Understanding Αὔγουστος (Augoustos) Strong’s G828: The Imperial Title that Frames the Messiah’s Birth Narrative

Pronunciation Guide: ow-goo’-stos (with the “ow” as in “how”)

Basic Definition

Strong’s G828: Αὔγουστος (Augoustos) is the Greek rendering of the Latin imperial title “Augustus,” which was first granted to Octavian (63 BC-14 AD) by the Roman Senate, signifying reverence and majesty. In the New Testament, it appears only once in Luke 2:1, referring specifically to Caesar Augustus, the Roman emperor whose decree for a census providentially fulfilled the prophecy regarding the Messiah’s birthplace in Bethlehem. This imperial title sets the historical stage for the birth of the true King of kings.

Etymology and Morphology

• Part of Speech: Proper noun
• Origin: Latin loanword adapted into Greek
• Primary Usage: Historical narrative (appears only in Luke’s Gospel)
• Context: Used in establishing the historical setting for the Messiah’s birth
• Derivation: From Latin “augustus” meaning “venerable,” “majestic,” or “worthy of honor”

Αὔγουστος Morphology:

• Αὔγουστος (nominative singular) – Augustus
• Αὐγούστου (genitive singular) – of Augustus
• Αὐγούστῳ (dative singular) – to/for Augustus
• Αὔγουστον (accusative singular) – Augustus (as direct object)

Origin & History

The term Αὔγουστος derives from the Latin “augustus,” which stems from the verb “augeo” meaning “to increase” or “to augment.” It carried connotations of sanctity, majesty, and dignity in classical Roman usage. In 27 BC, the Roman Senate bestowed this honorific title upon Octavian, who became the first Roman emperor. The title was deliberately chosen to convey religious reverence and political authority, as it was associated with things that were consecrated or augmented by divine favor.

In Hellenistic literature, the Greek adaptation Αὔγουστος became the standard form used when referring to the Roman emperor in eastern provinces. The Greek historian Dio Cassius (Roman History, 53.16.8) notes that the title was specifically selected because it implied something “more than human.” In the Septuagint period, the term does not appear, as it post-dates the translation. However, by the time of Luke’s writing, it had become firmly established in the Greek-speaking world as the designation for the Roman ruler who was often portrayed in imperial propaganda as a divine figure and “savior” of the empire—a striking contrast to the true Savior whose birth Luke records.

Expanded Definitions & Translation Options

• The Greek rendering of the Latin imperial title “Augustus” bestowed upon Octavian
• A title signifying divine reverence and imperial majesty
• A political designation for the supreme ruler of the Roman Empire
• A term with religious connotations suggesting divine favor and elevated status

Αὔγουστος Translation Options:

• Augustus – The most direct translation, maintaining the historical recognition of the specific title
• Emperor Augustus – Clarifies the political position for modern readers unfamiliar with Roman titles
• Caesar Augustus – Combines the family name with the honorific title as many ancient sources did
• The Venerable One – Captures the original sense of reverence implied by the Latin term, though rarely used in translation

Biblical Usage

In the New Testament, Αὔγουστος appears only once, in Luke 2:1, where it is used to establish the historical context for the birth of Yeshua (Jesus) the Messiah. Luke’s careful attention to historical detail places the divine narrative of redemption squarely within verifiable human history. The decree of Caesar Augustus for a census of “all the world” (the Roman Empire) serves as the providential means by which Yeshua would be born in Bethlehem, fulfilling the prophecy of Micah 5:2.

Luke’s use of this imperial title creates a powerful juxtaposition between the earthly emperor who claimed divine honors and the true divine King who humbled Himself to be born in a manger. While Augustus ruled from Rome with political power, the King of kings entered the world as a vulnerable infant, yet with authority far surpassing any earthly ruler. This contrast would not have been lost on Luke’s original readers, who lived under Roman imperial rule.

• “In those days a decree went out from Caesar Augustus [Αὔγουστος] that all the world should be registered.” Luke 2:1

Cultural Insights

The title Αὔγουστος carried immense cultural significance in the first-century Roman world. It was more than just a name; it represented the culmination of Rome’s transition from republic to empire. When Octavian received this title in 27 BC, it signified the Senate’s recognition of his unique position and authority. The Roman historian Suetonius (Augustus, 7) records that the title was chosen because it was associated with religious sanctity and implied divine favor.

In the eastern provinces where Greek was spoken, there was a long tradition of ruler worship that the imperial cult easily adapted. The Greek form Αὔγουστος became associated with this cult, where the emperor was venerated with temples, sacrifices, and festivals. This creates a striking irony in Luke’s narrative: while the Roman world was honoring a human emperor as divine, the truly divine King was entering the world as a human child in humble circumstances. The imperial decree that brought Joseph and Mary to Bethlehem thus becomes a picture of how יהוה (Yahweh) orchestrates even the decisions of the most powerful rulers to fulfill His redemptive purposes, as stated in Proverbs 21:1: “The king’s heart is a stream of water in the hand of יהוה; He turns it wherever He will.”

