Vine's Expository Dictionary of NT Words

D

Daily — Dig, Dig Down

Daily

1: ἐπιούσιος
(Strong's #1967 — Adjective — epiousios — ep-ee-oo'-see-os )

is found in Matthew 6:11 ; Luke 11:3 . Some would derive the word from epi, "upon," and eimi, "to be," as if to signify "(bread) present," i.e., sufficient bread, but this formation is questionable. The same objection applies to the conjecture, that it is derived from epi, and ousia, and signifies "(bread) for sustenance." The more probable derivation is from epi, and eimi, "to go," (bread) for going on, i.e., for the morrow and after, or (bread) coming (for us). See the RV marg. This suits the added semeron, "to-day," i.e., the prayer is to be for bread that suffices for this day and next, so that the mind may conform to Christ's warning against anxiety for the morrow. Confirmation of this derivation is also to be found in the word epiouse, in the phrase "the next day," Acts 7:26 ; Acts 16:11 .

2: ἐφήμερος
(Strong's #2184 — Adjective — ephemeros — ef-ay'-mer-os )

signifies "for the day" (epi, "upon, or for," hemera, "a day," Eng., "ephemeral"), James 2:15 .

3: καθημερινός
(Strong's #2522 — Adjective — kathemerinos — kath-ay-mer-ee-nos' )

means, lit., "according to" (kata) "the day" (hemera), "day by day, daily," Acts 6:1 .

Notes: The following phrases contain the word hemera, "day," and are translated "daily" or otherwise: (a) kath' hemeran, lit., "according to, or for, (the) day, or throughout the day," "day by day," e.g., Luke 11:3 ; Acts 3:2 ; Acts 16:5 ; 1 Corinthians 15:31 ; Hebrews 7:27 ; (b) hemera kai hemera lit., "day and day," "day by day," 2 Corinthians 4:16 ; (c) hemeran ex hemeras, lit., "day from day," "from day to day," 2 Peter 2:8 ; (d) semeron, "this day," or "today," used outside the Synoptists and the Acts, in 2 Corinthians 3:14, 15 , eight times in Hebrews, and in James 4:13 ; (e) tes semeron hemeras, "(unto) this very day," Romans 11:8 (RV); (f) tas hemeras, Luke 21:37 , RV, "every day," for AV, "in the daytime;" (g) pasan hemeran, Acts 5:42 , RV, "every day;" preceded by kata in Acts 17:17 , RV, "every day;" (h) kath' kekasten hemeran, lit., "according to each day," Hebrews 3:13 , "day by day," RV.

Dainty

1: λιπαρός
(Strong's #3045 — Adjective — liparos — lip-ar-os' )

properly signifies "oily, or anointed with oil" (from lipos, "grease," connected with aleipho, "to anoint"); it is said of things which pertain to delicate and sumptuous living; hence, "dainty," Revelation 18:14 . In the Sept., Judges 3:29 ; Nehemiah 9:35 ; Isaiah 30:23 .

Damage

* For DAMAGE see LOSS

Damnable, Damnation, and Damned

* For DAMNABLE, DAMNATION, and DAMNED see CONDEMNATION, DESTRUCTION, JUDGE, JUDGMENT

Damsel

1: κοράσιον
(Strong's #2877 — Noun Neuter — korasion — kor-as'-ee-on )

a diminutive of kore, "a girl," denotes "a little girl" (properly a colloquial word, often used disparagingly, but not so in later writers); in the NT it is used only in familiar conversation, Matthew 9:24, 25 (AV, "maid"); 14:11; Mark 5:41, 42 ; Mark 6:22, 28 .

2: παιδίον
(Strong's #3813 — Noun Neuter — paidion — pahee-dee'-on )

a diminutive of pais, denotes "a young child (male or female)" in the AV of Mark 5:39-41 (1st line); the RV corrects "damsel" to "child," so as to distinguish between the narrative of facts, and the homely address to the little girl herself, in which, and in the following sentence, korasion is used. (See No. 1). See CHILD.

3: παιδίσκη
(Strong's #3814 — Noun Feminine — paidiske — pahee-dis'-kay )

denotes "a young girl, or a female slave;" "damsel," AV, in John 18:17 ; Acts 12:13 ; Acts 16:16 ; RV "maid" in each case. See BONDMAID , BONDWOMAN, MAID , MAIDEN.

Dance

1: ὀρχέομαι
(Strong's #3738 — Verb — orcheo — or-kheh'-om-ahee )

(cp. Eng., "orchestra") probably originally signified "to lift up," as of the feet; hence, "to leap with regularity of motion." It is always used in the Middle Voice, Matthew 11:17 ; Matthew 14:6 ; Mark 6:22 ; Luke 7:32 . The performance by the daughter of Herodias is the only clear instance of artistic dancing, a form introduced from Greek customs.

Dancing

1: χορός
(Strong's #5525 — Noun Masculine — choros — khor-os' )

Eng., "chorus", primarily denoted "an enclosure for dancing;" hence, "a company of dancers and singers." The supposition that the word is connected with orcheo by metathesis (i.e., change of place, of the letters ch and o) seems to be without foundation. The word is used in Luke 15:25 .

Danger, Dangerous

A — 1: κινδυνεύω
(Strong's #2793 — Verb — kinduneuo — kin-doon-yoo'-o )

properly signifies "to run a risk, face danger," but is used in the NT in the sense of "being in danger, jeopardy," Acts 19:27, 40 . It is translated "were in jeopardy" in Luke 8:23 , and "stand we in jeopardy," 1 Corinthians 15:30 .

Note: Kindunos, akin to A, "peril, danger," is always rendered "peril," Romans 8:35 ; 2 Corinthians 11:26 (eight times).

B — 1: ἔνοχος
(Strong's #1777 — Adjective — enochos — en'-okh-os )

lit., "held in, contained in" (en, "in," echo, "to have, hold"), hence, "bound under obligation to, liable to, subject to," is used in the sense of being in "danger" of the penal effect of a misdeed, i.e., in a forensic sense, signifying the connection of a person with (a) his crime, "guilty of an eternal sin," Mark 3:29 , RV; (b) the trial or tribunal, as a result of which sentence is passed, Matthew 5:21, 22 , "the judgment," "the council;" enochos here has the obsolete sense of control (J. Hastings); (c) the penalty itself, Matthew 5:22 , "the hell of fire," and, with the translation "worthy" (AV, "guilty"), of the punishment determined to be inflicted on Christ, Matthew 26:66 ; Mark 14:64 , "death;" (d) the person or thing against whom or which the offense is committed, 1 Corinthians 11:27 , "guilty," the crime being against "the body and blood of the Lord;" James 2:10 , "guilty" of an offense against all the Law, because of a breach of one commandment.

Apart from the forensic sense, this adjective is used of the thing by which one is bound, "subject to" (bondage), in Hebrews 2:15 . See GUILTY , SUBJECT , WORTHY.

B — 2: ἐπισφαλής
(Strong's #2000 — Adjective — episphales — ep-ee-sfal-ace' )

lit., "prone to fall" (epi, "upon," i.e., near upon, sphallo, "to fall"), hence, "insecure, dangerous," is used in Acts 27:9 .

Dare, Daring, Durst

A — 1: τολμάω
(Strong's #5111 — Verb — tolmao — tol-mah'-o )

signifies "to dare," (a) in the sense of not dreading or shunning through fear, Matthew 22:46 ; Mark 12:34 ; Mark 15:43 , "boldly," lit., "having dared, went in;" Luke 20:40 ; John 21:12 ; Acts 5:13 ; Acts 7:32 ; Romans 15:18 ; 2 Corinthians 10:2 , RV, "show courage," (AV, "be bold"); 10:12, RV, "are (not) bold;" 11:21; Philippians 1:14 , "are bold;" Jude 1:9 ; (b) in the sense of bearing, enduring, bringing oneself to do a thing, Romans 5:7 ; 1 Corinthians 6:1 . Cp. apotolmao, "to be very bold," Romans 10:20 . See BOLD.

B — 1: τολμητής
(Strong's #5113 — Noun Masculine — tolmetes — tol-may-tace' )

akin to A, "daring," is used in 2 Peter 2:10 , RV, "daring" (AV, "presumptuous"), "shameless and irreverent daring."

Dark, Darken, Darkly, Darkness

A — 1: σκοτεινός
(Strong's #4652 — Adjective — skoteinos — skot-i-nos' )

"full of darkness, or covered with darkness," is translated "dark" in Luke 11:36 ; "full of darkness," in Matthew 6:23 ; Luke 11:34 , where the physical condition is figurative of the moral. The group of skot-words is derived from a root ska---, meaning "to cover." The same root is to be found in skene, "a tent."

Note: Contrast photeinos, "full of light," e.g., Matthew 6:22 .

A — 2: αὐχμηρός
(Strong's #850 — Adjective — auchmeros — owkh-may-ros' )

from auchmos, "drought produced by excessive heat," hence signifies "dry, murky, dark," 2 Peter 1:19 (RV marg., "squalid"). No. 1 signifies "darkness" produced by covering; No. 2, "darkness" produced by being squalid or murky.

B — 1: σκοτία
(Strong's #4653 — Noun Feminine — skotia — skot-ee'-ah )

is used (a) of physical darkness, "dark," John 6:17 , lit., "darkness had come on," and John 20:1 , lit., "darkness still being;" (b) of secrecy, in general, whether what is done therein is good or evil, Matthew 10:27 ; Luke 12:3 ; (c) of spiritual or moral "darkness," emblematic of sin, as a condition of moral or spiritual depravity, Matthew 4:16 ; John 1:5 ; John 8:12 ; John 12:35, 46 ; 1 John 1:5 ; 1 John 2:8, 9, 11 .

B — 2: σκότος
(Strong's #4655 — Noun Neuter — skotos — skot'-os )

an older form than No. 1, grammatically masculine, is found in some mss. in Hebrews 12:18 .

B — 3: σκότος
(Strong's #4655 — Noun Neuter — skotos — skot'-os )

a neuter noun, frequent in the Sept., is used in the NT as the equivalent of No. 1; (a) of "physical darkness," Matthew 27:45 ; 2 Corinthians 4:6 ; (b) of "intellectual darkness," Romans 2:19 (cp. C, No. 1); (c) of "blindness," Acts 13:11 ; (d) by metonymy, of the "place of punishment," e.g., Matthew 8:12 ; 2 Peter 2:17 ; Jude 1:13 ; (e) metaphorically, of "moral and spiritual darkness," e.g., Matthew 6:23 ; Luke 1:79 ; Luke 11:35 ; John 3:19 ; Acts 26:18 ; 2 Corinthians 6:14 ; Ephesians 6:12 ; Colossians 1:13 ; 1 Thessalonians 5:4, 5 ; 1 Peter 2:9 ; 1 John 1:6 ; (f) by metonymy, of "those who are in moral or spiritual darkness," Ephesians 5:8 ; (g) of "evil works," Romans 13:12 ; Ephesians 5:11 ; (h) of the "evil powers that dominate the world," Luke 22:53 ; (i) "of secrecy" [as in No. 1, (b)]. While skotos is used more than twice as many times as skotia in the NT, the Apostle John uses skotos only once, 1 John 1:6 , but skotia 15 times out of the 18.

"With the exception of the significance of secrecy [No. 1, (b) and No. 3 (i),] darkness is always used in a bad sense. Moreover the different forms of darkness are so closely allied, being either cause and effect, or else concurrent effects of the same cause, that they cannot always be distinguished; 1 John 1:5 ; 1 John 2:8 , e.g., are passages in which both spiritual and moral darkness are intended." * [* From Notes on Thessalonians, by Hogg and Vine, pp 157-158.]

B — 4: ζόφος
(Strong's #2217 — Noun Masculine — zophos — dzof'-os )

denotes "the gloom of the nether world;" hence, "thick darkness, darkness that may be felt;" it is rendered "darkness" in Hebrews 12:18 ; 2 Peter 2:4 ; Jude 1:6 ; in 2 Peter 2:17 , RV, "blackness," AV, "mists;" in Jude 1:13 , RV and AV, "blackness." See BLACKNESS , B, Nos. 1 and 2, MIST.

C — 1: σκοτίζω
(Strong's #4654 — Verb — skotizo — skot-id'-zo )

"to deprive of light, to make dark," is used in the NT in the Passive Voice only, (a) of the heavenly bodies, Matthew 24:29 ; Mark 13:24 ; Revelation 8:12 ; (b) metaphorically, of the mind, Romans 1:21 ; Romans 11:10 ; (some mss. have it in Luke 23:45 ).

C — 2: σκοτόω
(Strong's #4656 — Verb — skotoo — skot-o'-o )

"to darken," is used (a) of the heavenly bodies, Revelation 9:2 ; Revelation 16:10 ; (b) metaphorically, of the mind, Ephesians 4:18 .

Note: The phrase en ainigmati, lit., "in an enigma," is rendered "darkly" in 1 Corinthians 13:12 . Ainigma is akin to the verb anissomai, "to hint obscurely." The allusion is to Numbers 12:8 (Sept.), "not in (dia, "by means of") dark speeches" (lit., "enigmas"); God's communications to Moses were not such as in the case of dreams, etc. After the same analogy, what we see and know now is seen "darkly" compared with the direct vision in the presence of God hereafter. The riddles of seeming obscurity in life will all be made clear.

