Understanding ἀφορίζω (aphorizō) Strong’s G873: The Divine Act of Separation That Reveals God’s Holy Purposes

Pronunciation Guide: ah-for-ID-zoh (emphasis on third syllable)

Basic Definition

Strong’s G873: ἀφορίζω (aphorizō) fundamentally means “to mark off by boundaries, to separate, to set apart.” It denotes the act of distinguishing one thing from another by establishing clear boundaries or divisions. In biblical contexts, it often carries theological significance as the divine act of separating people or things for a special purpose, whether for blessing or judgment.

Etymology and Morphology

• Part of Speech: Verb
• Root Components: Compound of ἀπό (apo, “from”) + ὁρίζω (horizō, “to mark out boundaries, determine, appoint”)
• Language Origin: Koine Greek
• Primary Usage: Predominantly found in narrative and teaching passages, particularly in contexts of divine selection, judgment, or consecration
• Voice: Active, Middle, and Passive forms exist across the New Testament

ἀφορίζω Morphology:

• ἀφορίζω (present active indicative, 1st person singular) – I separate, set apart
• ἀφορίζεις (present active indicative, 2nd person singular) – you separate
• ἀφορίζει (present active indicative, 3rd person singular) – he/she/it separates
• ἀφορίσω (aorist active subjunctive, 1st person singular) – I might separate
• ἀφώρισεν (aorist active indicative, 3rd person singular) – he/she/it separated
• ἀφορισθείς (aorist passive participle, nominative masculine singular) – having been separated
• ἀφωρισμένος (perfect passive participle, nominative masculine singular) – having been set apart

Origin & History

The verb ἀφορίζω has roots in classical Greek literature where it carried the general meaning of “setting boundaries” or “defining limits.” Xenophon used the term in his “Cyropaedia” to describe the demarcation of territories. The concept gained theological significance in the Septuagint, where it appears in contexts of ritual separation and consecration. In Leviticus 20:26, יהוה (Yahweh) declares to Israel, “You shall be holy to Me, for I יהוה am holy, and have separated (ἀφώρισα) you from the peoples to be Mine.”

The term underwent further development in early rabbinic Judaism, where the concept of separation became central to maintaining ritual purity and preserving Jewish identity amidst pagan cultures. By the first century CE, the Pharisees (whose name derives from the Hebrew פרושים, “separated ones”) embodied this principle of separation. The apostle Paul, formerly a Pharisee himself, would later redefine this concept of separation in his epistles, applying it to believers’ sanctification and the setting apart of individuals for ministry.

Expanded Definitions & Translation Options

• Religious Separation – Setting apart for divine purposes, consecration, or sanctification
• Judicial Separation – Dividing based on judgment, sorting the righteous from the unrighteous
• Physical Separation – Removal from a group, exclusion, or isolation
• Ministry Designation – Selection and commissioning for a specific divine calling or task
• Boundary Setting – Establishing clear divisions or limits between entities

ἀφορίζω Translation Options:

• Set Apart – Emphasizes the purposeful selection for a special function or role; captures the sense of divine election
• Separate – Highlights the act of division or removal from one state to another; most literal translation
• Distinguish – Focuses on the recognition of difference and the establishment of clear boundaries
• Consecrate – Emphasizes the religious dimension of separation for holy purposes
• Exclude – Captures the negative aspect of separation as removal from community

Biblical Usage

The term ἀφορίζω appears 10 times in the New Testament, with notable concentration in Matthew’s Gospel and Paul’s epistles. Its usage spans contexts from eschatological judgment to apostolic commissioning. In its first biblical appearance in Matthew 13:49, Yeshua employs the term in a parable describing the final judgment: “So it will be at the end of the age. The angels will come forth, separate [ἀφοριοῦσιν] the wicked from among the righteous.” This establishes a foundational eschatological dimension to the term.

In Paul’s writings, ἀφορίζω takes on significance in relation to divine calling. In Romans 1:1, Paul describes himself as “set apart [ἀφωρισμένος] for the gospel of God,” emphasizing his divine commissioning. Similarly, in Galatians 1:15, he speaks of God who “set me apart [ἀφορίσας] from my mother’s womb,” highlighting the predetermined nature of his apostolic vocation. The Septuagint employs ἀφορίζω in contexts of ritual separation, consecration of offerings, and the setting apart of the Levites for priestly service.

• “So it will be at the end of the age. The angels will come forth, separate [ἀφοριοῦσιν] the wicked from among the righteous.” Matthew 13:49
• “Paul, a bond-servant of Messiah Yeshua, called as an apostle, set apart [ἀφωρισμένος] for the gospel of God.” Romans 1:1
• “But when God, who had set me apart [ἀφορίσας] even from my mother’s womb and called me through His grace, was pleased…” Galatians 1:15
• “And the Holy Spirit said, ‘Set apart [Ἀφορίσατε] for Me Barnabas and Saul for the work to which I have called them.'” Acts 13:2
• “Separate [ἀφορίσθητε] yourselves from among them, says the Lord, and touch no unclean thing; then I will welcome you.” 2 Corinthians 6:17
• “For certain people have crept in unnoticed… ungodly people, who pervert the grace of our God into sensuality and deny our only Master and Lord, Yeshua the Messiah… These are the ones who cause divisions [ἀποδιορίζοντες], worldly-minded, devoid [μὴ ἔχοντες] of the Spirit.” Jude 1:4, 19
• “But Peter said, ‘By no means, Lord, for I have never eaten anything unholy and unclean.’ Again a voice came to him a second time, ‘What God has cleansed, no longer consider [μὴ κοίνου] unholy.'” Acts 10:14-15

Cultural Insights

The concept of separation (ἀφορίζω) was deeply embedded in Jewish religious consciousness through the Torah’s extensive purity laws. These laws created both physical and symbolic boundaries between the holy and the common, the clean and the unclean. The Hebrew term בָּדַל (badal), often rendered as ἀφορίζω in the Septuagint, established the theological foundation for Israel’s distinct identity among the nations. This separation was visibly encoded in daily practices—dietary restrictions, ritual cleansings, and Sabbath observances—that constantly reminded Israel of their covenant relationship with יהוה (Yahweh).

