Lexical Summary dokeó: To think, to seem, to suppose, to be of opinion Original Word: δοκέω Strong's Exhaustive Concordance be of reputation, seem good, suppose, think. A prolonged form of a primary verb, doko dok'-o (used only in an alternate in certain tenses; compare the base of deiknuo) of the same meaning; to think; by implication, to seem (truthfully or uncertainly) -- be accounted, (of own) please(-ure), be of reputation, seem (good), suppose, think, trow. see GREEK deiknuo HELPS Word-studies 1380 dokéō – properly, suppose (what "seems to be"), forming an opinion (a personal judgment, estimate). 1380 /dokéō ("suppose") directly reflects the personal perspective (values) of the person making the subjective judgment call, i.e. showing what they esteem (or not) as an individual. [1380 (dokéō) is the root of: 1378 (dógma), 1391 (dóksa), and 2106 (eudokéō). Each cognate stresses "the subjective mental estimate or opinion about a matter" (R. Trench, 304).] NAS Exhaustive Concordance Word Originfrom dokos (opinion) Definition to have an opinion, to seem NASB Translation deem (1), expect (1), has a mind (1), inclined (1), recognized (1), regarded (1), reputation (3), reputed (1), seem (3), seemed best (1), seemed fitting (1), seemed good (4), seems (3), suppose (5), supposed (2), supposes (1), supposing (4), think (18), thinking (1), thinks (6), thought (4). Thayer's Greek Lexicon STRONGS NT 1380: δοκέωδοκέω, δοκῶ; imperfect ἐδόκουν; 1 aorist ἔδοξα; (akin to δέχομαι or δέκομαι, whence δοκός an assumption, opinion (cf. Latindecus, decet, dignus; Curtius, § 15; cf. his Das Verbum, i., pp. 376, 382)); (from Homer down); 1. to be of opinion, think, suppose: followed by an accusative with an infinitive, Mark 6:49 (R G L Tr); 2 Corinthians 11:16; 1 Corinthians 12:23; with an infinitive relating to the same subject as that of δοκέω itself, Luke 8:18 (ὁ δοκεῖ ἔχειν); Luke 24:37 (ἐδόκουν πνεῦμα θεωρεῖν); John 5:39; John 16:2; Acts 12:9; Acts 27:13; 1 Corinthians 3:18; 1 Corinthians 7:40; 1 Corinthians 8:2; 1 Corinthians 10:12; 1 Corinthians 14:37; Galatians 6:3; Philippians 3:4; James 1:26; μή δόξητε λέγειν ἐν ἑαυτοῖς do not suppose that ye may think, Matthew 3:9; cf. Fritzsche at the passage followed by ὅτι, Matthew 6:7; Matthew 26:53; (Mark 6:49 T WH); Luke 12:51; Luke 13:2, 4; Luke 19:11; John 5:45; John 11:13 ( 2. intransitive, to seem, be accounted, reputed: Luke 10:36; Luke 22:24; Acts 17:18; Acts 25:27; 1 Corinthians 12:22; 2 Corinthians 10:9; Hebrews 12:11; ἔδοξα ἐμαυτῷ δεῖν πρᾶξαι, I seemed to myself, i. e. I thought, Acts 26:9 (cf. Buttmann, 111 (97)); οἱ δοκοῦντες ἄρχειν those that are accounted to rule, who are recognized as rulers, Mark 10:42; οἱ δοκοῦντες εἶναι τί those who are reputed to be somewhat (of importance), and therefore have influence, Galatians 2:6 (9) (Plato, Euthyd., p. 303 c.); simply, οἱ δοκοῦντες those highly esteemed, of repute, looked up to, influential, Galatians 2:2 (often in Greek writings as Euripides, Hec. 295, where cf. Schafer; (cf. Winer's Grammar, § 45, 7)). By way of courtesy, things certain are sometimes said δοκεῖν, as in Hebrews 4:1 (cf. Cicero, offic. 3, 2, 6ut tute tibi defuisse videare); 1 Corinthians 11:16 (but cf. Meyer at the passage); cf. Winer's Grammar, § 65, 7 c. 3. impersonally, δοκεῖ μοι, it seems to me; i. e. a. b. ἔδοξε μοι it seemed good to, pleased, me; I determined: followed by an infinitive, Luke 1:3; Acts 15:22, 25, 28, 34 Rec.; also often in Greek writings. Compare: εὐδοκέω, συνδοκέω, εὐδοκέω. The verb underlying Strong’s Greek 1380 appears sixty-three times across seventeen New Testament books. It expresses the act of forming an opinion, judging that something “seems” a certain way, or considering something to be true. Context decides whether the judgment is correct, mistaken, tentative, or presumptuous. Scripture employs the word to expose the limits of human perception, to invite thoughtful response to revelation, and to warn against self-deception. Distribution and Literary Settings • Gospels and Acts (thirty-six uses) – narrative settings where characters form conclusions about Jesus, events, or one another. • Pauline letters (twenty-three uses) – primarily corrective, challenging believers who “think” more highly of themselves than warranted. • General Epistles and Hebrews (four uses) – pastoral warnings about ill-formed judgments. The concentration in Matthew (nine uses) and the pivotal cluster in Acts 15 (four uses) reveal the term’s importance in both Jesus’ earthly ministry and early-church deliberations. Perception Versus Reality Several passages contrast appearance with truth: • Luke 24:37 – When the risen Lord stood among the disciples, “they were startled and frightened, thinking they had seen a spirit.” Their conclusion, though natural, was wrong and had to be corrected by the physical evidence of Christ’s resurrection (Luke 24:39-43). • Mark 6:49 – The Twelve “thought He was a ghost” as He walked on the sea; Jesus immediately spoke, dispelling their misinterpretation. • Acts 12:9 – Peter, freed from prison, “did not realize that what was happening through the angel was real, but thought he was seeing a vision.” Luke highlights God’s power to overturn expectations. These narratives remind believers that circumstances may seem one way while God is accomplishing something greater. A Teaching Device of Jesus Jesus repeatedly begins questions with “What do you think?” drawing listeners into self-evaluation: • Matthew 17:25; 18:12; 21:28; 22:17, 42. By engaging human judgment, Christ exposes flawed reasoning and leads hearers to divine wisdom. In Matthew 22:42 He asks, “What do you think about the Christ? Whose Son is He?”