δικαστής

Pronunciation Guide: dee-kas-TACE

Basic Definition

Strong’s G1348: δικαστής (dikastēs) refers to a judge or magistrate who has the authority to hear cases and render decisions according to the law. In biblical contexts, a δικαστής is one who examines evidence, determines guilt or innocence, and administers justice. The term carries connotations of discernment, legal authority, and the responsibility to uphold righteousness.

Etymology and Morphology

• Part of speech: Noun (masculine)
• Derived from the verb δικάζω (dikazō, “to judge”) and ultimately from δίκη (dikē, “justice, judgment, punishment”)
• Root concept relates to what is right, just, and lawful
• Appears primarily in narrative passages and teachings about justice and authority
• Used in contexts of legal proceedings, dispute resolution, and divine judgment

δικαστής Morphology:

• δικαστής (nominative singular) – a judge
• δικαστοῦ (genitive singular) – of a judge
• δικαστῇ (dative singular) – to/for a judge
• δικαστήν (accusative singular) – a judge (as direct object)
• δικασταί (nominative plural) – judges
• δικαστῶν (genitive plural) – of judges
• δικασταῖς (dative plural) – to/for judges
• δικαστάς (accusative plural) – judges (as direct object)

Origin & History

The term δικαστής has deep roots in classical Greek society, where it referred specifically to the citizen-judges of Athens who served on the jury courts (δικαστήρια, dikastēria). These were ordinary citizens chosen by lot who would hear cases and render verdicts. Aristotle, in his “Politics” (1275b), discusses the role of the δικαστής as essential to the functioning of the democratic polis. The term appears frequently in legal contexts throughout classical Greek literature, including Plato’s “Apology” where Socrates addresses his judges.

In the Septuagint (LXX), δικαστής translates the Hebrew שֹׁפֵט (shophet), which referred to the judges who led Israel before the monarchy period. These were not merely judicial figures but also political and military leaders raised up by Yahweh to deliver His people. The translation choice reflects the Greek understanding of judges as upholders of justice and societal order. Early church father Clement of Alexandria, in his “Stromata” (1.18), uses δικαστής when discussing how God alone is the perfect judge of all things, demonstrating the term’s theological development.

Expanded Definitions & Translation Options

• A legal official with authority to hear cases and render binding decisions
• An arbitrator who resolves disputes between parties
• One who discerns truth from falsehood and administers appropriate consequences
• A governmental authority figure who upholds and enforces established law
• In biblical contexts, one appointed by God or the community to provide justice

δικαστής Translation Options:

• Judge – Best captures the formal judicial role implied by δικαστής, particularly when referring to official legal positions
• Magistrate – Appropriate when emphasizing the governmental authority aspect of δικαστής
• Arbitrator – Useful when δικαστής appears in contexts of settling disputes between parties rather than criminal proceedings
• Adjudicator – Highlights the decision-making function when the δικαστής must determine between competing claims
• Justice – While less common, this translation emphasizes the connection to δίκη (justice) that is inherent in the role

Biblical Usage

In the New Testament, δικαστής appears only twice, both in contexts where Jesus is addressing issues of earthly authority and divine judgment. Its limited usage makes each occurrence particularly significant. In Luke 12:14, Jesus distances Himself from the role of a worldly judge when asked to arbitrate an inheritance dispute, saying, “Man, who appointed me a judge [δικαστής] or an arbitrator over you?” This shows a clear distinction between His messianic mission and the temporal judicial roles familiar to His audience.

The term also appears in Acts 7:27 and Acts 7:35 in Stephen’s speech, referencing Exodus 2:14 where Moses is challenged with the words, “Who made you a ruler and judge [δικαστής] over us?” The parallel between Moses’ rejection and Jesus’ rejection by His people is implicit in Stephen’s usage, highlighting how both deliverers were initially refused in their authority roles.

In the Septuagint, δικαστής appears more frequently, particularly in the book of Judges and references to Israel’s pre-monarchical leaders. This creates an important theological bridge between the Old and New Testament concepts of judgment and authority.

• “Man, who appointed me a judge [δικαστής] or an arbitrator over you?” Luke 12:14
• “Who made you a ruler and judge [δικαστής] over us?” Acts 7:27
• “This Moses whom they rejected, saying, ‘Who made you a ruler and a judge [δικαστής]?’—this man God sent as both ruler and redeemer.” Acts 7:35
• “Appoint for yourselves wise, understanding, and experienced men according to your tribes, and I will make them judges [δικαστής] over you.” Deuteronomy 1:13 (LXX)
• “You shall appoint judges [δικαστής] and officers in all your towns.” Deuteronomy 16:18 (LXX)
• “The LORD raised up judges [δικαστής] who saved them out of the hand of those who plundered them.” Judges 2:16 (LXX)

Cultural Insights

In ancient Athens, the δικαστής had a remarkably democratic function. Unlike modern judges, Athenian δικασταί were chosen by lot from among the citizenry. Each year, 6,000 citizens over thirty years old would be selected to serve as potential judges. When cases arose, specific panels would be formed from this pool. This system was designed to prevent corruption and ensure that judicial power remained with the people rather than an elite class. The δικαστής would wear a special bronze identity plate and receive a modest payment (initially one obol, later raised to three) for each day of service—a practice instituted by Pericles to enable even poorer citizens to participate.

