δειγματίζω

Pronunciation Guide: deig-mat-id’-zo (day-gma-TID-zo)

Basic Definition

Strong’s G1165: δειγματίζω (deigmatizō) describes the act of making a public example or spectacle of someone, particularly through public exposure or display that brings shame. In the New Testament context, it specifically portrays the Messiah’s triumph over spiritual powers by publicly displaying their defeat. It carries connotations of a victorious general parading captured enemies in a triumphal procession, highlighting the complete victory of the conqueror and the complete defeat of the opposition.

Etymology and Morphology

• Part of Speech: Verb
• Root Word: δεῖγμα (deigma) – “a specimen, example, or sample”
• Language Origin: Koine Greek
• Primary Usage: Found in theological and victory narrative contexts
• Frequency: Extremely rare – appears only once in the New Testament (Colossians 2:15)
• Verb Voice: Active voice, indicating deliberate action by the subject

δειγματίζω Morphology:

• δειγματίζω (present active infinitive) – to make a public example
• δειγματίσαι (aorist active infinitive) – to have made a public example
• ἐδειγμάτισεν (aorist active indicative, 3rd person singular) – he made a public example
• δειγματίζων (present active participle, nominative masculine singular) – making a public example

Origin & History

The verb δειγματίζω derives from the noun δεῖγμα (deigma), which refers to “something shown” or “an example.” This root connects to the broader Greek verb δείκνυμι (deiknymi), meaning “to show” or “to point out.” In classical Greek literature, the term appeared infrequently but carried the sense of displaying something as an example or specimen.

In the Septuagint (LXX), a related form δειγματισμός appears in Ezekiel 28:17, where God speaks of displaying a fallen king before other kings as a warning example. The word family fundamentally involves the concept of making something visible for public instruction. The church father Origen (in his “Commentary on Matthew”) used the term when discussing how sin, once exposed, loses its power over the believer – suggesting a theological understanding of exposure as part of victory over sin.

Expanded Definitions & Translation Options

• Public Exhibition – The act of putting something or someone on display for public viewing, typically for educational purposes
• Shameful Exposure – Making visible what was previously hidden, often with connotations of humiliation
• Triumphal Display – Parading defeated enemies as part of victory celebrations
• Warning Example – Displaying something or someone as a cautionary demonstration for others

δειγματίζω Translation Options:

• “Make a public spectacle of” – Captures the visual, public nature of the action and the element of diminishing the status of what is displayed
• “Expose publicly” – Emphasizes the revealing aspect, bringing hidden powers into full view
• “Parade in triumph” – Highlights the victory aspect, especially appropriate in Colossians 2:15 context
• “Exhibit as defeated” – Combines the display element with the resulting status change
• “Publicly triumph over” – Focuses on the victory aspect while maintaining the public nature

Biblical Usage

The term δειγματίζω appears explicitly only once in the New Testament, in Colossians 2:15, where Paul describes the cosmic significance of the Messiah’s work on the cross. The rarity of this term makes its usage particularly significant, as Paul deliberately selected this vivid verb to convey the dramatic nature of what the Messiah accomplished against the spiritual powers.

While the exact term appears only once, the concept it represents – public display of defeated enemies – has deep roots in Hebrew thought and Roman cultural practice. The image would be particularly striking to the original audience, familiar with Roman triumphal processions where conquered enemies were paraded through streets. In the Colossians context, Paul portrays the Messiah as the divine victor who has not merely defeated the spiritual powers but has publicly displayed them as conquered.

• “Having disarmed the powers and authorities, he made a public spectacle [ἐδειγμάτισεν] of them, triumphing over them by the cross.” Colossians 2:15

A closely related word, παραδειγματίζω (paradeigmatizō), appears in Matthew 1:19 regarding Joseph not wanting to expose Mary publicly, and in Hebrews 6:6 regarding those who crucify the Son of God afresh and put Him to open shame.

Cultural Insights

The vivid imagery of δειγματίζω in Colossians 2:15 draws directly from the Roman triumphal procession (triumphus), a highly specific cultural practice familiar to Paul’s audience. When a Roman general won a significant victory, the Senate could grant him a triumph – a elaborate parade through Rome where the conquered enemy leaders were displayed in chains, followed by displays of captured treasures and weapons. This procession culminated at the Temple of Jupiter, where some captives would be executed, making the triumph both a celebration of victory and a public humiliation of the defeated.

What makes Paul’s use of this imagery particularly stunning is the reversal of expectations. The cross – an instrument of Roman shame and defeat – becomes in Paul’s description the very vehicle of cosmic triumph. The Messiah, who was himself publicly displayed in execution, turns the tables completely and uses that same cross to display the spiritual powers as defeated. This paradoxical triumph through apparent defeat represents one of the most powerful theological inversions in Scripture, where what appears to be weakness becomes the demonstration of God’s ultimate power.

