Lexical Summary Beelzeboul: Beelzebul, Beelzebub Original Word: Βεελζεβούλ Strong's Exhaustive Concordance Beelzebub. Of Chaldee origin (by parody on Ba'al Zbuwb); dung-god; Beelzebul, a name of Satan -- Beelzebub. see HEBREW Ba'al Zbuwb HELPS Word-studies 954 Beelzeboúl (translaterated from OT 1176/BaʽalZebūb, "the lord of flies" or "fly-god," cf. 2 Ki 1:2) – Beelzebul, a title of Satan which stresses he is the prince over demons ("demonic flies"). See also 4567 /Satanás ("Satan"). NAS Exhaustive Concordance Word Originof uncertain origin, cf. Baal Definition Beelzebul, a name of Satan NASB Translation Beelzebul (7). Thayer's Greek Lexicon STRONGS NT 954: ΒηλζεβουλΒηλζεβουλ and, as written by some (yet no Greek) authorities, Βηλζεβουβ (cod. B Βηζεβουλ, so manuscript א except in Mark 3:22; adopted by WH, see their Appendix, p. 159; cf. Buttmann, 6), ὁ, indeclinable, Beelzebul or Beelzebub, a name of Satan, the prince of evil spirits: Matthew 10:25; Matthew 12:24, 27; Mark 3:22; Luke 11:15, 18, 19. The form Βηλζεβουλ is composed of זְבוּל (rabbinical Hebrew for זֶבֶל dung) and בַּעַל, lord of dung or of filth, i. e. of idolatry; cf. Lightfoot on Matthew 12:21. The few who follow Jerome in preferring the form Βηλζεβουβ derive the name from זְבוּב בַּעַל, lord of flies, a false god of the Ekronites (2 Kings 1:2) having the power to drive away troublesome flies, and think the Jews transferred the name to Satan in contempt. Cf. Winers RWB under the word Beelzebub: and J. G. M(üller) in Herzog vol. i., p. 768ff; (BB. DD.; cf. also Meyer and Dr. James Morison on Matthew 10:25; some, as Weiss (on Mark, the passage cited; Biblical Theol. § 23 a.), doubt alike whether the true derivation of the name has yet been hit upon, and whether it denotes Satan or only some subordinate 'Prince of demons'). (Besides only in ecclesiastical writings, as Ev. Nicod. c. 1f.) Topical Lexicon Name and Background Beelzebul is presented in the New Testament as the chief of demons, the personal ruler of the kingdom of darkness, and the antithesis of the Lord Jesus Christ. The name draws on the Old Testament Baal-zebub of Ekron (2 Kings 1:2–3, 6, 16) but is adapted by first-century Judaism to designate Satan himself. Rabbinic literature sometimes uses it as a mocking parody meaning “lord of dung,” underscoring utter contempt for the evil one. Occurrences in the Gospels The title appears seven times: Matthew 10:25; 12:24, 27; Mark 3:22; Luke 11:15, 18, 19. In each setting, religious leaders acknowledge Jesus’ supernatural power yet perversely attribute it to Beelzebul. Their charge serves two purposes: it explains away Christ’s miracles and seeks to discredit His messianic authority before the crowds. Jesus’ Response and the Logic of the Kingdom Matthew 12:25-26 records Jesus’ rebuttal: “Every kingdom divided against itself will be laid waste… If Satan drives out Satan, he is divided against himself. How then can his kingdom stand?”. The argument is both theological and practical. It affirms: 1. An organized realm of evil under a unified leader. Confirmation of Jesus’ Messianic Identity By exposing the illogic of the Pharisees’ accusation, Jesus turns the charge into evidence of His messianic mission: “But if I drive out demons by the Spirit of God, then the kingdom of God has come upon you” (Matthew 12:28). The exorcisms mark the inbreaking reign of God, showing that the stronger One has arrived to plunder the strong man’s house (Matthew 12:29; Luke 11:21-22). Beelzebul and Discipleship In giving the Twelve their first missionary commission, Jesus warns: “If the master of the house has been called Beelzebul, how much more the members of his household!” (Matthew 10:25). The label thus functions as a forecast of persecution. Those united to Christ must expect the same slander leveled at their Lord. Faithfulness, not public approval, is the criterion of authentic discipleship. Spiritual Warfare Perspective 1. Reality of a personal adversary: The episodes confirm that evil is more than an impersonal force; it is orchestrated by a conscious, strategic leader. Historical Reception in the Church Early Christian writers (e.g., Ignatius, Irenaeus) cite these passages to defend the deity of Christ against heretical claims that He used magic. Medieval theologians employ the name in discussions of angelology and demonology, while Reformers stress the passages to refute superstitions that obscure Christ’s finished work. Practical Ministry Applications • Discernment: False accusations and theological distortions will arise wherever the gospel advances. Believers must evaluate such claims by Scripture’s logic and Christ’s character. Summary Strong’s Greek 954 highlights the stark opposition between the kingdom of God and the organized forces of evil. The gospel accounts use the name Beelzebul to expose human unbelief, affirm Christ’s authority, and prepare His followers for both conflict and victory in the unfolding account of redemption. Forms and Transliterations Βεεζεβουλ Βεεζεβοὺλ Βεελζεβοὺλ Beelzeboul BeelzeboùlLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance Matthew 10:25 NGRK: τὸν οἰκοδεσπότην Βεελζεβοὺλ ἐπεκάλεσαν πόσῳ NAS: the head of the house Beelzebul, how much KJV: the master of the house Beelzebub, how much INT: the master of the house Beelzebul they called how much Matthew 12:24 N Matthew 12:27 N Mark 3:22 N Luke 11:15 N Luke 11:18 N Luke 11:19 N |
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