ἐκδικέω

Pronunciation Guide: ek-dik-eh’-o (the ‘ek’ as in ‘echo’, ‘dik’ as in ‘dictate’, and ‘eh-o’ with emphasis on ‘eh’)

Basic Definition

Strong’s G1556: Ἐκδικέω (ekdikeō) fundamentally means to vindicate, avenge, or execute justice on behalf of someone who has been wronged. It carries the nuance of making right what has been made wrong through an act of injustice. The word conveys the concept of establishing justice through appropriate retribution or correction of injustice, not merely punishment for its own sake. In biblical usage, it often refers to God’s righteous judgment and His commitment to defend the cause of the oppressed.

Etymology and Morphology

• Part of Speech: Verb
• Root Components: Formed from ἐκ (ek, “out from”) + δίκη (dikē, “justice, judgment”)
• Language Origin: Koine Greek
• Primary Usage: Found in narrative passages, epistles, and apocalyptic literature
• Voice: Appears in active and middle voice forms
• Frequency: Appears 6 times in the New Testament

ἐκδικέω Morphology:

• ἐκδικέω (present active indicative, 1st person singular) – I avenge/vindicate
• ἐκδικεῖς (present active indicative, 2nd person singular) – you avenge/vindicate
• ἐκδικεῖ (present active indicative, 3rd person singular) – he/she/it avenges/vindicates
• ἐκδίκησον (aorist active imperative, 2nd person singular) – avenge/vindicate! (command)
• ἐκδικήσω (future active indicative, 1st person singular) – I will avenge/vindicate
• ἐκδικήσει (future active indicative, 3rd person singular) – he/she/it will avenge/vindicate

Origin & History

The concept embedded in ἐκδικέω stems from ancient Greek legal and ethical frameworks concerning justice. In classical Greek literature, the term appears in Demosthenes’ speeches and Plato’s dialogues, conveying the idea of seeking justice through legal means rather than personal revenge. The compound structure (ἐκ + δίκη) suggests carrying justice outward or bringing justice to its full expression.

In the Septuagint (LXX), ἐκδικέω gained significant theological importance as it was used to translate Hebrew terms related to God’s vengeance and vindication (נקם/naqam). In Deuteronomy 32:35-36, for example, ἐκδίκησις (the noun form) appears in God’s declaration, “Vengeance is Mine.” This established a crucial theological principle: ultimate justice belongs to God, who executes it perfectly and righteously. The Church Fathers, particularly Chrysostom in his homilies, emphasized that divine ἐκδίκησις stands in contrast to human vengeance, as it is always perfectly just, properly timed, and redemptive in purpose.

Expanded Definitions & Translation Options

• To vindicate rights that have been violated or to defend someone who has been wronged
• To punish wrongdoing and thereby restore justice
• To execute judgment against evil and wickedness
• To bring legal justice to completion
• To liberate the oppressed by removing or punishing oppressors

ἐκδικέω Translation Options:

• Vindicate – Emphasizes the restoration of someone’s honor or rights; captures the positive aspect of establishing justice for victims
• Avenge – Focuses on the response to wrongdoing; can sometimes carry negative connotations of personal revenge in English that aren’t necessarily present in the Greek
• Execute justice – Reflects the legal process implied in the word’s etymology, emphasizing proper authority and procedure
• Bring retribution – Highlights the consequence aspect while maintaining the connection to justice rather than mere punishment
• Right wrongs – Captures the restorative aspect of the action, focusing on correcting injustice

Biblical Usage

In the New Testament, ἐκδικέω appears most prominently in contexts dealing with justice, especially where there has been persistent injustice. Its first appearance is in Luke 18:3, in the parable of the persistent widow who kept coming to the unjust judge saying, “Vindicate [ἐκδίκησόν] me against my adversary.” This parable powerfully illustrates that if even an unjust human judge will eventually provide justice, how much more will God, who is perfectly just, vindicate His elect who cry out to Him.

