Understanding διαδίδωμι (diadidōmi) Strong’s G1239: The Divine Act of Distribution and Sharing in God’s Kingdom Economy

Pronunciation Guide: dee-ad-id’-o-mee

Basic Definition

Strong’s G1239: Διαδίδωμι (diadidōmi) fundamentally means “to distribute, to divide among many, to give or deliver through.” It conveys the action of systematically distributing something from one source to multiple recipients, often with intentionality and purpose. The word carries a sense of generous provision that flows outward from a central point, ensuring that resources reach their intended destinations.

Etymology and Morphology

• Part of Speech: Verb
• Root Words: Compound of διά (dia, “through, thoroughly”) + δίδωμι (didōmi, “to give”)
• Language Origin: Classical Greek
• Primary Usage: Narrative passages, especially in contexts of provision, charity, and resource distribution
• Semantic Domain: Giving, distributing, sharing

Διαδίδωμι Morphology:

• διαδίδωμι (present active indicative) – I distribute, I give out
• διαδιδόναι (present active infinitive) – to distribute
• διέδωκεν (aorist active indicative, 3rd person singular) – he/she distributed
• διαδιδούς (present active participle, nominative masculine singular) – distributing, one who distributes
• διαδώσει (future active indicative, 3rd person singular) – he/she will distribute

Origin & History

The compound verb διαδίδωμι emerged in classical Greek literature as a technical term for systematic distribution. In Thucydides’ “History of the Peloponnesian War,” the term appears in contexts of distributing supplies among troops. Xenophon uses it in his “Anabasis” when describing the fair allocation of provisions among soldiers during their famous march.

In the Septuagint (LXX), διαδίδωμι appears in passages concerning the equitable distribution of resources, particularly in Esther 3:13, where it describes the distribution of royal decrees throughout the Persian empire. The term gained special significance in Hellenistic Judaism, where it came to represent the godly virtue of distributing one’s wealth to those in need. This connotation carried forward into early Christian literature, where Clement of Rome, in his First Epistle to the Corinthians, employs the term when encouraging believers to distribute their material goods to those experiencing hardship.

Expanded Definitions & Translation Options

• Methodical Distribution – The systematic giving out of items from one source to multiple recipients
• Administrative Allocation – The official apportionment of resources according to need or merit
• Charitable Dispersal – The compassionate sharing of goods with the needy
• Thorough Dissemination – The complete and comprehensive spread of something (like information)

Διαδίδωμι Translation Options:

• “Distribute” – Best captures the systematic nature of the giving action, emphasizing the intentional division of resources among multiple recipients
• “Share out” – Emphasizes the communal aspect and implies a more personal involvement in the act of giving
• “Divide among” – Highlights the mathematical or proportional aspect of ensuring fair allocation
• “Hand out” – Conveys the physical action of personally giving items to multiple individuals
• “Dispense” – Suggests an official or authoritative administration of resources according to established protocols

Biblical Usage

In the New Testament, διαδίδωμι appears only four times, but each occurrence reveals a significant aspect of God’s kingdom economy and the believer’s responsibility toward resources. The term first appears in Luke 11:22, where Yeshua describes a stronger man who defeats an armed strongman and “distributes” his plunder. This metaphorical usage illustrates Messiah’s victory over Satan and the redemptive redistribution of what was formerly held captive.

The most notable usage occurs in Acts 4:35, where the early believers sold their possessions and brought the proceeds to the apostles, who then “distributed” to each according to need. This powerful demonstration of Spirit-led generosity established a pattern of kingdom economics that stands in stark contrast to worldly systems of wealth accumulation.

The remaining occurrences further illuminate the concept:

• “But when He had taken the five loaves and two fish, He looked up to heaven, blessed and broke the loaves, and gave them to His disciples to set before them; and the two fish He divided [διαδίδωμι] among them all.” Mark 6:41
• “But when a stronger than he comes upon him and overcomes him, he takes from him all his armor in which he trusted, and distributes [διαδίδωμι] his spoils.” Luke 11:22
• “And they would sell their possessions and goods, and distribute [διαδίδωμι] them to all, as anyone had need.” Acts 2:45
• “and laid them at the apostles’ feet; and they distributed [διαδίδωμι] to each as anyone had need.” Acts 4:35

Cultural Insights

In the ancient Mediterranean world, the act of distribution held profound social significance beyond mere economic transaction. The Greek symposium, a formalized drinking party among the elite, featured a designated symposiarch who would determine how wine would be διαδίδωμι (distributed) among the guests. The manner of distribution—who received what portion and when—communicated volumes about social status, honor, and relationships.

This cultural background illuminates the radical nature of the early church’s practice of διαδίδωμι in Acts. Unlike the hierarchical distribution systems of Greco-Roman society, the apostolic distribution “to each as anyone had need” (Acts 4:35) dismantled social stratification and created a new community paradigm based on equality before God rather than social standing. This was particularly shocking in a society where public benefaction was typically done to enhance one’s reputation and social standing. The believers, by contrast, distributed their goods anonymously through the apostles, seeking no public recognition for their generosity.