Dart

1: βέλος
(Strong's #956 — Noun Neuter — belos — bel'-os )

akin to ballo, "to throw," denotes "a missile, an arrow, javelin, dart, etc.," Ephesians 6:16 (see FIERY). Cp. bole, "a stone's throw or cast," Luke 22:41 ; bolizo, "to sound" (to fathom the depth of water), Acts 27:28 .

Note: The noun bolis, "a dart," is found in some texts in Hebrews 12:20 (see AV).

Dash

1: προσκόπτω
(Strong's #4350 — Verb — proskopto — pros-kop'-to )

denotes "to beat upon or against, to strike against, dash against" (pros, "to or against," kopto, "to strike, beat"); hence, of the foot, to stumble, "dash" (AV and RV), Matthew 4:6 ; Luke 4:11 . See BEAT , STUMBLE.

2: ῥήσσω
(Strong's #4486 — Verb — rhegnumi — hrayg'-noo-mee, hrace'-so )

"to tear, rend, break," is used of the action of a demon upon a human victim, Mark 9:18 , "dasheth ... down," RV; (AV, marg.; AV, text, "teareth"); Luke 9:42 , RV, "dashed ... down" (AV, "threw ... down"). See BREAK , No. 6.

3: ἐδαφίζω
(Strong's #1474 — Verb — edaphizo — ed-af-id'-zo )

"to beat level with the earth," e.g., as a threshing floor (cp. edaphos, "the ground"), Luke 19:44 ; RV, "shall dash (thee) to the ground;" (AV, "shall lay (thee) even with the ground"). See GROUND.

Daughter, Daughter-in-Law

1: θυγάτηρ
(Strong's #2364 — Noun Feminine — thugater — thoo-gat'-air )

"a daughter," (etymologically, Eng., "daughter" is connected), is used of (a) the natural relationship (frequent in the Gospels); (b) spiritual relationship to God, 2 Corinthians 6:18 , in the sense of the practical realization of acceptance with, and the approval of, God (cp. Isaiah 43:6 ), the only place in the NT where it applies to spiritual relationship; (c) the inhabitants of a city or region, Matthew 21:5 ; John 12:15 ("of Zion"); cp. Isaiah 37:22 ; Zephaniah 3:14 (Sept.); (d) the women who followed Christ to Calvary, Luke 23:28 ; (e) women of Aaron's posterity, Luke 1:5 ; (f) a female descendant of Abraham, Luke 13:16 .

2: θυγάτριον
(Strong's #2365 — Noun Neuter — thugatrion — thoo-gat'-ree-on )

a diminutive of No. 1, denotes "a little daughter," Mark 5:23 ; Mark 7:25 .

3: παρθένος
(Strong's #3933 — Noun Feminine — parthenos — par-then'-os )

"a maiden, virgin," e.g., Matthew 1:23 , signifies a virgin-daughter in 1 Corinthians 7:36-38 (RV); in Revelation 14:4 , it is used of chaste persons. See VIRGIN.

4: νύμφη
(Strong's #3565 — Noun Feminine — numphe — noom-fay' )

Eng. "nymph", denotes "a bride," John 3:29 ; also "a daughter-in-law," Matthew 10:35 ; Luke 12:53 . See BRIDE.

Note: In 1 Peter 3:6 , teknon, "a child," is translated "daughters" (AV), "children" (RV).

Dawn

A — 1: αὐγάζω
(Strong's #826 — Verb — augazo — ow-gad'-zo )

"to shine," is used metaphorically of the light of dawn, in 2 Corinthians 4:4 (some texts have kataugazo). Cp. auge, "brightness or break of day," Acts 20:11 . The word formerly meant "to see clearly," and it is possible that this meaning was continued in general usage.

A — 2: διαυγάζω
(Strong's #1306 — Verb — diaugazo — dee-ow-gad'-zo )

signifies "to shine through" (dia, "through," auge, "brightness"); it describes the breaking of daylight upon the darkness of night, metaphorically, in 2 Peter 1:19 , of the shining of spiritual light into the heart. A probable reference is to the Day to be ushered in at the Second Coming of Christ: "until the Day gleam through the present darkness, and the Light-bringer dawn in your hearts."

Note: Cp. diauges, "translucent, transparent," Revelation 21:21 (some texts have diaphanes, "transparent").

A — 3: ἐπιφώσκω
(Strong's #2020 — Verb — epiphosko — ep-ee-foce'-ko )

"to grow light" (epi, "upon," phos, "light"), in the sense of shining upon, is used in Matthew 28:1 ; in Luke 23:54 , "drew on" (of the Sabbath-day); RV, marg., "began to dawn." See DRAW.

B — 1: ὄρθρος
(Strong's #3722 — Noun Masculine — orthros — or'-thros )

"daybreak," denotes "at early dawn," Luke 24:1 (RV), "early in the morning" (AV); John 8:2 (AV and RV); in Acts 5:21 , RV, "about daybreak," for AV, "early in the morning."

Note: Cp. orthrios, "early," in some texts in Luke 24:22 ; orthrinos, a later form of orthros, in some mss. in Revelation 22:16 ; orthrizo, "to do anything early in the morning," in Luke 21:38 .

Day

A — 1: ἡμέρα
(Strong's #2250 — Noun Feminine — hemera — hay-mer'-ah )

"a day," is used of (a) the period of natural light, Genesis 1:5 ; Proverbs 4:18 ; Mark 4:35 ; (b) the same, but figuratively, for a period of opportunity for service, John 9:4 ; Romans 13:13 ; (c) one period of alternate light and darkness, Genesis 1:5 ; Mark 1:13 ; (d) a period of undefined length marked by certain characteristics, such as "the day of small things," Zechariah 4:10 ; of perplexity and distress, Isaiah 17:11 ; Obadiah 1:12-14 ; of prosperity and of adversity, Ecclesiastes 7:14 ; of trial or testing, Psalms 95:8 ; of salvation, Isaiah 49:8 ; 2 Corinthians 6:2 ; cp. Luke 19:42 ; of evil, Ephesians 6:13 ; of wrath and revelation of the judgments of God, Romans 2:5 ; (e) an appointed time, Ecclesiastes 8:6 ; Ephesians 4:30 ; (f) a notable defeat in battle, etc., Isaiah 9:4 ; Psalms 137:7 ; Ezekiel 30:9 ; Hosea 1:11 ; (g) by metonymy = "when," "at the time when;" (1), of the past, Genesis 2:4 ; Numbers 3:13 ; Deuteronomy 4:10 , (2) of the future, Genesis 2:17 ; Ruth 4:5 ; Matthew 24:50 ; Luke 1:20 ; (h) a judgment or doom, Job 18:20 . * [* From Notes on Thessalonians, by Hogg and Vine, pp. 150-151.] (i) of a time of life, Luke 1:17, 18 ("years").

As the "day" throws light upon things that have been in darkness, the word is often associated with the passing of judgment upon circumstances. In 1 Corinthians 4:3 , "man's day," AV, "man's judgement," RV, denotes mere human judgment upon matters ("man's" translates the adjective anthropinos, "human"), a judgment exercised in the present period of human rebellion against "God;" probably therefore "the Lord's Day," Revelation 1:10 , or "the Day of the Lord" (where an adjective, kuriakos, is similarly used), is the Day of His manifested judgment on the world.

The phrases "the day of Christ," Philippians 1:10 ; Philippians 2:16 ; "the day of Jesus Christ," Philippians 1:6 ; "the day of the Lord Jesus Christ," 1 Corinthians 5:5 ; 2 Corinthians 1:14 ; "the day of our Lord Jesus Christ," 1 Corinthians 1:8 , denote the time of the Parousia of Christ with His saints, subsequent to the Rapture, 1 Thessalonians 4:16, 17 . In 2 Peter 1:19 this is spoken of simply as "the day," (see DAY-STAR).

From these the phrase "the day of the Lord" is to be distinguished; in the OT it had reference to a time of the victorious interposition by God for the overthrow of the foes of Israel, e.g., Isaiah 2:12 ; Amos 5:18 ; if Israel transgressed in the pride of their hearts, the Day of the Lord would be a time of darkness and judgment. For their foes, however, there would come "a great and terrible day of the Lord," Joel 2:31 ; Malachi 4:5 . That period, still future, will see the complete overthrow of gentile power and the establishment of Messiah's kingdom, Isaiah 13:9-11 ; Isaiah 34:8 ; Daniel 2:34, 44 ; Obadiah 1:15 ; cp. Isaiah 61:2 ; John 8:56 .

In the NT "the day of the Lord" is mentioned in 1 Thessalonians 5:2 ; 2 Thessalonians 2:2 , RV, where the Apostle's warning is that the church at Thessalonica should not be deceived by thinking that "the Day of the Lord is now present." This period will not begin till the circumstances mentioned in verses 3 and 4 take place.

For the eventual development of the Divine purposes in relation to the human race see 2 Peter 3:12 , "the Day of God."

A — 2: αὐγή
(Strong's #827 — Noun Feminine — auge — owg-ay' )

"brightness, bright shining, as of the sun;" hence, "the beginning of daylight," is translated "break of day" in Acts 20:11 .

B — 1: ἔννυχος
(Strong's #1773 — Adjective — ennucha — en'-noo-khon )

the neuter plural of ennuchos, used adverbially, lit., "in night" (en, "in," nux, "night," with lian, "very"), signifies "very early, yet in the night," "a great while before day," Mark 1:35 .

Notes: (1) For phrases, see DAILY. (2) In Mark 6:35 , the clause "the day was far spent" is, lit., "a much hour (i.e., a late hour) having become," or, perhaps, "many an hour having become," i.e., many hours having passed. In the end of the ver., RV, "day," for AV, "time." (3) In Mark 2:26 , AV, "in the days of," there is no word for "days" in the original; RV (from best mss.), "when;" in Acts 11:28 , "in the days of." (4) In John 21:4 , the adjective proios, "at early morn," is translated "day" (RV, for AV, "the morning"); see Matthew 27:1 . (5) In 2 Thessalonians 2:3 , "that day shall not come" (AV) translates nothing in the original; it is inserted to supply the sense (see the RV); cp. Luke 7:11 (RV, "soon afterwards"); 1 Corinthians 4:13 (RV, "even until now"). (6) For "day following" see MORROW.

Day-Star

1: φωσφόρος
(Strong's #5459 — Adjective — phosphoros — foce-for'-os )

(Eng., "phosphorus," lit., "light-bearing" phos, "light," phero, "to bear"), is used of the morning star, as the light-bringer, 2 Peter 1:19 , where it indicates the arising of the light of Christ as the Personal fulfillment, in the hearts of believers, of the prophetic Scriptures concerning His coming to receive them to Himself.

Daybreak

* For DAYBREAK (RV, in Acts 5:21 ) see DAWN, B

Dayspring

1: ἀνατολή
(Strong's #395 — Noun Feminine — anatole — an-at-ol-ay' )

lit., "a rising up" (cp. anatello, "to cause to rise"), is used of the rising of the sun and stars; it chiefly means the east, as in Matthew 2:1 , etc.; rendered "dayspring" in Luke 1:78 . Its other meaning, "a shoot," is found in the Sept. in Jeremiah 23:5 ; Zechariah 6:12 . See also the margin of Luke 1:78 , "branch." See EAST.

Dazzling

1: ἀστράπτω
(Strong's #797 — Verb — astrapto — as-trap'-to )

"to flash forth, lighten," is said of lightning, Luke 17:24 , and of the apparel of the two men by the Lord's sepulchre, 24:4, AV, "shining." See LIGHTEN , SHINE.

2: ἐξαστράπτω
(Strong's #1823 — Verb — exastrapto — ex-as-trap'-to )

a strengthened form of No. 1 (ek, out of), signifies "to flash like lightning, gleam, be radiant," in Luke 9:29 of the Lord's raiment at His transfiguration, RV, "dazzling;" AV, "glistering." In the Sept., Ezekiel 1:4, 7 ; Nahum 3:3 .

Deacon

1: διάκονος
(Strong's #1249 — Noun — diakonos — dee-ak'-on-os )

(Eng., "deacon"), primarily denotes a "servant," whether as doing servile work, or as an attendant rendering free service, without particular reference to its character. The word is probably connected with the verb dioko, "to hasten after, pursue" (perhaps originally said of a runner). "It occurs in the NT of domestic servants, John 2:5, 9 ; the civil ruler, Romans 13:4 ; Christ, Romans 15:8 ; Galatians 2:17 ; the followers of Christ in relation to their Lord, John 12:26 ; Ephesians 6:21 ; Colossians 1:7 ; Colossians 4:7 ; the followers of Christ in relation to one another, Matthew 20:26 ; Matthew 23:11 ; Mark 9:35 ; Mark 10:43 ; the servants of Christ in the work of preaching and teaching, 1 Corinthians 3:5 ; 2 Corinthians 3:6 ; 2 Corinthians 6:4 ; 2 Corinthians 11:23 ; Ephesians 3:7 ; Colossians 1:23, 25 ; 1 Thessalonians 3:2 ; 1 Timothy 4:6 ; those who serve in the churches, Romans 16:1 (used of a woman here only in NT); Philippians 1:1 ; 1 Timothy 3:8, 12 ; false apostles, servants of Satan, 2 Corinthians 11:15 . Once diakonos is used where, apparently, angels are intended, Matthew 22:13 ; in v. 3, where men are intended, doulos is used." * [* From Notes on Thessalonians, by Hogg and Vine, p. 91.]

