Lexicon
daimonion: Demon, evil spirit
Original Word: δαιμόνιον
Part of Speech: Noun, Neuter
Transliteration: daimonion
Pronunciation: dah-ee-MOH-nee-on
Phonetic Spelling: (dahee-mon'-ee-on)
Definition: Demon, evil spirit
Meaning: an evil-spirit, demon; a heathen deity.
Strong's Exhaustive Concordance
a demon
Neuter of a derivative of daimon; a d?Monic being; by extension a deity -- devil, god.
see GREEK daimon
HELPS Word-studies
Cognate: 1140 daimónion (a neuter, diminutive noun) – a demon, i.e. fallen angel. 1140 (daimónion) always refers to demons in the NT – the only exception being Ac 17:18 (which refers to heathen gods). See 1139 (diamonizomai).
[1140 /daimónion ("demon"), the diminutive form of 1142 /daímōn ("demon"), conveys how utterly powerless demons (fallen angels) are against Christ (His plan).
1140 (daimonion) is used frequently (over sixty times ) as compared to the rare 1142 (daímōn).]
NAS Exhaustive Concordance
Word Originfrom
daimónDefinitionan evil spirit, a demon
NASB Translationdeities (1), demon (19), demons (43).
Thayer's Greek Lexicon
STRONGS NT 1140: δαιμόνιονδαιμόνιον,
δαιμονίου,
τό (neuter of adjective
δαιμόνιος,
δαιμόνια,
δαιμόνιον, divine, from
δαίμων; equivalent to
τό θεῖον);
1. the divine Power, deity, divinity; so sometimes in secular authors as Josephus, b. j. 1, 2, 8; Aelian v. h. 12, 57; in plural καινά δαιμόνια, Xenophon, mem. 1, 1, 1f, and once in the N. T. ξενα δαιμόνια, Acts 17:18.
2. a spirit, a being inferior to God, superior to men (πᾶν τό δαιμόνιον μεταξύ ἐστι Θεοῦ τέ καί θνητοῦ, Plato, symp. 23, p. 202 e. (where see Stallbaum)), in both a good sense and a bad; thus Jesus, after his resurrection, said to his disciples οὐκ εἰμί δαιμόνιον ἀσωματον, as Ignatius (ad Smyrn. 3, 2 [ET]) records it; πνεῦμα δαιμονίου ἀκαθάρτου (genitive of apposition), Luke 4:33; (πονηρόν, Tobit 3:8, 17; δαιμόνιον ἤ πνεῦμα πονηρόν, ibid. ). But elsewhere in the Scriptures used, without an adjunct, of evil spirits or the messengers and ministers of the devil (Winer's Grammar, 23 (22)): Luke 4:35; Luke 9:1, 42; Luke 10:17; John 10:21; James 2:19; (Psalm 90:6 (); Isaiah 13:21; Isaiah 34:14; Tobit 6:18 Tobit 8:3; Baruch 4:35); πνεύματα δαιμονίων (Rec. δαιμον´ων) i. e. of that rank of spirits that are demons (genitive of apposition), Revelation 16:14; ἄρχων τῶν δαιμονίων, the prince of the demons, or the devil: Matthew 9:34; Matthew 12:24; Mark 3:22; Luke 11:15; they are said ἐισέρχεσθαι εἰς τινα, to enter into (the body of) one to vex him with diseases (see δαιμονίζομαι): Luke 8:30, 32f; ἐκβληθῆναι and ἐξέρχεσθαι ἐκ τίνος or ἀπό τίνος, when they are forced to come out of one to restore him to health: Matthew 9:33; Matthew 17:18; Mark 7:29, 30; Luke 4:35, 41; Luke 8:2, 33, 35. ἐκβάλλειν δαιμόνια, is used of those who compel demons to come out: Matthew 7:22; Matthew 12:21; Mark 1:34, 39; Luke 9:49, etc. ἔχειν δαιμόνιον, to have a demon, be possessed by a demon, is said of those who either suffer from some exceptionally severe disease, Luke 4:33; Luke 8:27 (ἔχων δαιμόνια); or act and speak as though they were mad, Matthew 11:18; Luke 7:33; John 7:20; John 8:48f, 52; John 10:20. According to a Jewish opinion which passed over to the Christians, the demons are the gods of the Gentiles and the authors of idolatry; hence, δαιμόνια stands for אֱלִילִים Psalm 95:5 (), and שֵׁדִים Deuteronomy 32:17; Psalm 105:37 (), cf. Baruch 4:7: προσκυνεῖν τά δαιμόνια καί τά εἴδωλα, Revelation 9:20. The apostle Paul, though teaching