Understanding δῆμος (dēmos) Strong’s G1218: The Assembly of People That Shaped Biblical Government and Community

Pronunciation Guide: DAY-mos (with emphasis on the first syllable)

Basic Definition

Strong’s G1218: δῆμος (dēmos) refers to the common people of a community or district gathered as an assembly, especially for civic or political purposes. It represents the assembled citizenry who were free men with legal status in ancient Greek city-states. In biblical context, it often indicates a public gathering or assembly of citizens, particularly in Greco-Roman settings where civic matters were deliberated.

Etymology and Morphology

• Part of Speech: Noun (masculine)
• Root Word: Possibly derived from δέω (deō), meaning “to bind,” indicating people bound together in a community
• Language Origin: Classical Greek
• Primary Usage: Found in narrative sections, particularly in Acts, describing civic gatherings and public assemblies
• Cultural Context: Foundational to Greek democratic institutions and civic life

δῆμος Morphology:

• δῆμος (nominative singular) – the people/assembly
• δήμου (genitive singular) – of the people/assembly
• δήμῳ (dative singular) – to/for/with the people/assembly
• δῆμον (accusative singular) – the people/assembly (as direct object)

Origin & History

The word δῆμος has deep roots in classical Greek society, dating back to at least the 8th century BCE. Originally, it referred to a territorial division or district within ancient Greek city-states. Homer uses the term in the “Iliad” to indicate the common people as opposed to their leaders. In the 5th century BCE, it gained political significance during the rise of Athenian democracy, where the δῆμος became the sovereign political body of citizens who gathered in the ἐκκλησία (ekklesia, assembly) to vote on legislation and policy.

In the Septuagint (LXX), δῆμος appears primarily in translations of Numbers and Joshua, where it renders the Hebrew מִשְׁפָּחָה (mishpachah, family or clan) when describing tribal divisions of Israel. This demonstrates how Greek translators adapted their cultural understanding of community structures to represent Hebrew social organization. By New Testament times, the word carried both its classical political meaning and broader connotations of “the people” collectively in Greco-Roman society.

Expanded Definitions & Translation Options

• A political assembly of citizens in an ancient Greek city-state with voting rights and legal status
• The common people of a district, town, or city seen as a social or political entity
• A defined territory or district within a larger region
• The populace or general public, distinguished from ruling officials

δῆμος Translation Options:

• Assembly – Emphasizes the gathering aspect of people for civic purposes
• People – Highlights the collective identity of persons belonging to a community
• Public – Focuses on the civic nature of the group in contrast to private interests
• Citizenry – Stresses the political dimension and legal status of the members
• Populace – Emphasizes the common people as a distinct social class in society

Biblical Usage

In the New Testament, δῆμος appears only 4 times, exclusively in the book of Acts. Its limited usage reflects the primarily Jewish rather than Greek political context of most New Testament writings. When it does appear, it consistently refers to public assemblies in Gentile cities where civic matters were addressed according to Greco-Roman customs. Most notably, in Acts 19:30-33, δῆμος describes the tumultuous gathering in Ephesus that formed in response to Paul’s ministry threatening the silversmiths’ trade of Artemis idols.

The first appearance of δῆμος in the New Testament occurs in Acts 12:22, where the assembled crowd acclaimed Herod Agrippa I with divine honors: “The people [δῆμος] kept shouting, ‘The voice of a god and not of a man!'” This usage demonstrates how a public gathering could serve as both audience and participants in political theater, showing the intersection of politics and religious veneration in the Greco-Roman world.

• “The people [δῆμος] kept shouting, ‘The voice of a god and not of a man!'” Acts 12:22
• “But when they recognized that he was a Jew, a single outcry arose from them all as they shouted for about two hours, ‘Great is Artemis of the Ephesians!’ After quieting the crowd, the town clerk said, ‘Men of Ephesus, what man is there after all who does not know that the city of the Ephesians is guardian of the temple of the great Artemis and of the image which fell down from heaven? So, since these are undeniable facts, you ought to keep calm and to do nothing rash. For you have brought these men here who are neither robbers of temples nor blasphemers of our goddess. So then, if Demetrius and the craftsmen who are with him have a complaint against any man, the courts are in session and proconsuls are available; let them bring charges against one another. But if you want anything beyond this, it shall be settled in the lawful assembly [δήμῳ].'” Acts 19:34-39
• “Paul wanted to go into the assembly [δῆμον], but the disciples would not let him.” Acts 19:30
• “Some of the crowd concluded it was Alexander, since the Jews had put him forward; and having motioned with his hand, Alexander was intending to make a defense to the assembly [δήμῳ].” Acts 19:33

Cultural Insights

The concept of δῆμος was fundamental to Greco-Roman civic identity and stands in stark contrast to ancient Jewish governance systems. While Jewish communities organized around religious leadership (priests, Sanhedrin) and were ultimately theocratic in principle, Greek cities operated through the political participation of their citizens in the δῆμος. This cultural difference created significant tension when Paul’s gospel message began disrupting established social and religious systems in cities like Ephesus.

