1348. dikastés
Lexical Summary
dikastés: Judge

Original Word: δικαστής
Part of Speech: Noun, Masculine
Transliteration: dikastés
Pronunciation: dee-kas-tace'
Phonetic Spelling: (dik-as-tace')
KJV: judge
NASB: judge
Word Origin: [from a derivative of G1349 (δίκη - justice)]

1. a judger

Strong's Exhaustive Concordance
judge.

From a derivative of dike; a judger -- judge.

see GREEK dike

NAS Exhaustive Concordance
Word Origin
from dikazó (to judge)
Definition
a judge
NASB Translation
judge (2).

Thayer's Greek Lexicon
STRONGS NT 1348: δικαστής

δικαστής, δικαστοῦ, (δικάζω), a judge, arbitrator, umpire: Luke 12:14 (here critical texts κριτήν); Acts 7:27 (from Exodus 2:14); Acts 7:35. (the Sept. for שֹׁפֵט; in Greek writings (Aeschylus and) Herodotus on.) [SYNONYMS: δικαστής, κριτής: according to etymol. and classic usage δικαστής is the more dignified and official term; κριτής gives prominence to the mental process, whether the 'judge' be a magistrate or not. Schmidt, chapter 18, 6.]

Topical Lexicon
Word Overview

Rooted in the wider biblical theme of righteous adjudication, the word denotes an authorized arbiter whose authority is publicly recognized. In the New Testament it appears only in Stephen’s defense speech, underscoring Moses’ divinely sanctioned role amid Israel’s rejection.

Occurrences in Scripture

Acts 7:27 – “But the man who was abusing his neighbor pushed Moses aside and said, ‘Who made you ruler and judge over us?’”
Acts 7:35 – “This Moses, whom they had rejected with the words, ‘Who made you ruler and judge?’ is the one God sent to be a ruler and deliverer through the angel who appeared to him in the bush.”

Historical Background

In classical Greek society a δικαστής was a citizen-juror or magistrate entrusted with civic justice. Within Hellenistic Judaism the term naturally migrated to describe those who adjudicated according to God’s law rather than mere civic statute. When Stephen employs the word, his audience—members of the Sanhedrin steeped in the Septuagint—would immediately grasp both its secular resonance and its covenantal weight.

Context in Acts 7

Stephen recounts Exodus 2:13-14, reminding Israel that their forefathers spurned God’s chosen deliverer. By citing the taunt, “Who made you ruler and judge?,” Stephen exposes a recurring pattern: Israel’s tendency to reject the very figures through whom God intends deliverance. Moses’ appointment “through the angel” anticipates the greater Mediator whom the Council is now rejecting. Thus the term becomes a mirror revealing Israel’s historical unbelief and foreshadowing final accountability before the risen Christ.

Theological Significance

1. Divine Commission – The narrative stresses that true judicial authority originates with God, not popular vote. Moses is “the one God sent,” validating heavenly prerogative over human opinion (Acts 7:35).
2. Covenant Mediation – A “judge” in biblical thought does more than settle disputes; he safeguards covenant order and rescues God’s people from oppression (cf. Judges 2:16). By calling Moses both “ruler” and “judge,” Scripture unites governance and deliverance in a single office.
3. Typology of Christ – Moses’ rejected-yet-appointed status prefigures Jesus, “appointed by God as Judge of the living and the dead” (Acts 10:42). As Moses arbitrated Torah-based justice, Christ will consummate perfect justice at His appearing (2 Timothy 4:1).

Connections with Old Testament Judges

The Greek translators of the Hebrew Scriptures use the cognate to render the shophetim, leaders raised up to rescue Israel (Judges 2:18; 11:27). This linkage places Acts 7 within a long biblical storyline: God raises judges to rectify disorder, while His people often resist or forget them. Stephen’s citation therefore functions both as historical review and prophetic warning.

Christological Implications

Jesus fulfills and supersedes all prior judges. While Moses mediated the Sinaitic covenant, Jesus mediates the new covenant in His blood (Hebrews 12:24). As Moses judged internal disputes (Exodus 18:13-26), Christ will judge hearts (Romans 2:16). The rejection of Moses foreshadows the greater culpability of rejecting the Son (Hebrews 10:28-29).

Practical Ministry Applications

• Church Leadership – Elders and pastors serve as under-shepherds who must render decisions informed by Scripture, modeling impartiality and courage (1 Timothy 5:21).
• Conflict Resolution – Believers are encouraged to settle matters within the community of faith, reflecting God’s righteous standards (1 Corinthians 6:1-5).
• Evangelistic Warning – Just as Stephen’s audience faced accountability for rejecting Moses and now Christ, all people must be urged to repent before the appointed Judge (Acts 17:31).
• Civic Engagement – Christians in public office may view their role as a stewardship under the ultimate Judge, maintaining integrity and equity (Romans 13:1-4).

Devotional Reflection

The cry, “Who made you ruler and judge?” exposes a fallen heart that resists divine authority. Yielding to God’s chosen Judge—Jesus Christ—brings deliverance; resisting Him brings condemnation. As believers submit to His righteous rule, they become instruments of justice and mercy in a world still echoing that ancient question.

Forms and Transliterations
δικασταί δικαστάς δικαστην δικαστήν δικαστὴν δικαστής dikasten dikastēn dikastḗn dikastḕn
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Interlinear GreekInterlinear HebrewStrong's NumbersEnglishman's Greek ConcordanceEnglishman's Hebrew ConcordanceParallel Texts
Englishman's Concordance
Acts 7:27 N-AFS
GRK: ἄρχοντα καὶ δικαστὴν ἐφ' ἡμῶν
NAS: MADE YOU A RULER AND JUDGE OVER US?
KJV: a ruler and a judge over us?
INT: ruler and judge over us

Acts 7:35 N-AFS
GRK: ἄρχοντα καὶ δικαστήν τοῦτον ὁ
NAS: YOU A RULER AND A JUDGE?' is the one whom
KJV: a ruler and a judge? the same did God
INT: ruler and judge him whom

Strong's Greek 1348
2 Occurrences


δικαστὴν — 2 Occ.

1347
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