Understanding Δεκάπολις (Dekapolis) Strong’s G1179: The Ten-City Region Where Messiah’s Fame Spread Beyond Jewish Borders

Pronunciation Guide: deh-KAP-oh-lis (with emphasis on the second syllable)

Basic Definition

Strong’s G1179: Δεκάπολις (Dekapolis) refers to a confederation of ten Hellenistic cities located primarily east of the Jordan River in what are now modern-day Jordan, Syria, and Israel. The name itself means “Ten Cities,” combining the Greek words δέκα (deka, “ten”) and πόλις (polis, “city”). This region represented a significant Gentile presence in the predominantly Jewish Holy Land during the first century and was one of the areas where Yeshua (Jesus) ministered, demonstrating His mission extended beyond the Jewish community.

Etymology and Morphology

• Noun (feminine)
• Compound word: δέκα (deka, “ten”) + πόλις (polis, “city”)
• Hellenistic Greek origin
• Used primarily in narrative sections of the Gospels
• Appears in geographic descriptions rather than theological discourse
• Functioning as a proper name for a specific region

Δεκάπολις Morphology:

• Δεκάπολις (nominative singular) – the Ten Cities (as subject)
• Δεκαπόλεως (genitive singular) – of the Ten Cities
• Δεκαπόλει (dative singular) – in/at/to the Ten Cities
• Δεκάπολιν (accusative singular) – the Ten Cities (as object)

Origin & History

The Δεκάπολις emerged following Alexander the Great’s conquests in the 4th century BCE, which spread Hellenistic culture throughout the Near East. After the death of Herod the Great in 4 BCE, these ten cities were granted relative political autonomy by Rome while remaining under Roman protection. The historian Pliny the Elder (Natural History, 5.16) lists the ten cities as Damascus, Philadelphia (modern Amman), Raphana, Scythopolis (the only city west of the Jordan), Gadara, Hippos, Dion, Pella, Gerasa (modern Jerash), and Canatha, though the exact membership varied over time.

The region represented a unique cultural frontier where Greek, Roman, and Semitic influences intermingled. These predominantly pagan cities functioned as centers of Hellenistic culture with their theaters, colonnaded streets, temples, and public forums in stark contrast to the surrounding Jewish settlements. The Septuagint (Greek translation of the Hebrew Scriptures) does not contain the term, as the Δεκάπολις had not yet been established during the period when the Hebrew Bible was written.

Expanded Definitions & Translation Options

• Geographic region comprising approximately ten Hellenistic city-states southeast of the Sea of Galilee
• Administrative district with significant Greek cultural influence in a predominantly Jewish region
• Symbol of Gentile presence in the Holy Land
• Area of early Christian evangelism beyond Jewish territories
• Frontier zone between Jewish and pagan worlds

Δεκάπολις Translation Options:

• “Decapolis” – A transliteration that preserves the proper name quality while being recognizable to English readers
• “Ten Cities” – A literal translation that captures the etymological meaning but loses its specific geographic reference
• “Ten City Region” – Combines the literal meaning with an indication of its nature as a region
• “Decapolis League” – Emphasizes the confederate political nature of these semi-autonomous cities under Roman protection
• “Hellenistic Territory” – Focuses on the cultural character rather than the literal meaning

Biblical Usage

In the New Testament, Δεκάπολις appears only three times, yet these references reveal significant aspects of Yeshua’s ministry. Its first mention in Matthew 4:25 shows that Yeshua’s fame had spread beyond Jewish territories, drawing crowds from this predominantly Gentile region. This foreshadows the later Great Commission to take the Gospel to all nations. The Δεκάπολις is also the setting for the healing of the demon-possessed man in Mark 5:1-20, with verse 20 specifically noting how this healed man “began to proclaim in the Δεκάπολις what great things Yeshua had done for him.”

The final biblical reference appears in Mark 7:31, where Yeshua travels through this region on His way back to the Sea of Galilee, healing a deaf and mute man. This journey through Gentile territory further emphasizes the universal scope of Yeshua’s mission. These references demonstrate that the Messiah’s ministry intentionally extended into predominantly non-Jewish areas, laying groundwork for the later apostolic mission to the Gentiles.

• “Great multitudes followed Him—from Galilee, and from Δεκάπολις [Ten Cities], and Jerusalem, and Judea, and beyond the Jordan.” Matthew 4:25
• “And he departed and began to proclaim in Δεκάπολις [Ten Cities] what great things Jesus had done for him; and all marveled.” Mark 5:20
• “Again, departing from the region of Tyre and Sidon, He came through the midst of the region of Δεκάπολις [Ten Cities] to the Sea of Galilee.” Mark 7:31

Cultural Insights

The Δεκάπολις represented a stark cultural contrast to Jewish Palestine, embodying the Hellenistic way of life that many devout Jews regarded with suspicion or outright hostility. These cities featured pagan temples, Greek theaters, gymnasiums, and public baths—all elements of Gentile culture that observant Jews typically avoided. The region’s very existence in proximity to Jewish territories created a cultural tension that is crucial for understanding the Jewish perspective on Gentiles during Yeshua’s time.

