Understanding ἀφαιρέω (aphaireo) Strong’s G851: The Divine Act of Taking Away that Reveals God’s Sovereign Purpose

Pronunciation Guide: af-ahee-REH-oh

Basic Definition

Strong’s G851: ἀφαιρέω (aphaireo) refers to the act of taking away, removing, or detaching something from its original position or state. This compound verb conveys a deliberate separation or removal, often with purpose and intention behind the action. In biblical contexts, it frequently carries connotations of divine authority in removing things according to God’s sovereign plan.

Etymology and Morphology

• Part of Speech: Verb
• Root Components: Compound of ἀπό (apo, “from, away from”) + αἱρέω (haireo, “to take, choose, prefer”)
• Language Origin: Classical Greek
• Primary Usage: Narrative sections, especially in the Gospels and Acts; occasionally in teaching passages

ἀφαιρέω Morphology:

• ἀφαιρέω (present active indicative, 1st person singular) – I take away
• ἀφαιρεῖς (present active indicative, 2nd person singular) – you take away
• ἀφαιρεῖ (present active indicative, 3rd person singular) – he/she/it takes away
• ἀφεῖλεν (aorist active indicative, 3rd person singular) – he/she/it took away
• ἀφαιρεθήσεται (future passive indicative, 3rd person singular) – it will be taken away
• ἀφαιροῦντος (present active participle, genitive singular masculine) – of the one taking away
• ἀφαίρει (present active imperative, 2nd person singular) – take away!

Origin & History

The term ἀφαιρέω has a rich history in classical Greek literature dating back to at least the 5th century BCE. In Herodotus’ “Histories,” the term appears when describing the removal of political power or territory from one ruler to another, highlighting its association with authority and sovereignty. Thucydides employed the term when describing military actions where armies “took away” resources or positions from their enemies.

In the Septuagint (LXX), ἀφαιρέω appears prominently in contexts involving ritual purification, sacrificial offerings, and divine judgment. In Exodus and Leviticus, it frequently describes the removal of portions of sacrificial animals set aside for the priests. In 1 Samuel 20:15, it appears in Jonathan’s plea that God would “take away” (ἀφέλοι) David’s enemies, showing its connection to divine intervention. The early Church Father Clement of Alexandria used ἀφαιρέω in his “Stromata” when discussing how wisdom “takes away” ignorance from the soul, demonstrating the term’s continued spiritual significance in post-apostolic writings.

Expanded Definitions & Translation Options

• The physical removal or detachment of something from its original position
• The elimination or reduction of an abstract quality or condition
• The forceful seizure or confiscation of property or rights
• The surgical removal or amputation (particularly in medical contexts)
• Divine or authoritative removal according to a predetermined purpose

ἀφαιρέω Translation Options:

• Take away – Best captures the general sense of removal or separation without specifying the method or purpose
• Remove – Emphasizes the deliberate action and purpose behind the separation
• Cut off – Appropriate for contexts involving physical removal, especially body parts (as in Peter cutting off the ear in Matthew 26:51)
• Withdraw – Useful for contexts involving the removal of privileges, blessings, or abstract qualities
• Detach – Highlights the separation while maintaining the existence of what is removed

Biblical Usage

In the New Testament, ἀφαιρέω appears a total of 10 times, with its first notable appearance in Matthew 26:51, where Peter draws his sword and “cut off” (ἀφεῖλεν) the ear of the high priest’s servant during Yeshua’s arrest. This dramatic usage highlights the term’s connection to physical separation. In Luke 1:25, Elizabeth rejoices that the Lord has “taken away” (ἀφεῖλεν) her reproach of barrenness, illustrating divine intervention to remove suffering.

The term carries significant theological weight in Luke 10:42, where Yeshua assures Mary that the good portion she has chosen will not be “taken away” (ἀφαιρεθήσεται) from her, emphasizing the permanence of spiritual blessings. In the Book of Revelation, ἀφαιρέω appears in a solemn warning about the consequences of tampering with God’s Word, where those who add to or “take away” from the prophecy face divine judgment, underscoring the sacred inviolability of Scripture.

• “And behold, one of those who were with Jesus stretched out his hand and drew his sword and struck the servant of the high priest and cut off [ἀφεῖλεν] his ear.” Matthew 26:51
• “Thus the Lord has done for me in the days when he looked on me, to take away [ἀφεῖλεν] my reproach among people.” Luke 1:25
• “But one thing is necessary. Mary has chosen the good portion, which will not be taken away [ἀφαιρεθήσεται] from her.” Luke 10:42
• “And if anyone takes away [ἀφέλῃ] from the words of the book of this prophecy, God will take away his share in the tree of life and in the holy city, which are described in this book.” Revelation 22:19
• “And he cut off [ἀφεῖλεν] his right ear.” Luke 22:50
• “But Jesus answered, ‘No more of this!’ And he touched his ear and healed him.” Luke 22:51
• “From the one who has not, even what he has will be taken away [ἀφαιρεθήσεται].” Luke 19:26

Cultural Insights

In first-century Jewish culture, the act of “taking away” carried significant ceremonial and symbolic importance. The Temple sacrificial system involved numerous instances of “taking away” portions of offerings for specific purposes. The priests would “take away” (ἀφαιρέω in the LXX) certain parts of sacrifices as their portion, reflecting both God’s provision for His servants and the sacred separation of elements dedicated to Him.