. The Pharisees answer correctly (“the Son of David”) yet fail to grasp the full messianic identity revealed in Psalm 110:1. The Lord uses their partial understanding to point beyond mere opinion to revealed truth. Warnings Against Self-Deception The Epistles apply the verb to believers who overestimate knowledge, strength, or status: • 1 Corinthians 3:18 – “Let no one deceive himself. If any of you thinks he is wise in this age, he should become a fool, so that he may become wise.” • 1 Corinthians 10:12 – “So the one who thinks he is standing firm should take heed lest he fall.” • Galatians 6:3 – “If anyone thinks he is something when he is nothing, he deceives himself.” • James 1:26 – “If anyone thinks he is religious yet does not bridle his tongue, he deceives his heart and his religion is worthless.” These passages connect misjudgment with self-deception, calling the church to humility, accountability, and dependence on the Spirit rather than self-confidence. Status and Reputation in the Early Church Paul often speaks of leaders who “seemed” (δοκοῦντες) to be pillars (Galatians 2:6, 9). He acknowledges their genuine authority yet stresses that perceived stature does not add to the gospel he preaches. The same letter later applies the principle corporately: “Those who were of reputation added nothing to me” (Galatians 2:6). Authority is validated by fidelity to Christ, not merely by how leaders appear to others. Corporate Discernment and Apostolic Consensus Acts 15 records four occurrences of the aorist ἔδοξεν, reflecting the Jerusalem Council’s Spirit-guided decisions: • Acts 15:22 – “Then it seemed good to the apostles and elders, with the whole church, to choose men from among them…” • Acts 15:28 – “It seemed good to the Holy Spirit and to us not to burden you with anything beyond these essentials.” The repetition underscores that sound communal judgment is possible when yielded to the Holy Spirit and Scripture. Modern assemblies derive a model for weighing controversies: deliberate prayerfully, test against revelation, and seek unanimity under divine guidance. Eschatological Readiness Jesus applies the verb to challenge complacency about His return: • Matthew 24:44 – “You also must be ready, for the Son of Man will come at an hour you do not expect.” • Luke 12:40 – parallel challenge. Here “expect” (δοκεῖτε) conveys misplaced assumptions about timing. The church must shape its calendar by promise, not presumption. Ethical and Pastoral Application 1. Cultivate humility – doctrinal and personal. The Spirit illumines truth beyond human deduction (1 Corinthians 2:14). 2. Guard against superficial assessments of leaders or ministries. Character and gospel fidelity outweigh reputation. 3. Foster congregational decision-making patterned after Acts 15—Spirit-led consensus grounded in Scripture. 4. Encourage believers to test impressions with the Word. Feelings may misread God’s workings (Acts 12:9). 5. Maintain watchfulness for Christ’s return, resisting the tendency to think He delays (Luke 12:45-46). Historical Note In Koine Greek outside the New Testament, the verb commonly refers to public opinion, official rulings, or personal estimation. The New Testament retains these nuances yet infuses them with theological weight—human thought stands under divine sovereignty and revelation. Summary Strong’s Greek 1380 spans questions, warnings, miracles, councils, and eschatology. Whether exposing faulty conclusions, inviting reflection, or recording Spirit-led decisions, the word consistently confronts the gap between human impression and God’s reality. Right thinking arises when minds are renewed by Scripture and submissive to the Holy Spirit, leading believers from mere opinion to settled conviction and obedient action. Englishman's Concordance Matthew 3:9 V-ASA-2PGRK: καὶ μὴ δόξητε λέγειν ἐν NAS: and do not suppose that you can say KJV: And think not to say INT: and not think to say within Matthew 6:7 V-PIA-3P Matthew 17:25 V-PIA-3S Matthew 18:12 V-PIA-3S Matthew 21:28 V-PIA-3S Matthew 22:17 V-PIA-3S Matthew 22:42 V-PIA-3S Matthew 24:44 V-PIA-2P Matthew 26:53 V-PIA-2S Matthew 26:66 V-PIA-3S Mark 6:49 V-AIA-3P Mark 10:42 V-PPA-NMP Luke 1:3 V-AIA-3S Luke 8:18 V-PIA-3S Luke 10:36 V-PIA-3S Luke 12:40 V-PIA-2P Luke 12:51 V-PIA-2P Luke 13:2 V-PIA-2P Luke 13:4 V-PIA-2P Luke 19:11 V-PNA Luke 22:24 V-PIA-3S Luke 24:37 V-IIA-3P John 5:39 V-PIA-2P John 5:45 V-PMA-2P John 11:13 V-AIA-3P Strong's Greek 1380 |
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