The episode of the Gerasene demoniac (or Gadarene, depending on the Gospel account) in Mark 5:1-20 specifically takes place in the Δεκάπολις and includes the detail about a herd of swine—animals considered unclean under Jewish law. This detail underscores the non-Jewish character of the region and would have immediately signaled to Jewish readers that Yeshua was ministering in Gentile territory. When the healed man requested to follow Yeshua, he was instead commissioned to return to his people—becoming perhaps the first Gentile evangelist, spreading news of the Messiah throughout the Ten Cities before the formal mission to the Gentiles had begun.

Theological Significance

The appearance of Δεκάπολις in the Gospels carries profound theological implications regarding God’s redemptive plan for all nations. By deliberately including this Gentile region in His ministry circuit, Yeshua demonstrated that the kingdom of God was not limited by ethnic or cultural boundaries. This geographical inclusion foreshadows the theological truth later articulated by Paul that in the Messiah, “There is neither Jew nor Greek” (Galatians 3:28).

The healing of the demoniac in the Δεκάπολις also reveals Yahweh’s authority extending beyond the covenant boundaries of Israel. Even in territories dominated by pagan worship and Hellenistic culture, the power of God prevailed over demonic forces. This demonstrates that Yahweh is not merely the God of the Jews but the sovereign Lord over all creation. The fact that the healed man was instructed to proclaim what “the Lord” had done for him (Mark 5:19) creates a subtle but powerful identification between Yeshua and Yahweh, as the man then went out to proclaim what “Jesus” had done for him (Mark 5:20).

Personal Application

The Δεκάπολις reminds us that God’s message of redemption transcends cultural, ethnic, and social boundaries. Just as Yeshua ventured into this predominantly Gentile region, we too are called to step outside our comfort zones and bring the good news to those different from ourselves. When we look at our own communities, we might identify our personal “Δεκάπολις”—places or groups we’ve considered outside the scope of our ministry or connection.

Furthermore, the formerly demon-possessed man of the Δεκάπολις teaches us about testimony. Though he asked to accompany Yeshua, he was instead commissioned to return to his own people and share what had happened to him. Sometimes our most effective ministry is not in distant places but among those who knew us before our transformation—those who can most clearly see the change God has wrought in our lives. Our personal testimony of God’s power can prepare hearts in places where formal evangelism might not immediately reach, just as this man’s witness throughout the Ten Cities may have prepared the ground for later apostolic mission work.

Related Words

• πόλις (polis, “PO-lis”) – city or city-state; the second element in the compound word Δεκάπολις, referring to an urban center with its own governance structure and cultural identity. While Δεκάπολις referred to a specific region, πόλις could apply to any city. See G4172
• δέκα (deka, “DEH-kah”) – the number ten; the first element in the compound word Δεκάπολις. In biblical numerology, ten often symbolizes completeness or divine order, though in Δεκάπολις it simply denotes the number of cities in the confederation. See G1176
• περίχωρος (perichōros, “peh-REE-kho-ros”) – surrounding region or neighboring district; often used to describe areas adjacent to a specific location. Similar to Δεκάπολις in referring to a geographic region, but without the specific political or cultural connotations. See G4066
• Γαλιλαία (Galilaia, “gah-lih-LAI-ah”) – Galilee; another geographic region mentioned alongside Δεκάπολις in the Gospels, but primarily Jewish in population unlike the Hellenistic Δεκάπολις. See G1056
• ὅριον (horion, “HO-ree-on”) – boundary, region, territory; often used to describe the borders or territories of a region. While Δεκάπολις referred to a specific confederation of cities, ὅριον could refer to any territorial boundary. See G3725

Did You Know?

• The ruins of several Δεκάπολις cities remain major archaeological sites today, with Jerash (ancient Gerasa) in Jordan featuring some of the best-preserved Roman architecture in the world outside of Italy. These ruins include magnificent colonnaded streets, theaters, temples, and public squares that give us a glimpse into the Hellenistic urban environment that existed during Yeshua’s time. Walking through these ruins today allows visitors to literally walk in the footsteps of the early recipients of the Gospel message.
• The Δεκάπολις represented a unique cultural “third space” in first-century Judea—neither fully Roman nor traditionally Jewish, but a frontier where Greek, Roman, Jewish, and Syrian influences blended. This multicultural character made the region an ideal launching point for the Gospel’s expansion beyond Jewish communities. The early success of Christianity in these Hellenized cities helped establish patterns of cross-cultural ministry that would become crucial for the faith’s spread throughout the Roman Empire.
• Though commonly referred to as “Ten Cities,” the exact number and membership of the Δεκάπολις confederation fluctuated over time. Various ancient sources list different cities as members, with some listings including up to eighteen or nineteen cities. This fluidity reflects the region’s dynamic political nature rather than contradicting its “Ten Cities” name. The designation remained even when the actual number of cities changed, much like how we still call a musical group a “quartet” even if it sometimes performs with additional or fewer musicians.

Remember This

Δεκάπολις stands as a geographic testimony that the Messiah’s redemptive mission was never meant to be confined within cultural, ethnic, or religious boundaries—His kingdom advances into every territory, transforming lives and commissioning new messengers from the most unexpected places.