Strong's g1380

Pronunciation Guide: doh-KEH-oh (δο-κέ-ω)

Basic Definition

Strong’s G1380: The Greek verb δοκέω (dokeō) primarily means “to think, suppose, or consider,” often reflecting a subjective opinion rather than objective knowledge. It carries the nuance of how something appears or seems to someone. In biblical contexts, it frequently highlights the contrast between human perception and divine reality, challenging believers to align their thinking with God’s perspective rather than relying on appearances or personal judgment.

Etymology and Morphology

• Verb (primary)
• From the root dek- meaning “to take, accept”
• Related to δόκιμος (dokimos) meaning “tested, approved”
• Common in narrative literature, epistles, and teaching sections
• Often appears in contexts contrasting human opinion with divine truth
• Frequently used in conditional statements and questions

δοκέω Morphology:

• δοκέω (present active indicative, 1st person singular) – I think/suppose
• δοκεῖς (present active indicative, 2nd person singular) – you think/suppose
• δοκεῖ (present active indicative, 3rd person singular) – he/she/it thinks/supposes
• δοκοῦμεν (present active indicative, 1st person plural) – we think/suppose
• δοκεῖτε (present active indicative, 2nd person plural) – you (plural) think/suppose
• δοκοῦσι(ν) (present active indicative, 3rd person plural) – they think/suppose
• δόξω (future active indicative, 1st person singular) – I will think/suppose
• ἔδοξα (aorist active indicative, 1st person singular) – I thought/supposed
• δοκῶν (present active participle, masculine nominative singular) – thinking/supposing
• δοκεῖν (present active infinitive) – to think/suppose

Origin & History

The verb δοκέω has ancient roots in classical Greek literature, where it initially carried the meaning of “to expect” or “to wait for,” before evolving to signify “to think” or “to seem.” In Plato’s works, particularly in “The Republic,” δοκέω frequently appears in philosophical discourse to distinguish between opinion (δόξα) and knowledge (ἐπιστήμη), highlighting the subjective nature of human perception versus objective truth. This philosophical distinction would later influence its usage in biblical contexts.

In the Septuagint (LXX), δοκέω appears in passages like Esther 8:5, where Esther addresses King Ahasuerus saying, “εἰ δοκεῖ τῷ βασιλεῖ” (“if it seems good to the king”). This usage demonstrates how the term had evolved to express subjective judgment or preference. By the New Testament era, the word had firmly established its semantic range around concepts of thinking, supposing, and appearing—often with implications about the potential disconnect between appearance and reality, which became theologically significant in early Christian teaching.

Expanded Definitions & Translation Options

• To think, suppose, or consider (expressing subjective opinion)
• To seem or appear (emphasizing perception rather than reality)
• To be reputed or recognized (highlighting social status or reputation)
• To please or seem good (when used impersonally, as in “it seems good”)
• To expect or imagine (projecting thoughts toward a future possibility)

δοκέω Translation Options:

• “To think/suppose” – Best when δοκέω expresses an intellectual position or opinion that may be contrasted with fact
• “To appear/seem” – Appropriate when the emphasis is on perception versus reality, highlighting potential deception or misunderstanding
• “To be reputed/considered” – Effective when translating contexts where social recognition or reputation is in view
• “To please/be satisfactory” – Suitable for impersonal constructions (δοκεῖ) where something appears good or acceptable
• “To imagine/expect” – Useful when there’s an element of anticipation or projection involved in the thinking

Biblical Usage

In the New Testament, δοκέω appears approximately 63 times, with significant concentrations in the Gospels and Pauline epistles. Its first appearance in Matthew 3:9 captures a critical theological theme where John the Baptist warns people not to think they can rely on ancestral heritage for salvation. This establishes an important pattern throughout Scripture where human thinking and divine reality stand in tension. The Messiah Jesus frequently challenges His disciples’ thinking with this term, as in Matthew 17:25, asking Peter, “What do you think, Simon?” before revealing divine wisdom that overturns human expectations.

Paul employs δοκέω distinctively in his epistles to address issues of spiritual pride and self-deception. In 1 Corinthians, he repeatedly uses the term to confront those who think themselves wise, spiritual, or important, only to challenge such thinking with the paradoxical wisdom of the cross. This pattern reveals how δοκέω often serves as a rhetorical device to expose the gap between human opinion and divine truth, inviting readers to surrender their limited perspectives to God’s superior wisdom.

• “And do not think [δοκέω] to say to yourselves, ‘We have Abraham as our father.'” Matthew 3:9
• “What do you think [δοκέω], Simon? From whom do the kings of the earth take customs or taxes?” Matthew 17:25
• “Or do you think [δοκέω] that the Scripture says in vain, ‘The Spirit who dwells in us yearns jealously’?” James 4:5
• “Therefore let him who thinks [δοκέω] he stands take heed lest he fall.” 1 Corinthians 10:12
• “If anyone thinks [δοκέω] himself to be religious, and yet does not bridle his tongue but deceives his own heart, this person’s religion is worthless.” James 1:26
• “For if anyone thinks [δοκέω] he is something, when he is nothing, he deceives himself.” Galatians 6:3
• “Let no one deceive himself. If anyone among you seems [δοκέω] to be wise in this age, let him become a fool that he may become wise.” 1 Corinthians 3:18

Cultural Insights

In the ancient Greco-Roman world, public perception and reputation were paramount social currencies. The concept embodied in δοκέω connected deeply with the cultural value placed on honor and shame, where how one was perceived by others (δοκεῖν, “to seem”) often mattered more than private reality. This cultural backdrop illuminates why the Messiah’s teachings consistently challenged this value system, emphasizing that God looks at the heart rather than outward appearances.

