StrongerBible

diōgmos

διωγμός

GreekG1375persecution

Appears 10 times · tap a cell to see the verses

Mat 13:21Mrk 4:17Mrk 10:30Act 8:1Act 13:50Rom 8:352Co 12:102Th 1:42Ti 3:11 (2×)
Root family
Word studyResearch-gradedee-ogue-MOSSnoun

What diōgmos means

persecution: deliberate, religiously motivated hostility hunted out against believers for their faith

TranslatabilityApproximateCertaintySettled

Across the New Testament this word names one thing: the active, hostile pursuit aimed at people because they belong to God or to Christ. It is built on the verb meaning to chase or pursue, and that hunting flavor never fully leaves it. In ordinary Greek the noun usually meant a chase or a military pursuit, but the New Testament writers fixed it as the standard word for the harm done to believers for the sake of the message.

It is a word for actions, not just feelings. It points to what hostile people actively do:

  • hauling believers before authorities
  • expelling them from a town
  • beating or imprisoning them

That is why writers often pair it with a broader word for "affliction" or "pressure" (θλῖψις). The broader word names the distress that results; this word names the deliberate, motivated attack that causes it.

  • In the Gospels it is the pressure that tests shallow faith and can make it fall away.
  • In Paul's letters it stands in his lists of hardships as one concrete form of opposition the apostles met.
  • In Acts it names specific historical episodes, such as the wave of hostility against the believers in Jerusalem after Stephen's death and the agitation that drove Paul and Barnabas out of Pisidian Antioch.

In every case it is opposition a person suffers for their faith, not generic misfortune.

Mat 13:21Mrk 4:17Mrk 10:30Act 8:1Act 13:50Rom 8:352Co 12:102Th 1:42Ti 3:11 (2×)

What scholars say about diōgmos

The standard lexica converge on a single NT sense. BDAG glosses "a program or process designed to harass and oppress someone, persecution (in our lit. always of persecution of Christians)"; LSJ preserves the older two-tier history (classical "the chase, pursuit" versus the later, mostly poetic "persecution, harassing"); Louw-Nida place the NT noun in the Hostility/Strife domain (39.45), severing it from the "linear movement" sense that the cognate verb keeps. Oepke (TDNT II:229-30) and Spicq (Theological Lexicon 1:363-67) trace the specialization: the noun is sparse and non-technical in the Septuagint (only Prov 11:19; Lam 3:19; 2 Macc 12:23), and neither Philo nor Josephus technicalizes it; the fixed sense "religiously motivated hostile pursuit of God's people" is essentially a Jewish-Christian and then Christian development, drawing on the Septuagint's frequent use of the cognate verb to render Hebrew radaph for the enemies who hunt the righteous psalmist. The differentiation from thlipsis is classically stated by Trench (Synonyms) and upheld by Schlier (TDNT III:139-48), France (NICNT Matthew on 13:21), and Dunn (WBC Romans on 8:35: "always means persecution for religious reasons"); Louw-Nida and some Markan commentators (Marcus, Yarbro Collins) allow more overlap, treating the paired terms as near-hendiadys, so the current consensus tolerates a soft rather than rigid distinction. Two further debates bear on interpretation rather than on the word's meaning: whether Paul's hardship list in Romans 8:35 evokes the apocalyptic "messianic woes" tradition (Kasemann, Beker, Jewett, Wright) or simply enumerates his lived missionary experience (Cranfield, Moo, Fitzmyer), increasingly seen as a difference of emphasis; and whether NT-era persecution was systematic state action or local sporadic hostility, where the post-de Ste. Croix and Barnes consensus (with Hengel, Rapske) reconstructs the NT episodes as synagogue discipline, mob action, and occasional local magisterial coercion, not imperial edict.

Where scholars disagree about diōgmos

How sharply this word is to be distinguished from the broader word for affliction (thlipsis), with which it is repeatedly paired.

  • majorityA real distinction: this word names the active hostile pursuit (the hostile agents), while the broader word names the resulting distress or pressure.; R. C. Trench, Synonyms of the New Testament; R. T. France, The Gospel of Matthew (NICNT), on 13:21
  • minorityThe two overlap substantially, and the paired phrase often functions as a single expression for community suffering rather than two distinct ideas.; Louw-Nida, Greek-English Lexicon of the New Testament Based on Semantic Domains, 39.45 / 22.2; J. Marcus, Mark (AB)
In-depth research

This is a research paper, so it may be hard to read without scholarly background. It is useful if you want to dig even deeper into this word.

Sources

  • BDAG, s.v. διωγμόςlexicon
  • LSJ, s.v. διωγμόςlexicon
  • Louw-Nida, Greek-English Lexicon of the New Testament Based on Semantic Domains, 39.45lexicon
  • A. Oepke, 'διώκω, διωγμός,' TDNT II:229-30theological-dictionary
  • C. Spicq, Theological Lexicon of the New Testament, 1:363-67theological-dictionary
  • R. T. France, The Gospel of Matthew (NICNT), on 13:21commentary
  • J. D. G. Dunn, Romans (WBC), on 8:35commentary
  • C. E. B. Cranfield, Romans (ICC), 1:439-43commentary
  • M. Hengel, The Pre-Christian Paulmonograph
  • B. Rapske, The Book of Acts and Paul in Roman Custodymonograph

All attested forms of διωγμός

dative m p

διωγμοῖς

2Co 12:10, 2Th 1:4, 2Ti 3:11

genitive m s

διωγμοῦ

Mat 13:21, Mrk 4:17

nominative m s

διωγμὸς

Act 8:1, Rom 8:35

accusative m p

διωγμοὺς

2Ti 3:11

accusative m s

διωγμὸν

Act 13:50

genitive m p

διωγμῶν

Mrk 10:30