Understanding διχάζω (dichazō) Strong’s G1369: The Divine Division that Reveals Hearts and Demands Decision

Pronunciation Guide: dee-KHAH-zoh (the ‘ch’ is pronounced like the Scottish ‘ch’ in ‘loch’)

Basic Definition

Strong’s G1369: Διχάζω (dichazō) means to cut in two, divide, or separate completely. It describes the action of causing division or separation between people, particularly within close relationships. This powerful verb conveys not merely casual disagreement but profound, decisive separation that forces individuals to choose sides.

Etymology and Morphology

• Part of speech: Verb
• Root word: δίχα (dicha) – “in two parts,” “separately”
• Language origin: Classical Greek
• Primary usage: Teaching sections, particularly in prophetic contexts
• Word family: Related to διχοστασία (dichostasia, division) and διχόνοια (dichonoia, discord)
• Compound formation: From δίς (dis, “twice”) + root of χάζω (chazō, “to cleave”)

Διχάζω Morphology:

• διχάζω (present active indicative, 1st person singular) – I divide/separate
• διχάσω (future active indicative, 1st person singular) – I will divide/separate
• διχάσει (future active indicative, 3rd person singular) – he/she/it will divide/separate
• διχάσαι (aorist active infinitive) – to divide/separate
• διχάζομαι (present passive indicative, 1st person singular) – I am being divided/separated

Origin & History

The word διχάζω originates from the classical Greek adverb δίχα (dicha), meaning “in two parts” or “separately.” In classical Greek literature, this term appears in mathematical and philosophical contexts to describe precise division into equal parts. Aristotle used related terms when discussing logical divisions in his “Categories,” while Euclid employed the concept in geometric bisection.

In the Septuagint (LXX), the cognate forms διχοτομέω (dichotomeō) and διχοτόμημα (dichotomēma) appear in contexts of judgment and division, particularly in texts like Daniel 3:29, where King Nebuchadnezzar threatens to cut in pieces those who speak against the God of Shadrach, Meshach, and Abednego. The early Church Fathers, including Origen in his “Commentary on Matthew,” expanded on διχάζω’s significance in relation to the Messiah’s words about division, interpreting it as the necessary separation between spiritual and carnal perspectives.

Expanded Definitions & Translation Options

• To split completely into two parts
• To cause profound division between people, particularly in families
• To force a decision between opposing loyalties
• To create separation that reveals one’s true allegiance
• To cleave asunder relationships based on differing responses to truth

Διχάζω Translation Options:

• “To divide sharply” – Emphasizes the clean, decisive nature of the separation
• “To set at variance” (KJV rendering) – Captures the relational conflict aspect
• “To turn against” (NIV approach) – Highlights the change in relationship direction
• “To separate completely” – Stresses the totality of the division
• “To force a choice between” – Underscores the decision-making aspect

Biblical Usage

Διχάζω appears only once in the New Testament, in Matthew 10:35, where Yeshua (Jesus) makes the sobering declaration: “For I came to set a man against [διχάσαι] his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law.” This statement comes amidst His instructions to the disciples about the cost of following Him. The singular usage makes its appearance all the more striking, as it occurs in a context that seems to contradict the Messiah’s identity as the Prince of Peace.

Though the exact form διχάζω appears only in Matthew 10:35, related words from the same root appear elsewhere in Scripture, revealing a consistent theological theme of necessary division:

• “For I came to set a man against [διχάσαι] his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law.” Matthew 10:35
• “Do you suppose that I came to grant peace on earth? I tell you, no, but rather division [διαμερισμόν].” Luke 12:51
• “Now I urge you, brethren, keep your eye on those who cause dissensions [διχοστασίας] and hindrances contrary to the teaching which you learned, and turn away from them.” Romans 16:17
• “The acts of the flesh are obvious: sexual immorality, impurity and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions [διχοστασίαι], factions.” Galatians 5:20

Cultural Insights

In the ancient Near Eastern context, family unity was paramount, with loyalty to family considered one of the highest virtues. The household (οἶκος, oikos) was not merely a living arrangement but the fundamental social, economic, and religious unit of society. For Yeshua to speak of διχάζω occurring within families would have been shocking and deeply countercultural to His audience.