Diakonos is, generally speaking, to be distinguished from doulos, "a bondservant, slave;" diakonos views a servant in relationship to his work; doulos views him in relationship to his master. See, e.g., Matthew 22:2-14 ; those who bring in the guests (vv. 3,4,6,8,10) are douloi; those who carry out the king's sentence (v. 13) are diakonoi.

Note: As to synonymous terms, leitourgos denotes "one who performs public duties;" misthios and misthotos, "a hired servant;" oiketes, "a household servant;" huperetes, "a subordinate official waiting on his superior" (originally an under-rower in a war-galley); therapon, "one whose service is that of freedom and dignity." See MINISTER , SERVANT.

The so-called "seven deacons" in Acts 6 are not there mentioned by that name, though the kind of service in which they were engaged was of the character of that committed to such.

Dead

A — 1: νεκρός
(Strong's #3498 — Adjective — nekros — nek-ros' )

is used of (a) the death of the body, cp. James 2:26 , its most frequent sense: (b) the actual spiritual condition of unsaved men, Matthew 8:22 ; John 5:25 ; Ephesians 2:1, 5 ; Ephesians 5:14 ; Philippians 3:11 ; Colossians 2:13 ; cp. Luke 15:24 : (c) the ideal spiritual condition of believers in regard to sin, Romans 6:11 : (d) a church in declension, inasmuch as in that state it is inactive and barren, Revelation 3:1 : (e) sin, which apart from law cannot produce a sense of guilt, Romans 7:8 : (f) the body of the believer in contrast to his spirit, Romans 8:10 : (g) the works of the Law, inasmuch as, however good in themselves, Romans 7:13 , they cannot produce life, Hebrews 6:1 ; Hebrews 9:14 : (h) the faith that does not produce works, James 2:17, 26 ; cp. ver. 20. * [* From Notes on Thessalonians, by Hogg and Vine, p. 143.]

B — 1: νεκρόω
(Strong's #3499 — Verb — nekroo — nek-ro'-o )

"to put to death," is used in the Active Voice in the sense of destroying the strength of, depriving of power, with reference to the evil desires which work in the body, Colossians 3:5 . In the Passive Voice it is used of Abraham's body as being "as good as dead," Romans 4:19 with Hebrews 11:12 .

B — 2: θανατόω
(Strong's #2289 — Verb — thanatoo — than-at-o'-o )

"to put to death:" see DEATH , C, No. 1.

Dead, Half Dead

1: ἡμιθανής
(Strong's #2253 — Adjective — hemithanes — hay-mee-than-ace' )

from hemi, "half," and thnesko, "to die," is used in Luke 10:30 .

Deadly

1: θανατηφόρος
(Strong's #2287 — Adjective — thanatephoros — than-at-ay'-for-os )

lit., "death-bearing, deadly" (thanatos, "death," phero, "to bear"), is used in James 3:8 . In the Sept., Numbers 18:22 ; Job 33:23 .

2: θανάσιμος
(Strong's #2286 — Adjective — thanasimos — than-as'-ee-mos )

from thanatos (see No. 1), "belonging to death, or partaking of the nature of death," is used in Mark 16:18 .

Deadness

1: νέκρωσις
(Strong's #3500 — Noun Feminine — nekrosis — nek'-ro-sis )

"a putting to death" (cp. DEAD, A and B), is rendered "dying" in 2 Corinthians 4:10 ; "deadness" in Romans 4:19 , i.e., the state of being virtually "dead."

Deaf

1: κωφός
(Strong's #2974 — Adjective — kophos — ko-fos' )

akin to kopto, "to beat," and kopiao, "to be tired" (from a root kop---, "to cut"), signifies "blunted, dull," as of a weapon; hence, "blunted in tongue, dumb," Matthew 9:32 etc.; "in hearing, deaf," Matthew 11:5 ; Mark 7:32, 37 ; Mark 9:25 ; Luke 7:22 . See DUMB.

Deal

1: μερίζω
(Strong's #3307 — Verb — merizo — mer-id'-zo )

signifies "to divide into parts" (meros, "a portion, part"); hence, "to distribute, divide out, deal out to," translated "hath dealt" in Romans 12:3 . See DIFFERENCE , DISTRIBUTE , DIVINE.

Deal with, Have Dealings with

1: ποιέω
(Strong's #4160 — Verb — poieo — poy-eh'-o )

"to do," used to describe almost any act, whether complete or repeated, like the Eng. "do," is translated to deal with, in Luke 2:48 . In Luke 1:25 , AV, "hath dealt with (me)," the RV, adhering to the ordinary meaning, translates by "hath done unto (me)."

2: προσφέρω
(Strong's #4374 — Verb — prosphero — pros-fer'-o )

"to bring or bear to" (pros, "to," phero, "to bear"), signifies, in the Middle Voice, to bear oneself towards any one, to deal with anyone in a certain manner, Hebrews 12:7 , "God dealeth with you." See BRING , OFFER , PRESENT.

3: συγχράομαι
(Strong's #4798 — Verb — sunchraomai — soong-khrah'-om-ahee )

lit., "to use with" (sun, "with," chraomai, "to use"), "to have in joint use, and hence to have dealings with," is said, in John 4:9 , of Jews and Samaritans.

Notes: (1) In Acts 25:24 , entunchano, "to fall in with, meet and talk with," and hence "to make suit to a person" by way of pleading with him, is translated "have dealt with" in the AV; correctly in the RV, "have made suit to," of the Jews in appealing to Festus against Paul. See INTERCESSION.

(2) Katasophizomai, "to circumvent by fraud, conquer by subtle devices" (kata, "down," intensive, and sophizo, "to devise cleverly or cunningly;" cp. Eng., "sophist, sophistry"), is translated "dealt subtilly," in Acts 7:19 , of Pharaoh's dealing with the Israelites. This is the word in the Sept. of Exodus 1:10 . See SUBTILLY.

(3) In 1 Thessalonians 2:11 the italicized phrase "we dealt with" (RV), has no corresponding word in the original, but is inserted in order to bring out the participial forms of the verbs "exhorting," "encouraging," "testifying," as showing the constant practice of the apostles at Thessalonica. The incompleteness of the sentence in the original illustrates the informal homeliness of the Epistle.

(4) In 2 Corinthians 13:10 , the verb chraomai, "to use," is rendered, in the RV, "deal (sharply)," AV, "use (sharpness)."

Deal, Great Deal

* For a GREAT DEAL see GREAT

Dear

1: τίμιος
(Strong's #5093 — Adjective — timios — tim'-ee-os )

from time, "honor, price," signifies (a), primarily, "accounted as of great price, precious, costly," 1 Corinthians 3:12 ; Revelation 17:4 ; Revelation 18:12, 16 ; Revelation 21:19 , and in the superlative degree, Revelation 18:12 ; Revelation 21:11 ; the comparative degree is found in 1 Peter 1:7 (polutimoteros, in the most authentic mss., "much more precious"); (b) in the metaphorical sense, "held in honor, esteemed, very dear," Acts 5:34 , "had in honor," RV (AV, "had in reputation"); so in Hebrews 13:4 , RV, "let marriage be had in honor;" AV, "is honorable;" Acts 20:24 , "dear," negatively of Paul's estimate of his life; James 5:7 , "precious" (of fruit); 1 Peter 1:19 , "precious" (of the blood of Christ); 2 Peter 1:4 (of God's promises). See COSTLY , HONORABLE , REPUTATION , PRECIOUS. Cp. timiotes, preciousness, Revelation 18:19 .

2: ἔντιμος
(Strong's #1784 — Adjective — entimos — en'-tee-mos )

"held in honor" (time, see above), "precious, dear," is found in Luke 7:2 , of the centurion's servant; 14:8, "more honorable;" Philippians 2:29 , "honor" (AV, "reputation"), of devoted servants of Christ; in 1 Peter 2:4, 6 , "precious," of stones, metaphorically. See HONORABLE , REPUTATION , PRECIOUS.

3: ἀγαπητός
(Strong's #27 — Adjective — agapetos — ag-ap-ay-tos' )

from agape, "love," signifies "beloved;" it is rendered "very dear" in 1 Thessalonians 2:8 (AV, "dear"), of the affection of Paul and his fellow workers for the saints at Thessalonica; in Ephesians 5:1 ; Colossians 1:7 , AV, "dear;" RV, "beloved." See BELOVED.

Note: In Colossians 1:13 , agape is translated "dear" in the AV; the RV, adhering to the noun, has "the Son of His love."

Dearly

* For DEARLY see BELOVED

Dearth

* For DEARTH see FAMINE

Death, Death-Stroke

A — 1: θάνατος
(Strong's #2288 — Noun Masculine — thanatos — than'-at-os )

"death," is used in Scripture of: (a) the separation of the soul (the spiritual part of man) from the body (the material part), the latter ceasing to function and turning to dust, e.g., John 11:13 ; Hebrews 2:15 ; Hebrews 5:7 ; Hebrews 7:23 . In Hebrews 9:15 , the AV, "by means of death" is inadequate; the RV, "a death having taken place" is in keeping with the subject. In Revelation 13:3, 12 , the RV, "death-stroke" (AV, "deadly wound") is, lit., "the stroke of death:"

(b) the separation of man from God; Adam died on the day he disobeyed God, Genesis 2:17 , and hence all mankind are born in the same spiritual condition, Romans 5:12, 14, 17, 21 , from which, however, those who believe in Christ are delivered, John 5:24 ; 1 John 3:14 . "Death" is the opposite of life; it never denotes nonexistence. As spiritual life is "conscious existence in communion with God," so spiritual "death" is "conscious existence in separation from God."

"Death, in whichever of the above-mentioned senses it is used, is always, in Scripture, viewed as the penal consequence of sin, and since sinners alone are subject to death, Romans 5:12 , it was as the Bearer of sin that the Lord Jesus submitted thereto on the Cross, 1 Peter 2:24 . And while the physical death of the Lord Jesus was of the essence of His sacrifice, it was not the whole. The darkness symbolized, and His cry expressed, the fact that He was left alone in the Universe, He was 'forsaken;' cp. Matthew 27:45, 46 ." * [* From Notes on Thessalonians, by Hogg and Vine, p. 134.]

A — 2: ἀναίρεσις
(Strong's #336 — Noun Feminine — anairesis — an-ah'ee-res-is )

another word for "death," lit. signifies "a taking up or off" (ana, "up," airo, "to take"), as of the taking of a life, or "putting to death;" it is found in Acts 8:1 , of the murder of Stephen. Some mss. have it in Acts 22:20 . See anaireo, under KILL. In the Sept., Numbers 11:15 ; Judges 15:17 , "the lifting of the jawbone."

A — 3: τελευτή
(Strong's #5054 — Noun Feminine — teleute — tel-yoo-tay' )

"an end, limit" (cp. telos, see END), hence, "the end of life, death," is used of the "death" of Herod, Matthew 2:15 .

B — 1: ἐπιθανάτιος
(Strong's #1935 — Adjective — epithanatios — ep-ee-than-at'-ee-os )

"doomed to death" (epi, "upon," thanatos, A, No. 1), is said of the apostles, in 1 Corinthians 4:9 .

C — 1: θανατόω
(Strong's #2289 — Verb — thanatoo — than-at-o'-o )

"to put to death" (akin to A, No. 1), in Matthew 10:21 ; Mark 13:12 ; Luke 21:16 , is translated "shall ... cause (them) to be put to death," lit., "shall put (them) to death" (RV marg.). It is used of the Death of Christ in Matthew 26:59 ; Matthew 27:1 ; Mark 14:55 ; 1 Peter 3:18 . In Romans 7:4 (Passive Voice) it is translated "ye ... were made dead," RV (for AV, "are become"), with reference to the change from bondage to the Law to union with Christ; in Romans 8:13 , "mortify" (marg., "make to die"), of the act of the believer in regard to the deeds of the body; in Romans 8:36 , "are killed;" so in 2 Corinthians 6:9 . See KILL , MORTIFY.

C — 2: ἀναιρέω
(Strong's #337 — Verb — anaireo — an-ahee-reh'-o )

lit., "to take or lift up or away" (see A, No. 2), hence, "to put to death," is usually translated "to kill or slay;" in two places "put to death," Luke 23:32 ; Acts 26:10 . It is used 17 times, with this meaning, in Acts. See KILL , SLAY , TAKE.

C — 3: ἀπάγω
(Strong's #520 — Verb — apago — ap-ag'-o )

lit., "to lead away" (apo, "away," ago, "to lead"), is used especially in a judicial sense, "to put to death," e.g., Acts 12:19 . See BRING , CARRY , LEAD , TAKE.

C — 4: ἀποκτείνω
(Strong's #615 — Verb — apokteino — ap-ok-ti'-no )

"to kill," is so translated in the RV, for the AV, "put to death," in Mark 14:1 ; Luke 18:33 ; in John 11:53 ; John 12:10 ; John 18:31 , RV, "put to death." See KILL , SLAY.

Note: The phrase eschatos echo, lit., "to have extremely," i.e., "to be in extremity," in extremis, "at the last (gasp), to be at the point of death," is used in Mark 5:23 .

Debate

* For the AV DEBATE (Romans 1:29 ; 2 Corinthians 12:20 ) see STRIFE.

Debt

1: ὀφειλή
(Strong's #3782 — Noun Feminine — opheile — of-i-lay' )

"that which is owned" (see Note, below), is translated "debt" in Matthew 18:32 ; in the plural, "dues," Romans 13:7 ; "(her) due," 1 Corinthians 7:3 , of conjugal duty: some texts here have opheilomenen (eunoian) "due (benevolence)," AV; the context confirms the RV. See DUE.