The apostle Paul uses ἐκδικέω when addressing the church’s responsibility toward sin and wrongdoing. In 2 Corinthians 10:6, he writes of being ready to punish [ἐκδικῆσαι] all disobedience. Here, the term carries connotations of church discipline exercised to restore right relationship and order. Similarly, in Romans, Paul refers to authorities as God’s servants, avenging [ἔκδικος, the adjective form] wrongdoing (Romans 13:4).

• “And there was a widow in that city; and she kept coming to him, saying, ‘Give me legal protection [ἐκδίκησόν] from my opponent.’” Luke 18:3
• “And will not God bring about justice [ἐκδίκησιν] for His elect who cry to Him day and night?” Luke 18:7
• “Never take your own revenge [ἐκδικοῦντες], beloved, but leave room for the wrath of God.” Romans 12:19
• “For he is God’s servant to you for good. But if you do wrong, be afraid, for he does not bear the sword in vain. For he is the servant of God, an avenger [ἔκδικος] who carries out God’s wrath on the wrongdoer.” Romans 13:4
• “And we are ready to punish [ἐκδικῆσαι] all disobedience, whenever your obedience is complete.” 2 Corinthians 10:6
• “Do not avenge [ἐκδικοῦντες] yourselves, beloved, but give place to wrath, for it is written, ‘Vengeance is Mine, I will repay, says the Lord.’” Romans 12:19
• “Because of these things the wrath of God comes upon the sons of disobedience… for the Lord is an avenger [ἔκδικος] in all these things.” 1 Thessalonians 4:6

Cultural Insights

In ancient Jewish society, the concept of justice embodied in ἐκδικέω was deeply connected to the role of the “goel” (גאל) or kinsman-redeemer. This was a family member who had the responsibility to “redeem” or restore what had been lost by another family member. When someone was murdered, the “goel hadam” (blood redeemer) was expected to avenge the death. However, Torah law tempered this practice through cities of refuge and proper legal procedures, distinguishing between personal vengeance and legitimate justice.

This cultural context illuminates why Jesus’ teachings and the apostles’ letters emphasize leaving vengeance to God. In a society where family honor and blood revenge were deeply embedded, the early Messianic communities were instructed to transcend these cultural expectations by entrusting justice to God’s hands. The persistent widow in Luke 18 represents those who had no human “goel” to vindicate them—she had no male relative to plead her case. This makes the parable’s point even more powerful: God Himself becomes the ultimate Vindicator (ἐκδικητής) of those who have no other advocate.

Theological Significance

The concept of ἐκδικέω reveals a profound aspect of God’s character: He is both perfectly just and perfectly loving. These attributes are not in tension but in harmony. God’s justice (expressed through ἐκδικέω) is not about arbitrary punishment but about making right what is wrong, vindicating the innocent, and establishing righteousness. When the Scriptures describe God as one who “avenges,” it means He actively works to restore justice where injustice has prevailed.

The ultimate expression of God’s ἐκδικέω is found in the Messiah’s sacrificial death. At the cross, Jesus bore the punishment for sin, satisfying divine justice while extending mercy to sinners. This demonstrates that God does not simply overlook injustice—which would violate His righteousness—but addresses it completely through the Messiah’s substitutionary atonement. In the crucifixion, we see both God’s judgment against sin (ἐκδίκησις) and His love for sinners, as Yeshua (Jesus) Himself absorbs the punishment that justice demands.

Furthermore, the promise of God’s future ἐκδίκησις gives hope to the oppressed. The martyrs in Revelation 6:10 cry out, “How long, O Lord, holy and true, until You judge and avenge our blood?” This reminds us that while God’s vindication may not always come according to our timing, it will certainly come. The confidence that יהוה (Yahweh) will ultimately establish perfect justice enables believers to endure present suffering and leave vengeance in His hands.

Personal Application

Understanding ἐκδικέω challenges us to examine our response to personal injustice. When wronged, our natural instinct is often to seek immediate retribution. However, Scripture consistently directs believers to entrust justice to God rather than taking matters into our own hands. This doesn’t mean passively accepting injustice, but rather addressing it through proper channels while maintaining a heart free from bitterness and vengeful desires.

