Dioko
A. The verb dioko has the following cognates:
1. Diogmos (diwgmov$) (noun), “persecution.”
2. Dioktes (diwvkth$) (noun), “persecutor.”
3. Ekdioko (e)kdiwvkw) (verb), “persecute severely, expel by persecuting.”
4. Katadioko (katadiwvkw) (verb), “eargerly search for, hunt for, follow closely.”
B. Classical Usage
1. Albrecht Oepke lists the following classical meanings (Theological Dictionary of the New Testament
volume 2, pages 229-230):
a. To impel
(1) To set in rapid motion; without object, app. Intr., “to journey, to ride, to march, to row,” or
generally “to hasten.”
(2) To persecute, to expel
b. Zealously to follow
(1) To run after a person; to attach oneself to someone
(2) Earnestly to pursue or promote a cause
2. In classical Greek dioko literally means “to chase, pursue, run after, drive away, and figuratively “to pursue
something zealously, try to achieve something, try to obtain, prosecute.”
3. The original Greek sense of the word is based on the meaning drive, set in motion, push, which then
becomes persecute, banish and, used metaphorically, follow, strive for a person or a thing, push forward
zealously, aspire to, be zealously behind something, endeavor with zeal.
4. The word was used of pursuing or chasing in war or hunting (Herodotus 9.11).
5. It was also used of a person following after a lover.
6. The verb was used of seeking or pursuing an object.
7. It was used of following or waiting for an event to take place.
8. The word was also employed of pursuing an argument with someone.
9. It was used of driving or chasing someone away (Odyssey 18.409; Herodotus 9.77).
10. The word was of the wind driving a ship (Odyssey 9.77).
11. Dioko was used of rowers who impel or driving a ship.
12. It could also mean drive on or to drive (Illiad 23.344, 424).
13. The word was used of horses who gallop and soldiers who march on (Xenophon Anabasis 7.2.20).
14. Dioko was also used of music which impels or urges.
15. It was used of work meaning to urge on, carry forward.
16. The verb dioko was also utilized as a legal term meaning to prosecute a defendant (Herodotus 6.82).
17. It was also used of impeaching a law in a decree.
18. Aristotle used the verb for one who pursues his rights at law.
19. Homer used the word in regards to chariot racing in the ancient world: “You must drive your chariot and
horses so as to hug this, and yourself, in the strong-fabricated chariot, lean over a little to the left of the
course, and as for your right horse, whip him and urge him along, slacking your hands to give him his full
rein, but make your left-hand horse keep hard against the turning-post so that the hub’s edge of your
fashioned wheel will seem to be touching it, yet take care not really to brush against it, for, if so, you might
damage your horses and break your chariot, and that will be a thing of joy for the others, and a failure for
you. So, dear son, drive thoughtfully and be watchful. For if you follow the others but get first by the
turning-post, there is none who could sprint (dioko) to make it up, nor close you, nor pass you” (Homer
Iliad Book 23, 340-345).
20. He uses it again in the Iliad, “While you Hektor, run after (dioko) what can never be captured, the horses of
valiant Aiakides” (Iliad Book 17, 75).
21. Philo employed the word as well: “And secondly, that men might not be warring with their bodies while
their souls were far from the battle; for it is impossible but that the minds of men in such a condition as has
been described above must be held back and kept on the stretch, from a desire to enjoy the things from
which they have been torn away. For as men who are hungry or thirsty, if they only get a sight of anything
to eat or to drink, pursue (dioko) it and run after without ever turning aside in their eagerness to reach it”
(On the Virtues, On Courage, 30).
22. Herodotus used the word in a similar to the way Paul employs the word here in Philippians 3:12: “Now we
must not allow them to escape us, but must pursue (dioko) after them till we overtake them” (The History,
Book IX, 58).
C. LXX Usage
1. The verb dioko appears 108 times in the LXX, of which 22 are non-canonical.
2. It is used to translate 14 Hebrew terms:
a. ‘ayav (bya), “enemy” (Ps. 69:4 [68:4]-Codex Sinaiticus
b. barach (jrb), “flee, run away”; hiphil: “put to flight” (1 Chr. 12:15-Codex Sinaiticus only).
c. Dahar (rhd), “gallop” (Na. 3:2).
d. Dachaph ([jd), “hurry” (Est. 8:14-only some Sinaiticus texts).
e. Halakh (rlh), “go” (Mi. 2:10).
f. Charadh (drj), “tremble”; hiphil: “make afraid” (Is. 17:2).
g. Charedh (rrj), “trembling” (Ezr. 9:4).
h. Nadhaph ([rn), “drive away”; niphal: “pursue” (Prv. 21:6).
i. Nus (swn), “flee” (Am. 2:16).
j. Radhah ([dr), “rule” (Lv. 26:17).
k. Radhaph ([dr), Qal: “pursue” (Ex. 15:9); “run” (2 Kgs. 5:21); “persecute” (Jer. 17:18); niphal: “be
pursued” (Lam. 5:5); “the past” (Ecc. 3:15); piel: “pursue” (Prv. 12:11; Na. 1:8); pual: “be chased” (Is.