The Pharisees of Jesus’ day exemplified this preoccupation with appearance, as described in Matthew 23:27-28 where they are likened to whitewashed tombs that appear beautiful outwardly but contain death within. The Messiah’s critique of those who “love to pray standing in the synagogues and on the street corners to be seen by others” (Matthew 6:5) directly confronts this cultural fixation on δοκέω (how one appears) rather than genuine spiritual reality. This clash between cultural values of appearance and divine values of authentic heart condition provides essential context for understanding many of the New Testament’s most pointed teachings.

Theological Significance

The theological implications of δοκέω extend far beyond simple semantics, cutting to the heart of humanity’s fallen condition—our tendency to trust our own perception rather than submit to divine revelation. When Paul writes in 1 Corinthians 8:2, “If anyone thinks [δοκέω] that he knows anything, he knows nothing yet as he ought to know,” he identifies a fundamental spiritual problem: human pride in our own understanding creates a barrier to receiving God’s truth. This reveals why humility becomes such a central virtue in biblical faith—it requires the surrender of what we think we know.

The incarnation itself represents God’s most profound challenge to human δοκέω. As Paul explains in Philippians 2:6-8, though the Messiah was in the form of God, He emptied Himself, taking the form of a servant, being born in the likeness of men. This divine self-emptying confronted all human expectations of how God should appear and act. Isaiah prophesied this reality when he wrote, “He had no form or majesty that we should look at Him, and no beauty that we should desire Him” (Isaiah 53:2). The crucifixion represents the ultimate reversal of human δοκέω—what appeared to be defeat became the very means of victory, what seemed to be weakness revealed as God’s power, and what looked like foolishness manifested as divine wisdom. Through this paradox, יהוה (Yahweh) invites us to surrender our limited perception to embrace His perfect perspective.

Personal Application

Examining δοκέω in our own lives requires honest introspection about how often we rely on our own understanding rather than trusting God’s perspective. We might think we know what success looks like, what path leads to happiness, or how God should answer our prayers—but these assumptions often reflect cultural values rather than biblical truth. The invitation of δοκέω is to hold our opinions lightly, remaining open to having our thinking transformed through Scripture, prayer, and the Holy Spirit’s guidance.

This transformation begins when we recognize the limitations of our perception. Like Peter, who thought he understood what it meant for Jesus to be the Messiah (and was rebuked with “Get behind Me, Satan! You are an offense to Me, for you are not mindful of the things of God, but the things of men” in Matthew 16:23), we must surrender our preconceptions to embrace God’s higher wisdom. When we pray, “Not as I will, but as You will,” we follow the Messiah’s example of subordinating human thinking to divine purpose—the pathway to spiritual maturity and true freedom.

Related Words

• δόξα (doxa) – “glory, honor, reputation” – Related through the concept of appearance and perception, but δόξα evolved to describe the manifest presence and splendor of God, while δοκέω remained focused on human opinion and judgment. See G1391
• δοκιμάζω (dokimazō) – “to test, examine, prove” – Shares the same root as δοκέω but emphasizes the process of testing to determine true value or authenticity, moving beyond mere appearance to verified reality. See G1381
• φρονέω (phroneō) – “to think, set one’s mind on” – While δοκέω often refers to opinion or perception, φρονέω describes a deeper mindset or attitude that shapes values and actions. See G5426
• νομίζω (nomizō) – “to suppose, assume customarily” – Similar to δοκέω in expressing subjective judgment, but carries stronger connotations of conventional thinking or established tradition. See G3543
• οἴομαι (oiomai) – “to suppose, presume” – Conveys a sense of personal speculation or presumption, while δοκέω can include both personal opinion and how something appears objectively. See G3633

Did you Know?

• The English word “dogma” derives from the same Greek root as δοκέω. While today “dogma” refers to established doctrine, its etymological connection to δοκέω reminds us that even our most firmly held beliefs should be held with humility, recognizing the limitations of human perception compared to divine revelation.
• In Stoic philosophy, which was prevalent during the New Testament era, there was a significant focus on distinguishing between appearances (φαντασίαι) and how we judge those appearances (δόγματα, related to δοκέω). The Stoics taught that while we cannot control what appears to us, we can control our judgments about those appearances. This philosophical backdrop enriches our understanding of passages like Romans 12:2, which calls believers to be “transformed by the renewing of your mind.”
• The semantic range of δοκέω evolved significantly from classical to Koine Greek. In earlier usage, it often carried more authoritative connotations of “to decide” or “to decree.” By New Testament times, it had shifted toward expressing subjective opinion or appearance. This evolution mirrors the philosophical development in Greek thought from confidence in human reason toward greater recognition of subjectivity—a humility the New Testament writers further emphasized by contrasting human δοκέω with divine truth.

Remember This

When we surrender what we think we know (δοκέω) to embrace what God reveals, we exchange the shifting shadows of human opinion for the unshakable foundation of divine wisdom.