Matthew 8:16

An Exegetical Analysis of δαιμονιζομενοσ in Matthew: Lexical Meaning and Participant Reference

This exegetical study of An Exegetical Analysis of δαιμονιζομενοσ in Matthew: Lexical Meaning and Participant Reference is based on a b-greek discussion from Wed May 5 09:01:37 EDT 2004. The initial query concerned the translation of the Greek participle δαιμονιζομενοσ as found in verses such as Matthew 4:24, 8:16, 8:28, and 8:33. The question specifically challenged the common translation “demon-possessed” (or “demoniac” as in the NASB) and proposed “demonized” as a potentially more accurate rendering, prompting a deeper investigation into the word’s precise semantic range.

The primary exegetical issue under consideration revolves around the precise semantic range of the Greek term δαιμονιζομενοσ, particularly whether its meaning inherently conveys “possession” by a demon or a broader state of being “demonized” or afflicted by demonic influence. This discussion implicitly touches upon the theological implications of these translational choices regarding the nature and extent of demonic interaction with individuals. A secondary but related exegetical concern, emerging later in the discussion, involves the grammatical and rhetorical function of the particle δέ and the pronominal phrase οἱ δέ in signaling participant shifts in narrative. This linguistic feature offers crucial insight into Greek discourse pragmatics relevant to interpretation beyond individual word meanings, highlighting how the author guides the reader’s understanding of who is acting or being spoken about.

καὶ ἀπήγαγον αὐτῷ πάντας τοὺς κακῶς ἔχοντας ποικίλαις νόσοις καὶ βασάνοις συνεχομένους, καὶ δαιμονιζομένους καὶ σεληνιαζομένους καὶ παραλυτικούς, καὶ ἐθεράπευσεν αὐτούς. (Matthew 4:24, Nestle 1904)

Key differences with SBLGNT (2010):

• Nestle 1904 reads ἀπήγαγον (“they led away”) where SBLGNT reads προσήνεγκαν (“they brought to”).
• Nestle 1904 includes an additional καὶ (“and”) before δαιμονιζομένους, which is absent in SBLGNT.

Textual Criticism (NA28), Lexical Notes (KITTEL, BDAG)

Textual Criticism (NA28): For Matthew 4:24, the Nestle-Aland 28th edition (NA28) reads προσήνεγκαν, aligning with the SBLGNT. The variant ἀπήγαγον is attested in some manuscripts (e.g., D, some Old Latin, and some Syriac versions) but is generally considered a secondary reading, likely due to assimilation with similar passages or stylistic variation. The omission of the second καὶ before δαιμονιζομένους in both NA28 and SBLGNT reflects a preference for shorter readings (lectio brevior potior) and the understanding that lists can be presented paratactically without an explicit conjunction for every item.

Lexical Notes (KITTEL, BDAG):

• BDAG (Bauer, Danker, Arndt, Gingrich, Greek-English Lexicon of the New Testament and Other Early Christian Literature): Defines δαιμονίζομαι as “to be possessed by a demon, suffer from demon-possession.” It notes that the form δαιμονιζόμενος functions adjectivally: “one possessed by a demon, demoniac.” The lexicon does not strongly endorse “demonized” as a primary translation, indicating a state of being under the direct, adverse influence or control of a demonic entity.
• KITTEL (Theological Dictionary of the New Testament): Kittel’s entry for δαιμονίζομαι (vol. II, pp. 19-20) emphasizes its usage to describe individuals afflicted by demons, often resulting in specific physical or mental disorders. It stresses that the term conveys the idea of being dominated or controlled by a demon, rather than merely “influenced” in a general sense. While not explicitly using “possessed,” the context and discussion of its usage in antiquity imply a strong, often overwhelming, demonic presence that manifests in symptoms like muteness, blindness, convulsions, or madness. The term highlights the active role of the demon in the affliction, often suggesting the demon inhabits the person.

Translation Variants with Grammatical & Rhetorical Analysis

The central debate concerning δαιμονιζομενοσ revolves around whether the translation “demon-possessed” accurately reflects the original Greek or if “demonized” is more appropriate. Grammatically, δαιμονιζομενοσ is a present passive participle. The passive voice generally indicates that the subject is acted upon. Thus, “demonized” (meaning “being acted upon by a demon”) aligns well with the grammatical structure. However, the nuance of the verb δαιμονίζομαι in ancient Greek, as corroborated by lexica such as BDAG and KITTEL, strongly suggests a state of being controlled or dominated by a demon, which is commonly conveyed by “demon-possessed” in English. The English “demonized” often carries a primary meaning of “to portray as evil or demonic,” which could be misleading in this biblical context, although it can also mean “to inflict with a demon.” Therefore, the translation choice carries significant theological implications about the nature and extent of demonic influence.

Beyond the lexical debate of δαιμονιζομενοσ, the discussion also delves into the grammatical and rhetorical function of particles and pronouns, particularly δέ and οἱ δέ, in signaling participant reference shifts. The particle δέ, often translated simply as “but” or “and,” plays a crucial pragmatic role in Greek discourse by marking a change of subject or topic, especially when used with the definite article as a pronoun (e.g., ὁ δέ, οἱ δέ). While δέ itself does not change the meaning of the pronoun, its presence signals to the reader or listener that a new participant or group is being introduced or that the narrative focus is shifting to another previously mentioned entity. This function is vital for maintaining clarity in complex narratives and dialogues where multiple participants are involved (as illustrated by the discussion’s example of Matthew 8:28-32). An inadequate understanding of δέ‘s pragmatic role can lead to misinterpretations of participant continuity and thus alter the narrative flow and meaning in translation, underscoring the importance of discourse analysis in exegesis.

Conclusions and Translation Suggestions

The analysis of δαιμονιζομενοσ confirms that while “demonized” grammatically reflects the passive participle, the lexical and contextual evidence strongly supports a meaning closer to “demon-possession,” indicating a state of direct and significant demonic control or affliction. The alternative “demonized” in English can be semantically ambiguous, potentially diverting from the intended biblical meaning of affliction by a hostile spirit. Furthermore, careful attention to grammatical particles like δέ is crucial for accurate participant tracking and understanding narrative dynamics, reflecting sophisticated discourse strategies employed by the biblical authors.

Here are three suggested translations for the phrase containing δαιμονιζομένους from Matthew 4:24, offering slight variations in emphasis:

1. They also brought to him all those suffering from various diseases and torments, those afflicted by demons, epileptics, and paralytics, and he healed them.

   This translation uses “afflicted by demons” to convey the passive sense of being acted upon, while still implying a significant demonic influence without strictly using “possessed.”

2. And they brought to him all those who were ill with various diseases and torments, including those who were demon-possessed, epileptics, and paralytics, and he healed them.

   This translation maintains the widely accepted and lexically supported interpretation of “demon-possessed,” clearly indicating a state of being controlled by demonic spirits.

3. And they presented to him all who were unwell, suffering from diverse illnesses and agonizing pains, those who were under demonic influence, epileptics, and paralytics, and he cured them.

   This option uses “under demonic influence” as a broader term that encompasses possession while allowing for a slightly less absolute interpretation, acknowledging the nuances some readers might prefer.