17:13); hiphil: “pursue” (Jgs. 20:43).
l. Ruts (Jwr), “run” (Hb. 2:2); “be busy” (Hg. 1:9).
m. Shadhadh (rrv), “destroyer” (Is. 16:4).
n. Shaphat (?pv), “judge” (Ps. 109:31 [108:31]-only in some Sinaiticus texts).
3. The word is often used in the LXX of pursuit by enemies (Ex. 15:9; Ps. 7:1; 31:15 [LXX 30:15]; 35:3
[34:3] ).
4. The verb dioko translates a number of Hebrew verbs but chiefly radhaph, “pursue.”
5. The other verbs occur in only isolated instances.
6. This gives rise to the usage which is characteristic of the Pss. Of individual lamentation (e.g. Ps. 7:1, 5 [2,
6]; 31[20]:15 35[34]:3; cf. also Jer. 15:15; 20:11), where persecution and persecutors refer to the
circumstances and persons that cause the psalmist to suffer, without there necessarily being active
persecution in the narrower specific sense.
7. It is also used in a positive sense of pursuing a goal (Deut. 16:20; Ps. 34:14 [LXX 33:14]; Prv. 15:9).
8. The OT contains exhortations to strive for a goal.
9. In normal Greek settings it will be the good, the beautiful, or virtue that is to be pursued.
10. In the LXX it is relationships, e.g. social righteousness (Dt. 16:20; cf. also Josephus, Ant. 6, 12, 7), peace
(Ps. 34[33]:14), and righteousness in the sense of true honoring of God (Prov. 15:9), that are to be
followed.
D. NT Usage
1. The verb dioko appears 48 times in the NT.
2. It has 2 senses in the Greek NT:
a. Negative: to persecute
b. Positive: to pursue
3. The New Thayers Greek Lexicon lists the following NT meanings for the verb (page 153):
a. To make to run or flee, put to flight, drive away
b. To run swiftly in order to catch some person or thing, to run after; to press on: figuratively of one who
in a race runs swiftly to reach the goal
c. To harass, trouble, molest one; to persecute; passively with the dative denoting the cause, to be
maltreated, suffer persecution on account of something
d. Without the idea of hostility, to run after, follow after
e. Metaphorically with accusative of thing, to pursue i.e., to seek after eagerly, earnestly endeavor to
acquire
4. Bauer, Gingrich and Danker list the following meanings (A Greek-English Lexicon of the New Testament
and Other Early Christian Literature page 201):
a. Hasten, run, press on
b. Persecute
c. Drive away, drive out
d. Run after, pursue both literally and figuratively
5. Louw and Nida have compiled the following from their research (Greek-English Lexicon of the New
Testament Based on Semantic Domains volume 2):
a. To follow with haste, and presumably with intensity of effort, in order to catch up with, for friendly or
hostile purpose – ‘to run after, to chase after, to pursue’ (page 202).
b. To move quickly and energetically toward some objective – ‘to hasten, to run, to press forward, to
press on’ (page 209).
c. To systematically organize a program to oppress and harass people – ‘to persecute, to harass,
persecution’ (page 499).
d. To do something with intense effort and with definite purpose or goal – ‘to do with effort, to strive
forward’ (page 663).
6. Vine's Expository Dictionary of Biblical Words states, dioko denotes (a) "to drive away," (Matt. 23:34); (b)
"to pursue without hostility, to follow, follow after," said of righteousness, (Rom. 9:30); the Law, (9:31;
12:13), hospitality ("given to") lit., "pursuing" (as one would a calling), the things which make for peace,
(14:19); love, (1 Cor. 14:1); that which is good, (1 Thes. 5:15); righteousness, godliness, faith, love,
patience, meekness, (1 Tim. 6:11); righteousness, faith, love, peace, (2 Tim. 2:22); peace and sanctification,
(Heb. 12:14); peace, (1 Pet. 3:11); (c) "to follow on" (used intransitively), (Phil. 3:12,14), RV, "I press on";
"follow after," is an inadequate meaning.”
7. Gunther Abel lists the following NT meanings (The New International Dictionary of New Testament
Theology, volume 2, pages 805-806):
a. Persecution
b. Pursuit of Christian Objectives
8. Moulton lists the following (The Analytic Greek Lexicon Revised, page 104):
a. To put in rapid motion
b. to pursue
c. to follow, pursue the direction of
d. to follow eagerly, endeavor earnestly to acquire
e. To press forwards
f. To pursue with malignity, persecute
E. Philippians 3:12 Usage
1. The verb dioko is used intransitively here in Philippians 3:14 as it was in Philippians 3:12.
2. It means that Paul is doing something with intense effort and with definite purpose or goal in mind.
3. He is diligent and zealous in his efforts in order to successfully execute the Father’s will, purpose and plan
for his life.
