διωγμός

Pronunciation Guide: dee-ohg-moss’ (with emphasis on the second syllable)

Basic Definition

Strong’s G1375: Διωγμός (diōgmos) refers to the act of pursuing with hostile intent, manifesting as persecution, harassment, or oppression directed at individuals because of their faith or beliefs. It denotes a systematic effort to harm, intimidate, or drive away believers, particularly in the context of opposition to the gospel message. This word carries the sense of ongoing pressure and sustained hostility rather than isolated incidents.

Etymology and Morphology

• Noun (masculine)
• Derived from the verb διώκω (diōkō, G1377) meaning “to pursue, chase after, persecute”
• Appears 10 times in the New Testament
• Used primarily in narrative and teaching passages
• Found in contexts relating to suffering for faith
• Root connected to the concept of pursuit or chase

Διωγμός Morphology:

• διωγμός (nominative singular) – persecution
• διωγμοῦ (genitive singular) – of persecution
• διωγμῷ (dative singular) – in/with persecution
• διωγμόν (accusative singular) – persecution (direct object)
• διωγμοί (nominative plural) – persecutions
• διωγμῶν (genitive plural) – of persecutions
• διωγμοῖς (dative plural) – in/with persecutions
• διωγμούς (accusative plural) – persecutions (direct object)

Origin & History

The word διωγμός has its roots in classical Greek literature where it initially carried the neutral meaning of “pursuit” or “chase.” Xenophon used forms of this word family in his work “Cynegeticus” to describe hunting and the pursuit of game. However, as it evolved, the word took on more ominous connotations, particularly in political and social contexts.

In the Septuagint (LXX), the concept appears in passages like Lamentations 3:19, though using related terms rather than διωγμός specifically. The word gained prominence in early Jewish and Christian contexts to describe the systematic oppression faced by religious minorities. By the time of the New Testament writings, διωγμός had become a technical term for the structured opposition and persecution experienced by the early church. Early church fathers like Clement of Rome and Ignatius of Antioch frequently employed this term in their writings to describe the suffering of Christians under Roman imperial persecution, cementing its place in Christian theological vocabulary as a term denoting suffering for faith.

Expanded Definitions & Translation Options

• Active pursuit with harmful intent toward believers because of their faith
• Systematic program of oppression designed to suppress religious expression
• Ongoing harassment and marginalization of religious communities
• Legal, social, or physical actions taken against believers to cause them to renounce their faith
• The pressures and hardships faced specifically because of identification with the Messiah

Διωγμός Translation Options:

• Persecution – Most common translation, capturing the systemic nature of opposition to faith.
• Harassment – Appropriate when emphasizing the ongoing, irritating nature of opposition rather than violent persecution.
• Oppression – Useful when διωγμός appears in contexts emphasizing the weight and burden of suffering.
• Religious victimization – A modern rendering that captures the targeted nature of διωγμός against believers.
• Faith-based hostility – Helpful when translating passages that emphasize the motivation behind the persecution.

Biblical Usage

The first appearance of διωγμός in the New Testament occurs in Matthew 13:21, where Yeshua explains the parable of the sower. Here, διωγμός refers to the persecution that causes those without deep spiritual roots to fall away quickly. This establishes an important theological principle: persecution serves as a test of genuine faith. Throughout the New Testament, διωγμός consistently appears in contexts discussing the expected sufferings of believers and the divine purpose behind such trials.

Paul’s writings particularly develop the theological significance of διωγμός. In his letters, persecution is not presented merely as an unfortunate circumstance but as an expected component of faithful discipleship. Furthermore, the New Testament presents διωγμός not as evidence of God’s absence but paradoxically as confirmation of His presence and favor, as seen in the beatitudes where the persecuted are called blessed. This counter-intuitive framing transforms our understanding of suffering from a sign of divine abandonment to a mark of divine approval.

• “[When tribulation or persecution (διωγμός)] arises because of the word, immediately he falls away.” Matthew 13:21
• “And others are the ones sown among thorns. They are those who hear the word, but the cares of the world and the deceitfulness of riches and the desires for other things enter in and choke the word, and it proves unfruitful.” Mark 4:18-19
• “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution (διωγμός), or famine, or nakedness, or danger, or sword?” Romans 8:35
• “Indeed, all who desire to live a godly life in Christ Jesus will suffer persecution (διωγμός).” 2 Timothy 3:12
• “You, however, have followed my teaching, my conduct, my aim in life, my faith, my patience, my love, my steadfastness, my persecutions (διωγμοῖς) and sufferings that happened to me at Antioch, at Iconium, and at Lystra—which persecutions (διωγμούς) I endured; yet from them all the Lord rescued me.” 2 Timothy 3:10-11
• “So that we ourselves boast about you in the churches of God for your steadfastness and faith in all your persecutions (διωγμοῖς) and in the afflictions that you are enduring.” 2 Thessalonians 1:4
• “But recall the former days when, after you were enlightened, you endured a hard struggle with sufferings, sometimes being publicly exposed to reproach and affliction, and sometimes being partners with those so treated.” Hebrews 10:32-33

Cultural Insights

In the first-century Roman world, διωγμός took on particular significance against the backdrop of the imperial cult. The refusal of Christians to participate in emperor worship and state religious ceremonies marked them as potentially seditious and disloyal to Rome. What modern readers might view as simply a matter of religious preference was interpreted by Roman authorities as a dangerous political stance. This explains why persecution often included demands to make sacrifices to the emperor or to renounce allegiance to “another king”—referring to the Messiah.