This background illuminates Jesus’ refusal to take on the role of δικαστής in the inheritance dispute of Luke 12:14. His audience would have understood that being a δικαστής was a civic duty for settling temporal matters according to human law. By refusing this role, Jesus was not rejecting the concept of justice but rather pointing to His higher calling—establishing the Kingdom of God with its perfect justice that transcends human judicial systems. This context also enriches our understanding of Stephen’s speech, where the paradox of Moses being rejected as a δικαστής yet appointed by God as deliverer parallels the rejection of the Messiah by His own people.

Theological Significance

The limited but pointed use of δικαστής in the New Testament reveals important theological truths about authority, judgment, and the Messiah’s mission. When Jesus refuses to act as a δικαστής in Luke 12:14, He is not abdicating His right to judge but rather distinguishing between the limited human judiciary function and His comprehensive divine judgment that will come at the appointed time. This aligns with His statement in John 5:22 that “the Father judges no one, but has given all judgment to the Son.”

The reference to Moses being rejected as a δικαστής in Stephen’s speech creates a profound typological connection. Just as Moses was initially rejected by his people but later confirmed by God as both leader and deliverer, so too was Jesus rejected by Israel yet appointed by God as the ultimate Judge and Savior. This pattern reveals God’s sovereignty in establishing true judges despite human resistance. It demonstrates that genuine authority to judge comes not from human appointment or popular acclaim but from divine commission.

The concept of δικαστής also points to the perfect justice of God. While human judges are limited by their understanding and subject to corruption, God’s judgments are always righteous and true. As Abraham asked in Genesis 18:25, “Shall not the Judge of all the earth do what is just?” The answer is emphatically yes—God’s justice is perfect, and in the Messiah, we see the ultimate expression of both justice and mercy meeting together.

Personal Application

Understanding the concept of δικαστής challenges us to examine our attitude toward judgment in our lives. We often resist being judged by others, much as the Israelites asked Moses, “Who made you a judge over us?” Yet we must recognize that while resisting human judgment is natural, resistance to God’s perfect judgment is futile and ultimately detrimental to our spiritual growth. The question becomes not whether we will be judged but by whose standard we choose to measure our lives.

When we embrace Yahweh as our δικαστής, we place ourselves under His perfect law which both convicts us of sin and offers the remedy through the Messiah. Rather than fearing judgment, we can welcome it as the pathway to transformation. As Psalm 19:9-10 declares, “The judgments of Yahweh are true and righteous altogether. More to be desired are they than gold, yes, than much fine gold; sweeter also than honey and the honeycomb.” When we submit to the divine δικαστής, His judgments become not a source of dread but a guide to abundant life.

Related Words

• κριτής (kritēs, “judge”) – A more general term for one who judges or decides; while δικαστής emphasizes the official legal role, κριτής can refer to any person who renders judgment in various contexts, not necessarily in a formal court setting. See G2923
• δικαιοκρισία (dikaiokrisia, “righteous judgment”) – Combines concepts of righteousness and judgment to describe God’s perfect discernment and decision-making that always aligns with truth and justice. See G1341
• δικαιόω (dikaioō, “to justify, declare righteous”) – Shares the root with δικαστής but focuses on the declaration of righteousness rather than the act of judging; central to Paul’s theology of salvation. See G1344
• κρίνω (krinō, “to judge, decide”) – The verbal action of examining and determining, which forms the functional basis for the role of a δικαστής. See G2919
• ἄρχων (archōn, “ruler, authority”) – Often appears alongside δικαστής to distinguish between the roles of governing and judging, though both involve authority. See G758

Did you Know?

• Did you know that in ancient Athens, the pool of potential δικασταί was so large (6,000 citizens) that it represented about 20% of the eligible male citizenship? This massive civic participation in the judiciary system was unprecedented in the ancient world and showcases the Athenian commitment to democratic principles of justice. When Jesus refused to act as a δικαστής, He was not only declining a specific request but also making a statement about His mission that transcended even the most advanced human systems of justice.
• Did you know that the Hebrew concept of שֹׁפֵט (shophet), which δικαστής translates in the Septuagint, combined roles that were typically separate in Greek culture? A shophet was simultaneously a military leader, tribal chief, and judicial authority—reflecting the holistic Hebrew understanding that true justice required comprehensive leadership. This background illuminates Stephen’s speech in Acts 7, where he recounts how Moses functioned as both deliverer and judge, foreshadowing the Messiah who would perfectly unite all aspects of leadership and judgment.
• Did you know that modern Greece still uses derivatives of δικαστής in its legal system? A δικαστής (dikastis in modern pronunciation) is a judge in the Greek courts, and the supreme court of Greece is called the Άρειος Πάγος (Areios Pagos), named after the ancient hill where the highest court of classical Athens met. This linguistic continuity demonstrates how foundational the concept of the judge has been to Western legal traditions, providing a vivid connection between biblical concepts of justice and contemporary legal frameworks.

Remember This

The δικαστής reminds us that true judgment belongs to God alone, and even when we face human judges in this life, the ultimate verdict that matters is rendered by the One who judges in perfect righteousness and mercy—the Messiah Jesus, who was rejected by men but appointed by God as both Savior and Judge of all.