4. This word is used here by Paul as a track and field metaphor, which his readers (i.e. the Philippians) could
readily identify with since running was a major athletic event in the games of the ancient world.
5. There were 6 major athletic games in the ancient world:
a. Delphic or Pythian
b. Corinthian or Isthmian
c. Nemean
d. Thebes and Argos
e. Eleusis
f. Olympic
6. Paul is using track and field imagery in order to describe to the Philippians his post-salvation perspective
regarding his present spiritual status of spiritual maturity.
7. The context indicates that Paul is employing a track and field metaphor since he is employing words,
which were identified with the track and field events that took place in the games of the ancient world.
a. Philippians 3:12-13: katalambano (katalambavnw), “to capture the prize in a race.”
b. Philippians 3:13: epekteinomai (e)pekteivnomai), “to extend oneself forwards towards the finish line.”
c. Philippians 3:14: skopos (skopov$), “finish line, goal, objective.”
d. Philippians 3:14: brabeion (brabei~on), “reward, prize.”
8. He has in mind a runner sprinting for the tape at the finish line or as in the ancient world, the turning post,
and winning the prize (brabeion).
9. This is not a military metaphor for an army pressing the advance in order to defeat the enemy.
10. Metaphorically speaking, Paul is saying that he is sprinting for the objective, which as we will note is
defined in metaphorical terms with the expression tes ano kleseos tou theou en Christo Iesou.
11. The verb dioko denotes Paul’s zealous pursuit of Christ-likeness for the execution of the Father’s plan for
his life.
12. He is in effect saying here with this verb that he his pursuing the objective of executing the Father’s plan
for his life, which is gaining Christ-likeness by experiencing identification with Christ in His death and
resurrection.
13. The Christian way of life is analogous to a race or a spiritual marathon (1 Cor. 9:23-27; Heb. 12:1-2), and
Paul is sprinting for the tape at the finish line for the execution of the Father’s plan for his life that will be
accomplished at his physical death.
14. This will result in rewards and blessings at the Bema Seat Evaluation in addition to his resurrection body (1
Cor. 3:15; 9:23-27; 2 Co. 5:10; 2 Ti. 4:7-8).
15. He is pursuing the Father’s objective for his life, which is to become like Christ and in order to do this he
must know Christ experientially meaning experiencing identification with Christ in His death and
resurrection for the execution of the plan of God for his life.
16. Like a runner in the athletics games of the anicent world he is sprinting for the tape at the finish line.
17. He is loving God with all his heart, soul, mind and strength in order that he might successfully execute the
Father’s plan for his life, which for him will be martyrdom.
18. He doggedly pursuing the post-salvation objectives that he expresses in verses 9-11, “in order that I might
gain Christ-likeness so that I might be identified with Him, not by possessing my own legalistic
righteousness but rather faithful Christ-likeness, the divine righteousness based upon doctrine. That I
might come to know Him experientially and the power from His resurrection and the participation of
His sufferings by my becoming like Him with respect to His death. If somehow (by my becoming like
Him with respect to His death) I may attain to the exit-resurrection, namely, the one out from the
(spiritually) dead ones.”
19. The objective of experiential sanctification is the gaining of relative Christ-likeness, which is accomplished
by experiencing identification with Christ in His death and resurrection.
20. Absolute Christ-likeness will be accomplished at the resurrection or the rapture of the church when the
believer receives his resurrection body.
21. Like a runner that is sprinting for the tape in a race, Paul is zealously pursuing Christ-likeness in order to
successfully execute the Father’s plan, which will results in rewards at the Bema Seat Evaluation of Christ
(1 Co. 3:11-15; 9:23-27; 2 Cor. 5:10; 2 Ti. 4:7-8).
22. Paul’s goal was coming into view, and every day getting a little bit clearer.
23. The plan for Paul’s life and the service, which had been designed for him was the means by which he
would achieve the ultimate goal-- conformity to the Person of Christ.
24. Paul wanted to live as Christ had lived, to serve as Christ had served, and ultimately to die as Christ had
died, for the same cause, the same purpose (Phlp. 1:20-21).
25. He is diligent in his efforts to become like Christ in thought, word and action.
26. Paul will not stop his intense efforts until he dies.
27. He is following in the footsteps of Christ and has picked up his cross (Phlp. 2:5-11).
28. He will not stop his zealous pursuit of God’s will, purpose and plan for his life until he dies.
29. Paul is following in the footsteps of the impeccable humanity of Christ in hypostatic union Whose one
objective in life was to successfully execute the Father’s will, purpose and plan for His life, which was the
Cross.
30. Paul’s one objective in life was to follow after Christ by picking up his cross in order to successfully
execute the Father’s will, purpose and plan for his life.