Theological Significance

The appearance of Αὔγουστος in Luke’s birth narrative serves a profound theological purpose. By anchoring the Messiah’s birth in the reign of a well-known historical figure, Luke affirms that the gospel is not mythology but historical reality. The God of Israel works within human history, using even pagan rulers as instruments to accomplish His will. This demonstrates יהוה’s sovereignty over all earthly powers and His faithfulness to fulfill His covenantal promises.

Moreover, the juxtaposition of Caesar Augustus and the newborn Messiah presents a powerful theological contrast. Augustus claimed titles such as “savior of the world” and “son of god” (as adoptive son of the deified Julius Caesar), yet Luke’s narrative subtly challenges these claims by presenting the true Savior and Son of God born under Augustus’ reign. Where Augustus brought the pax Romana (Roman peace) through military conquest, Yeshua would bring true shalom (peace) through self-sacrifice. Where Augustus was elevated to his position by human declaration, Yeshua possessed divine authority from eternity past. This contrast unveils the upside-down nature of God’s kingdom, where true greatness is found in humility and service, not in worldly power and acclaim.

Personal Application

The appearance of Αὔγουστος in the Messiah’s birth narrative reminds us that God works through all circumstances—even seemingly secular or political ones—to fulfill His purposes. Just as Joseph and Mary’s journey to Bethlehem was prompted by an imperial decree, many of the circumstances that disrupt our lives may be יהוה’s providential means of positioning us where He wants us to be. This encourages us to trust in His sovereign control, even when we face situations dictated by authorities or powers beyond our control.

Additionally, the contrast between Augustus and the Messiah challenges us to examine where we place our trust and allegiance. Our world, like the first-century Roman Empire, is full of “Augustuses” that demand our loyalty and promise security or prosperity. Yet the true King came not with pomp and imperial power but in humility and sacrificial love. As followers of Yeshua, we are called to embody this same counter-cultural approach to power and status, choosing the way of servanthood over domination, and placing our ultimate hope not in earthly rulers or systems but in the eternal King whose Kingdom shall have no end.

Related Words

• Καῖσαρ (Kaiser, pronounced “KYE-sar”) – The Greek form of “Caesar,” the family name that became synonymous with the Roman emperor. While Αὔγουστος was a title of honor, Καῖσαρ originally identified the ruling dynasty and later became a title itself. See G2541
• βασιλεύς (basileus, pronounced “bah-sih-LUCE”) – The general Greek term for “king,” used of both human rulers and of Messiah as the King of kings. Unlike Αὔγουστος which was a specific imperial title, βασιλεύς was the common designation for any monarch. See G935
• κύριος (kyrios, pronounced “KEE-ree-os”) – Meaning “lord” or “master,” this term was used both as a polite address and as a title of authority. In the Septuagint, it translated the divine name יהוה. The early Christians’ confession of “Yeshua is Lord” directly challenged the imperial cult’s claim that “Caesar is Lord.” See G2962
• ἡγεμών (hēgemōn, pronounced “hay-geh-MOHN”) – A term for a “governor” or “leader,” often used of Roman provincial administrators like Pontius Pilate. While lower in rank than Αὔγουστος, these officials represented imperial authority in the provinces. See G2232
• σεβαστός (sebastos, pronounced “seh-bas-TOS”) – The Greek equivalent of the Latin “augustus,” meaning “revered” or “venerable.” This adjectival form became another title for the emperor and appears in Acts 25:21,25 when Paul appeals to Caesar. See G4575

Did you Know?

• Did you know that when Luke mentions “Caesar Augustus” in his Gospel, he’s referring to the man born as Gaius Octavius, who was the adopted son of Julius Caesar? After becoming the first Roman emperor, he ruled for 41 years (27 BC to 14 AD), bringing stability after decades of civil war. His reign, known as the Pax Romana (Roman Peace), created the stable political environment into which the Messiah was born. The timing of Yeshua’s birth during this period of unprecedented peace and improved travel conditions facilitated the rapid spread of the gospel throughout the Roman Empire in the decades that followed.
• Did you know that the month of August is named after Augustus? Previously called “Sextilis” (the sixth month in the original Roman calendar), it was renamed in his honor by the Roman Senate. Similarly, July was named after Julius Caesar. This calendar connection means that every time we reference the month of August, we are inadvertently preserving the memory of the emperor who unknowingly played a role in fulfilling messianic prophecy through his census decree.
• Did you know that Augustus was widely venerated as a god throughout the Roman Empire, particularly in the eastern provinces where Greek was spoken? The imperial cult established temples, sacrifices, and festivals dedicated to him. In this context, the angel’s announcement to the shepherds that “unto you is born this day in the city of David a Savior” (Luke 2:11) would have been understood as a direct challenge to imperial propaganda that hailed Caesar Augustus as the “savior” of the world. Luke’s careful historical framing thus sets up a theological contrast between the kingdom of Rome and the Kingdom of God.

Remember This

Αὔγουστος reminds us that the Eternal King orchestrated the decrees of earth’s mightiest emperor to fulfill ancient prophecy, demonstrating that even the most powerful human rulers unwittingly serve יהוה’s redemptive purposes.