Lexical Summary daimonion: Demon, evil spirit Original Word: δαιμόνιον Strong's Exhaustive Concordance a demonNeuter 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 daimón Definition an evil spirit, a demon NASB Translation deities (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. The word translated “demon” in the New Testament describes personal, malevolent spiritual beings opposed to the Lord, often called “unclean spirits.” They are neither mythical forces nor impersonal illnesses but conscious rebels aligned with Satan. Their activity is consistently portrayed as destructive toward humanity and hostile toward the purposes of God. Distribution in Scripture The term appears sixty-three times, with a concentration in the Synoptic Gospels (forty-one uses), fewer in John (seven), and strategic occurrences in Acts, Pauline Epistles, the Pastoral Epistles, James, and Revelation. The dominance of Gospel references highlights the clash between the kingdom of God and the kingdom of darkness manifested during the earthly ministry of Jesus Christ. Demons and the Ministry of Jesus 1. Manifestations: Demons caused muteness (Matthew 9:33), seizures (Matthew 17:18), self-destructive behavior (Luke 8:27-29), and various afflictions (Mark 1:34). Delegated Authority to Disciples Jesus imparted power over demons to the Twelve (Matthew 10:1; Mark 3:15; Luke 9:1) and later to the Seventy-two: “Lord, even the demons submit to us in Your name” (Luke 10:17). This authority continued after the resurrection (Mark 16:17) and underscores the believer’s ministry in Christ’s victory. Opposition and Slander Religious leaders, unable to deny the reality of exorcisms, charged Jesus with operating by “Beelzebul, the prince of demons” (Matthew 12:24; Mark 3:22; Luke 11:15). Scripture refutes this by showing a divided kingdom cannot stand, affirming Jesus’ works as Spirit-empowered and Satan-overthrowing. Demons, Idolatry, and Pagan Religion Paul identifies the spiritual power behind idols: “What the pagans sacrifice is to demons and not to God” (1 Corinthians 10:20). Dining at pagan temples created fellowship with demons, incompatible with communion at the Lord’s Table (1 Corinthians 10:21). Acts 17:18 records Athenian philosophers labeling Paul a “proclaimer of foreign demons” (BSB margin) for preaching Jesus and the resurrection, illustrating the collision between the gospel and demon-energized idolatry. Demons and False Teaching “The Spirit explicitly states that in later times some will abandon the faith and follow deceiving spirits and doctrines of demons” (1 Timothy 4:1). False, ascetic teachings carry demonic origin, warning the Church to test doctrines against apostolic truth. Demons in Eschatology Revelation portrays intensified demonic activity before Christ’s return. Theological Implications 1. God’s Sovereignty: Demons operate only within divine boundaries; even Legion required permission to enter swine (Luke 8:32). Practical Ministry Considerations • Discern Symptoms: Scripture differentiates between demonic oppression and ordinary illness yet allows for overlap; wise pastoral care requires spiritual discernment and compassion. Summary Strong’s 1140 encapsulates a coherent New Testament witness: demons are real, personal spirits opposing God; Jesus decisively overcomes them; His followers share in that authority; and ultimate judgment on these powers is certain. A biblically grounded ministry therefore proclaims Christ, resists demonic deception, and confidently anticipates the day when “the kingdom of the world has become the kingdom of our Lord and of His Christ” (Revelation 11:15). Englishman's Concordance Matthew 7:22 N-ANPGRK: σῷ ὀνόματι δαιμόνια ἐξεβάλομεν καὶ NAS: cast out demons, and in Your name KJV: name have cast out devils? and in thy INT: your name demons cast out and Matthew 9:33 N-GNS Matthew 9:34 N-GNP Matthew 9:34 N-ANP Matthew 10:8 N-ANP Matthew 11:18 N-ANS Matthew 12:24 N-ANP Matthew 12:24 N-GNP Matthew 12:27 N-ANP Matthew 12:28 N-ANP Matthew 17:18 N-NNS Mark 1:34 N-ANP Mark 1:34 N-ANP Mark 1:39 N-ANP Mark 3:15 N-ANP Mark 3:22 N-GNP Mark 3:22 N-ANP Mark 6:13 N-ANP Mark 7:26 N-ANS Mark 7:29 N-NNS Mark 7:30 N-NNS Mark 9:38 N-ANP Mark 16:9 N-ANP Mark 16:17 N-ANP Luke 4:33 N-GNS Strong's Greek 1140 |
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