2: ὀφείλημα
(Strong's #3783 — Noun Neuter — opheilema — of-i'-lay-mah )

a longer form of No. 1, expressing a "debt" more concretely, is used (a) literally, of that which is legally due, Romans 4:4 ; (b) metaphorically, of sin as a "debt," because it demands expiation, and thus payment by way of punishment, Matthew 6:12 .

3: δάνειον
(Strong's #1156 — Noun Neuter — daneion — dan'-i-on )

"a loan" (akin to danos, "a gift"), is translated "debt" in Matthew 18:27 (RV, marg., "loan"), of the ten thousand talents debtor. Cp. daneizo, "to lend," and daneistes, "a money-lender, a creditor."

Note: In Matthew 18:30 , opheilo, "to owe," is translated "debt" in the AV (RV, "that which was due."). See DUE.

Debtor

1: ὀφειλέτης
(Strong's #3781 — Noun Masculine — opheiletes — of-i-let'-ace )

"one who owes anything to another," primarily in regard to money; in Matthew 18:24 , "who owed" (lit., "one was brought, a debtor to him of ten thousand talents"). The slave could own property, and so become a "debtor" to his master, who might seize him for payment.

It is used metaphorically, (a) of a person who is under an obligation, Romans 1:14 , of Paul, in the matter of preaching the Gospel; in Romans 8:12 , of believers, to mortify the deeds of the body; in Romans 15:27 , of gentile believers, to assist afflicted Jewish believers; in Galatians 5:3 , of those who would be justified by circumcision, to do the whole Law: (b) of those who have not yet made amends to those whom they have injured, Matthew 6:12 , "our debtors;" of some whose disaster was liable to be regarded as a due punishment, Luke 13:4 (RV, "offenders;" AV, sinners;" marg., "debtors").

2: χρεωφειλέτης
(Strong's #5533 — Noun Masculine — chreopheiletes — khreh-o-fi-let'-ace )

lit., "a debt-ower" (chreos, "a loan, a debt," and No. 1), is found in Luke 7:41 , of the two "debtors" mentioned in the Lord's parable addressed to Simon the Pharisee, and in Luke 16:5 , of the "debtors" in the parable of the unrighteous steward. This parable indicates a system of credit in the matter of agriculture. In the Sept., Job 31:37 , "having taken nothing from the debtor;" Proverbs 29:13 , "when the creditor and the debtor meet together." The word is more expressive than No. 1.

Note: In Matthew 23:16 opheilo, "to owe" (see DEBT), is translated "he is a debtor." The RV marg., keeping the verbal form, has "bound by his oath" (AV, marg., "bound"). In the 18th verse the AV, "he is guilty," means that he is under obligation to make amends for his misdeeds.

Decay

1: παλαιόω
(Strong's #3822 — Verb — palaioo — pal-ah-yo'-o )

"to make old" (palaios), is translated in Hebrews 8:13 , firstly, "hath made ... old," secondly (Passive Voice), RV "is becoming old" (AV, "decayeth"); "wax old," Luke 12:33 ; Hebrews 1:11 . See OLD.

2: διαφθείρω
(Strong's #1311 — Verb — diaphtheiro — dee-af-thi'-ro )

"to destroy utterly," as used in 2 Corinthians 4:16 (here in the Passive Voice, lit., "is being destroyed), is rendered "is decaying" (RV, for AV, "perish"). See CORRUPT , DESTROY.

Decease

A — 1: ἔξοδος
(Strong's #1841 — Noun Masculine — exodos — ex'-od-os )

(Eng., "exodus"), lit. signifies "a way out" (ex, "out," hodos, "a way"); hence, "a departure," especially from life, "a decease;" in Luke 9:31 , of the Lord's death, "which He was about to accomplish;" in 2 Peter 1:15 , of Peter's death (marg., "departure" in each case); "departure" in Hebrews 11:22 , RV. See DEPARTURE.

B — 1: τελευτάω
(Strong's #5053 — Verb — teleutao — tel-yoo-tah'-o )

lit., "to end," is used intransitively and translated "deceased" in Matthew 22:25 . See DEATH , A, No. 3, DIE.

Deceit, Deceitful, Deceitfully, Deceitfulness, Deceive, Deceivableness

A — 1: ἀπάτη
(Strong's #539 — Noun Feminine — apate — ap-at'-ay )

"deceit or deceitfulness" (akin to apatao, "to cheat, deceive, beguile"), that which gives a false impression, whether by appearance, statement or influence, is said of riches, Matthew 13:22 ; Mark 4:19 ; of sin, Hebrews 3:13 . The phrase in Ephesians 4:22 , "deceitful lusts," AV, "lusts of deceit," RV, signifies lusts excited by "deceit," of which "deceit" is the source of strength, not lusts "deceitful" in themselves. In 2 Thessalonians 2:10 , "all deceit of unrighteousness," RV, signifies all manner of unscrupulous words and deeds designed to "deceive" (see Revelation 13:13-15 ). In Colossians 2:8 , "vain deceit" suggests that "deceit" is void of anything profitable.

Note: In 2 Peter 2:13 , the most authentic texts have "revelling in their love-feasts," RV (agapais), for AV, "deceivings" (apatais).

A — 2: δόλος
(Strong's #1388 — Noun Masculine — dolos — dol'-os )

primarily "a bait, snare;" hence, "craft, deceit, guile," is translated "deceit" in Mark 7:22 ; Romans 1:29 . See CRAFT , GUILE , SUBTILTY.

Notes: (1) Plane, rendered "deceit" in 1 Thessalonians 2:3 , AV, signifies wandering (cp. Eng., "planet"), hence, "error" (RV), i.e., a wandering from the right path; in Ephesians 4:14 , "wiles of error," AV, "to deceive." See DELUDE , ERROR.

(2) For dolioo, "to use deceit," see C, No. 4.

B — 1: δόλιος
(Strong's #1386 — Adjective — dolios — dol'-ee-os )

"deceitful," is used in 2 Corinthians 11:13 , of false apostles as "deceitful workers;" cp. A, No. 2 and Note (2).

C — 1: ἀπατάω
(Strong's #538 — Verb — apatao — ap-at-ah'-o )

"to beguile, deceive" (see A, No. 1), is used (a) of those who "deceive" "with empty words," belittling the true character of the sins mentioned, Ephesians 5:6 ; (b) of the fact that Adam was "not beguiled," 1 Timothy 2:14 , RV (cp. what is said of Eve; see No. 2 below); (c) of the "self-deceit" of him who thinks himself religious, but bridles not his tongue, James 1:26 .

C — 2: ἐξαπατάω
(Strong's #1818 — Verb — exapatao — ex-ap-at-ah'-o )

ek (ex), intensive, and No. 1, signifies "to beguile thoroughly, to deceive wholly," 1 Timothy 2:14 , RV. See BEGUILE.

C — 3: φρεναπατάω
(Strong's #5422 — Verb — phrenapatao — fren-ap-at-ah'-o )

lit., "to deceive in one's mind" (phren, "the mind," and No. 1), "to deceive by fancies" (Lightfoot), is used in Galatians 6:3 , with reference to self-conceit, which is "self-deceit," a sin against common sense. Cp. James 1:26 (above).

Note: Cp. phrenapates, No. 2, under DECEIVE.

C — 4: δολιόω
(Strong's #1387 — Verb — dolioo — dol-ee-o'-o )

"to lure," as by a bait (see A, No. 2), is translated "have used deceit" in Romans 3:13 .

C — 5: δολόω
(Strong's #1389 — Verb — doloo — dol-o'-o )

a short form of No. 4, primarily signifies "to ensnare;" hence, "to corrupt," especially by mingling the truths of the Word of God with false doctrines or notions, and so handling it "deceitfully," 2 Corinthians 4:2 . Cp. kapeleuo, "to corrupt by way of hucksterizing," 2 Corinthians 2:17 . For the difference between the words see CORRUPT , A No. 1.

C — 6: πλανάω
(Strong's #4105 — Verb — planao — plan-ah'-o )

akin to plane, A, Note (1) (Eng., "planet"), in the Passive form sometimes means "to go astray, wander," Matthew 18:12 ; 1 Peter 2:25 ; Hebrews 11:38 ; frequently Active, "to deceive, by leading into error, to seduce," e.g., Matthew 24:4, 5, 11, 24 ; John 7:12 , "leadeth astray," RV (cp. 1 John 3:7 ). In Revelation 12:9 the present participle is used with the definite article, as a title of the Devil, "the Deceiver," lit., "the deceiving one." Often it has the sense of "deceiving onself," e.g., 1 Corinthians 6:9 ; 1 Corinthians 15:33 ; Galatians 6:7 ; James 1:16 , "be not deceived," RV, "do not err," AV. See ERR , LEAD (astray), SEDUCE , WANDER , WAY (be out of the).

C — 7: παραλογίζομαι
(Strong's #3884 — Verb — paralogizomai — par-al-og-id'-zom-ahee )

see BEGUILE , No. 3.

Deceiver

1: πλάνος
(Strong's #4108 — Adjective — planos — plan'-os )

is, properly, an adjective, signifying "wandering, or leading astray, seducing," 1 Timothy 4:1 , "seducing (spirits);" used as a noun, it denotes an impostor of the vagabond type, and so any kind of "deceiver" or corrupter, Matthew 27:63 ; 2 Corinthians 6:8 ; 2 John 1:7 (twice), in the last of which the accompanying definite article necessitates the translation "the deceiver," RV. See SEDUCE.

2: φρεναπάτης
(Strong's #5423 — Noun Masculine — phrenapates — fren-ap-at'-ace )

akin to C, No. 3, under DECEIVE, lit., "a mind-deceiver," is used in Titus 1:10 .

Note: For "the deceiver," in Revelation 12:9 , see DECEIVE , C, No. 6.

Decently

1: εὐσχημόνως
(Strong's #2156 — Adverb — euschemonos — yoo-skhay-mon'-oce )

denotes "gracefully, becomingly, in a seemly manner" (eu, "well," schema, "a form, figure"); "honestly," in Romans 13:13 (marg., "decently"), in contrast to the shamefulness of gentile social life; in 1 Thessalonians 4:12 , the contrast is to idleness and its concomitant evils and the resulting bad testimony to unbelievers; in 1 Corinthians 14:40 , "decently," where the contrast is to disorder in oral testimony in the churches. See HONESTLY.

Note: Cp. euschemosune, "comeliness," 1 Corinthians 12:23 , and euschemon, "comely, honorable." See COMELY.

Decide, Decision

A — 1: διακρίνω
(Strong's #1252 — Verb — diakrino — dee-ak-ree'-no )

primarily signifies "to make a distinction," hence, "to decide, especially judically, to decide a dispute, to give judgment," 1 Corinthians 6:5 , AV, "judge;" RV, "decide," where church members are warned against procuring decisions by litigation in the world's law courts. See CONTEND.

B — 1: διάγνωσις
(Strong's #1233 — Noun Feminine — diagnosis — dee-ag'-no-sis )

transliterated in English, primarily denotes "a discrimination" (dia, "apart," ginosko, "to know"), hence, "a judicial decision," which is its meaning in Acts 25:21 , RV, "for the decision of the Emperor" (AV, "hearing").

Note: Cp. diaginosko, "to distinguish," Acts 23:15 , "to judge" (AV, "enquire"), or "determine," Acts 24:22 , RV (AV, "know the uttermost of").

B — 2: διάκρισις
(Strong's #1253 — Noun Feminine — diakrisis — dee-ak'-ree-sis )

"a distinguishing," and so "a decision" (see A), signifies "discerning" in 1 Corinthians 12:10 ; Hebrews 5:14 , lit., "unto a discerning of good and evil" (translated "to discern"); in Romans 14:1 , "not to (doubtful) disputations" is more literally rendered in the margin "not for decisions (of doubts)." See DISCERN. Cp. JUDGE. In the Sept., Job 37:16 .

Deck

1: χρυσόω
(Strong's #5558 — Verb — chrusoo — khroo-so'-o )

lit., "to gild with gold" (chrusos, "gold"), is used in Revelation 17:4 ; Revelation 18:16 .

Declare, Declaration

A — 1: ἀναγγέλλω
(Strong's #312 — Verb — anangello — an-ang-el'-lo )

signifies "to announce, report, bring back tidings" (ana, "back," angello, "to announce"). Possibly the ana carries the significance of upward, i.e., heavenly, as characteristic of the nature of the tidings. In the following, either the AV or the RV translates the word by the verb "to declare;" in John 4:25 , RV, "declaree," AV, "tell;" in 16:13-15, RV, "declare," AV, "shew;" in Acts 15:4 , RV, "rehearsed," AV, "declared;" in Acts 19:18 , RV, "declaring," AV, "shewed" (a reference, perhaps, to the destruction of their idols, in consequence of their new faith); in Acts 20:20 , RV, "declaring," AV, "have shewed;" in 1 John 1:5 , RV, "announce," AV, "declare." See REHEARSE , REPORT , SHEW , SPEAK , TELL.

A — 2: ἀπαγγέλλω
(Strong's #518 — Verb — apangello — ap-ang-el'-lo )

signifies "to announce or report from a person or place" (apo, "from"); hence, "to declare, publish;" it is rendered "declare" in Luke 8:47 ; Hebrews 2:12 ; 1 John 1:3 . It is very frequent in the Gospels and Acts; elsewhere, other than the last two places mentioned, only in 1 Thessalonians 1:9 ; 1 John 1:2 . See BRING , A, No. 36.

