Understanding δαιμονίζομαι (daimonizomai) Strong’s G1139: The Spiritual Affliction that Reveals Messiah’s Divine Authority Over the Supernatural Realm

Pronunciation Guide: die-mon-ID-zo-mai (δαιμονίζομαι)

Basic Definition

Strong’s G1139: Δαιμονίζομαι (daimonizomai) refers to being under the influence, control, or possession of a demon (δαίμων). It describes a state where an unclean spirit exerts control over a person, affecting their behavior, speech, and physical condition. In the New Testament, those who were “demonized” often displayed unusual or destructive behaviors that were beyond normal human experience or medical explanation for that time period.

Etymology and Morphology

• Present middle/passive indicative verb
• Derived from δαίμων (daimon) – a demon or evil spirit
• Found primarily in narrative sections, especially the Gospels
• Middle/passive voice indicating the subject is experiencing the action (being possessed) rather than performing it
• Cognate with δαιμόνιον (daimonion) – the more common term for “demon” in the New Testament

Δαιμονίζομαι Morphology:

• δαιμονίζομαι (present indicative middle/passive 1st person singular) – I am demon-possessed
• δαιμονίζεται (present indicative middle/passive 3rd person singular) – he/she is demon-possessed
• δαιμονιζόμενος (present middle/passive participle masculine nominative singular) – one who is demon-possessed
• δαιμονιζομένους (present middle/passive participle masculine accusative plural) – those who are demon-possessed
• δαιμονισθείς (aorist passive participle masculine nominative singular) – having been demon-possessed

Origin & History

The concept of δαιμονίζομαι has deep roots in ancient Greek culture, though with significant evolution in meaning. In classical Greek literature, δαίμων (the root word) initially had a more neutral or even positive connotation. Homer used it to describe divine beings or forces that influenced human affairs. Plato, in his “Symposium,” described δαίμονες as intermediary spirits between gods and humans.

However, by the Hellenistic period, the term had begun to acquire more negative associations. The Septuagint (LXX) translators deliberately avoided using δαίμων when referring to יהוה (Yahweh) or His angels, instead reserving it for false gods or evil spirits. For example, in Psalm 95:5 (LXX), “For all the gods of the nations are demons (δαιμόνια).” This reflects the Jewish monotheistic rejection of pagan deities, categorizing them as malevolent entities. By the time of the New Testament, δαιμονίζομαι had fully developed its meaning of being under the harmful influence of an evil spiritual entity, completely separate from any positive spiritual influence.

Expanded Definitions & Translation Options

• To be under the control or influence of a demonic entity
• To suffer from the physical, mental or emotional effects of demon possession
• To be in a state where one’s personhood is partially or completely suppressed by an evil spirit
• To manifest supernatural phenomena attributed to demonic influence

Δαιμονίζομαι Translation Options:

• “To be demon-possessed” – The most common translation, emphasizing the state of being under a demon’s control
• “To be demonized” – A more literal rendering that maintains the passive sense of the Greek
• “To be afflicted by a demon” – Emphasizes the suffering aspect without necessarily implying complete control
• “To be tormented by an evil spirit” – Highlights the negative impact while avoiding modern psychological connotations of “possession”
• “To be under demonic influence” – A broader translation that can encompass various degrees of spiritual affliction

Biblical Usage

Δαιμονίζομαι appears 13 times in the New Testament, exclusively in the Gospels, highlighting its significance in demonstrating Messiah Yeshua’s authority over the spiritual realm. The first occurrence in Matthew 4:24 introduces this theme, showing how Yeshua’s fame spread as He healed “those who were demon-possessed.” This established a pattern where encounters with the demonized became opportunities to display divine power and authority.

Interestingly, the New Testament presents various manifestations of demonization, suggesting different degrees or expressions of this spiritual affliction. Some individuals exhibited violent behavior (Mark 5:1-20), while others suffered physical ailments like muteness (Matthew 9:32-33) or seizures (Matthew 17:14-18). This variety indicates that the biblical understanding of demonic influence went beyond a one-size-fits-all diagnosis, recognizing complex spiritual realities that affected people in diverse ways.

