Understanding διάβολος (diabolos) Strong’s G1228: The Accuser and Adversary Behind Spiritual Warfare

Pronunciation Guide: dee-AB-ol-os (δι-ΑΒ-ολ-ος)

Basic Definition

Strong’s G1228: διάβολος (diabolos) fundamentally means “slanderer,” “accuser,” or “one who throws across/separates.” In the New Testament, it functions as both an adjective describing those who slander others and as a substantive noun referring to the Satan, the chief adversary of God and humanity. It portrays one who brings false accusations to create division and enmity. This word vividly captures the essence of spiritual opposition to God’s purposes.

Etymology and Morphology

• Part of Speech: Adjective (when describing people); Substantive noun (when referring to Satan)
• Root Words: From διαβάλλω (diaballō) – “to throw across,” “to slander,” “to accuse”
• Components: διά (dia, “through” or “across”) + βάλλω (ballō, “to throw”)
• Language Origin: Classical Greek
• Primary Usage: Found predominantly in narrative sections (Gospels), epistolary teachings, and apocalyptic literature

διάβολος Morphology:

• διάβολος (nominative singular masculine) – the devil/slanderer
• διαβόλου (genitive singular masculine) – of the devil/slanderer
• διαβόλῳ (dative singular masculine) – to/for the devil/slanderer
• διάβολον (accusative singular masculine) – the devil/slanderer (direct object)
• διάβολοι (nominative plural masculine) – devils/slanderers
• διαβόλους (accusative plural masculine) – devils/slanderers (direct object)

Origin & History

The term διάβολος has a rich pre-biblical history in classical Greek literature. In works such as Herodotus’ Histories and Aristophanes’ comedies, the verb διαβάλλω was used to describe making accusations, often false ones, against others. Herodotus employed it when discussing political enemies who would spread falsehoods about their opponents. The substantive form διάβολος emerged as “one who slanders” or “one who creates division through accusations.”

In the Septuagint (LXX), διάβολος gained significant theological weight as it became the standard Greek translation for the Hebrew שָׂטָן (satan, “adversary”). This is particularly evident in the book of Job, where the adversarial accuser (השטן, ha-satan) who challenges Job’s integrity is rendered as ὁ διάβολος. This translation choice established the connection between slander/accusation and spiritual opposition that would become central to New Testament demonology. The early Church Fathers, such as Justin Martyr in his Dialogue with Trypho and Origen in Contra Celsum, further developed the concept of διάβολος as the chief spiritual adversary and the originator of false teachings designed to lead believers away from the truth.

Expanded Definitions & Translation Options

• False Accuser/Slanderer – One who deliberately spreads false accusations to damage reputations and create division
• Adversary – One who actively opposes and works against another’s purposes and plans
• Separator – One who throws barriers between relationships, particularly between humans and God
• Tempter – One who entices others toward moral failure and disobedience to God
• Satan – The chief spiritual opponent of God’s kingdom, the personal embodiment of evil

διάβολος Translation Options:

• Devil – The most common English translation, emphasizing the personal adversarial nature of Satan as the chief opponent of God’s people
• Slanderer – Appropriate when διάβολος is used as an adjective describing humans (as in 1 Timothy 3:11, 2 Timothy 3:3), highlighting the destructive power of false accusations
• Accuser – Captures the legal connotation of bringing charges against others, reflecting Satan’s role as described in Revelation 12:10
• Adversary – Useful when emphasizing the oppositional relationship to God and believers, connecting to the Hebrew concept of שָׂטָן (satan)
• Deceiver – While not a direct translation, this captures the character of the διάβολος as one who spreads falsehoods to lead astray

Biblical Usage

The term διάβολος appears 37 times in the New Testament, predominantly referring to Satan as the chief spiritual adversary. Its first appearance in Matthew 4:1 introduces Satan’s direct opposition to Messiah Jesus at the beginning of His public ministry. The wilderness temptation narrative establishes διάβολος as a personal being with intelligence, will, and strategic purpose, actively working to derail God’s redemptive plan by tempting Jesus to abandon His messianic mission.

In the epistles, particularly in Ephesians and 1 Peter, διάβολος is portrayed as the unseen enemy behind spiritual warfare, orchestrating opposition to believers and the spread of the Gospel. The phrase “schemes of the devil” (Ephesians 6:11) reveals that διάβολος operates not merely through brute force but through sophisticated strategies designed to undermine faith and create division. Notably, Paul also employs διάβολος as an adjective to describe human behavior that mirrors satanic character—particularly slander, false accusation, and divisiveness (1 Timothy 3:11, 2 Timothy 3:3, Titus 2:3).

• “Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil [διάβολος].” Matthew 4:1
• “Then the devil [διάβολος] took Him to the holy city and had Him stand on the highest point of the temple.” Matthew 4:5
• “You are of your father the devil [διάβολος], and you want to do the desires of your father.” John 8:44
• “Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil [διάβολος].” Ephesians 6:11
• “Be sober-minded; be watchful. Your adversary the devil [διάβολος] prowls around like a roaring lion, seeking someone to devour.” 1 Peter 5:8
• “The one who practices sin is of the devil [διάβολος]; for the devil has sinned from the beginning.” 1 John 3:8
• “And the great dragon was thrown down, that ancient serpent, who is called the devil [διάβολος] and Satan, the deceiver of the whole world.” Revelation 12:9

Cultural Insights

The concept of διάβολος must be understood within the broader ancient Near Eastern context of divine courtrooms and legal proceedings. In ancient Jewish thought, Satan (שָׂטָן) functioned initially as a prosecuting attorney in יהוה (Yahweh)’s divine council—a role vividly portrayed in the book of Job. This legal framework explains why διάβολος (as the Greek equivalent) carries such strong connotations of accusation and slander. The διάβολος was understood to appear before God to accuse and malign believers, attempting to prove their unworthiness of divine favor.