A — 3: διαγγέλλω
(Strong's #1229 — Verb — diangello — de-ang-gel'-lo )

lit., "to announce through," hence, "to declare fully, or far and wide" (dia, "through"), is translated "declaring" in Acts 21:26 , RV (AV, "to signify"); in Luke 9:60 , RV, "publish abroad" (for AV, "preach"), giving the verb its fuller significance; so in Romans 9:17 , for AV, "declared," See PREACH , SIGNIFY.

A — 4: καταγγέλλω
(Strong's #2605 — Verb — katangello — kat-ang-gel'-lo )

lit., "to report down" (kata, intensive), is ordinarily translated "to preach;" "declare" in Acts 17:23 , AV (RV, "set forth"); in 1 Corinthians 2:1 , RV, "proclaiming," for AV, "declaring." It is nowhere translated by "declare" in the RV. See PREACH , SHOW , SPEAK , TEACH.

A — 5: παραγγέλλω
(Strong's #3853 — Verb — parangello — par-ang-gel'-lo )

see CHARGE , B, No. 8.

A — 6: διηγέομαι
(Strong's #1334 — Verb — diegeomai — dee-ayg-eh'-om-ahee )

"to conduct a narration through to the end" (dia, "through," intensive, hegeomai, "to lead"), hence denotes "to recount, to relate in full," Mark 5:16 ; Luke 8:39 ; Luke 9:10 ; Acts 8:33 ; Acts 9:27 ; Acts 12:17 ; in Mark 9:9 ; Hebrews 11:32 , "tell." See SHOW , TELL.

A — 7: ἐκδιηγέομαι
(Strong's #1555 — Verb — ekdiegeomai — ek-dee-ayg-eh'-om-ahee )

properly, "to narrate in full," came to denote, "to tell, declare;" it is used in Acts 13:41 ; Acts 15:3 .

A — 8: ἐξηγέομαι
(Strong's #1834 — Verb — exegeomai — ex-ayg-eh'-om-ahee )

lit., to lead out," signifies "to make known, rehearse, declare," Luke 24:35 (AV, "told;" RV, rehearsed"); Acts 10:8 ; Acts 15:12, 14 ; Acts 21:19 . In John 1:18 , in the sentence "He hath declared Him," the other meaning of the verb is in view, to unfold in teaching, "to declare" by making known. See TELL.

A — 9: ὁρίζω
(Strong's #3724 — Verb — horizo — hor-id'-zo )

"to mark off by boundaries," signifies "to determine," usually of time; in Romans 1:4 , Christ is said to have been "marked out" as the Son of God, by the fact of His resurrection; "declared" (RV, marg., "determined). See DEFINE.

A — 10: δηλόω
(Strong's #1213 — Verb — deloo — day-lo'-o )

"to make plain," is rendered "to declare" in 1 Corinthians 1:11 , AV; 3:13; Colossians 1:8 . See SIGNIFY.

A — 11: φράζω
(Strong's #5419 — Verb — phrazo — frad'-zo )

"to declare," occurs in Matthew 15:15 and (in some texts) in Matthew 13:36 (as AV).

Note: For gnorizo, "to make known," rendered "to declare" in John 17:26 ; 1 Corinthians 15:1 ; Colossians 4:7 , see KNOWN , A, No. 8. For emphanizo, "to declare plainly," Hebrews 11:14 , AV, see MANIFEST , A, No. 2. For phaneroo, see MANIFEST , B, No. 1. For anatithemi, Acts 25:14 , AV, see COMMUNICATE. For "declare glad tidings" see TIDINGS.

B — 1: ἔνδειξις
(Strong's #1732 — Noun Feminine — endeixis — en'-dike-sis )

"a showing, pointing out" (en, "in," deiknumi, "to show"), is said of the "showing forth" of God's righteousness, in Romans 3:25, 26 , AV, "to declare;" RV, "to show," and "(for) the showing." In 2 Corinthians 8:24 , "proof;" Philippians 1:28 , "an evident token." See SHOW , TOKEN.

Notes: (1) In Luke 1:1 , diegesis is a "narrative" (RV), not a "declaration" (AV).

(2) In 2 Corinthians 8:19 , "declaration" does not represent any word in the original.

Decrease

1: ἐλαττόω
(Strong's #1642 — Verb — elattoo — el-at-to'-o )

signifies "to make less or inferior, in quality, position or dignity;" "madest ... lower" and "hast made ... lower," in Hebrews 2:7, 9 . In John 3:30 , it is used in the Middle Voice, in John the Baptist's "I must decrease," indicating the special interest he had in his own "decrease," i.e., in authority and popularity. See LOWER.

Decree

1: δόγμα
(Strong's #1378 — Noun Neuter — dogma — dog'-mah )

transliterated in English, primarily denoted "an opinion or judgment" (from dokeo, "to be of opinion"), hence, an "opinion expressed with authority, a doctrine, ordinance, decree;" "decree," Luke 2:1 ; Acts 16:4 ; Acts 17:7 ; in the sense of ordinances, Ephesians 2:15 ; Colossians 2:14 . See ORDINANCE.

Note: Krino, "to determine," is translated "hath decreed" in 1 Corinthians 7:37 , AV; RV, "hath determined."

Dedicate, Dedication

A — 1: ἐγκαινίζω
(Strong's #1457 — Verb — enkainizo — eng-kahee-nid'-zo )

primarily means "to make new, to renew" (en, "in," kainos, "new"), as in the Sept. of 2 Chronicles 15:8 ; then, to initate or "dedicate," Hebrews 9:18 , with reference to the first covenant, as not "dedicated" without blood; in Hebrews 10:20 , of Christ's "dedication" of the new and living way (AV, "consecrated;" RV, "dedicated"). See CONSECRATE. In the Sept. it has this meaning in Deuteronomy 20:5 ; 2 Chronicles 7:5 ; Isaiah 16:11 ; Isaiah 41:1 ; Isaiah 45:16 , "keep a feast (to Me)."

B — 1: ἐγκαίνια
(Strong's #1456 — Noun Neuter — enkainia — eng-kah'ee-nee-ah )

akin to A, frequent in the Sept., in the sense of "dedication," became used particularly for the annual eight days' feast beginning on the 25th of Chisleu (mid. of Dec.), instituted by Judas Maccabaeus, 164, B.C., to commemorate the cleansing of the Temple from the pollutions of Antiochus Epiphanes; hence it was called the Feast of the Dedication, John 10:22 . This feast could be celebrated anywhere. The lighting of lamps was a prominent feature; hence the description "Feast of Lights." Westcott suggests that John 9:5 refers to this.

Deed, Deeds

1: ἔργον
(Strong's #2041 — Noun Neuter — ergon — er'-gon )

denotes "a work" (Eng., "work" is etymologically akin), "deed, act." When used in the sense of a "deed or act," the idea of "working" is stressed, e.g., Romans 15:18 ; it frequently occurs in an ethical sense of human actions, good or bad, e.g., Matthew 23:3 ; Matthew 26:10 ; John 3:20, 21 ; Romans 2:7, 15 ; 1 Thessalonians 1:3 ; 2 Thessalonians 1:11 , etc; sometimes in a less concrete sense, e.g., Titus 1:16 ; James 1:25 (RV, "that worketh," lit., "of work"). See LABOR , WORK.

2: πρᾶξις
(Strong's #4234 — Noun Feminine — praxis — prax'-is )

denotes "a doing, transaction, a deed the action of which is looked upon as incomplete and in progress" (cp. prasso, "to practice"); in Matthew 16:27 , RV, "deeds," for AV, "works;" in Luke 23:51 , "deed;" in ver. 41, the verb is used [see Note (2) below]; Acts 19:18 ; Romans 8:13 ; Colossians 3:9 . In Romans 12:4 it denotes an "action," business, or function translated "office." See OFFICE , WORK.

Note: Contrast pragma, "that which has been done, an accomplished act," e.g., James 3:16 , RV, "deed," AV, "work."

3: ποίησις
(Strong's #4162 — Noun Feminine — poiesis — poy'-ay-sis )

"a doing" (akin to poieo, "to do"), is translated "deed" in James 1:25 , AV, (RV, "doing").

Note: Cp. poiema, "a work done," Romans 1:20 ; Ephesians 2:10 .

4: εὐεργεσία
(Strong's #2108 — Noun Feminine — euergesia — yoo-erg-es-ee'-ah )

see BENEFIT , No. 1.

Notes: (1) Katergazomai, "to work out, bring about something, to perpetrate a deed," is used with the neuter demonstrative pronoun touto, "this," in 1 Corinthians 5:3 , "hath (so) done this deed," AV; RV, "hath (so) wrought this thing."

(2) Prasso (see No. 2), is used in Luke 23:41 , with the neuter plural of the relative pronoun, "of our deeds," lit., "(the things) which we practiced."

(3) In 2 Corinthians 12:12 the phrase "mighty deeds" (RV, "mighty works") translates dunameis, "powers" (marg.). See WORK.

(4) In Acts 24:2 , diorthoma, "a straightening," with ginomai, "to become," is translated in the AV, "very worthy deeds are done," RV, "evils are corrected;" more lit., "reforms take place." For the variant reading katorthoma, see CORRECTION , No. 1.

Deem

1: ὑπονοέω
(Strong's #5282 — Verb — huponoeo — hoop-on-o-eh'-o )

"to suppose, conjecture, surmise," is translated "deemed" in Acts 27:27 , AV (RV, "surmised"); in Acts 13:25 "think ye" (AV); RV, "suppose ye;" in Acts 25:18 , "supposed." See SUPPOSE , THINK.

Deep, Deepness, Deeply, Depth

A — 1: βάθος
(Strong's #899 — Noun Neuter — bathos — bath'-os )

is used (a) naturally, in Matthew 13:5 , "deepness;" Mark 4:5 , AV, "depth," RV, "deepness;" Luke 5:4 , of "deep" water; Romans 8:39 (contrasted with hupsoma, "height"); (b) metaphorically, in Romans 11:33 , of God's wisdom and knowledge; in 1 Corinthians 2:10 , of God's counsels; in Ephesians 3:18 , of the dimensions of the sphere of the activities of God's counsels, and of the love of Christ which occupies that sphere; in 2 Corinthians 8:2 , of "deep" poverty; some mss. have it in Revelation 2:24 .

A — 2: βυθός
(Strong's #1037 — Noun Masculine — buthos — boo-thos' )

"a depth," is used in the NT only in the natural sense, of the sea, 2 Corinthians 11:25 .

Notes (1) Cp. buthizo, "to sink" (intransitive), Middle Voice, Luke 5:7 ; (transitive) "to drown," 1 Timothy 6:9 .

(2) Abussos, Eng., abyss, is translated "the deep" in Luke 8:31 ; Romans 10:7 , AV. See ABYSS , BOTTOM.

B — 1: βαθύς
(Strong's #901 — Adjective — bathus — bath-oos' )

akin to A, No. 1, "deep," is said in John 4:11 , of a well; in Acts 20:9 , of sleep; in Revelation 2:24 the plural is used, of the "deep things," the evil designs and workings, of Satan.

Notes: (1) In Luke 24:1 , some mss. have batheos, the genitive case, with orthros, "dawn;" the most authentic mss. have batheos, "deeply," i.e., very early.

(2) In Mark 8:12 , "He sighed deeply" represents anastenazo, "to fetch a deep-drawn sigh" (ana, "up," stenazo, "to sigh or groan"). See SIGH.

C — 1: βαθύνω
(Strong's #900 — Verb — bathuno — bath-oo'-no )

"to deepen, make deep," is used in Luke 6:48 (AV, "digged deep"). The original has two separate verbs, skapto, "to dig," and bathuno; the RV therefore has "digged and went deep.

Defame

1: δυσ-
(Strong's #1418 — Particle — dusphemeo — doos )

lit., "to speak injuriously" (from dus, an inseparable prefix signifying "opposition, injury, etc., and phemi, "to speak"), is translated "defamed," 1 Corinthians 4:13 . Some mss. have blasphemeo. See BLASPHEME.

Defect

1: ἥττημα
(Strong's #2275 — Noun Neuter — hettema — hayt'-tay-mah )

primarily "a lessening, a decrease, diminution," denotes "a loss." It is used of the "loss" sustained by the Jewish nation in that they had rejected God's testimonies and His Son and the Gospel, Romans 11:12 , the reference being not only to national diminution but to spiritual "loss;" RV, "loss," for AV, "diminishing." Here the contrasting word is pleroma, "fullness." In 1 Corinthians 6:7 the reference is to the spiritual "loss" sustained by the church at Corinth because or their discord and their litigious ways in appealing to the world's judges. Here the RV has "defect" (marg. "loss"), for AV, "fault." The preceding adverb "altogether" shows the comprehensiveness of the "defect;" the "loss" affected the whole church, and was "an utter detriment."

In the Sept. of Isaiah 31:8 the word signifies the "loss" of a defeat, with reference to the overthrow of the Assyrians; lit. "his young men shall be for loss" (i.e., "tributary"). See DIMINISHING , FAULT , LOSS.

Note: Cp. hettao, "to make inferior," used in the Passive Voice, "to be overcome" (of spiritual defeat, 2 Peter 2:20 ), and the adjective hetton or hesson, "less, worse."