• “News about Him spread all over Syria, and people brought to Him all who were ill with various diseases, those suffering severe pain, the demon-possessed [δαιμονιζομένους], those having seizures, and the paralyzed; and He healed them.” Matthew 4:24
• “When evening came, many who were demon-possessed [δαιμονιζομένους] were brought to Him, and He drove out the spirits with a word and healed all the sick.” Matthew 8:16
• “They came to the other side of the sea, into the region of the Gerasenes. When He got out of the boat, immediately a man from the tombs with an unclean spirit met Him, who had his dwelling among the tombs. And no one was able to bind him anymore, even with a chain… And Jesus asked him, ‘What is your name?’ And he said to Him, ‘My name is Legion; for we are many.’ …And the demon-possessed [δαιμονιζόμενον] man was sitting down, clothed and in his right mind.” Mark 5:1-5, 9, 15
• “As they were going out, a mute, demon-possessed [δαιμονιζόμενον] man was brought to Him.” Matthew 9:32
• “Then a demon-possessed man who was blind and mute was brought to Jesus, and He healed him, so that the mute man spoke and saw.” Matthew 12:22
• “And behold, a Canaanite woman from that region came out and began to cry out, saying, ‘Have mercy on me, Lord, Son of David; my daughter is cruelly demon-possessed [δαιμονίζεται].'” Matthew 15:22
• “When they came to the crowd, a man came up to Jesus, falling on his knees before Him and saying, ‘Lord, have mercy on my son, for he is a lunatic and is very ill; for he often falls into the fire and often into the water…And Jesus rebuked him, and the demon came out of him, and the boy was cured at once.” Matthew 17:14-15, 18

Cultural Insights

In the first-century Jewish context, δαιμονίζομαι was understood within a complex spiritual worldview that differed significantly from both Greek philosophical traditions and modern medical perspectives. The intertestamental literature, particularly the Book of Enoch and the Dead Sea Scrolls, reveals that many Jews believed demons were the disembodied spirits of the Nephilim (the offspring of fallen angels and human women mentioned in Genesis 6:1-4). This understanding created a framework where demonic possession was seen as these malevolent entities seeking embodiment.

The Jewish exorcism practices of the period typically involved elaborate rituals, magical formulas, and the invocation of divine or angelic names to drive out demons. The Jewish historian Josephus describes exorcism techniques involving special roots and incantations attributed to King Solomon. Against this backdrop, Yeshua’s method of casting out demons with a simple command was revolutionary and startling. His authority-based approach, without ritual or magical elements, demonstrated a direct divine power that astonished witnesses and provoked the accusation that His power came from “Beelzebul, the ruler of the demons” (Matthew 12:24). This accusation inadvertently highlighted the unique nature of Yeshua’s ministry, showing how His approach to δαιμονιζομαι broke with cultural expectations while fulfilling deeper messianic promises of divine liberation.

Theological Significance

The biblical treatment of δαιμονίζομαι reveals profound theological truths about the nature of spiritual warfare and the Messiah’s mission. The Gospel accounts deliberately juxtapose demon possession with the proclamation of the Kingdom of God, showing that Yeshua’s confrontations with demons were not incidental but central to His messianic work. When He cast out demons, He wasn’t merely performing healings but was actively pushing back the domain of darkness and establishing God’s reign.

The accounts of δαιμονιζομαι also illuminate the striking reality that demons consistently recognized Yeshua’s true identity even when humans did not. In Mark 1:24, a demon cries out, “What business do we have with each other, Jesus of Nazareth? Have You come to destroy us? I know who You are—the Holy One of God!” This supernatural recognition fulfilled the ancient messianic promise that the Messiah would crush the serpent’s head (Genesis 3:15). Moreover, the liberation of the demonized powerfully demonstrated יהוה’s character as the God who sets captives free, echoing Exodus themes and fulfilling Isaiah’s prophecy that the Messiah would “proclaim liberty to captives” (Isaiah 61:1). Through these encounters, we see that יהוה’s sovereignty extends without question over the entire spiritual realm, and that in Messiah Yeshua, that divine authority is personally present and active among His people.

