Old & New Testament Greek
neuter of a derivative of (1142
Parts of Speech:
Word Definition [ Thayer | Strong | Mounce ]
Hebrew Equivalent Words:
‑ אֱלִיל (el‑eel')
‑ גַּד (gad)
‑ צִי (tsee‑ee')
‑ שֵׁד (shade)
‑ שָׂעִר (saw‑eer', saw‑eer')
I divine Power, Divinity, Hdt. 5.87, E. Ba. 894 (lyr.), Isoc. 1.13, Pl. R. 382e, etc.; τὸ δαιμόνιον ἄρ' ἢ θεὸς ἢ θεοῦ ἔργον Arist. Rh. 1398a15, cf. 1419a9; οἱ θεοὶ εἴσονται καὶ τὸ δ. D. 19.239; φοβεῖσθαι μή τι δ. πράγματ' ἐλαύνῃ some fatality, Id. 9.54; τὰ τοῦ δ. the favours of forlune, Pl. Epin. 992d.
1. inferior divine being, μεταξὺ θεοῦ τε καὶ θνητοῦ Id. Smp. 202e; καινὰ δ. εἰσφέρειν X. Mem. 1.1.2, Pl. Ap. 24c, cf. Vett. Val. 67.5, etc.; applied to the 'genius' of Socrates, X. Mem. 1.1.2, Pl. Ap. 40a, Tht. 151a, Euthphr. 3b.
2. evil spirit, δ. φαῦλα Chrysipp.Stoic. 2.338, cf. LXX De. 32.17, To. 3.8, Matthew 7:22, al., PMag.Lond. 1.46.120 (iv A. D.).
Thayer's Expanded Definition
, , (neuter of adjective , , , divine, from ; equivalent to );
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 , Xenophon, mem. 1,1, 1f, and once in the N. T. , Acts 17:18.
2. a spirit, a being inferior to God, superior to men ( , Plato, symp. 23, p. 202e. (where see Stallbaum)), in both a good sense and a bad; thus Jesus, after his resurrection, said to his disciples , as Ignatius (ad Smyrn. 3,2 [ET]) records it; (genitive of apposition), Luke 4:33; (, Tobit 3:8,17; , ibid. Tobit 6:8>). 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<10> (Psalm 91:6>); Isaiah 13:21; Isaiah 34:14; Tobit 6:18 Tobit 8:3; Baruch 4:35); ( Rec. ) i. e. of that rank of spirits that are demons (genitive of apposition), Revelation 16:14; , the prince of the demons, or the devil: Matthew 9:34; Matthew 12:24; Mark 3:22; Luke 11:15; they are said , to enter into (the body of) one to vex him with diseases (see ): Luke 8:30,32 f; and or , 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. , is used of those who compel demons to come out: Matthew 7:22; Matthew 12:21; Mark 1:34,39; Luke 9:49, etc. , 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 ( ); 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, stands for אֱלִילִים Psalm 95:5<10> (Psalm 96:5>), and שֵׁדִים Deuteronomy 32:17; Psalm 105:37<10> (Psalm 106:37>), cf. Baruch 4:7: , 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 , he says , 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 taking possession of men, Antiquities 6,11, 2 f; 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. 10>10>10>
Thayer's Expanded Greek Definition, Electronic Database.
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Abbott-Smith Manual Greek Lexicon of the New Testament
δαιμόνιον , -ου , τό
(neut. of δαιμόνιος , -α , -ον , divine),
[in LXX (so also in Papyri; v. MM, Exp., x) for H7700, H457, (freq. in To);]
1. as in cl.;
(a) the Divine power, Deity (Hdt., Plat., al.);
(b) an inferior divinity, deity or demon (as in magical Papyri, Deiss., BS, 281; MM, Exp., x): ξένα δ ., Acts 17:18.
