Understanding δαίμων (daimōn) Strong’s G1142: The Spiritual Entities that Recognize Divine Authority

Pronunciation Guide: dah’-ee-mown (with emphasis on the first syllable)

Basic Definition

Strong’s G1142: The Greek word δαίμων (daimōn) refers to a spiritual entity or being that exists in the supernatural realm, commonly understood as a demon or evil spirit in New Testament context. These entities are portrayed as disembodied spirits that seek embodiment and demonstrate supernatural knowledge, particularly regarding the identity and authority of the Messiah. In biblical usage, δαίμων consistently refers to malevolent spiritual beings under Satan’s authority that oppose God’s kingdom and harm humanity.

Etymology and Morphology

• Part of Speech: Noun (masculine)
• Origin: Classical Greek
• Root words: Derived from the verb δαίω (daiō), meaning “to distribute destinies” or “to divide/allocate”
• Primary usage: Found in narrative sections, particularly in gospel accounts of demonic encounters and deliverances
• Frequency: Relatively rare in its nominative form, appearing more commonly in its derivative forms

δαίμων Morphology:

• δαίμων (nominative singular) – a demon/spirit
• δαίμονος (genitive singular) – of a demon/spirit
• δαίμονι (dative singular) – to/for a demon/spirit
• δαίμονα (accusative singular) – a demon/spirit (direct object)
• δαίμονες (nominative plural) – demons/spirits
• δαιμόνων (genitive plural) – of demons/spirits
• δαίμοσι(ν) (dative plural) – to/for demons/spirits
• δαίμονας (accusative plural) – demons/spirits (direct object)

Origin & History

The term δαίμων has a complex history that underwent significant transformation from classical Greek to New Testament usage. In classical Greek literature, it originally carried a more neutral meaning, referring to divine beings or intermediaries between gods and humans. Hesiod in his “Works and Days” (c. 700 BCE) describes δαίμονες as spirits of the golden age who serve as “guardians of mortal men.” Plato in “The Symposium” depicts them as messengers between gods and humans, with Socrates claiming to be guided by a personal δαίμων or spiritual guide.

This semantic shift continued in the Septuagint (LXX), where translators deliberately avoided using δαίμων for any aspect of true Yahweh worship, instead using it to translate Hebrew terms for false gods and evil spirits (שֵׁדִים – shedim in Deuteronomy 32:17 and Psalm 106:37). By New Testament times, influenced by Jewish apocalyptic literature and Second Temple Judaism’s demonology, δαίμων had acquired an exclusively negative connotation in Jewish thought. Early Church Fathers like Justin Martyr in his “Second Apology” further solidified this understanding, describing δαίμονες as fallen angels who deceive humans and oppose God’s purposes.

Expanded Definitions & Translation Options

• Spiritual entity hostile to God and humanity, operating under Satan’s authority
• Disembodied spirit that seeks embodiment through possession
• Supernatural being with knowledge of spiritual realities, including Messiah’s identity
• Malevolent spiritual agent capable of causing physical and mental affliction
• Entity with supernatural abilities but limited by and subject to divine authority

δαίμων Translation Options:

• Demon – Most common translation, emphasizing the malevolent nature of these entities as understood in Judeo-Christian theology
• Evil spirit – Highlights the immaterial, spiritual nature and moral character of these beings
• Unclean spirit – Emphasizes their ritual impurity and opposition to God’s holiness, particularly in Jewish context
• Fallen angel – Reflects theological understanding of demons as angels who rebelled against God, though this connection is implicit rather than explicit in biblical texts
• Malevolent supernatural entity – More technical, emphasizing their existence beyond the natural realm and harmful intent

Biblical Usage

In the New Testament, δαίμων and its more common derivative δαιμόνιον are used exclusively to refer to evil spirits that oppose God’s kingdom and afflict humanity. These entities demonstrate supernatural knowledge, particularly regarding the identity of Jesus as the Messiah, often recognizing His authority before humans do. The gospel narratives consistently portray Jesus exercising absolute authority over these entities, commanding them to leave their human hosts and even preventing them from speaking about His identity.

The New Testament presents a clear hierarchy where demons operate under Satan’s authority (Matthew 12:24-28), suggesting a structured kingdom opposing God’s rule. They are associated with false teaching and idolatry (1 Corinthians 10:20-21, 1 Timothy 4:1), and are portrayed as capable of causing physical ailments, mental disturbances, and spiritual oppression. The ultimate defeat of demonic powers is presented as an accomplished fact through the Messiah’s crucifixion and resurrection (Colossians 2:15), though their complete subjugation awaits the final judgment.

• “[The demons] begged Him that He would not command them to go out into the abyss.” Matthew 8:31
• “And the [demons] begged Him earnestly not to send them out of the country.” Mark 5:10
• “For He had commanded the unclean spirit to come out of the man. For it had seized him many times, and he was bound with chains and shackles and kept under guard, but he would break the bonds and be driven by the [demon] into deserted places.” Luke 8:29
• “You believe that God is one. You do well; the [demons] also believe and shudder.” James 2:19
• “The rest of mankind… did not repent of the works of their hands, so as not to worship [demons], and the idols of gold and of silver and of brass and of stone and of wood.” Revelation 9:20

Cultural Insights

In the first-century Jewish world, demonology had developed significantly from earlier biblical periods, influenced by Persian thought during the Babylonian exile and intertestamental Jewish writings. The community at Qumran, known for the Dead Sea Scrolls, produced texts like “The War Scroll” that envision a cosmic battle between the “sons of light” and the “sons of darkness” – the latter being led by Belial (Satan) and his demons. This worldview provided the cultural backdrop for understanding Jesus’ ministry of deliverance.