The Jewish context adds another layer of understanding to διωγμός. Within Jewish communities, those who embraced Yeshua as Messiah often faced synagogue discipline including the dreaded cherem (formal excommunication). This form of persecution cut individuals off from their community, family connections, and economic networks. The Jewish believer who faced διωγμός was not merely experiencing physical danger but often complete social death—the loss of identity and community. This helps explain why the early Messianic communities formed such tight-knit alternative family structures; they were literally becoming new families for those who had lost everything for their faith.

Theological Significance

Διωγμός reveals a profound theological paradox in biblical teaching: persecution serves as both a warning and a confirmation of faith. On one hand, Yeshua warns that persecution will cause the shallow believer to fall away (Matthew 13:21), yet on the other hand, Paul asserts that “all who desire to live godly in Christ Jesus will suffer persecution” (2 Timothy 3:12). This tension reveals that persecution functions as both a test and a testimony—revealing the depth of one’s commitment while providing opportunity to witness to God’s sustaining grace.

The biblical understanding of διωγμός also stands in direct contrast to prosperity theology. Rather than viewing suffering as evidence of divine displeasure or insufficient faith, the New Testament presents persecution as an expected aspect of faithful discipleship. This reframes our understanding of God’s favor—showing that His blessing often manifests not in the absence of trials but in supernatural endurance through them. Persecution becomes not a sign of God’s absence but paradoxically a confirmation of His intimate presence, as exemplified in Stephen’s vision of the risen Lord standing to receive him during his martyrdom (Acts 7:55-56). Through διωγμός, God demonstrates His power not by removing suffering but by transforming it into a platform for supernatural witness and spiritual growth.

Personal Application

Understanding διωγμός challenges us to examine our response to opposition. When we face ridicule, exclusion, or hostility because of our faith, we stand in a long lineage of believers who have experienced the same. Rather than being surprised by such treatment or questioning God’s goodness because of it, we can recognize persecution as an opportunity to demonstrate the reality of our faith and the sufficiency of God’s grace.

This perspective transformation doesn’t minimize suffering but redeems it. Each experience of διωγμός becomes an invitation to depend more deeply on יהוה (Yahweh) and to experience His power in our weakness. As we embrace this biblical understanding, we move from asking “Why is this happening to me?” to “How can God be glorified through this?” This shift doesn’t come naturally—it requires intentional focus on eternal realities rather than temporary discomfort, and a willingness to count suffering as privilege when it comes because of identification with the Messiah.

Related Words

• διώκω (diōkō) [dee-OH-koh] – The verb form meaning “to pursue or persecute”; the action that results in διωγμός. While διωγμός is the state or instance of persecution, διώκω is the act of persecuting. See G1377
• θλῖψις (thlipsis) [THLEEP-sis] – Broader term for “tribulation, affliction, distress” that includes but is not limited to persecution. While διωγμός specifically refers to persecution for faith, θλῖψις encompasses all forms of suffering, including those not directly related to religious opposition. See G2347
• μαρτύριον (martyrion) [mar-TOO-ree-on] – “Testimony or witness,” often connected to suffering for faith (the root of our English word “martyr”). This word emphasizes the witnessing aspect that often accompanies or results from διωγμός. See G3142
• παθήματα (pathēmata) [path-AY-mah-tah] – “Sufferings” in a general sense, which may include but isn’t limited to persecution. While διωγμός is specifically hostility due to faith, παθήματα encompasses all forms of suffering. See G3804
• στενοχωρία (stenochōria) [sten-okh-o-REE-ah] – “Distress, anguish, narrow space”; often paired with διωγμός to describe the emotional and psychological effects of persecution. See G4730

Did You Know?

• The English word “persecution” derives from the Latin “persecutio,” which was a direct translation of the Greek διωγμός. Roman legal documents used this term to describe the official imperial policies against Christians during the first three centuries CE. The technical nature of this term helps us understand that διωγμός wasn’t merely casual opposition but often referred to systematic, state-sponsored opposition to faith.
• During the period of intense persecution under Emperor Diocletian (303-313 CE), Christians who handed over sacred texts to authorities to avoid persecution were called “traditores” (those who hand over), which is the origin of our English word “traitor.” This illustrates how seriously the early church took the proper response to διωγμός—choosing faithful endurance rather than compromise became a defining characteristic of genuine faith.
• Modern research consistently shows that διωγμός (persecution) often has the opposite effect of what persecutors intend. Throughout church history and even in contemporary settings, regions experiencing the most intense persecution often see the most dramatic church growth. This counterintuitive reality illustrates the biblical principle found in Tertullian’s famous observation that “the blood of the martyrs is the seed of the church,” demonstrating God’s sovereign ability to use διωγμός for the advancement of His kingdom.

Remember This

Διωγμός reveals the paradox of kingdom living: in God’s upside-down economy, persecution becomes privilege, suffering transforms into strength, and what the enemy intends for destruction, God orchestrates for unprecedented spiritual growth and divine glory.