2. (a) in OT, heathen deities, false gods (e.g. Deuteronomy 32:17, Psalms 96:5);
(b) in NT, evil spirits, demons: θύουσιν δαιμονίοις , 1 Corinthians 10:20; διδασκαλίαι δαιμονίων , 1 Timothy 4:1; προσκυνεῖν τὰ δ ., Revelation 9:20; ἄρχων τῶν δ ., Matthew 9:34; especially (syn. with πνεῦμα ἀκάαρτον ) as operating upon and "possessing" (of. δαιμονίζομαι ) men: Matthew 11:18, et al.; εἰσέρχεσθαι δ . εἰς . . ., Luke 8:30; δ . ἔχειν , Luke 4:33; δ . ἐκβάλλειν , Matthew 7:22 In the phrase πνεῦμα δαιμονίου ἀκαθάρτου , Luke 4:33, the wider cl. usage (1. b) is recognised, ἀκ . being elsewhere in NT, the epithet of πν ., and δ . = πν . ἀκ . (v. ICC, in 1; Cremer, 168).
Abbott-Smith Manual Greek Lexicon of the New Testament.
Copyright © 1922 by G. Abbott-Smith, D.D., D.C.L.. T & T Clarke, London.
Vocabulary of the Greek NT
The old adj. may be seen in OGIS 383.175 (i/B.C.) where Antiochus of Commagene dedicates temple slaves κατὰ δαιμόνιον βούλησιν .
Syll 924 .14 (B.C. 210–5) τᾶς εἰς τὸ δαιμόνιον εὐσεβείας , and similarly 279.15 (c. B.C. 193) τῆς συναντωμένης ἡμεῖν εὐμενίας διὰ ταῦτα παρὰ τοῦ δαιμονίου (following τῆς πρὸς τοὺς θεοὺς εὐσεβείας , and succeeded by τὴν ἡμετέραν εἰς τὸ θεῖον προτιμίαν ) are witnesses to the growing sense in later Hellas of the unity of the Divine. Paul’s solitary τὸ θεῖον in Acts 17:29 is the only NT passage which recalls this impersonal conception. The ";Septuagint Memorial"; from Hadrumetum of iii/A.D., published by Deissmann BS, p. 271 ff., opens with an adjuration to the demonic spirit of the tomb on which the spell was laid—ὁρκίζω σε , δαιμόνιον πνεῦμα τὸ ἐνθάδε κείμενον , τῷ ὀνόματι τῷ ἁγίῳ Αωθ κτλ ., where the editor refers to the belief of post-biblical Judaism that the δαιμόνια stay beside the grave, and compares the Gospel idea that the demons reside in lonely and desert regions (Matthew 12:43 : cf. Mark 5:3 and see Baruch 4:35). The magic papyrus P Lond 46.120 (iv/A.D.) (= I. p. 69 f.) has εἰσάκουσόν μου καὶ ἀπόστρεψο [ν ] τὸ δαιμόνιον τοῦτο , and later 164 ὑπόταξόν μοι πάντα τὰ δαιμόνια ἵνα μοι ᾖν ὑπήκοος πᾶς δαίμων οὐράνιος καὶ αἰθέριος καὶ ἐπίγειος καὶ χερσαῖο [ς ] καὶ ἔνυδρος . That a magic document by a writer who knows Judaism, perhaps even Christianity, should use δαιμόνιον of an evil spirit is, of course, not strange. The noun may be quoted from Vettius Valens : thus p. 67.5 ὑπὸ δαιμονίων καὶ φαντασίας εἰδώλων χρηματισθήσονται , where it is clearly something weird. Elsewhere he uses it much as τὸ θεῖον , as p. 355.15 δυνάμενος τυχεῖν ὧν μὴ ἐβούλετο τὸ δαιμόνιον παρέχειν .
It may be noted that in Luke 4:35 D δαιμόνιον has a masc. predicate—ῥείψας αὐτὸν τὸ δαιμόνιον , and that in Luke 9:1 D it is feminine—ἐπὶ πᾶσαν δαιμόνιον : see Wellhausen Einleitung, p. 12.
The Vocabulary of the Greek New Testament.
Copyright © 1914, 1929, 1930 by James Hope Moulton and George Milligan. Hodder and Stoughton, London.
Derivative Copyright © 2015 by Allan Loder
Frequency / Word / Parsing Lists [ Book | Word | Parsing ]
List of Word Forms
δαιμον΄ δαιμονια δαιμόνια δαιμονιοις δαιμονίοις Δαιμονιον Δαιμόνιον δαιμονιου δαιμονίου δαιμονιων δαιμονίων daimonia daimónia daimoniois daimoníois Daimonion daimoniōn daimoníon daimoníōn Daimónion daimoniou daimoníou
Thursday, October 27th, 2016
the Week of Proper 25 / Ordinary 30
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