The Jewish idiom “to separate oneself” (פָּרַשׁ, parash) became particularly significant during the Second Temple period when various Jewish sects emerged, each claiming to represent true faithfulness to the Torah. The Pharisees, whose name derives from this root, emphasized strict separation from ritual impurity and Gentile influence. This cultural backdrop illuminates Peter’s reluctance in Acts 10 to associate with Gentiles and the revolutionary nature of Paul’s teaching that in the Messiah, the dividing wall of separation between Jew and Gentile had been broken down (Ephesians 2:14). Yeshua Himself reinterpreted the concept of separation not as external ritual purity but as heart purity before God.

Theological Significance

The divine act of ἀφορίζω (separation) reveals profound aspects of God’s character and redemptive purposes. First, it reflects His holiness—His absolute distinction from all that is common or profane. When God separates people or things, He demonstrates His sovereign right to establish boundaries and distinctions within His creation. This separating activity is not arbitrary but purposeful, always directed toward His redemptive plan.

The paradox of divine separation is that God separates not ultimately to divide, but to unite. He separates Israel from the nations not to abandon the nations, but to create a people through whom all nations will be blessed (Genesis 12:3). He separates the disciples for ministry not to create spiritual elitism, but to equip them for more effective service to all. Even the final separation of the righteous from the unrighteous (Matthew 13:49) serves the purpose of establishing a renewed creation where righteousness dwells (2 Peter 3:13).

In the Messianic community, the concept of separation is transformed. Believers are still “set apart” (ἀφωρισμένοι) from the world, but not in terms of physical isolation or ritual purity codes. Rather, they are separated by their allegiance to the Messiah, their moral distinctiveness, and their missional purpose. Paul resolves the tension between separation and engagement by urging believers to be “in the world but not of it”—set apart in character while remaining relationally engaged with those who don’t know the Messiah.

Personal Application

To understand ἀφορίζω is to embrace the paradoxical nature of our identity as believers—set apart yet sent into the world. Like a surgical instrument that must be sterile to be useful, our separation is not for isolation but for efficacious service. Ask yourself: What has God separated me from that might be hindering my spiritual growth? What has He separated me for—what specific calling or ministry has He appointed for me?

The concept challenges us to examine our boundaries. Some boundaries reflect godly separation—distinguishing between right and wrong, truth and falsehood. Other boundaries may reflect mere prejudice or fear. Yeshua consistently crossed man-made boundaries of separation while maintaining perfect holiness. He touched the untouchable, ate with the excluded, yet remained “separate from sinners” (Hebrews 7:26) in His perfect righteousness. As His followers, we are called to a similar holy engagement—distinct in our values and allegiances, yet accessible and loving toward all.

Related Words

• διορίζω (diorizō, dee-or-ID-zoh) – to draw a boundary through, to make a distinction, to separate completely. This intensified form emphasizes the completeness of separation. See G1371
• ἀφοριστής (aphoristēs, ah-for-is-TACE) – one who separates or sets boundaries, a divider. This noun form denotes the agent who performs the act of separation. Related to the idea of the Pharisees as “separatists.”
• ἁγιάζω (hagiazō, hah-gee-AD-zoh) – to make holy, to sanctify, to consecrate. While ἀφορίζω emphasizes the act of separation, ἁγιάζω focuses on the resulting state of holiness. See G37
• χωρίζω (chōrizō, kho-RID-zoh) – to separate, to divide, to depart. This term has more emphasis on physical separation or departure rather than consecration for a purpose. See G5563
• ἐκλέγομαι (eklegomai, ek-LEG-oh-my) – to select, to choose out, to elect. While closely related conceptually to ἀφορίζω, this term emphasizes the selection rather than the separation aspect. See G1586

Did you Know?

• The modern English word “horizon” derives from the Greek ὁρίζω (horizō), the root verb of ἀφορίζω. Just as a horizon marks the boundary between earth and sky, ἀφορίζω in biblical contexts marks the boundary between the sacred and profane, the chosen and the not chosen. When we stand at the horizon of God’s purposes, we can see both where we’ve been separated from and where we’re being called to.
• In early church history, the concept of ἀφορίζω evolved into formal excommunication procedures. By the 4th century CE, being “separated” (ἀφωρισμένος) from the church communion was the most severe ecclesiastical penalty, showing how the term shifted from primarily positive consecration to disciplinary exclusion. Ironically, this often contradicted Yeshua’s inclusive ministry approach while claiming to preserve the church’s holiness.
• The agricultural background of ἀφορίζω is vividly illustrated in ancient farming practices where shepherds would “separate” (ἀφορίζειν) lambs from kids, often using a shepherd’s rod to guide each animal to its proper place. This practice forms the backdrop of Yeshua’s parable of the sheep and goats in Matthew 25:32, where the Son of Man “will separate (ἀφοριεῖ) them from one another, as a shepherd separates the sheep from the goats.”

Remember This

Divine separation is not about isolation but consecration—God sets boundaries not to limit our potential but to direct our purpose, defining sacred spaces where His presence can transform us and through us, the world.