Exploring the Meaning of Deiknuo in Greek

δεικνύω means “to show,” describing acts of making something visible, identifiable, or plainly set before someone. In the cited passages it ranges from a tempter’s display of world kingdoms, to practical directions about places and objects, to Jesus’ disclosure of his mission and his bodily wounds, and to the Father’s showing of his works to the Son.

Occurrences

“Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory.” (Matthew 4:8)

Here “showed” presents a sweeping display: “all the kingdoms of the world, and their glory.” The verb frames the temptation as an offered vision—an outward presentation meant to shape desire by putting grandeur directly before the eyes.

“Jesus said to him, “See that you tell nobody, but go, show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them.”” (Matthew 8:4)

“Show yourself” directs the healed man to present his own person for inspection. The action is not private reassurance but a public, accountable display “to the priest,” paired with an offering that functions “as a testimony to them.”

“From that time, Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders, chief priests, and scribes, and be killed, and the third day be raised up.” (Matthew 16:21)

Here “began to show” is disclosure over time: Jesus sets before the disciples a necessity (“he must go”) and a chain of events—suffering, death, and rising. The verb marks instruction that makes a future path plain, not by pointing to an object but by laying out what must happen.

“and said to him, “See you say nothing to anybody, but go show yourself to the priest, and offer for your cleansing the things which Moses commanded, for a testimony to them.”” (Mark 1:44)

As in Matthew 8:4, “show yourself” is a formal presentation that verifies “cleansing.” The command couples silence toward “anybody” with visibility before “the priest,” indicating that the showing is directed and purposeful rather than indiscriminate.

“He will himself show you a large upper room furnished and ready. Get ready for us there.” (Mark 14:15)

“Show you” functions as guidance to a specific location. The showing is concrete—“a large upper room furnished and ready”—and it enables action: “Get ready for us there.” The verb connects information to preparation.

“The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time.” (Luke 4:5)

Luke emphasizes the manner and scope of the showing: it happens “in a moment of time” and encompasses “all the kingdoms of the world.” The verb depicts a rapid, comprehensive display, again framed within temptation and the attempt to impress by spectacle.

“He commanded him to tell no one, “But go your way, and show yourself to the priest, and offer for your cleansing according to what Moses commanded, for a testimony to them.”” (Luke 5:14)

“Show yourself” again involves presenting the healed person for recognized confirmation. The showing is paired with an offering “for your cleansing” and is oriented toward witness—“for a testimony to them”—so the act of showing carries evidentiary weight.

“Show me a denarius. Whose image and inscription are on it?” They answered, “Caesar’s.”” (Luke 20:24)

Here “Show me” requests an object be produced and set in view. The denarius, once shown, becomes the basis for a question about what can be seen on it: “Whose image and inscription are on it?” The verb introduces visual evidence that grounds the ensuing identification.

“He will show you a large, furnished upper room. Make preparations there.” (Luke 22:12)

The verb again serves directional certainty: someone will indicate a prepared place. The room’s described state—“large, furnished”—is part of what is shown, and the result is immediate obedience: “Make preparations there.”

“When he had said this, he showed them his hands and his feet.” (Luke 24:40)

“Showed them” is bodily demonstration: Jesus presents “his hands and his feet” for their observation. The verb underscores a move from speech (“When he had said this”) to visible proof, inviting recognition through what can be seen.

“The Jews therefore answered him, “What sign do you show us, seeing that you do these things?”” (John 2:18)

“Show us” frames a demand for a visible “sign” that would validate Jesus’ actions—“seeing that you do these things.” The verb places the burden on an act of showing that can be observed and assessed by the questioners.

“For the Father has affection for the Son, and shows him all things that he himself does. He will show him greater works than these, that you may marvel.” (John 5:20)

“Shows him” describes ongoing disclosure within the Father-Son relationship: “all things that he himself does.” The second clause intensifies the prospect—“He will show him greater works than these”—and ties the effect to observers: “that you may marvel.” The showing here is not merely informative; it is connected to works and to the resulting wonder.

Sense and Usage

Across these passages, δεικνύω consistently involves bringing something into view in a way that makes it available for recognition or response. Sometimes what is shown is expansive and panoramic, as when the devil “showed him all the kingdoms of the world” (Matthew 4:8; Luke 4:5). In these temptation scenes the act of showing is an exertion of persuasive pressure: the kingdoms and their “glory” are set before Jesus as an enticing display. The mountain setting and the comprehensive scope highlight showing as a tool that can be used to entice by what appears impressive.

In a different key, δεικνύω is used for regulated, socially recognized presentation. Three times a cleansed person is told, with similar wording, to “show yourself to the priest” (Matthew 8:4; Mark 1:44; Luke 5:14). The showing here is not about spectacle; it is about submitting oneself to a public process that yields “a testimony to them.” The verb thus covers showing as an act that places the person before an authorized examiner and allows the cleansing to be acknowledged in a structured way.

Other uses are practical and situational. A host or guide will “show you a large upper room furnished and ready” (Mark 14:15; Luke 22:12). In these contexts the act of showing is directional: it identifies the right place and confirms its readiness for use. Similarly, “Show me a denarius” (Luke 20:24) is a request for immediate, tangible evidence; once the coin is in view, the visible “image and inscription” can be discussed. Here δεικνύω supports reasoning by putting an object before the eyes so that observation can do its work.

The verb also operates in revelatory teaching and confirmation. In Matthew 16:21, Jesus “began to show his disciples” the necessity and sequence of his suffering, death, and resurrection. The object of showing is not a physical item but a foreknown course of events, made plain through Jesus’ instruction. In Luke 24:40, the showing is again visible and concrete—“his hands and his feet”—and it functions as a direct demonstration tied to what he has “said.” John 2:18 captures the contested nature of showing: opponents request a “sign” as visible warrant for action. And John 5:20 places δεικνύω within divine action, where the Father “shows” the Son “all things” he does and promises to “show him greater works,” with marvel as the expected outcome. Taken together, these uses show how the verb can mark anything from an offered vision, to an official presentation, to a guided indication of a place, to disclosure that aims at understanding and recognition.

Imagery

The passages pair δεικνύω with strong visual moments: a mountain vantage point from which “all the kingdoms of the world” are displayed (Matthew 4:8; Luke 4:5), a coin held up so its “image and inscription” can be read (Luke 20:24), and hands and feet presented to be seen (Luke 24:40). Even where the object is not a sight but a disclosed necessity—Jesus showing the disciples what he “must” undergo (Matthew 16:21)—the verb keeps the flavor of something set out plainly before the mind, as definite and demanding attention as a room that is “furnished and ready” (Mark 14:15; Luke 22:12).

Sources: Lexical data from Strong’s Exhaustive Concordance and the Translators Brief Lexicon of Extended Strongs for Greek (STEPBible, CC BY). Occurrence data from the Translators Amalgamated Greek New Testament (STEPBible, CC BY). Scripture quotations from the World English Bible (public domain).