This understanding illuminates the profound significance of Revelation 12:10, which describes Satan as “the accuser of our brothers and sisters, who accuses them before our God day and night.” The defeat of διάβολος is thus portrayed not merely as a battle victory but as a legal triumph—the dismissal of the prosecutor’s case against humanity through the atoning work of the Messiah. In Jewish apocalyptic literature contemporary with the New Testament, such as 1 Enoch and Jubilees, this accusing function had expanded to portray השטן/διάβολος as the leader of fallen angels who actively opposed God’s purposes and led humans astray.

Theological Significance

The New Testament’s portrayal of διάβολος provides essential insight into the nature of evil and spiritual opposition. Unlike dualistic religious systems where good and evil are equal opposing forces, διάβολος is consistently presented as a created being who, though powerful, remains subordinate to God’s ultimate sovereignty. This theological foundation assures believers that despite the διάβολος’s schemes, he operates only within the boundaries permitted by God’s providential oversight.

The wilderness temptation account (Matthew 4:1-11) reveals a profound Christological truth: the Messiah’s victory over διάβολος represents the beginning of the kingdom’s restoration and the reversal of humanity’s defeat in Eden. Where Adam failed when tempted by the serpent, Jesus as the Last Adam remained faithful when confronted by the διάβολος. This theological motif of “binding the strong man” (Mark 3:27) establishes that the Messiah’s ministry inaugurated an eschatological victory over evil that will reach its consummation at His return.

For believers, the reality of διάβολος explains the persistence of opposition to the Gospel and provides the framework for understanding spiritual warfare. Paul’s instruction to “resist the devil” (Ephesians 4:27, James 4:7) acknowledges both the genuine threat the adversary poses and the empowered position believers occupy through their union with the victorious Messiah.

Personal Application

Understanding the nature of διάβολος transforms our approach to spiritual conflict. The primary tactic of the adversary is not physical violence but accusation—the relentless attempt to convince believers they are unworthy of God’s love and incapable of fulfilling their divine calling. When we experience condemning thoughts that drive us away from God rather than toward repentance, we can recognize the voice of the accuser. The remedy is not self-improvement but rather standing firmly on the finished work of the Messiah, who silenced the accusations against us through His sacrifice.

In practical terms, awareness of διάβολος as “the separator” should heighten our vigilance against division within the body of believers. When conflicts arise in families, congregations, or ministries, we must discern whether we are being manipulated by the adversary’s divisive influence. Scripture calls us to “not be ignorant of his schemes” (2 Corinthians 2:11)—a reminder that victory begins with awareness. By clothing ourselves in God’s armor (Ephesians 6:10-18), speaking truth in love, and practicing forgiveness, we actively resist the διάβολος’s attempts to create separation where God intends unity.

Related Words

• σατανᾶς (satanas, “Satan”) – The transliteration of the Hebrew שָׂטָן (satan), meaning “adversary” or “opponent.” While διάβολος emphasizes the accusing function, σατανᾶς highlights the adversarial relationship. Often used interchangeably with διάβολος in the New Testament. See G4567
• πειράζω (peirazō, “to test, tempt”) – The verb describing the activity often undertaken by the διάβολος, putting faith to the test through various trials and temptations. While διάβολος names the tempter, πειράζω describes his action. See G3985
• δαιμόνιον (daimonion, “demon”) – Lesser evil spirits under the authority of διάβολος. While διάβολος refers to the chief adversary, δαιμόνιον refers to the subordinate spiritual beings who carry out his will. See G1140
• ἀντίδικος (antidikos, “opponent in a lawsuit”) – A legal adversary, particularly in a courtroom setting. This word connects to διάβολος’s function as an accuser but is more specifically tied to human legal proceedings. See G476
• ὄφις (ophis, “serpent”) – Used symbolically for Satan, particularly connecting to the Genesis 3 account and reappearing in Revelation. Revelation 12:9 explicitly links διάβολος with the “ancient serpent.” See G3789

Did You Know?

• The English word “devil” does not come directly from διάβολος but rather through Latin (diabolus) and Old English (dēofol). This linguistic journey reflects how the concept traveled through Western Christian tradition, maintaining the core meaning of “accuser” or “slanderer” while taking on additional cultural associations unique to European religious thought. English is somewhat unique in preserving a separate word “Satan” alongside “devil,” allowing us to maintain the distinction that exists in the original languages.
• In medieval Christian art and literature, the διάβολος was often portrayed with distinguishing physical features like horns, a tail, and a pitchfork—none of which appear in biblical descriptions. These visual symbols developed as ways to represent the spiritual reality of evil in concrete forms the common person could understand. The Bible instead emphasizes the διάβολος’s deceptive nature, even noting in 2 Corinthians 11:14 that “Satan disguises himself as an angel of light”—an important corrective to popular caricatures.
• The term “diabolic” in modern usage preserves the connection to διάβολος and is applied to actions characterized by extreme cruelty or evil. Similarly, the medical condition “diabetes” shares the same Greek prefix διά (dia, “through, across”), though it refers to the passage of fluids through the body rather than having any connection to the adversary. This linguistic coincidence illustrates how Greek word components have dispersed throughout modern vocabulary, sometimes maintaining their original associations and sometimes diverging completely.

Remember This

διάβολος reveals that our greatest spiritual battles are fought not on the battlefield of power but in the courtroom of truth, where the defeated accuser’s condemning lies are silenced by the Advocate’s transforming grace.