from διά and ἁρπάζω; to seize asunder, i.e. plunder:--spoil.
Transliteration:diarpázō
Pronunciation:dee-ar-pad'-zo
Detailed Word Study
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### Core Meaning & Semantic Range
The Greek verb διαρπάζω (diarpázō, `{{G1283}}`) is a compound word derived from the preposition διά (dia), meaning "through," "asunder," or indicating completion, and the verb ἁρπάζω (harpazō, `{{G726}}`), which means "to seize," "snatch away," or "carry off by force." The combination of these elements yields a robust meaning: "to seize asunder," "to tear apart and plunder," or "to thoroughly spoil." The prefix διά intensifies the action of ἁρπάζω, suggesting a complete, forceful, and often destructive act of taking possessions from another, typically after overcoming resistance. It implies a violent despoiling, leaving nothing behind for the original owner.
### Biblical Occurrences & Contextual Analysis
The verb διαρπάζω appears exclusively in the Synoptic Gospels, specifically within the context of Jesus's parable of the "strong man." This parable is recorded in [[Matthew 12:29]] and [[Mark 3:27]]. In both instances, the wording is nearly identical:
* [[Matthew 12:29]]: "Or how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house."
* [[Mark 3:27]]: "No man can enter into a strong man's house, and spoil his goods, except he first bind the strong man; and then he will spoil his house."
The context of these verses is Jesus's response to the Pharisees' accusation that He casts out demons by the power of Beelzebul, the prince of demons. Jesus refutes this by arguing that if He were casting out demons by Satan's power, Satan's kingdom would be divided against itself. Instead, Jesus asserts that His power to cast out demons demonstrates that He has first "bound" the "strong man" (Satan). Only by overcoming and binding this strong man can Jesus then "spoil" (διαρπάζω) his house, which refers to liberating those held captive by demonic influence. The act of "spoiling" here signifies a decisive victory and the forceful reclamation of what was formerly under the enemy's control. It is a direct consequence of the superior power of the one who enters and conquers.
### Related Words & Concepts
διαρπάζω is deeply connected to its root verb ἁρπάζω (harpazō, `{{G726}}`), which itself denotes a forceful seizure. Other related Greek terms that convey similar concepts of taking spoils or plundering include:
* σκυλεύω (skyleuō, `{{G4651}}`): To strip a slain enemy, to despoil, often referring to taking armor or possessions from a defeated foe. While similar in outcome, διαρπάζω emphasizes the *act* of tearing apart and plundering, whereas σκυλεύω often implies the taking of spoils *after* a victory.
* πορθεύω (portheuō, `{{G4199}}`): To lay waste, ravage, destroy, or plunder a city or land. This term often carries a broader sense of destruction accompanying the plundering.
* The concept of "binding the strong man" is intrinsically linked to διαρπάζω. This preliminary act of subjugation is essential for the subsequent act of spoiling. It highlights the spiritual battle and the necessary triumph over a powerful adversary before deliverance can occur.
### Theological Significance
The theological significance of διαρπάζω in the New Testament is profound, serving as a powerful metaphor for Christ's victory over Satan and the forces of evil. Jesus's use of this term in the "strong man" parable unequivocally declares His divine authority and superior power over the demonic realm.
1. **Christ's Supremacy over Satan:** The act of "spoiling" Satan's house demonstrates that Jesus is the "stronger one" who has invaded Satan's domain and is actively dismantling his kingdom. This is not a mere skirmish but a decisive victory that allows for the liberation of those enslaved by evil.
2. **Inaugurated Kingdom of God:** Jesus's exorcisms and healings, which are instances of "spoiling" Satan's house, serve as tangible evidence of the inbreaking of God's Kingdom. The presence of God's rule is manifested in the defeat of evil and the restoration of humanity.
3. **Redemption and Liberation:** The "goods" or "house" of the strong man represent humanity held captive by sin, disease, and demonic oppression. By "spoiling" this house, Jesus liberates individuals from spiritual bondage, reclaiming them as His own. This imagery underscores the redemptive work of Christ, who pays the ultimate price to rescue His people from the enemy's grasp.
4. **Spiritual Warfare:** The parable illustrates the reality of spiritual warfare. Jesus does not merely ask Satan to leave; He forcefully binds him and plunders his domain, signifying a direct confrontation and a complete triumph. This provides a theological framework for understanding the ongoing spiritual battle in the lives of believers and the ultimate victory secured by Christ.
### Summary
διαρπάζω (diarpázō, `{{G1283}}`) is a potent Greek verb meaning "to seize asunder," "to plunder," or "to spoil," emphasizing a thorough and forceful taking of possessions after overcoming resistance. Its primary occurrences are in [[Matthew 12:29]] and [[Mark 3:27]], where Jesus employs it in the "strong man" parable. In this context, Jesus explains that His ability to cast out demons is proof that He has first "bound the strong man" (Satan), thereby gaining the power to "spoil" his house, meaning to liberate those held captive by demonic forces. Theologically, διαρπάζω profoundly illustrates Christ's supreme authority and decisive victory over Satan. It signifies the inaugurated Kingdom of God, where Christ, as the stronger one, invades the enemy's territory, reclaims what was lost, and liberates humanity from spiritual bondage, demonstrating the power of His redemptive work.
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