In our daily lives, this principle invites us to practice “leaving room for God’s wrath” (Romans 12:19) by releasing our grip on offenses and entrusting them to the perfect Judge. When we pray like the persistent widow, “ἐκδίκησόν με” (vindicate me), we acknowledge that ultimate justice belongs to God. This liberates us from the burden of settling scores and frees us to extend the same grace and forgiveness that we have received through the Messiah. By doing so, we participate in God’s redemptive work, breaking cycles of vengeance and allowing His perfect justice to prevail.

Related Words

• κρίνω (krinō) [kree’-no] – To judge, decide, or determine. While ἐκδικέω focuses on executing justice or vindication, κρίνω emphasizes the process of making a judgment or decision. The terms are related but κρίνω is broader, referring to any act of discernment or evaluation. See G2919
• δικαιόω (dikaioō) [dik-ah-yo’-o] – To justify, declare righteous, or make right. Shares the same root (δίκη) with ἐκδικέω, but while ἐκδικέω focuses on executing justice through correction of wrongs, δικαιόω emphasizes the declarative aspect of establishing righteousness or making someone right with God. See G1344
• τιμωρέω (timōreō) [tim-o-reh’-o] – To punish or penalize. Unlike ἐκδικέω, which emphasizes restoration of justice, τιμωρέω focuses more specifically on the punitive aspect without necessarily emphasizing the restorative dimension of justice. See G5097
• ἀνταποδίδωμι (antapodidōmi) [an-tap-od-ee’-do-mee] – To repay, recompense, or give back in return. This term emphasizes reciprocity in justice—giving back what is due, whether reward or punishment. While related to ἐκδικέω conceptually, it focuses more on the principle of appropriate return rather than vindication specifically. See G467
• ὀργίζομαι (orgizomai) [or-gid’-zom-ahee] – To be angry or provoked to anger. While not synonymous with ἐκδικέω, this term often appears in contexts discussing vengeance and justice, representing the emotional response to injustice that may precede acts of ἐκδίκησις. See G3710

Did you Know?

• Did you know that the concept of divine ἐκδίκησις (vindication) was so important in ancient Jewish thought that a special prayer for God’s vengeance called the “Birkat ha-Minim” (Blessing concerning Heretics) was added to the daily Amidah prayers in the late first century? This prayer asked God to judge and punish those who persecuted the faithful. Early Messianic believers who continued practicing Jewish prayer traditions would have recited this prayer while simultaneously embracing Yeshua’s teaching to love their enemies—a profound spiritual tension that shaped the early church’s understanding of divine justice versus personal vengeance.
• Did you know that in modern Greek, derivatives of ἐκδικέω are still used in legal terminology? The word “εκδίκαση” (ekdikasi) refers to the hearing or trial of a case, and a lawyer who represents a client in court is called an “εκδικητής” (ekdikitis), literally one who “brings justice” on behalf of another. This modern usage preserves the ancient understanding that ἐκδικέω involves formal, authorized pursuit of justice rather than personal revenge.
• Did you know that the persistent widow in Yeshua’s parable (Luke 18:1-8) represents a radical cultural inversion? In first-century Jewish society, widows were among the most vulnerable and powerless individuals. By making a widow the exemplar of persistent prayer and depicting her successfully securing justice (ἐκδίκησις), Jesus was emphasizing God’s special concern for the marginalized. Furthermore, this parable connects to numerous Old Testament passages where יהוה (Yahweh) is described as the defender and vindicator (ἐκδικητής) of widows, such as Psalm 68:5 and Deuteronomy 10:18.

Remember This

The biblical concept of ἐκδικέω reveals that true justice is not about personal revenge but about God’s righteous restoration of what has been corrupted by sin and injustice. When we entrust our vindication to Him, we participate in breaking cycles of vengeance and making way for His perfect justice that both satisfies righteousness and extends mercy through the Messiah.