that the gods of the Gentiles are a fiction (1 Corinthians 8:4; 1 Corinthians 10:19), thinks that the conception of them has been put into the minds of men by demons, who appropriate to their own use and honor the sacrifices offered to idols. Hence, what the Gentiles θυουσι, he says δαιμονίοις θύουσιν καί οὐ Θεῷ, 1 Corinthians 10:20 (from the Sept. of Deuteronomy 32:17, cf. Baruch 4:7), and those who frequent the sacrificial feasts of the Gentiles come into fellowship with demons, 1 Corinthians 10:20f; (cf. Baudissin, Stud. zur scmit. Religionsgesch. vol. i. (St. ii. 4), p. 110ff). Pernicious errors are disseminated by demons even among Christians, seducing them from the truth, 1 Timothy 4:1. Josephus, also makes mention of δαιμόνια taking possession of men, Antiquities 6, 11, 2f; 6, 8, 2; 8, 2, 5; but he sees in them, not as the N. T. writers do, bad angels, but the spirits of wicked men deceased, b. j. 7, 6, 3.
Topical Lexicon
Word Origin: Derived from δαίμων (daimōn), which refers to a deity or a spirit.Corresponding Greek / Hebrew Entries: • Strong's Hebrew 7700: שֵׁד (shed) • A demon or evil spirit.
• Strong's Hebrew 7854: שָׂטָן (satan) • An adversary or accuser, often used to describe a spiritual opponent or enemy.
These entries provide a comprehensive understanding of the term δαιμόνιον within the biblical context, highlighting its significance in the spiritual narrative of the New Testament.
Usage: The term δαιμόνιον is used in the New Testament to describe evil spirits that possess individuals, causing physical and spiritual harm. These entities are often depicted as being subject to the authority of Jesus Christ, who has the power to cast them out.
Context: The concept of δαιμόνιον in the New Testament is closely associated with the spiritual realm and the ongoing battle between good and evil. These entities are portrayed as malevolent beings that can inhabit and influence humans, leading to various forms of suffering and oppression. The presence of δαιμόνια is often linked to the broader theme of spiritual warfare, where Jesus Christ demonstrates His divine authority by casting them out and liberating those who are afflicted.
In the Gospels, Jesus frequently encounters individuals possessed by δαιμόνια. For example, in Mark 5:12, the demons beg Jesus, "Send us to the pigs, so that we may enter them." This passage illustrates the recognition of Jesus' authority by the demons and their ultimate submission to His command. Similarly, in Matthew 8:16, it is recorded, "When evening came, many who were demon-possessed were brought to Him, and He drove out the spirits with a word and healed all the sick."
The Apostles also exercised authority over δαιμόνια in the name of Jesus, as seen in Acts 16:18, where Paul commands a spirit to leave a slave girl: "I command you in the name of Jesus Christ to come out of her!" The spirit immediately departs, demonstrating the power of Jesus' name over demonic forces.
The New Testament presents δαιμόνια as real and active agents of evil, yet ultimately subject to the sovereignty of God. Believers are encouraged to resist these forces through faith and reliance on the power of Christ.
Forms and Transliterations
δαιμον΄ δαιμονια δαιμόνια δαιμονιοις δαιμονίοις Δαιμονιον Δαιμόνιον δαιμονιου δαιμονίου δαιμονιων δαιμονίων daimonia daimónia daimoniois daimoníois Daimonion daimoniōn daimoníon daimoníōn Daimónion daimoniou daimoníouLinks
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