Understanding διαμερίζω (diamerizō) Strong’s G1266: The Divine Act of Division and Distribution in Scripture

Pronunciation Guide: dee-am-er-ID-zoh (emphasis on the third syllable)

Basic Definition

Strong’s G1266: διαμερίζω (diamerizō) describes the act of dividing something into parts and distributing those parts among multiple recipients. It carries the sense of careful allocation rather than destructive division. In biblical contexts, it often refers to the division of property, inheritance, or spoils, sometimes highlighting God’s sovereign distribution of gifts or the divisive effects of the gospel message on human relationships.

Etymology and Morphology

• Part of Speech: Verb
• Root Words: Compound of διά (dia, “through, thoroughly”) + μερίζω (merizō, “to divide, distribute”)
• Language Origin: Koine Greek
• Primary Usage: Narrative passages, particularly in the Gospels and Acts
• Semantic Domain: Distribution, Division, Allocation

διαμερίζω Morphology:

• διαμερίζω (present active indicative, 1st person singular) – I divide, distribute
• διαμερίζεις (present active indicative, 2nd person singular) – you divide
• διαμερίζει (present active indicative, 3rd person singular) – he/she/it divides
• διαμερίζομεν (present active indicative, 1st person plural) – we divide
• διαμερίζετε (present active indicative, 2nd person plural) – you (plural) divide
• διαμερίζουσι(ν) (present active indicative, 3rd person plural) – they divide
• διαμέρισον (aorist active imperative, 2nd person singular) – divide!
• διεμέρισα (aorist active indicative, 1st person singular) – I divided
• διεμερίσθη (aorist passive indicative, 3rd person singular) – it was divided
• διαμεριζόμενοι (present middle/passive participle, nominative plural masculine) – being divided

Origin & History

The compound verb διαμερίζω appears in classical Greek literature as early as the 4th century BCE, where it primarily denoted the thorough division of material objects or property. Xenophon uses this term in his “Cyropaedia” (8.6.2) when describing the division of spoils after military victories. The prefix διά intensifies the action, suggesting a complete or thorough division.

In the Septuagint (LXX), διαμερίζω appears approximately 40 times, most notably in contexts of land distribution (Joshua 13-21), the division of inheritance (Numbers 26:53), and the allocation of spoils (1 Samuel 30:24). This usage established an important theological precedent: divine oversight of proper distribution. The translators of the LXX chose διαμερίζω to render the Hebrew חָלַק (chalaq), which carries similar connotations of apportionment and allocation according to divine wisdom.

By the time of the New Testament’s composition, the term had developed nuanced meanings that included both literal division of physical items and metaphorical division of relationships or loyalties, particularly in contexts where the gospel message created division within families or communities.

Expanded Definitions & Translation Options

• Systematic Division: The methodical separation of a whole into distinct parts with attention to proper allocation
• Distribution: The act of giving out portions to multiple recipients
• Apportionment: The assignment of shares according to an established pattern or principle
• Separation: The creation of division, especially in relationships or loyalties
• Partition: The establishment of boundaries that divide one thing from another

διαμερίζω Translation Options:

• “To divide among” – Emphasizes the distributive aspect, highlighting that the division results in allocation to multiple recipients (Luke 22:17)
• “To distribute” – Focuses on the end result of each recipient receiving their portion rather than the process of division (Acts 2:45)
• “To separate” – Emphasizes the creation of distinction between things previously united, especially applicable in contexts of relational division (Luke 12:52-53)
• “To apportion” – Suggests a systematic allocation according to a predetermined plan, useful in contexts where divine providence is implied (Acts 2:3)
• “To part” – A more general term that can apply to both physical objects and abstract concepts like inheritance or blessings

Biblical Usage

The verb διαμερίζω appears 12 times in the New Testament, with its first occurrence in Matthew 27:35, where the Roman soldiers divided the garments of Jesus after His crucifixion. This poignant moment fulfilled the prophecy from Psalm 22:18, highlighting how even in His suffering, the Messiah’s experience aligned perfectly with prophetic Scripture. Luke, in particular, favors this term, using it nine times across his Gospel and Acts.