Defence

A — 1: ἀπολογία
(Strong's #627 — Noun Feminine — apologia — ap-ol-og-ee'-ah )

a speech made in defense. See ANSWER.

B — 1: ἀπολογέομαι
(Strong's #626 — Verb — apologeomai — ap-ol-og-eh'-om-ahee )

See ANSWER , B, No. 4.

Defend

1: ἀμύνομαι
(Strong's #292 — Verb — amuno — am-oo'-nom-ahee )

"to ward off," is used in the Middle Voice in Acts 7:24 , of the assistance given by Moses to his fellow Israelite against an Egyptian (translated, "defended"). The Middle Voice indicates the special personal interest Moses had in the act.

Defer

1: ἀναβάλλω
(Strong's #306 — Verb — anaballo — an-ab-al'-lom-ahee )

lit., "to throw up" (ana, "up," ballo, "to throw"), hence "to postpone," is used in the Middle Voice in Acts 24:22 , in the forensic sense of "deferring" the hearing of a case.

Note: Cp. anabole, "a putting off, delay," Acts 25:17 .

Defile, Defilement

A — 1: κοινόω
(Strong's #2840 — Verb — koinoo — koy-no'-o )

denotes (a) "to make common;" hence, in a ceremonial sense, "to render unholy, unclean, to defile," Matthew 15:11, 18, 20 ; Mark 7:15, 18, 20, 23 ; Acts 21:28 (RV, "defiled;" AV, "polluted"); Hebrews 9:13 (RV, "them that have been defiled," AV, "the unclean"); (b) "to count unclean," Acts 10:15 ; Acts 11:9 . In Revelation 21:27 , some mss. have this verb, "defileth;" the most authentic have the adjective, koinos, "unclean." See CALL , COMMON.

A — 2: μιαίνω
(Strong's #3392 — Verb — miano — me-ah'ee-no )

primarily, "to stain, to tinge or dye with another color," as in the staining of a glass, hence, "to pollute, contaminate, soil, defile," is used (a) of "ceremonial defilement," John 18:28 ; so in the Sept., in Leviticus 22:5, 8 ; Numbers 19:13, 20 etc.; (b) of "moral defilement," Titus 1:15 (twice); Hebrews 12:15 , "of moral and physical defilement," Jude 1:8 . See B, Nos. 1 and 2.

A — 3: μολύνω
(Strong's #3435 — Verb — moluno — mol-oo'-no )

properly denotes "to besmear," as with mud or filth, "to befoul." It is used in the figurative sense, of a conscience "defiled" by sin, 1 Corinthians 8:7 ; of believers who have kept themselves (their "garments") from "defilement," Revelation 3:4 , and those who have not "soiled" themselves by adultery or fornication, Revelation 14:4 .

Note: The difference between miaino and moluno is that the latter is not used in a ritual or ceremonial sense, as miaino is (Trench, Syn. xxxi).

A — 4: σπιλόω
(Strong's #4695 — Verb — spiloo — spee-lo'-o )

"to make a stain or spot," and so "to defile," is used in James 3:6 of the "defiling" effects of an evil use of the tongue; in Jude 1:23 , "spotted," with reference to moral "defilement." See SPOT.

Note: (1) Cp. spilos, "a spot, a moral blemish," Ephesians 5:27 ; 2 Peter 2:13 ; aspilos, "without spot, spotless," 1 Timothy 6:14 ; James 1:27 ; 1 Peter 1:19 ; 2 Peter 3:14 ; spilas, Jude 1:12 , "hidden rocks," RV (AV "spots," a late meaning, equivalent to spilos).

A — 5: φθείρω
(Strong's #5351 — Verb — phtheiro — fthi'-ro )

see CORRUPT , A, No. 2.

B — 1: μίασμα
(Strong's #3393 — Noun Neuter — miasma — mee'-as-mah )

whence the Eng. word, denotes "defilement" (akin to A, No. 2), and is found in 2 Peter 2:20 , AV, "pollutions," RV, "defilements," the vices of the ungodly which contaminate a person in his intercourse with the world.

B — 2: μιασμός
(Strong's #3394 — Noun Masculine — miasmos — mee-as-mos' )

also akin to A, No. 2, primarily denotes "the act of defiling," the process, in contrast to the "defiling" thing (No. 1). It is found in 2 Peter 2:10 (AV, "uncleanness," RV, "defilement.")

B — 3: μολυσμός
(Strong's #3436 — Noun Masculine — molusmos — mol-oos-mos' )

akin to A, No. 3, denotes "defilement," in the sense of an action by which anything is "defiled," 2 Corinthians 7:1 . Cp. the synonymous word spilos, A, No. 4, Note.

C — 1: κοινός
(Strong's #2839 — Adjective — koinos — koy-nos' )

akin to A, No. 1, common, and, from the idea of coming into contact with everything, "defiled," is used in the ceremonial sense in Mark 7:2 ; in ver. 5, RV, "defiled," for AV, "unwashen" (the verb is used in Mark 7:15 ). See COMMON , UNCLEAN.

Define

1: ὁρίζω
(Strong's #3724 — Verb — horizo — hor-id'-zo )

(Eng., "horizon"), primarily means "to mark out the boundaries of a place" (as in the Sept. of Numbers 34:6 ; Joshua 13:27 ); hence "to determine, appoint." In Hebrews 4:7 , where the reference is to the time of God's invitation to enter into His rest, in contrast to Israel's failure to do so, the word may mean either the appointing of the day (i.e., the period), or the "defining" of the day, i.e., marking its limits. So the RV (AV, "limiteth"). See DECLARE , DETERMINE , LIMIT , ORDAIN.

Defraud

1: ἀποστερέω
(Strong's #650 — Verb — apostereo — ap-os-ter-eh'-o )

signifies "to rob, despoil, defraud," Mark 10:19 ; 1 Corinthians 6:8 ; 1 Corinthians 7:5 (of that which is due to the condition of natural relationship of husband and wife); in the Middle Voice, "to allow oneself to be defrauded," 1 Corinthians 6:7 ; in the Passive Voice, "bereft," 1 Timothy 6:5 , RV, with reference to the truth, with the suggestion of being retributively "robbed" of the truth, through the corrupt condition of the mind. Some mss. have this verb in James 5:4 for aphustereo, "to keep back by fraud." See BEREFT , DESTITUTE , FRAUD. In the Sept., Exodus 21:10 ; in some mss., Deuteronomy 24:14 .

2: πλεονεκτέω
(Strong's #4122 — Verb — pleonekteo — pleh-on-ek-teh'-o )

translated "defraud" in 1 Thessalonians 4:6 , AV (RV, "wrong"), the reference being to the latter part of the Tenth Commandment. See ADVANTAGE , C, No. 2.

Degree

1: βαθμός
(Strong's #898 — Noun Masculine — bathmos — bath-mos' )

denotes "a step," primarily of a threshold or stair, and is akin to baino, "to go;" figuratively, "a standing, a stage in a career, position, degree," 1 Timothy 3:13 , of faithful deacons.

Note: Tapeinos, "low, humble," whether in condition or mind, is translated "of low degree" in Luke 1:52 ; James 1:9 .

Delay

A — 1: ὀκνέω
(Strong's #3635 — Verb — okneo — ok-neh'-o )

akin to oknos, "a shrinking, to be loath or slow to do a thing, to hesitate, delay," is used in Acts 9:38 . In the Sept. in Numbers 22:16 , "do not delay;" Judges 18:9 .

A — 2: χρονίζω
(Strong's #5549 — Verb — chronizo — khron-id'-zo )

from chronos, "time," lit. means "to while away time," i.e., by way of lingering, tarrying, "delaying;" "delayeth," Matthew 24:48 ; Luke 12:45 ; "tarried," Matthew 25:5 ; "tarried so long," Luke 1:21 ; "will (not) tarry," Hebrews 10:37 . See TARRY.

B — 1: ἀναβολή
(Strong's #311 — Noun Feminine — anabole — an-ab-ol-ay' )

lit. signifies "that which is thrown up" (ana, "up," ballo, "to throw"); hence "a delay," Acts 25:17 . See DEFER.

Note: In Revelation 10:6 , chronos is translated "delay" in RV marg., and is to be taken as the true meaning.

Delicacies

* Note: For strenos, rendered "delicacies" in Revelation 18:3 , AV, denoting "wantonness" (RV), i.e., arrogant luxury, see WANTON. Cp. the verb streniao, below, under DELICATELY.

Delicately

A — 1: τρυφάω
(Strong's #5171 — Verb — truphao — troo-fah'-o )

from thrupto, "to enervate," signifies "to lead a voluptuous life, to give oneself up to pleasure," James 5:5 , RV, "ye have lived delicately;" AV, "ye have lived in pleasure."

Notes: (1) Cp. spatalao, from spatale, "wantonness, to live riotously," used with A in James 5:5 , "ye have lived in pleasure" (RV, "have taken your ..."); cp. 1 Timothy 5:6 , of carnal women in the church, AV, "liveth in pleasure," RV, "giveth herself to pleasure. See PLEASURE.

(2) Cp. also streniao, "to run riot," translated "lived deliciously," in Revelation 18:7, 9 , AV (RV, "waxed wanton" and "lived wantonly"). Cp. DELICACIES (above). See WANTON. Cp. the intensive form katastreniao, "to wax utterly wanton," 1 Timothy 5:11 .

(3) Spatalao "might properly be laid to the charge of the prodigal, scattering his substance in riotous living, Luke 15:13 ; ... truphao to the charge of the rich man, faring sumptuously every day, Luke 16:19 ; streniao to Jeshurun, when, waxing fat, he kicked, Deuteronomy 32:15 " (Trench, Syn. liv).

B — 1: τρυφή
(Strong's #5172 — Noun Feminine — truphe — troo-fay' )

akin to A, is used with en, in the phrase en truphe, "luxuriously," "delicately," Luke 7:25 , and denotes effeminacy, softness; "to revel" in 2 Peter 2:13 (AV, "riot"), lit., "counting reveling in the day time a pleasure." See REVEL , RIOT.

Note: Entruphao, "to revel luxuriously," is used in 2 Peter 2:13 , RV, "reveling" (AV, "sporting themselves").

Deliciously

* For DELICIOUSLY, Revelation 18:7, 9 , AV, see DELICATELY , Note (1).

Delight in

1: συνήδομαι
(Strong's #4913 — Verb — sunedomai — soon-ay'-dom-ahee )

lit., "to rejoice with (anyone), to delight in (a thing) with (others)," signifies "to delight with oneself inwardly in a thing," in Romans 7:22 .

Note: Cp. hedone, "desire, pleasure."

Deliver, Deliverance, Deliverer

A — 1: δίδωμι
(Strong's #1325 — Verb — didomi — did'-o-mee )

"to give," is translated "delivered" in Luke 7:15 ; RV, "gave;" so Luke 19:13 . See GIVE.

A — 2: ἀναδίδωμι
(Strong's #325 — Verb — anadidomi — an-ad-eed'-om-ee )

ana, "up," and No. 1, "to deliver over, give up," is used of "delivering" the letter mentioned in Acts 23:33 .

Note: For the different verb in Acts 15:30 , see No. 4.

A — 3: ἀποδίδωμι
(Strong's #591 — Verb — apodidomi — ap-od-eed'-o-mee )

apo, "from," and No. 1, lit., "to give away," hence, "to give back or up," is used in Pilate's command for the Lord's body to be "given up," Matthew 27:58 ; in the sense of "giving back," of the Lord's act in giving a healed boy back to his father, Luke 9:42 . See GIVE , PAY , PAYMENT , PERFORM , RECOMPENSE , RENDER , REPAY , REQUITE , RESTORE , REWARD , SELL , YIELD.

A — 4: ἐπιδίδωμι
(Strong's #1929 — Verb — epididomi — ep-ee-did'-o-mee )

lit., "to give upon or in addition," as from oneself to another, hence, "to deliver over," is used of the "delivering" of the roll of Isaiah to Christ in the synagogue, Luke 4:17 ; of the "delivering" of the epistle from the elders at Jerusalem to the church at Antioch, Acts 15:30 . See DRIVE (let), GIVE , OFFER.

A — 5: παραδίδωμι
(Strong's #3860 — Verb — paradidomi — par-ad-id'-o-mee )

"to deliver over," in Romans 6:17 , RV, "that form of teaching whereunto ye were delivered," the figure being that of a mold which gives its shape to what is cast in it (not as the AV). In Romans 8:32 it is used of God in "delivering" His Son to expiatory death; so Romans 4:25 ; see Mark 9:31 ; of Christ in "delivering" Himself up, Galatians 2:20 ; Ephesians 5:2, 25 . See BETRAY , A. In Mark 1:14 , RV, it is used of "delivering" John the Baptist to prison. See PUT , No. 12.

A — 6: ἀπαλλάσσω
(Strong's #525 — Verb — apallasso — ap-al-las'-so )

lit., "to change from" (apo, "from," allasso, "to change"), "to free from, release," is translated "might deliver" in Hebrews 2:15 ; in Luke 12:58 , it is used in a legal sense of being quit of a person, i.e., the opponent being appeased and withdrawing his suit. For its other meaning, "to depart," in Acts 19:12 , see DEPART.

