3351. metoikizó
Lexical Summary
metoikizó: To deport, to exile, to relocate

Original Word: μετοικίζω
Part of Speech: Verb
Transliteration: metoikizó
Pronunciation: meh-toy-KEE-zo
Phonetic Spelling: (met-oy-kid'-zo)
KJV: carry away, remove into
NASB: move, remove
Word Origin: [from a compound of G3326 (μετά - after) and G3624 (οἶκος - house)]

1. to transfer as a settler or captive, i.e colonize or exile

Strong's Exhaustive Concordance
carry away, remove, exile to

From the same as metoikesia; to transfer as a settler or captive, i.e colonize or exile -- carry away, remove into.

see GREEK metoikesia

NAS Exhaustive Concordance
Word Origin
from metoikos (an emigrant)
Definition
to cause to migrate
NASB Translation
move (1), remove (1).

Thayer's Greek Lexicon
STRONGS NT 3351: μετοικίζω

μετοικίζω: future (Attic) μετοικιῶ (cf. Buttmann, 37 (32); Winer's Grammar, § 13, 1 c.); 1 aorist μετῴκισα; to transfer settlers; to cause to remove into another land (see μετά, III. 2): τινα followed by εἰς with the accusative of place, Acts 7:4; ἐπέκεινα with the genitive of place (Amos 5:27), Acts 7:43. (Thucydides 1, 12; Aristophanes, Aristotle, Philo (Josephus, contra Apion 1, 19, 3), Plutarch, Aelian; the Sept. several times for הִגְלָה.)

Topical Lexicon
Biblical Occurrences

Acts records the term twice, both in Stephen’s address before the Sanhedrin. In Acts 7:4 he recounts how God “removed him to this land in which you now live”, describing Abraham’s divinely directed relocation from Mesopotamia to Canaan. In Acts 7:43 Stephen, quoting Amos, warns of judgment: “I will exile you beyond Babylon.” The two uses span the redemptive storyline—one positive, one punitive—underscoring that every displacement, whether blessing or discipline, remains under God’s sovereign hand.

Historical Background

1. Patriarchal Pilgrimage: Abraham’s departure from Ur modeled obedience that set Israel’s national identity as a sojourning people looking for a promised inheritance (Genesis 12:1-4; Hebrews 11:8-10).
2. Assyrian and Babylonian Exiles: Northern Israel fell to Assyria (2 Kings 17), Judah to Babylon (2 Kings 25). Amos foretold the former; Stephen applies the prophecy to underline Israel’s repeated resistance to God’s messengers.
3. Second-Temple Context: Stephen speaks inside Jerusalem’s Temple precincts. By recalling both Abraham’s move and Israel’s exile, he relativizes sacred geography, hinting that God’s presence is not confined to Israel’s borders or even its Temple—an insight later confirmed by the outpouring of the Spirit upon the nations.

Theological Themes

• Sovereignty and Initiative: God Himself ordains every relocation. Whether progressing the covenant (Abraham) or implementing judgment (exile), the movement serves His unfolding plan.
• Covenant Faithfulness: Removal never nullifies promise. Even in exile God preserved a remnant (Ezra 9:13-15). Abraham’s migration is the seed of worldwide blessing (Genesis 12:3).
• Worship Purity vs. Idolatry: Stephen ties exile to idolatry, echoing Amos 5:26-27. God uproots His people rather than allow syncretism to fester.
• Pilgrimage Identity: Scripture consistently portrays God’s people as “strangers and foreigners on the earth” (Hebrews 11:13). Physical displacement mirrors the spiritual posture of awaiting a better country.

Implications for the People of God

1. Obedience May Require Geographical Disruption: Like Abraham, believers may be called to leave comforts for God’s mission (Matthew 28:19-20).
2. Sin Has Communal Consequences: Idolatry can lead to collective judgment that affects subsequent generations.
3. Hope in Discipline: Even forced migration carries redemptive intent; exile prepared the stage for the return, temple rebuilding, and ultimately the coming of Messiah.

Christological Connections

Jesus embodies the faithful stranger: born away from home, exiled to Egypt (Matthew 2:13-15), ministering “without a place to lay His head” (Luke 9:58), and ascending to prepare a dwelling for His people (John 14:2-3). His atoning work gathers the scattered children of God into one (John 11:52), reversing the dispersive curse of sin.

Practical Ministry Applications

• Mission Strategy: Church history is filled with Spirit-led movements of peoples that carry the gospel across borders—from the dispersion after Stephen’s martyrdom (Acts 8:1-4) to modern diasporas.
• Hospitality: God’s care for displaced persons mandates compassionate welcome to refugees and migrants (Leviticus 19:34; Hebrews 13:2).
• Spiritual Formation: Teaching on pilgrimage combats materialism and roots identity in heaven, not homeland (Philippians 3:20).

Related Old Testament Parallels

The Hebrew Scriptures employ verbs such as galah (“to uncover, exile”) and yashab (“to settle”) to describe similar divine relocations. Joseph’s sale into Egypt (Genesis 37), the wilderness journey (Numbers 14), and the Babylonian captivity (Jeremiah 29) each display the pattern of God using movement to advance covenant purposes.

Conclusion

From patriarchal calling to prophetic warning, the New Testament’s use of Strong’s 3351 portrays God as the One who plants and uproots His people to fulfill His redemptive design. Every believer, therefore, lives as a pilgrim—trusting that wherever the Lord leads, His presence, promises, and purposes remain sure.

Forms and Transliterations
μετοικιούσιν μετοικιω μετοικιώ μετοικιῶ μέτοικον μετώκησεν μετώκισα μετώκισαν μετωκισεν μετῴκισεν μετωκίσθη metoikio metoikiô metoikiō metoikiō̂ metṓikisen metokisen metōkisen
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Englishman's Concordance
Acts 7:4 V-AIA-3S
GRK: πατέρα αὐτοῦ μετῴκισεν αὐτὸν εἰς
NAS: died, [God] had him move to this
KJV: father was dead, he removed him into
INT: father of him he removed him into

Acts 7:43 V-FIA-1S
GRK: αὐτοῖς καὶ μετοικιῶ ὑμᾶς ἐπέκεινα
NAS: I ALSO WILL REMOVE YOU BEYOND
KJV: I will carry you away beyond Babylon.
INT: them and I will remove you beyond

Strong's Greek 3351
2 Occurrences


μετῴκισεν — 1 Occ.
μετοικιῶ — 1 Occ.

3350
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