In the Gospel narratives, διαμερίζω appears in both literal and figurative contexts. Literally, it describes the division of material possessions, as with Jesus’ garments at the crucifixion. Figuratively, it appears in Jesus’ teaching about how His message would bring division within families (Luke 12:52-53). This dual usage reveals an important theological tension: the gospel simultaneously unites believers into one body while sometimes creating division in earthly relationships.

In Acts, the term takes on additional significance in describing the distribution of spiritual gifts at Pentecost, where “tongues as of fire… were being distributed and resting on each one” of the disciples (Acts 2:3). Here, διαμερίζω connects to divine apportionment of spiritual blessings, echoing Old Testament patterns of God’s distribution of land and inheritance.

• “Then they divided [διεμερίσαντο] His garments by casting lots.” Matthew 27:35
• “And they cast lots to divide [διαμερίζω] His garments.” Luke 23:34
• “There appeared to them tongues as of fire distributing themselves [διαμεριζόμεναι], and they rested on each one of them.” Acts 2:3
• “And they began selling their property and possessions and were sharing [διεμέριζον] them with all, as anyone might have need.” Acts 2:45
• “From now on five members in one household will be divided [διαμεμερισμένοι], three against two and two against three.” Luke 12:52
• “He took a cup, and when He had given thanks, He said, ‘Take this, and divide [διαμερίσατε] it among yourselves.'” Luke 22:17
• “When they had divided [διαμερισάμενοι] the land by lot, Joshua sent the people away to their own inheritances.” Joshua 14:5 (LXX)

Cultural Insights

In the Roman-occupied Judea of Jesus’ time, the division of a condemned criminal’s garments was standard practice among execution squads. Roman soldiers typically received no regular pay for crucifixion duty but were permitted to take the personal effects of the executed as compensation. The seamless tunic of Jesus would have been a particularly valuable prize, as such garments were expensive and labor-intensive to produce. This explains why the soldiers cast lots for it rather than tearing it into pieces—an unwitting fulfillment of Scripture.

The Jewish concept of inheritance division (יְרֻשָּׁה, yerushah) that underlies many biblical uses of διαμερίζω was governed by strict Torah guidelines. The firstborn son typically received a double portion (Deuteronomy 21:17), while remaining property was divided equally among other sons. Daughters inherited only if there were no sons (Numbers 27:8). This background illuminates Jesus’ refusal to arbitrate an inheritance dispute in Luke 12:13-15, where immediately after declining to “divide” (μερίζω, the root of διαμερίζω) an inheritance, He warns against greed. Jesus elevates the discussion beyond material division to spiritual priorities, challenging cultural assumptions about wealth, possessions, and divine blessing.

In the communal sharing described in Acts 2:45, where believers “divided” (διεμέριζον) their possessions among all, we see a radical counter-cultural implementation of διαμερίζω. While Jewish charitable giving (tzedakah) was well-established, the early believers’ approach exceeded normal expectations, creating a voluntary community of goods that reflected the equal distribution of spiritual gifts at Pentecost.

Theological Significance

The divine activity of διαμερίζω (dividing and distributing) reveals profound aspects of God’s character and economy. From creation, where God “divided” light from darkness, to the apportionment of the Promised Land, and ultimately to the distribution of spiritual gifts in the New Covenant, we see a God who both divides with purpose and distributes with precision.

The crucifixion scene’s use of διαμερίζω creates a powerful theological contrast: while God’s Son is making atonement to reunite humanity with יהוה (Yahweh), human agents unwittingly “divide” His garments, fulfilling prophecy. This juxtaposition highlights divine sovereignty—even in apparent chaos and evil, God’s purposes advance with perfect precision. What appears to be random soldiers gambling for clothing becomes, through divine orchestration, another testament to Messianic fulfillment.