A — 7: ἐλευθερόω
(Strong's #1659 — Verb — eleutheroo — el-yoo-ther-o'-o )

"to set free," is translated "deliver" in Romans 8:21 . In six other places it is translated "make free," John 8:32, 36 ; Romans 6:18, 22 ; Romans 8:2 ; Galatians 5:1 , RV, "set free." See FREE.

A — 8: ἐξαιρέω
(Strong's #1807 — Verb — exaireo — ex-ahee-reh'-o )

lit., "to take out," denotes, in the Middle Voice, "to take out for oneself," hence, "to deliver, to rescue," the person who does so having a special interest in the result of his act. Thus it is used, in Galatians 1:4 , of the act of God in "delivering" believers "out of this present evil world," the Middle Voice indicating His pleasure in the issue of their "deliverance." It signifies to "deliver" by rescuing from danger, in Acts 12:11 ; Acts 23:27 ; Acts 26:17 ; from bondage, Acts 7:10, 34 . For its other meaning, "to pluck out of," Matthew 5:29 ; Matthew 18:9 , see PLUCK.

A — 9: καταργέω
(Strong's #2673 — Verb — katargeo — kat-arg-eh'-o )

see ABOLISH.

A — 10: ῥύομαι
(Strong's #4506 — Verb — rhuomai — rhoo'-om-ahee )

"to resuce from, to preserve from," and so, "to deliver," the word by which it is regularly translated, is largely synonymous with sozo, "to save." though the idea of "rescue from" is predominant in rhuomai (see Matthew 27:43 ), that of "preservation from," in sozo. In Romans 11:26 the present participle is used with the article, as a noun, "the Deliverer." This is the construction in 1 Thessalonians 1:10 , where Christ is similarly spoken of. Here the AV wrongly has "which delivered" (the tense is not past); RV, "which delivereth;" the translation might well be (as in Romans 11:26 ), "our Deliverer," that is, from the retributive calamities with which God will visit men at the end of the present age. From that wrath believers are to be "delivered." The verb is used with apo, "away from," in Matthew 6:13 ; Luke 11:4 (in some mss.); so also in Luke 11:4 ; Romans 15:31 ; 2 Thessalonians 3:2 ; 2 Timothy 4:18 ; and with ek, "from, out of," in Luke 1:74 ; Romans 7:24 ; 2 Corinthians 1:10 ; Colossians 1:13 , from bondage; in 2 Peter 2:9 , from temptation; in 2 Timothy 3:11 , from persecution; but ek is used of ills impending, in 2 Corinthians 1:10 ; in 2 Timothy 4:17 , ek indicates that the danger was more imminent than in ver. 18, where apo is used. Accordingly the meaning "out of the midst of" cannot be pressed in 1 Thessalonians 1:10 .

A — 11: χαρίζομαι
(Strong's #5483 — Verb — charizomai — khar-id'-zom-ahee )

"to gratify, to do what is pleasing to anyone," is translated "deliver" in the AV of Acts 25:11, 16 ; RV, "give up" (marg., "grant by favor," i.e., to give over to the Jews so as to gratify their wishes). See FORGIVE , GIVE , GRANT.

Note: For gennao and tikto, "to bear, to be delivered" (said of women at childbirth), see BEGET.

B — 1: ἀπολύτρωσις
(Strong's #629 — Noun Feminine — apolutrosis — ap-ol-oo'-tro-sis )

denotes "redemption" (apo, "from," lutron, "a price of release"). In Hebrews 11:35 it is translated "deliverance;" usually the release is effected by the payment of a ransom, or the required price, the lutron (ransom). See REDEMPTION.

B — 2: ἄφεσις
(Strong's #859 — Noun Feminine — aphesis — af'-es-is )

denotes "a release, from bondage, imprisonment, etc." (the corresponding verb is aphiemi, "to send away, let go"); in Luke 4:18 it is used of "liberation" from captivity (AV, "deliverance," RV, "release"). See FORGIVENESS , REMISSION.

B — 3: λυτρωτής
(Strong's #3086 — Noun Masculine — lutrotes — loo-tro-tace' )

"a redeemer, one who releases" (see No. 1), is translated "deliverer" in Acts 7:35 (RV marg., "redeemer").

Note: See also DELIVER , A, No. 10.

C — 1: ἔκδοτος
(Strong's #1560 — Adjective — ekdotos — ek'-dot-os )

lit., "given up" (ek, "out of," didomi, "to give"), "delivered up" (to enemies, or to the power or will of someone), is used of Christ in Acts 2:23 .

Delude, Delusion

A — 1: παραλογίζομαι
(Strong's #3884 — Verb — paralogizomai — par-al-og-id'-zom-ahee )

see BEGUILE.

B — 1: πλάνη
(Strong's #4106 — Noun Feminine — plane — plan'-ay )

lit., "a wandering," whereby those who are led astray roam hither and thither, is always used in the NT, of mental straying, wrong opinion, error in morals or religion. In 2 Thessalonians 2:11 , AV, it is translated "delusion," RV, "error." See DECEIT , ERROR.

Demand

* Note: For DEMAND (Matthew 2:4 ; Acts 21:33 ), see INQUIRE; for its use in Luke 3:14 ; Luke 17:20 , see under ASK.

Demeanor

1: κατάστημα
(Strong's #2688 — Noun Neuter — katastema — kat-as'-tay-mah )

see BEHAVIOR , B, No. 2.

Demon, Demoniac

A — 1: δαίμων
(Strong's #1142 — Noun — daimon — dah'ee-mown )

"a demon," signified, among pagan Greeks, an inferior deity, whether good or bad. In the NT it denotes "an evil spirit." It is used in Matthew 8:31 , mistranslated "devils." Some would derive the word from a root da---, meaning "to distribute." More probably it is from a similar root da---, meaning "to know," and hence means "a knowing one."

A — 2: δαιμόνιον
(Strong's #1140 — Noun Neuter — daimonion — dahee-mon'-ee-on )

not a diminutive of daimon, No. 1, but the neuter of the adjective daimonios, pertaining to a demon, is also mistranslated "devil," "devils." In Acts 17:18 , it denotes an inferior pagan deity. "Demons" are the spiritual agents acting in all idolatry. The idol itself is nothing, but every idol has a "demon" associated with it who induces idolatry, with its worship and sacrifices, 1 Corinthians 10:20, 21 ; Revelation 9:20 ; cp. Deuteronomy 32:17 ; Isaiah 13:21 ; Isaiah 34:14 ; Isaiah 65:3, 11 . They disseminate errors among men, and seek to seduce believers, 1 Timothy 4:1 . As seducing spirits they deceive men into the supposition that through mediums (those who have "familiar spirits," Leviticus 20:6, 27 , e.g.) they can converse with deceased human beings. Hence the destructive deception of spiritism, forbidden in Scripture, Leviticus 19:31 ; Deuteronomy 18:11 ; Isaiah 8:19 . "Demons" tremble before God, James 2:19 ; they recognized Christ as Lord and as their future Judge, Matthew 8:29 ; Luke 4:41 . Christ cast them out of human beings by His own power. His disciples did so in His name, and by exercising faith, e.g., Matthew 17:20 .

Acting under Satan (cp. Revelation 16:13, 14 ), "demons" are permitted to afflict with bodily disease, Luke 13:16 . Being unclean they tempt human beings with unclean thoughts, Matthew 10:1 ; Mark 5:2 ; Mark 7:25 ; Luke 8:27-29 ; Revelation 16:13 ; Revelation 18:2 , e.g. They differ in degrees of wickedness, Matthew 12:45 . They will instigate the rulers of the nations at the end of this age to make war against God and His Christ, Revelation 16:14 . See DEVIL.

B — 1: δαιμονίζομαι
(Strong's #1139 — Verb — daimonizomai — dahee-mon-id'-zom-ahee )

signifies "to be possessed of a demon, to act under the control of a demon." Those who were thus afflicted expressed the mind and consciousness of the "demon" or "demons" indwelling them, e.g., Luke 8:28 . The verb is found chiefly in Matt. and Mark; Matthew 4:24 ; Matthew 8:16, 28, 33 ; Matthew 9:32 ; Matthew 12:22 ; Matthew 15:22 ; Mark 1:32 ; Mark 5:15, 16, 18 ; elsewhere in Luke 8:36 ; John 10:21 , "him that hath a devil (demon)."

C — 1: δαιμονιώδης
(Strong's #1141 — Adjective — daimoniodes — dahee-mon-ee-o'-dace )

signifies "proceeding from, or resembling, a demon, demoniacal;" see marg. of James 3:15 , RV (text, "devilish").

Demonstration

1: ἀπόδειξις
(Strong's #585 — Noun Feminine — apodeixis — ap-od'-ike-sis )

lit., "a pointing out" (apo, "forth," deiknumi, "to show"), a "showing" or demonstrating by argument, is found in 1 Corinthians 2:4 , where the Apostle speaks of a proof, a "showing" forth or display, by the operation of the Spirit of God in him, as affecting the hearts and lives of his hearers, in contrast to the attempted methods of proof by rhetorical arts and philosophic arguments.

Den

1: σπήλαιον
(Strong's #4693 — Noun Neuter — spelaion — spay'-lah-yon )

see CAVE.

Deny

1: ἀρνέομαι
(Strong's #720 — Verb — arneomai — ar-neh'-om-ahee )

signifies (a) "to say ... not, to contradict," e.g., Mark 14:70 ; John 1:20 ; John 18:25, 27 ; 1 John 2:22 ; (b) "to deny" by way of disowning a person, as, e.g., the Lord Jesus as master, e.g., Matthew 10:33 ; Luke 12:9 ; John 13:38 (in the best mss.); 2 Timothy 2:12 ; or, on the other hand, of Christ Himself, "denying" that a person is His follower, Matthew 10:33 ; 2 Timothy 2:12 ; or to "deny" the Father and the Son, by apostatizing and by disseminating pernicious teachings, to "deny" Jesus Christ as master and Lord by immorality under a cloak of religion, 2 Peter 2:1 ; Jude 1:4 ; (c) "to deny oneself," either in a good sense, by disregarding one's own interests, Luke 9:23 , or in a bad sense, to prove false to oneself, to act quite unlike oneself, 2 Timothy 2:13 ; (d) to "abrogate, forsake, or renounce a thing," whether evil, Titus 2:12 , or good, 1 Timothy 5:8 ; 2 Timothy 3:5 ; Revelation 2:13 ; Revelation 3:8 ; (e) "not to accept, to reject" something offered, Acts 3:14 ; Acts 7:35 , "refused;" Hebrews 11:24 , "refused." See REFUSE.

2: ἀπαρνέομαι
(Strong's #533 — Verb — aparneomai — ap-ar-neh'-om-ahee )

a strengthened form of No. 1, with apo, "from," prefixed (Lat., abnego), means (a) "to deny utterly," to abjure, to affirm that one has no connection with a person, as in Peter's denial of Christ, Matthew 26:34, 35, 75 ; Mark 14:30, 31, 72 ; Luke 22:34, 61 (some mss. have it in John 13:38 ). This stronger form is used in the Lord's statements foretelling Peter's "denial," and in Peter's assurance of fidelity; the simple verb (No. 1) is used in all the records of his actual denial. The strengthened form is the verb used in the Lord's warning as to being "denied" in the presence of the angels, Luke 12:9 ; in the preceding clause, "he that denieth Me," the simple verb arneomai is used; the rendering therefore should be "he that denieth Me in the presence of men, shall be utterly denied in the presence of the angels of God;" (b) "to deny oneself" as a follower of Christ, Matthew 16:24 ; Mark 8:34 ; Luke 9:23 .

3: ἀντιλέγω
(Strong's #483 — Verb — antilego — an-til'-eg-o )

means "to speak against, contradict." In Luke 20:27 , the RV, "they which say that there is no resurrection," follows the texts which have the simple verb lego; for the AV, which translates the verb antilego, "which deny that there is any resurrection." See ANSWER , CONTRADICT , GAINSAY , SPEAK , No. 6.

Depart

1: ἀνάγω
(Strong's #321 — Verb — anago — an-ag'-o )

lit., "to lead up" (ana, "up," ago, "to lead"), is used, in the Middle Voice, as a nautical term, signifying "to set sail, put to sea;" "to depart," Acts 27:12 , AV (RV, "put to sea"); Acts 28:10 (RV, "sailed"); ver. 11 (RV, "set sail"). Cp. epanago, in Luke 5:3 , to put out. See BRING , No. 11.

2: παράγω
(Strong's #3855 — Verb — parago — par-ag'-o )

used intransitively, means "to pass by" (para, "by, beside"), and is so translated everywhere in the Gospels, except in the AV of Matthew 9:27 , "departed;" RV, "passed by." Outside the Gospels it is used in its other meaning, "to pass away," 1 Corinthians 7:31 ; 1 John 2:8 (RV), 17 See PASS.

3: ὑπάγω
(Strong's #5217 — Verb — hupago — hoop-ag'-o )

"to go," translated "depart" in James 2:16 , AV, primarily and lit. meant "to lead under" (hupo, "under"); in its later use, it implied a "going," without noise or notice, or by stealth. In this passage the idea is perhaps that of a polite dismissal, "Go your ways." See GET , GO.

* (b) Compounds of erchomai.

4: ἀπέρχομαι
(Strong's #565 — Verb — aperchomai — ap-erkh'-om-ahee )

lit., "to come or go away" (apo), hence, "to set off, depart," e.g., Matthew 8:18 , is frequent in the Gospels and Acts; Revelation 18:14 , RV, "are gone." See COME , No. 11 (Note), GO, PASS.

