω has been found in ancient papyri documentation describing how certain landmarks or monuments “disappeared” due to natural disasters like earthquakes or floods. This physical disappearance meaning helps us understand the visual impact Jesus intended when describing hypocrites who “disfigure” their faces—they were essentially making their normal appearance vanish to create a new, more “pious-looking” visage.
• The concept behind ἀφανίζω appears in modern Greek in the word “afantos” (άφαντος), which means “invisible” or “vanished.” This term is commonly used in everyday Greek expressions equivalent to “he vanished into thin air.” This linguistic connection reminds us of the vivid imagery behind Jesus’ teaching—He was describing spiritual practices that should essentially “vanish from public view” rather than be paraded before others.
• The Jewish tradition that Jesus referenced has parallels in other ancient cultures. For instance, Cynic philosophers would often make themselves deliberately unkempt to demonstrate their rejection of societal norms. By contrasting this with His teaching on fasting, Jesus was drawing a clear distinction between Kingdom spirituality and both conventional Jewish practice and pagan philosophical demonstrations—true spirituality neither hides behind religious conformity nor uses nonconformity as a badge of honor.

Remember This

ἀφανίζω reveals that in God’s upside-down kingdom, what we willingly allow to disappear from human sight for His sake becomes eternally visible in His eyes, while what we parade before others for recognition ultimately fades into insignificance.