Perhaps most significantly, the dialectic of division and unity emerges in Jesus’ teaching that He came to bring division (Luke 12:51). This paradox reveals a central truth: the gospel simultaneously divides and unites. It divides truth from falsehood, light from darkness, and sometimes family member from family member. Yet this division serves a greater unity—the formation of God’s kingdom community that transcends natural bonds. Thus, διαμερίζω captures the “already-but-not-yet” tension of the kingdom; division now often serves ultimate unity in God’s redemptive plan.

Personal Application

When we understand διαμερίζω, we gain fresh perspective on the divisive effects of faithful discipleship. If you have experienced relational strain or family tension because of your commitment to the Messiah, take heart—Jesus explicitly warned that such division would occur (Luke 12:52-53). Rather than seeing this as a failure of your witness, recognize it as confirmation that you are walking the path He described.

Consider also how διαμερίζω challenges our relationship with possessions. The early believers “divided” their goods according to need (Acts 2:45), demonstrating that in God’s economy, ownership gives way to stewardship. While not all are called to sell everything, all are called to hold possessions loosely. Today, prayerfully consider: What has God entrusted to you that might be “divided” for His purposes? Whether time, talent, or treasure, how might the Spirit be leading you to distribute what you’ve received? Remember, we most resemble our generous God when we participate in the holy work of διαμερίζω—dividing what we have to meet the needs around us.

Related Words

• μερίζω (merizō) [meh-RID-zoh] – The root verb meaning “to divide or apportion,” lacking the intensifying διά prefix. Used when Jesus refused to divide an inheritance (Luke 12:13). More general in application than διαμερίζω. See G3307
• σχίζω (schizō) [SKHID-zoh] – To split, rend, or tear apart, often with violent connotations. While διαμερίζω typically implies orderly division for distribution, σχίζω suggests forceful separation, as in the tearing of the temple veil (Matthew 27:51). See G4977
• μερισμός (merismos) [meh-ris-MOS] – The noun form related to μερίζω, meaning “a division or distribution.” Used in Hebrews 4:12 to describe how God’s word divides soul and spirit. See G3311
• διαιρέω (diaireō) [dee-eye-REH-oh] – To divide, distribute, or assign portions. Used especially of the Holy Spirit distributing spiritual gifts “as He wills” (1 Corinthians 12:11). More emphasizes the sovereign decision in the distribution process than διαμερίζω. See G1244
• διαμερισμός (diamerismos) [dee-am-er-is-MOS] – The noun form of διαμερίζω, meaning “division” or “dissension.” Used by Jesus when stating He came to bring division (Luke 12:51). See G1267

Did You Know?

• The διαμερίζω of Jesus’ garments at the crucifixion fulfilled not just one but two prophetic details from Psalm 22:18—the dividing of the garments (διεμερίσαντο τὰ ἱμάτια) and the casting of lots for His tunic (ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον). This dual fulfillment demonstrates the remarkable precision of prophetic fulfillment in Jesus’ crucifixion.
• In modern Greek, the verb διαμερίζω has evolved to primarily refer to apartment living—a διαμέρισμα (diamerisma) is the standard word for “apartment” in Greece today. This linguistic development preserves the core concept of division of space for specific purposes, showing how ancient words continue to shape modern language.
• The fiery tongues that were “being distributed” (διαμεριζόμεναι) at Pentecost (Acts 2:3) create a fascinating theological parallel with the Tower of Babel narrative. At Babel, languages were divided to separate humanity; at Pentecost, the gift of languages was distributed to unite humanity under the gospel message. This divine reversal shows how God’s “divisions” ultimately serve His unifying purposes.

Remember This

διαμερίζω reminds us that in God’s economy, division often serves distribution, separation frequently enables sharing, and the lines that distinguish us can become the very channels through which His blessings flow to all.