A fascinating cultural insight is how exorcism practices differed between Jesus and contemporary Jewish exorcists. The Jewish historian Josephus describes exorcists using elaborate rituals, incantations, and physical objects like the root of “Baaras” to drive out demons (Antiquities 8.2.5). By contrast, the gospel accounts show Jesus simply commanding demons with His word alone – no rituals, formulas, or physical implements. This stark difference highlighted His unique divine authority, causing observers to marvel, “What is this? A new teaching with authority! He commands even the unclean spirits, and they obey Him” (Mark 1:27). This cultural contrast would have been immediately apparent to first-century readers.

Theological Significance

The New Testament’s presentation of δαίμων carries profound theological implications about the nature of reality and God’s redemptive work. First, it affirms the existence of a spiritual realm beyond physical perception – a worldview that recognizes both natural and supernatural dimensions of reality. This challenges materialistic perspectives that reduce all phenomena to physical causes, reminding us that “our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places” (Ephesians 6:12).

More significantly, the portrayal of demons in the New Testament highlights the absolute sovereignty and power of Yahweh and His Messiah. Every demonic encounter in the gospels concludes with Jesus’ complete victory, demonstrating that even the most powerful spiritual entities are utterly subject to His authority. This reveals the Messiah’s true identity and mission – not merely as a teacher or healer, but as the divine King establishing God’s kingdom by overthrowing all opposing powers. As Colossians 2:15 declares, “When He had disarmed the rulers and authorities, He made a public display of them, having triumphed over them through the cross.” The defeat of demonic powers is not peripheral to the gospel but central to understanding the comprehensive nature of Messiah’s redemptive work, which addresses not only human sin but the entire corrupted cosmic order.

Personal Application

Understanding the biblical teaching on δαίμων should neither lead to unhealthy obsession with demonic activity nor to practical dismissal of spiritual warfare. Rather, it should inspire confident faith in the overwhelming superiority of God’s power. When facing spiritual opposition or warfare in our lives, we can rest in the assurance that “greater is He who is in you than he who is in the world” (1 John 4:4). The same authority that demons recognized and submitted to in Jesus has been delegated to His followers (Luke 10:17-20).

This knowledge also highlights the importance of spiritual vigilance and the use of God-given spiritual armor (Ephesians 6:10-18). While we should not attribute every difficulty to demonic activity, neither should we ignore the reality of spiritual opposition to God’s purposes in our lives. The balanced biblical approach is one of humble confidence – acknowledging our dependency on God’s power while boldly exercising the authority He has given us as members of His kingdom. As James instructs, “Submit therefore to God. Resist the devil and he will flee from you” (James 4:7).

Related Words

• δαιμόνιον (daimonion, dah-ee-MON-ee-on) – A more commonly used diminutive form of δαίμων, often translated “demon” or “evil spirit.” Appears much more frequently in the New Testament than δαίμων. Paul uses this term when discussing idol worship as giving reverence to demons. See G1140
• δαιμονίζομαι (daimonizomai, dah-ee-mon-ID-zom-ahee) – Verb meaning “to be possessed by a demon” or “to be under demonic influence.” Used to describe individuals suffering from demonic oppression or control, whom Jesus consistently delivers. See G1139
• ἄγγελος (angelos, ANG-el-os) – Meaning “messenger,” this term refers to spiritual beings serving God, contrasting with demons as rebellious spirits. While both are spiritual entities, their allegiance and moral nature are opposite. See G32
• πνεῦμα ἀκάθαρτον (pneuma akatharton, PNYOO-mah ah-KAH-thar-ton) – Literally “unclean spirit,” this phrase emphasizes the ritual impurity and moral corruption of demons in contrast to the Holy Spirit. Frequently used in the Synoptic Gospels. See G4151 and G169
• Βεελζεβούλ (Beelzeboul, beh-el-zeh-BOOL) – A name for Satan as “prince of demons,” showing the hierarchical structure of demonic forces. Jesus references this name when refuting accusations about the source of His authority. See G954

Did You Know?

• The English word “demon” has evolved significantly from its Greek origins. While modern English associates demons exclusively with evil spirits, the classical Greek δαίμων could refer to any spiritual being, including potentially beneficial ones. This semantic evolution mirrors the theological development within Judaism that increasingly viewed all non-Yahweh spiritual entities as inherently opposed to God’s purposes. This shows how language reflects theological understanding across cultures and time.
• In the Gerasene (or Gadarene) demoniac account, when Jesus asks the demon its name, it responds “Legion, for we are many” (Mark 5:9). This is a fascinating linguistic and cultural reference to the Roman military unit consisting of approximately 6,000 soldiers. The use of a Latin military term by demons speaking through a Jewish man in Greek territory creates a powerful cross-cultural metaphor for foreign occupation and spiritual oppression, resonating with multiple dimensions of the audience’s experience under Roman rule.
• The account of demonic activity in Matthew 12:43-45, where an unclean spirit leaves a person, wanders through waterless places, then returns with seven more wicked spirits, parallels ancient Near Eastern demonology found in Babylonian texts. These texts describe demons dwelling in deserts and wastelands (similar to the “waterless places” Jesus mentions) and depict them as constantly seeking human habitation. Jesus uses these widely understood cultural concepts but reframes them to teach spiritual truths about the dangers of moral reformation without spiritual transformation through relationship with Him.

Remember This

The biblical concept of δαίμων reveals a profound paradox: these spiritual entities that oppose God’s kingdom are the very ones who immediately recognize the divine authority of the Messiah, demonstrating that even the forces of darkness must ultimately bow before the Light of the World.