The concept connects profoundly to the Hebrew prophetic tradition, particularly Micah 7:6, which Yeshua essentially quotes when discussing this division: “For son treats father contemptuously, daughter rises up against her mother, daughter-in-law against her mother-in-law; a man’s enemies are the men of his own household.” This reference would have reminded His Jewish audience of the prophesied tumultuous times before the Day of יהוה (Yahweh). By invoking this imagery, Yeshua was implicitly claiming that His coming represented that eschatological moment when all people would be forced to choose their ultimate allegiance.

Theological Significance

Διχάζω reveals a profound paradox in the Messiah’s mission. Though Yeshua came as the Prince of Peace (Isaiah 9:6), His truth necessarily creates division because it demands total allegiance. This division is not the ultimate goal but rather the inevitable result of His kingdom breaking into a fallen world. The word unveils God’s character as uncompromisingly holy and utterly opposed to falsehood and divided loyalty.

The theological concept of διχάζω demonstrates that genuine peace can only come through righteous division first. Just as the creation account begins with God separating light from darkness (Genesis 1:4), the new creation in Messiah begins with separating truth from falsehood, righteousness from sin. This division is ultimately an act of divine love, as it clarifies the choice before all humanity and prevents the destructive compromise that comes from attempting to serve two masters (Matthew 6:24).

What appears as harsh division actually reveals God’s commitment to authenticity and wholeness. By forcing clear choices, Yahweh prevents the spiritual lukewarmness that He finds repulsive (Revelation 3:15-16). The διχάζω principle ultimately serves His redemptive purpose of creating a pure and undivided people devoted wholeheartedly to Him.

Personal Application

When we encounter διχάζω in our own lives—those moments when faith creates painful separations in relationships—we can recognize this as a normative, even necessary part of discipleship rather than a failure. The Messiah warned us that following Him would create these divisions. When we experience rejection because of our faith, we join the company of faithful believers throughout history who have counted the cost and chosen loyalty to Yeshua above all else.

This challenging word calls us to examine our own hearts. Where are we attempting to live with divided loyalties? Where might we be avoiding the necessary διχάζω in our lives—those clean breaks with sin, worldliness, or compromise that the Lord is calling us to make? True shalom comes not through avoiding difficult divisions but through making them when truth and righteousness demand it, trusting that Yahweh works all things together for good for those who love Him (Romans 8:28).

Related Words

• διαμερίζω (diamerizō, dee-am-er-ID-zoh) – to divide up, distribute, separate; a more general term for division that doesn’t necessarily imply the stark, complete separation of διχάζω. See G1266
• διχοστασία (dichostasia, dee-kho-sta-SEE-ah) – dissension, division; the state resulting from the action of διχάζω, focusing on the resulting faction or split. See G1370
• σχίζω (schizō, SKHID-zoh) – to split, cleave, rend; similar to διχάζω but more often used for physical tearing, like the temple veil being torn. See G4977
• χωρίζω (chōrizō, kho-RID-zoh) – to separate, divide, depart; emphasizes spatial separation rather than relational division. See G5563
• μερίζω (merizō, mer-ID-zoh) – to divide into parts, distribute; focuses on the act of apportioning rather than creating opposition. See G3307

Did You Know?

• Did you know that the English word “dichotomy” derives from the same Greek root as διχάζω? Both come from δίχα (dicha, “in two parts”). While modern usage of “dichotomy” often lacks the relational tension implied in διχάζω, it preserves the core concept of complete division into two distinct parts. This linguistic connection helps us understand that when Yeshua speaks of διχάζω, He’s describing an absolute, binary choice with no middle ground.
• Did you know that during the time of Yeshua, conversion to follow a rabbi often created exactly the kind of family division He described with διχάζω? Historical records from the first century show that Jewish families sometimes practiced a form of shunning called “sitting shiva” (a mourning ritual normally reserved for the dead) for family members who chose to follow certain controversial teachers or sects. Yeshua wasn’t introducing a new concept but rather honestly warning His followers about a social reality they would face.
• Did you know that the concept behind διχάζω appears in ancient Jewish apocalyptic literature as a sign of the messianic age? The Essene community at Qumran, in their “War Scroll,” described how in the last days people would be divided into “sons of light” and “sons of darkness.” By using διχάζω language, Yeshua was implicitly announcing that His coming was initiating this eschatological separation, challenging His hearers to identify which side they would choose.

Remember This

Διχάζω reminds us that the peace of the Messiah comes not through comfortable compromise but through decisive commitment—His kingdom advances not by erasing distinctions but by clarifying them, calling us to the holy separation that precedes true unity.