The incident with Peter cutting off Malchus’ ear in Matthew 26:51 carries profound cultural significance beyond the physical action. In Jewish thought, the ear represented receptivity to God’s Word and commandments. The Mishnah mentions that during the ceremony for freeing a slave who wished to remain with his master, the slave’s ear would be pierced at the doorpost (Exodus 21:6). By healing the ear that Peter cut off, Yeshua symbolically restored the capacity to hear God’s Word even to those who came to arrest Him. This healing action demonstrated the Messiah’s mission to restore spiritual hearing even in the midst of rejection—a powerful counterpoint to the common Hebraic idiom of having “uncircumcised ears” (Jeremiah 6:10), which referred to spiritual deafness.

Theological Significance

The concept of ἀφαιρέω reveals profound insights into God’s character and redemptive work. When God “takes away,” it is never arbitrary but always purposeful and ultimately loving. In Luke 1:25, when Elizabeth rejoices that God has “taken away” her reproach, we see that divine removal often precedes new creation and blessing. This pattern reflects יהוה’s promise in Isaiah 25:8 to “swallow up death forever” and “wipe away tears from all faces,” showing how the concept of divine removal points toward ultimate restoration.

The theological tension between what God gives and what He takes away reaches its crescendo in the person and work of Yeshua the Messiah. John the Baptist’s declaration that Yeshua is “the Lamb of God who takes away [αἴρων, a related term] the sin of the world” (John 1:29) reveals that the ultimate divine removal is the separation of sinners from their sin. The concept of ἀφαιρέω helps us understand that salvation involves both addition and subtraction—God not only gives righteousness but also removes guilt and shame. This divine exchange demonstrates God’s justice and mercy working together in perfect harmony, as He does not simply overlook sin but definitively removes it through the sacrificial work of the Messiah.

Personal Application

When we fully grasp the meaning of ἀφαιρέω, we begin to see “removal” in our lives not as punishment but as preparation. Just as a vinedresser prunes branches to increase fruitfulness, God sometimes “takes away” things we cling to—relationships, positions, possessions, or plans—to make room for greater spiritual growth. The question we must ask in seasons of loss is not merely “Why was this taken?” but “What is God preparing to give in its place?”

Consider practicing a spiritual discipline of “holy subtraction”—intentionally releasing things that hinder your relationship with the Messiah. This might involve “taking away” excessive screen time to create space for prayer, removing negative thought patterns through Scripture meditation, or releasing grudges that impede your capacity to love. Remember that in God’s economy, what He removes is often what we can most afford to lose, even when we don’t recognize it at the time.

Related Words

• ἀπολλύω (apollyo, “to destroy, ruin”) – While ἀφαιρέω emphasizes removal with the thing removed often continuing to exist elsewhere, ἀπολλύω involves complete destruction or ruination of what is removed. Pronunciation: ah-POLL-oo-oh. See G622
• ἀποκόπτω (apokopto, “to cut off completely”) – A more severe form of removal than ἀφαιρέω, specifically indicating cutting off with decisive finality, often used for amputation or complete severance. Pronunciation: ah-po-KOP-toh. See G609
• ἐξαίρω (exairo, “to lift out, remove”) – Similar to ἀφαιρέω but with an emphasis on lifting upward in the process of removal, often used for extraction or elevation during removal. Pronunciation: ex-AH-ee-roh. See G1808
• καθαιρέω (kathaireo, “to take down, demolish”) – While ἀφαιρέω is more general removal, καθαιρέω emphasizes downward motion in removal, often used for demolishing structures or deposing rulers. Pronunciation: kath-ah-ee-REH-oh. See G2507
• περιαιρέω (periaireo, “to take away from around, remove completely”) – A more comprehensive form of removal than ἀφαιρέω, emphasizing removal from all sides or complete elimination of something that surrounds. Pronunciation: peh-ree-ah-ee-REH-oh. See G4014

Did you Know?

• Did you know that in ancient Greek medical texts by Hippocrates and Galen, ἀφαιρέω was a technical term for surgical procedures? These physicians would “take away” diseased tissue or excess blood through procedures like amputation or bloodletting. This medical background enriches our understanding of Yeshua’s healing of Malchus’ ear in Luke 22:51, showing the Messiah as the Great Physician who can instantly restore what human violence has “taken away.”
• Did you know that in the Jewish Passover Seder, there is a tradition of “taking away” (removing) the afikomen—a piece of matzah that is wrapped in cloth and hidden? This practice, though developed after New Testament times, beautifully parallels how Yeshua’s body was “taken away” from the cross, wrapped in linen, and hidden in a tomb, only to be revealed later as the source of redemption. The connection between ἀφαιρέω and this tradition provides a powerful visual lesson about how God’s redemptive plan sometimes involves temporary removal before glorious revelation.
• Did you know that in modern Greek, the word ἀφαίρεση (aphairesi), derived from ἀφαιρέω, is the standard mathematical term for subtraction? This linguistic development reminds us that in God’s divine mathematics, subtraction is often the precursor to multiplication. When God “takes away” in our lives, He is often setting the stage for exponential blessing and growth that we cannot yet imagine.

Remember This

ἀφαιρέω teaches us that in God’s sovereign hands, what is taken away is never the end of the story—it is merely the beginning of a greater restoration and redemption that reveals His glory and goodness in ways we could never have imagined.