Personal Application

Understanding δαιμονίζομαι in its biblical context offers profound encouragement for believers today. While we may not encounter demon possession in exactly the same forms described in the Gospels, we still live in a world where spiritual forces of darkness exert influence and opposition. The Gospel accounts remind us that whatever spiritual bondage or oppression we might face—whether addiction, destructive thought patterns, or overwhelming fear—we serve a Messiah who has absolute authority over every spiritual power.

When we feel overwhelmed by dark influences in our lives or society, we can remember the Gerasene demoniac—a man so thoroughly controlled by evil that he lived among tombs, crying out and cutting himself. Yet after encountering Yeshua, this same man was found “sitting, clothed and in his right mind” (Mark 5:15). This transformation reminds us that no spiritual darkness is beyond the Messiah’s power to dispel. Through prayer, faith, and the authority granted to believers in Yeshua’s name, we can experience and extend His liberating power to a world still suffering under various forms of spiritual bondage.

Related Words

• δαιμόνιον (daimonion) – pronounced “die-MOH-nee-on” – The common New Testament word for “demon” or “evil spirit,” appearing 63 times. While δαιμονίζομαι focuses on the state of being possessed, δαιμόνιον refers to the entity itself doing the possessing. See G1140
• ἐκβάλλω (ekballō) – pronounced “ek-BALL-oh” – To cast out or drive out, frequently used for the expulsion of demons. This verb emphasizes the forceful removal of the demonic presence, highlighting the spiritual conflict involved. See G1544
• πνεῦμα ἀκάθαρτον (pneuma akatharton) – pronounced “PNYOO-mah ah-KAH-thar-ton” – Literally “unclean spirit,” a common New Testament phrase often used interchangeably with δαιμόνιον. This term emphasizes the ritual impurity and moral corruption associated with these entities. See G4151 and G169
• σεληνιάζομαι (selēniazomai) – pronounced “seh-lay-nee-AH-zo-mai” – Literally “to be moonstruck,” sometimes translated as “epileptic” but in the New Testament context often describing demonic affliction with seizure-like symptoms. See G4583
• καταδυναστεύω (katadynasteuō) – pronounced “ka-ta-doo-nas-TEW-oh” – To oppress or exercise harsh control over, used in Acts 10:38 to describe those “oppressed by the devil,” presenting another facet of demonic influence. See G2616

Did you Know?

• Did you know that in the Gospel accounts, δαιμονιζόμενοι (the demon-possessed) frequently recognized Yeshua’s divine identity before His own disciples fully understood it? This supernatural recognition attests to the Messiah’s authority in the spiritual realm and fulfills ancient prophecies about the Messiah’s victory over evil. The demons’ fear and submission to Yeshua served as a powerful testimony to His divine nature, even while religious leaders were questioning His credentials.
• Did you know that the infamous case of the Gerasene demoniac (Mark 5:1-20) contains profound cultural symbolism? The presence of a Roman legion of demons in Jewish territory paralleled the Roman military occupation. The demons’ request to enter pigs—animals considered unclean under Torah—and their subsequent self-destruction in water reflects purification themes. When Yeshua commanded the former demoniac to “go home to your people and report to them what great things the Lord has done for you,” He was effectively establishing the first Gentile missionary, demonstrating that His redemptive work extended beyond Israel to all nations.
• Did you know that while modern translations often use “demon-possessed,” many scholars argue that “demonized” more accurately captures the nuance of δαιμονίζομαι? The Greek term doesn’t necessarily imply complete possession or ownership (as the English might suggest) but rather harmful influence or affliction by a demon. This distinction is important because the biblical accounts show varying degrees of demonic influence, from severe cases like the Gerasene demoniac to milder manifestations that might have appeared similar to physical ailments.

Remember This

Δαιμονίζομαι reveals not just the reality of spiritual darkness, but more importantly, it illuminates the superior authority of Messiah Yeshua, whose mere word dispels all powers of evil and brings complete restoration to the afflicted, demonstrating that in His Kingdom, no spiritual bondage can stand.