Theological Significance

Διαδίδωμι reveals a profound theological principle: God is the ultimate distributor, and His people are called to be channels of His generosity rather than terminal points of blessing. When Yeshua took the loaves and fishes and distributed them to the multitude, He was modeling God’s abundant provision that flows through willing hands to meet the needs of many. This miraculous distribution foreshadowed the later spiritual economy of the early church.

The theological underpinning of διαδίδωμι stands in stark contrast to human tendencies toward accumulation and hoarding. While worldly systems encourage gathering resources for personal security and status, the kingdom economy revealed in Scripture operates on principles of generosity and trust. When believers practice διαδίδωμι with their resources, they participate in God’s redemptive work of restoration and abundance. They also demonstrate faith that Yahweh, not their stockpiled resources, is their true source of security.

Moreover, διαδίδωμι embodies the Messianic community’s prophetic witness against systems of inequality and injustice. By ensuring no one has too much while others have too little, believers testify to God’s character as a perfectly just and compassionate Provider who desires shalom—complete wellbeing—for all His creation.

Personal Application

To embrace διαδίδωμι in our lives means adopting a fundamentally different relationship with our possessions. Rather than asking, “How much can I accumulate?” we learn to ask, “How can what passes through my hands be distributed to bless others?” This shift transforms us from owners to stewards, from consumers to channels of God’s provision.

Begin by prayerfully examining your resources—not just financial, but also your time, talents, relationships, and spiritual gifts. Ask the Holy Spirit to show you where these resources might be distributed to meet specific needs in your community. Perhaps this means sharing your professional skills with someone who couldn’t afford to hire you, opening your home for fellowship, or systematically directing a percentage of your income to specific ministries and individuals in need. As you practice διαδίδωμι, you’ll likely discover that God’s mathematics of distribution defies natural logic—somehow, there is always enough to give when we distribute with His guidance.

Related Words

• Δίδωμι (didōmi, “to give”) – The parent word of διαδίδωμι, referring to the basic act of giving without the specific connotation of distribution to multiple recipients. While διαδίδωμι emphasizes the thorough division among many, δίδωμι can describe any act of giving, even to a single recipient. Pronunciation: did’-o-mee See G1325
• Μεταδίδωμι (metadidōmi, “to share, impart”) – While διαδίδωμι emphasizes systematic distribution to many, μεταδίδωμι often connotes personal impartation or sharing something of oneself. It frequently appears in contexts of sharing spiritual gifts or personal resources. Pronunciation: met-ad-id’-o-mee See G3330
• Παραδίδωμι (paradidōmi, “to hand over, deliver up”) – Unlike διαδίδωμι which focuses on beneficial distribution, παραδίδωμι often carries the sense of surrendering something or someone to another’s authority or control, sometimes with negative connotations (as in betrayal). Pronunciation: par-ad-id’-o-mee See G3860
• Ἀποδίδωμι (apodidōmi, “to pay back, return”) – While διαδίδωμι involves distribution outward from a source, ἀποδίδωμι indicates movement in the opposite direction—giving back what is owed or due, whether literally or figuratively. Pronunciation: ap-od-id’-o-mee See G591
• Ἐπιδίδωμι (epididōmi, “to hand to, give to”) – This term emphasizes the direct transfer of something to someone, often with a sense of personal delivery, whereas διαδίδωμι highlights the systematic distribution among many. Pronunciation: ep-ee-did’-o-mee See G1929

Did you Know?

• Did you know that διαδίδωμι appears in ancient papyri documenting grain distribution during times of famine in Egypt? Archaeological discoveries reveal elaborate systems for ensuring fair διαδίδωμι of essential resources during crises. These historical records provide a fascinating parallel to the early church’s systematic care for its vulnerable members, suggesting that believers adopted and sanctified existing administrative practices for kingdom purposes rather than inventing entirely new systems.
• Did you know that in the ancient Roman military, there was an official called the “διαδότης” (diadotes, from the same root as διαδίδωμι) whose sole responsibility was the fair distribution of rations and spoils among soldiers? This position was considered sacred, as improper distribution could lead to mutiny. This secular role offers a compelling analogy for understanding the sacred trust placed in the apostles as they distributed resources among the early believers.
• Did you know that modern Greek still uses διαδίδω (the contemporary form of διαδίδωμι) to describe the dissemination of information, particularly news or rumors? This evolution of meaning from material distribution to information sharing reminds us that in our digital age, we are called to be thoughtful distributors not only of material resources but also of knowledge, wisdom, and truth—being careful to διαδίδωμι that which builds up rather than tears down.

Remember This

Διαδίδωμι reveals God’s heart for equitable distribution that ensures no one has too much while others have too little—in His kingdom, resources flow through us, not to us, creating channels of blessing that extend His provision to all in need.