Lexical Summary katadunasteuo: To oppress, to dominate, to exercise harsh control over Original Word: καταδυναστεύω Strong's Exhaustive Concordance oppress. From kata and a derivative of dunastes; to exercise dominion against, i.e. Oppress -- oppress. see GREEK kata see GREEK dunastes HELPS Word-studies 2616 katadynasteúō (from 2596 /katá, "down, according to," intensifying 1413 /dynástēs, "exercise rulership") – properly, powerfully bringing someone down (denying them the higher position or blessing they should enjoy), i.e. tyrannize; to dominate (treat harshly), overpowering someone (Souter). Thayer's Greek Lexicon STRONGS NT 2616: καταδυναστεύωκαταδυναστεύω; present passive participle καταδυναστευόμενος; the Sept. for הונָה, עָשַׁק, etc.; with the genitive of person (Winers Grammar, 206 (193); Buttmann, 169 (147)), to exercise harsh control over one, to use one's power against one: James 2:6 (not Tdf. (see below)) (Diodorus 13, 73); τινα, to oppress one (Xenophon, conv. 5, 8; often in the Sept.). James 2:6 Tdf.; passive Acts 10:38. STRONGS NT 2616a: κατάθεμακατάθεμα, καταθεματος, τό, equivalent to κατανάθεμα(which see), of which it seems to be a vulgar corruption by syncope (cf. Koumanoudes, συναγωγή λέξεων ἀθησαυρων κτλ., under the word κατας); a curse; by metonymy, worthy of execration, an accursed thing: Revelation 22:3 (Rec. κατανάθεμα; cf. Justin Martyr, quaest. et resp. 121, at the end; 'Teaching' 16, 5 [ET]). Not found in secular authors. Strong’s Greek 2616 describes the exertion of power in a way that subdues, exploits, or tyrannizes. It appears only twice in the New Testament yet captures a theme woven through the whole of Scripture: God’s opposition to every form of oppression and His provision of liberation through Jesus Christ. Old Testament Background The prophets consistently decried those who “oppress the poor” (for example, Amos 4:1; Micah 2:2). The Septuagint often renders such indictments with cognate verbs that share the same “down-crushing” idea expressed by κατάδυναστεύω. Israel’s covenant life was to be marked by justice and compassion because the Lord had delivered the nation from Egypt, “the house of slavery” (Exodus 20:2). This salvation-history backdrop frames the New Testament usage: liberation is God’s characteristic act; oppression is invariably portrayed as evil. Occurrences in the New Testament 1. Acts 10:38: “God anointed Jesus of Nazareth with the Holy Spirit and with power, and He went around doing good and healing all who were oppressed by the devil, because God was with Him.” These two verses reveal a dual focus—spiritual tyranny exercised by the devil and social tyranny exercised by the powerful. Spiritual Dimension of Oppression In Acts 10:38 the oppressor is explicitly “the devil,” emphasizing the personal and malevolent force behind human distress. Luke’s narrative portrays Jesus not merely as a teacher but as the conquering Messiah who confronts and overturns demonic domination. His miracles, exorcisms, and ultimate victory at the cross demonstrate that Satan’s grip is neither final nor unchallenged. Believers are thereby assured that deliverance from spiritual bondage is central to the gospel (Colossians 1:13). Social and Economic Oppression James 2:6 shifts the focus to socioeconomic realities in the early church. Wealthy landowners, leveraging Roman courts, confiscated property and reduced the poor to peonage. James exposes the contradiction of showing favoritism to the very class that exploits fellow believers. His pastoral rebuke echoes Old Testament law that forbids withholding wages (Deuteronomy 24:14-15) and aligns with prophetic cries for justice. The church must therefore resist structures and attitudes that mirror worldly power plays. Christ’s Liberating Work Jesus fulfills Isaiah 61:1—“to proclaim liberty to the captives.” His ministry addresses whole-person bondage: physical, spiritual, relational, and systemic. By “destroying the works of the devil” (1 John 3:8) and inaugurating a kingdom characterized by righteousness, He models and mandates a holistic mission. The salvation He brings dismantles every oppressive stronghold, previewing the age to come when “there will be no more death or mourning or crying or pain” (Revelation 21:4). Apostolic Teaching and Congregational Life The early church embodied anti-oppressive ethics through shared resources (Acts 4:34-35), impartial fellowship (Galatians 3:28), and pastoral admonitions to masters and households (Ephesians 6:9; Colossians 4:1). James’ indictment serves as a perpetual warning: economic influence can morph into domination unless tempered by the fear of the Lord. Likewise, Peter exhorts elders to shepherd “not lording it over those entrusted to you” (1 Peter 5:3), applying the same verb family that cautions against tyrannical leadership. Pastoral and Discipleship Applications • Deliverance ministry: prayer, proclamation, and sacramental life remain means through which Christ frees the spiritually oppressed. Eschatological Expectation Oppression will not have the final word. The Messianic reign culminates in a restored creation where “the meek will inherit the earth” (Matthew 5:5) and every oppressive power is subdued (1 Corinthians 15:24-26). Present engagement against tyranny is therefore both a witness to and a foretaste of the consummated kingdom. Summary Strong’s Greek 2616 spotlights a reality the whole Bible confronts: the misuse of power to crush others, whether by Satanic agency or human hands. Scripture counters this dark thread with a brighter one—God’s relentless liberation through Jesus Christ and His call for the redeemed to live as instruments of that same freeing grace. Englishman's Concordance Acts 10:38 V-PPM/P-AMPGRK: πάντας τοὺς καταδυναστευομένους ὑπὸ τοῦ NAS: all who were oppressed by the devil, KJV: all that were oppressed of INT: all that were being oppressed by the James 2:6 V-PIA-3P Strong's Greek 2616 |
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