Theological Significance

The theological implications of δειγματίζω in Colossians 2:15 are profound and far-reaching. First, it establishes the absolute victory of the Messiah over all spiritual powers and authorities. The cross, far from being a defeat, represents the decisive battlefield where these powers were stripped of their authority and publicly exposed as powerless against Yahweh’s purposes.

Second, the public nature of this display (δειγματίζω) reveals something essential about God’s character – He does not merely defeat evil privately but exposes it publicly. This public triumph serves multiple purposes: it vindicates God’s righteousness, encourages believers by demonstrating the complete defeat of their spiritual enemies, and warns any who might align themselves with these defeated powers. The loving purpose behind this public display is to leave no ambiguity about where true power resides and to whom allegiance should be given.

Finally, this concept connects to the broader biblical narrative of God’s victory over the forces of chaos, death, and evil. From the exodus triumph over Pharaoh to the prophetic visions of final victory in Revelation, Scripture consistently portrays God as not merely powerful but triumphant – with δειγματίζω representing one of the most vivid expressions of that triumphal theme.

Personal Application

Understanding δειγματίζω transforms how we view spiritual warfare and personal struggles. If the Messiah has already publicly displayed principalities and powers as defeated through the cross, then believers need not face spiritual opposition from a position of fear or uncertainty. We stand on the victory side of a battle whose outcome has already been decisively determined and publicly proclaimed.

This truth offers profound comfort when facing seemingly overwhelming circumstances. The powers that oppose us – whether spiritual forces, systemic injustice, personal temptation, or even death itself – have already been paraded as conquered foes in the Messiah’s triumph. Our struggles are not to achieve victory but to stand firmly in a victory already accomplished. When we align ourselves with the triumphant Messiah, we participate in His decisive victory rather than fighting battles on our own strength.

Related Words

• θριαμβεύω (thriambeuō) [three-am-BYOO-oh] – to triumph, to lead in a triumphal procession; used in 2 Corinthians 2:14 where believers are led in Christ’s triumphal procession, emphasizing participation in victory rather than the display of defeated enemies. See G2358
• παραδειγματίζω (paradeigmatizō) [para-dayg-ma-TID-zo] – to make an example of in a negative sense, to expose to public disgrace; a compound form that intensifies the public nature of the display, used regarding potential shame in Matthew 1:19 and in Hebrews 6:6. See G3856
• ἀπεκδύομαι (apekdyomai) [ap-ek-DOO-oh-my] – to strip off completely, to disarm; appears in Colossians 2:15 in conjunction with δειγματίζω, describing how the Messiah first disarmed the powers before displaying them publicly. See G554
• καταργέω (katargeō) [kat-ar-GEH-oh] – to render powerless, to bring to nothing; expresses the result of what happens when spiritual powers are publicly displayed as defeated through Christ’s work. See G2673
• καταισχύνω (kataischynō) [kat-eye-SKOO-no] – to put to shame, to dishonor; conveys the humiliation aspect that accompanies being publicly displayed as defeated, but lacks the specific triumphal procession imagery. See G2617

Did you Know?

• Did you know? The Roman triumphal procession that forms the background imagery for δειγματίζω in Colossians 2:15 followed a specific route called the Via Sacra (Sacred Way) through the Roman Forum. This path was specifically designed to maximize public visibility, ensuring that as many Roman citizens as possible could witness the humiliation of the defeated enemies. This historical detail intensifies our understanding of just how public and complete the Messiah’s victory over spiritual powers was intended to be portrayed.
• Did you know? In ancient warfare, the public display of defeated enemies served not only to celebrate victory but also as a critical propaganda tool. By displaying enemies as vanquished, a ruler communicated to potential rebels or opponents that resistance was futile. When Paul employs δειγματίζω in Colossians, he’s declaring that the Messiah’s victory is so complete that any continued allegiance to opposing spiritual powers is fundamentally misguided – they’ve already been exhibited as utterly defeated.
• Did you know? There’s a fascinating linguistic connection between δειγματίζω and modern scientific terminology. The Greek root δεῖγμα (deigma), meaning “example” or “specimen,” is the origin of scientific terms like “paradigm” (παράδειγμα) – a pattern or model. This etymological link reminds us that the Messiah’s public display of defeated powers serves as the paradigm or pattern that fundamentally reshapes how believers should understand spiritual reality.

Remember This

δειγματίζω captures the breathtaking moment when the apparent defeat of the cross was revealed as the cosmic stage for the Messiah’s public triumph over every power that opposes God’s purposes, transforming an instrument of shame into the trophy of heaven’s victory.