δαιμόνιον – Divine Powers, Subject to Divinely Determined Fate

A closer look at the word interpreted as “demon.”

The transformation of δαιμόνιον daimonion from a neutral term to a negative one is a clear example of semantic shift through religious reinterpretation. This kind of shift happens often when a word is reframed by a new worldview.

Examples of Similar Semantic Shifts:

1. ἔθνος (ethnos)

   • Classical Greek: “A people, nation, company of men” (neutral)

   • “Biblical Greek”: “Gentiles” (often in contrast to God’s chosen people, sometimes with a negative tone)

2. παγανός (paganus, Latin)

   • Originally: “Rustic, villager” (neutral)

   • Later: “Pagan, non-Christian” (negative in Christian usage)

Religious worldview carries a strong influence on any language. The inherent separatist bias within a religious framework leads to what one might call a separatist language. When that separatist language becomes codified, official, or sanctioned in some respect, deep linguistic tradition is born—a new boundary, limit, lip.

“Unclean Demon”?

The NT authors don’t explicitly redefine any Greek words. The NT was meant to be news and not a lexicon. Rather, they use the existing language in an open-ended manner, leaving it to the reader to understand what they mean. Luke’s very first mention of the word daimonion ( “and he was holding a spirit of an unclean divine power” Luke 4:33) is entirely open-ended, as no further information is given to the reader. Is Luke really writing “unclean demon?” Is there such thing as a “clean or pure demon”? Is it not already an obvious thing that no demon would be clean?

This is where scholars come in and “fill in the gaps,” while setting themselves forward as the teachers of all the “missing information.” After they have successfully reinterpreted or reframed the meaning of a Greek word, it then becomes official tradition by way of “authority.”

In the Sphere of the Divine

1. Divinity often equivalent to οἱ θεοί (the gods) and θεῖον (divine):
   • This usage signifies that “divinity” or “δαιμόνιον” is frequently used interchangeably with references to the gods or things divine in ancient texts such as those of Herodotus, Euripides, Isocrates, and others. For example, “Divinity or indeed either a god or a work of a god” (Arist. Rh. 1398a15), cf. 1419a9; “The gods will also be and the divinity” (D. 19.239); “Much of the discourse has turned towards the divine and the divinity” (Hp. Morb. Sacr. 1.27), cf. 12.2; “The gifts of divinity” (Plato. Epin. 992d)
2. Individualized but indefinite divinity:
   • This usage refers to divinities that are individualized but not specifically defined, such as in Plato’s “Apology” (24c, 26b), where it states, “”So I would speak of him in this way, that I praise him for virtue and courage, and for his family and the place of his allies, whom some think are not his allies, but different new divinities.” In this context, δαιμόνιον can refer to new divinities that are distinct from traditional gods.
3. Being supranatural, divine spirit distinct from οἱ θεοί (the gods):
   • This division highlights how δαιμόνιον stands as a supranatural entity or divine spirit that exists distinctively between gods and mortals, as seen in Plato’s “Symposium” (202d).

The word δαιμόνιον (daimonion) encompasses a wide range of meanings in ancient Greek texts, including divine beings, spiritual intermediaries, individualized divinities, and even supernatural forces of both good and evil. Its usage varies depending on the context and philosophical or religious perspective of the author or text. See Logeion on δαιμόνιον.

So what does it mean in the NT usage?

The phrase “εἰσὶν πνεύματα δαιμονίων” found in Revelation 17:14 can be translated into several possible meanings depending on the context and intended interpretation:

1. They are spirits of demons: This is the traditional translation emphasizing the malevolent nature of the spirits
2. They are spirits of divinities: This translation highlights the divine or spiritual nature of the beings referred to as δαιμόνια, suggesting they are intermediary spirits or lesser divinities.
3. They are spiritual forces: This interpretation focuses on the supernatural or spiritual aspect of “δαιμόνια,” suggesting they are forces or energies with spiritual influence controlling outcomes.

The phrase “Ξένων δαιμονίων” found in Acts 17:18 translates to “strange or foreign divinities” or “divine powers of foreigners.” Here, δαιμόνιον apparently retains its general meaning of divine beings or divinities, while “Ξένων” (Xenōn) indicates that these beings are associated with strangers or foreigners. Depending on the context, it could refer to:

1. Foreign or unfamiliar divinities: Spiritualities that are not native or familiar, possibly with unknown or mysterious attributes.
2. Spirits of foreign gods: Divine beings worshipped by foreigners or in other cultures.
3. Strange or alien spiritual influences: Spiritual forces perceived as unfamiliar or outside of one’s own tradition or belief system.

Look for the Metaphor – 1 Corinthians 10:20