In Ephesus, the theater where the δῆμος gathered during the silversmith riot could seat 25,000 people. These massive civic structures were designed specifically for the assembly of citizens and reflected the centrality of public deliberation in Greco-Roman urban life. The city clerk in Acts 19:35-41 makes an important distinction between the chaotic mob (ochlos) that had gathered and the “lawful assembly” (ennomos ekklesia), showing how proper civic procedure required an orderly δῆμος governed by established rules. This episode provides a window into how early Christianity navigated the complex political landscape of the Roman Empire, often finding itself at odds with established civic and religious institutions represented by the δῆμος.

Theological Significance

The limited appearance of δῆμος in Scripture reveals an important theological distinction between worldly and divine governance. When the δῆμος in Acts 12:22 proclaims Herod’s voice as “the voice of a god and not of a man,” we witness the dangerous idolatry of human political power. The immediate divine judgment that follows—”immediately an angel of the Lord struck him because he did not give God the glory” (Acts 12:23)—demonstrates יהוה’s sovereign authority over all human political assemblies and rulers.

The narrative in Acts also presents a contrast between the δῆμος as a human institution and the ἐκκλησία (ekklesia, church) as God’s called-out assembly. While both terms can be translated as “assembly,” they represent fundamentally different communities with different purposes. The δῆμος gathers around civic identity and political concerns, while the ἐκκλησία assembles in response to God’s calling and centers on the Messiah Yeshua’s lordship. This distinction reinforces the New Testament teaching that believers, while respecting human authority (Romans 13:1-7), ultimately belong to a kingdom “not of this world” (John 18:36).

Personal Application

Understanding δῆμος reminds us to examine our own civic engagement through the lens of our primary citizenship in the Kingdom of God. As believers living within human political systems, we face similar tensions to the early Christians: we are called to be responsible members of our communities while maintaining our distinct identity as followers of the Messiah. When political assemblies, public opinion, or government authorities pressure us to compromise biblical truth, we must, like Paul and the disciples in Ephesus, be willing to stand apart from the δῆμος when necessary.

The contrast between human acclaim (as with Herod) and divine glory also challenges us to examine where we seek validation. Do we, like Herod, crave the approval of the δῆμος—the crowd, public opinion, social media followers? Or do we seek first the approval of the One whose judgment truly matters? Let the fate of Herod remind us that when we accept glory that belongs to God alone, we position ourselves against His purposes rather than for them.

Related Words

• ἐκκλησία (ekklēsia, eh-klay-SEE-ah) – While δῆμος refers to a civic assembly, ἐκκλησία was adopted by New Testament writers to describe the “called-out” assembly of believers in the Messiah. The distinction shows how the early church saw itself as a different kind of community from secular gatherings. See G1577
• ὄχλος (ochlos, OCK-los) – This term refers to a disorganized crowd or multitude without official status, in contrast to the more formal δῆμος as an official civic assembly with legal standing. In Acts 19, this distinction becomes important as the city clerk distinguishes between the chaotic mob and proper legal assembly. See G3793
• πλῆθος (plēthos, PLAY-thos) – Meaning “multitude” or “large number,” this term emphasizes quantity rather than the political nature of an assembly. It can refer to any large gathering, without the specific civic connotations of δῆμος. See G4128
• συναγωγή (synagōgē, sin-ah-go-GAY) – The Jewish equivalent of a community gathering place, unlike δῆμος which was Greco-Roman and political in nature. While both involve community assembly, synagōgē centers on religious rather than civic purposes. See G4864
• λαός (laos, lah-OSS) – Often translated “people,” λαός frequently refers to the people of God specifically, whereas δῆμος refers to citizens in a political context. In the Septuagint, λαός commonly translates the Hebrew עַם (am, people), especially in reference to Israel. See G2992

Did you Know?

• Did you know that our modern word “democracy” derives directly from δῆμος? The term δημοκρατία (dēmokratia) combines δῆμος (people) with κράτος (power or rule), literally meaning “rule by the people.” When Paul encountered the δῆμος in Ephesus, he was witnessing a fundamental institution that had shaped Western political thought for centuries and continues to influence our governmental systems today. This connection helps us understand why the city clerk was so concerned about proper procedure—the civic identity of Ephesus was at stake.
• Did you know that the theater in Ephesus where the δῆμος gathered during the riot against Paul (Acts 19) still stands today? This massive structure, carved into the side of Mount Pion, could seat 25,000 people and served as both an entertainment venue and the place where citizens would gather to debate important civic matters. Archaeological evidence reveals that the first five rows were reserved for Roman officials and important citizens, reflecting the social stratification within the δῆμος itself. Standing in those ruins today provides a tangible connection to the very space where the dramatic confrontation described in Acts unfolded.
• Did you know that while δῆμος appears only 4 times in the New Testament, it occurs over 130 times in the Septuagint (LXX)? There, it primarily translates the Hebrew term מִשְׁפָּחָה (mishpachah), meaning “family” or “clan.” This translation choice reveals how Greek concepts of community organization were adapted to express Hebrew social structures. The Septuagint translators recognized parallels between the Greek δῆμος as a community unit and the Hebrew clan system, demonstrating how biblical concepts could be meaningfully expressed across cultural boundaries while maintaining their essential meaning.

Remember This

The δῆμος reminds us that while we participate in earthly civic communities, our ultimate allegiance is to the heavenly assembly gathered around the throne of Yeshua the Messiah, whose kingdom transcends all human political systems and whose glory no earthly ruler should ever claim.