5: διέρχομαι
(Strong's #1330 — Verb — dierchomai — dee-er'-khom-ahee )

"to come or go through, to pass through to a place," is translated "departed" in Acts 13:14 , AV; RV, "passing through;" elsewhere it is usually translated "pass through" or "go through." See COME , No. 5.

6: ἐξέρχομαι
(Strong's #1831 — Verb — exerchomai — ex-er'-khom-ahee )

denotes "to come out, or go out of, to go forth." It is frequently translated by the verb "to depart," e.g., Matthew 9:31 ; in Luke 4:42 , for the AV, "He departed and went (No. 8)," the RV has "He came out and went;" in Luke 9:6 the AV and RV agree. See COME , No. 3.

7: κατέρχομαι
(Strong's #2718 — Verb — katerchomai — kat-er'-khom-ahee )

"to come down" (its usual meaning), is translated "departed" in Acts 13:4 , AV (RV, "went down"). See COME , No. 7.

* (c) Poreuo and a compound.

8: πορεύομαι
(Strong's #4198 — Verb — poreuo — por-yoo'-om-ahee )

akin to poros, "a passage," in the Middle Voice signifies "to go on one's way, to depart from one place to another." In some places, where the AV has the verb "to depart," the RV translates by "to go one's way," e.g., Matthew 2:9 , "went their way;" Matthew 11:7 ; Matthew 24:1 , "was going on His way." In the following the RV has the verb "to go," for the AV "depart," Luke 4:42 (latter part of verse); Luke 13:31 ; John 16:7 ; 2 Timothy 4:10 . In Luke 21:8 , "go (after)," is said of disciples or partisans. In some places both AV and RV translate by the verb "to depart," e.g., Matthew 19:15 ; Matthew 25:41 ; Acts 5:41 ; Acts 22:21 . This verb is to be distinguished from others signifying "to go." It is best rendered, as often as possible, "to go on one's way." See GO , JOURNEY , WALK.

9: ἐκπορεύομαι
(Strong's #1607 — Verb — ekporeuo — ek-por-yoo'-om-ahee )

ek, "from," in the Middle and Passive, "to proceed from or forth," more expressive of a definite course than simply "to go forth," is translated "go forth," in Mark 6:11 ; "went out" in Matthew 20:29 , RV (AV, "departed"); both have "depart" in Acts 25:4 . It is frequently translated by the verb "to proceed," and is often best so rendered, e.g., in Revelation 9:17, 18 , RV, for AV, "issued." See COME , No. 33.

* (d) Compounds of choreo.

10: ἀναχωρέω
(Strong's #402 — Verb — anachoreo — an-akh-o-reh'-o )

"to go back, recede, retire" (ana, "back or up," choreo, "to make room for, betake oneself," choros, "a place"), is translated "departed" in Matthew 2:12-14 ; Matthew 4:12 (RV, "withdrew"); so in Matthew 14:13 ; Matthew 15:21 , but "departed" in Matthew 27:5 ; "withdrew" in John 6:15 . In Matthew 2:22 the RV has "withdrew," which is preferable to the AV, "turned aside." The most suitable translation wherever possible, is by the verb "to withdraw." See PLACE , B, No. 1, GO, No. 15, TURN, Note (1), WITHDRAW.

11: ἀποχωρέω
(Strong's #672 — Verb — apochoreo — ap-okh-o-reh'-o )

"to depart from" (apo), is so translated in Matthew 7:23 ; Luke 9:39 ; Acts 13:13 (both AV and RV). Some mss. have it in Luke 20:20 .

12: ἐκχωρέω
(Strong's #1633 — Verb — ekchoreo — ek-kho-reh'-o )

signifies "to depart out" (ek), "to leave a place," Luke 21:21 .

* (e) Chorizo and compounds.

13: χωρίζω
(Strong's #5563 — Verb — chorizo — kho-rid'-zo )

"to put apart, separate," means, in the Middle Voice, "to separate oneself, to depart from," Acts 1:4 ; Acts 18:1, 2 ; in marital affairs, 1 Corinthians 7:10, 11, 15 ; "departed" (RV corrects to "was parted"), Philemon 1:15 . The verb is also used in Matthew 19:6 ; Mark 10:9 ; Romans 8:35, 39 ; Hebrews 7:26 . See PUT , No. 14, SEPARATE.

14: ἀποχωρίζω
(Strong's #673 — Verb — apochorizo — ap-okh-o-rid'-zo )

signifies "to separate off" (apo); in the Middle Voice, "to depart from," Acts 15:39 , AV, "departed asunder;" RV, "parted asunder;" Revelation 6:14 , RV, "was removed." See PART , REMOVE.

15: διαχωρίζω
(Strong's #1316 — Verb — diachorizo — dee-akh-o-rid'-zom-ahee )

lit., "to separate throughout" (dia), i.e., "completely," in the Middle Voice, "to separate oneself definitely from," is used in Luke 9:33 , RV, "were parting from."

* (f) Various other verbs.

16: ἀναλύω
(Strong's #360 — Verb — analuo — an-al-oo'-o )

lit., "to unloose, undo" (ana, "up, or again"), signifies "to depart," in the sense of "departing" from life, Philippians 1:23 , a metaphor drawn from loosing moorings preparatory to setting sail, or, according to some, from breaking up an encampment, or from the unyoking of baggage animals. See DEPARTING , No. 1. In Luke 12:36 , it has its other meaning, "to return." See RETURN.

17: ἀπολύω
(Strong's #630 — Verb — apoluo — ap-ol-oo'-o )

"to loose from" (apo), in the Middle Voice, signifies "to depart," Luke 2:29 ; Acts 23:22 , RV, "let go;" 28:25. See DISMISS.

18: ἔξειμι
(Strong's #1826 — Verb — exeimi — ex'-i-mee )

"to go out" (ex, "out," eimi, "to go"), is rendered "went out" in Acts 13:42 ; in Acts 27:43 , "got," of mariners getting to shore; in Acts 17:15 , "departed;" in Acts 20:7 , "to depart." See GET , GO.

19: μεταίρω
(Strong's #3332 — Verb — metairo — met-ah'ee-ro )

"to make a distinction, to remove, to lift away" (in its transitive sense), is used intransitively in the NT, signifying "to depart," and is said of Christ, in Matthew 13:53 ; Matthew 19:1 . It could be well translated "removed."

20: ἀφίστημι
(Strong's #868 — Verb — aphistemi — af-is'-tay-mee )

in the Active Voice, used transitively, signifies "to cause to depart, to cause to revolt," Acts 5:37 ; used intransitively, "to stand off, or aloof, or to depart from anyone," Luke 4:13 ; Luke 13:27 ; Acts 5:38 ("refrain from"); 12:10; 15:38; 19:9; 22:29; 2 Corinthians 12:8 ; metaphorically, "to fall away," 2 Timothy 2:19 ; in the Middle Voice, "to withdraw or absent oneself from," Luke 2:37 ; to "apostatize," Luke 8:13 ; 1 Timothy 4:1 ; Hebrews 3:12 , RV, "falling away." See DRAW (away), FALL , No. 14, REFRAIN, WITHDRAW.

21: ἀπαλλάσσω
(Strong's #525 — Verb — apallasso — ap-al-las'-so )

lit., "to change from" (apo, "from," allasso, "to change"), is used once of "departing," said of the removal of diseases, Acts 19:12 . In Hebrews 2:15 it signifies "to deliver, release." In Luke 12:58 , it is used in a legal sense, "to be quit of." See DELIVER.

22: μεταβαίνω
(Strong's #3327 — Verb — metabaino — met-ab-ah'ee-no )

is rendered "to depart" in Matthew 8:34 ; Matthew 11:1 ; Matthew 12:9 ; Matthew 15:29 ; John 7:3 ; John 13:1 ; Acts 18:7 .

Departing, Departure

1: ἀνάλυσις
(Strong's #359 — Noun Feminine — analusis — an-al'-oo-sis )

"an unloosing" (as of things woven), "a dissolving into separate parts" (Eng., "analysis"), is once used of "departure from life," 2 Timothy 4:6 , where the metaphor is either nautical, from loosing from moorings (thus used in Greek poetry), or military, from breaking up an encampment; cp. kataluo in 2 Corinthians 5:1 (cp. DEPART, No. 16).

2: ἄφιξις
(Strong's #867 — Noun Feminine — aphixis — af'-ix-is )

most frequently "an arrival" (akin to aphikneomas, see COME), also signifies a "departure" (apo, "from," hikneomai, "to come:" etymologically, to come far enough, reach; cp. hikanos, "sufficient"), the "departure" being regarded in relation to the end in view. Thus Paul speaks of his "departing," Acts 20:29 .

3: ἔξοδος
(Strong's #1841 — Noun Masculine — exodos — ex'-od-os )

see DECEASE.

Depose

1: καθαιρέω
(Strong's #2507 — Verb — kathaireo — kath-ahee-reh'-o )

lit. signifies "to take down" (kata, "down," haireo, "to take"), the technical term for "removing a body after crucifixion," e.g., Mark 15:36 ; hence, "to pull down, demolish;" in Acts 19:27 , according to the most authentic mss., the translation is (as the RV) "that she (Diana) should even be deposed from her magnificence" (possibly, in the partitive sense of the genitive, "destroyed from, or diminished in, somewhat of her magnificence"). See CAST , DESTROY , PULL , PUT , TAKE (down).

Deposit

* For DEPOSIT see COMMIT , B, No. 1

Depth

1: βάθος
(Strong's #899 — Noun Neuter — bathos — bath'-os )

see DEEP

2: πέλαγος
(Strong's #3989 — Noun Neuter — pelagos — pel'-ag-os )

"the sea," Acts 27:5 , denotes also "the depth" (of the sea), Matthew 18:6 . The word is most probably connected with a form of plesso, "to strike," and plege, "a blow," suggestive of the tossing of the waves. Some would connect it with plax, "a level board," but this is improbable, and less applicable to the general usage of the word, which commonly denotes the sea in its restless character. See SEA.

Deputy

* For DEPUTY see PROCONSUL

Deride

* Note: For ekmukterizo, lit., "to turn up the nose at, to deride out and out," Luke 16:14 ; Luke 23:35 , see SCOFF.

Descend

1: καταβαίνω
(Strong's #2597 — Verb — katabaino — kat-ab-ah'ee-no )

"to go down" (kata, "down," baino, "to go"), used for various kinds of motion on the ground (e.g., going, walking, stepping), is usually translated "to descend." The RV uses the verb "to come down," for AV, "descend," in Mark 15:32 ; Acts 24:1 ; Revelation 21:10 . See COME , No. 19.

2: κατέρχομαι
(Strong's #2718 — Verb — katerchomai — kat-er'-khom-ahee )

"to come or go down," is translated "descendeth," in James 3:15 , AV; RV, "cometh down." See COME , No. 7.

Descent

1: κατάβασις
(Strong's #2600 — Noun Feminine — katabasis — kat-ab'-as-is )

denotes "a going down," akin to No. 1 under DESCEND, "a way down," Luke 19:37 .

Note: For "descent" (AV in Hebrews 7:3, 6 ), see GENEALOGY (the RV rendering).

Describe

1: γράφω
(Strong's #1125 — Verb — grapho — graf'-o )

"to write," is rendered "describeth" in Romans 10:5 , AV, "For Moses describeth the righteousness which is of the Law ...;" this the RV corrects to "For Moses writeth that the man that doeth the righteousness which is of the Law ... " See WRITE.

2: λέγω
(Strong's #3004 — Verb — lego, — leg'-o )

"to say," is rendered "describeth" in Romans 4:6 , AV, "David describeth the blessedness ...;" this the RV corrects to, "David pronounceth blessing upon ..." This might be regarded as the meaning, if David is considered as the human agent acting for God as the real pronouncer of blessing. Otherwise the verb lego is to be taken in its ordinary sense of "telling or relating;" especially as the blessedness (makarismos) is not an act, but a state of felicity resulting from God's act of justification.

Desert

A — 1: ἐρημία
(Strong's #2047 — Noun Feminine — eremia — er-ay-mee'-ah )

primarily "a solitude, an uninhabited place," in contrast to a town or village, is translated "deserts" in Hebrews 11:38 ; "the wilderness" in Matthew 15:33 , AV, "a desert place," RV; so in Mark 8:4 ; "wilderness" in 2 Corinthians 11:26 . It does not always denote a barren region, void of vegetation; it is often used of a place uncultivated, but fit for pasturage. See WILDERNESS.

B — 1: ἔρημος
(Strong's #2048 — — eremos — er'-ay-mos )

used as a noun, has the same meaning as eremia; in Luke 5:16 ; Luke 8:29 , RV, "deserts," for AV, "wilderness;" in Matthew 24:26 ; John 6:31 , RV, "wilderness," for AV, "desert." As an adjective, it denotes (a), with reference to persons, "deserted," desolate, deprived of the friends and kindred, e.g., of a woman deserted by a husband, Galatians 4:27 ; (b) so of a city, as Jerusalem, Matthew 23:38 ; or uninhabited places, "desert," e.g., Matthew 14:13, 15 ; Acts 8:26 ; in Mark 1:35 , RV, "desert," for AV, "solitary." See DESOLATE , WILDERNESS.

Desire, Desirous

A — 1: ἐπιθυμία
(Strong's #1939 — Noun Feminine — epithumia — ep-ee-thoo-mee'-ah )

"a desire, craving, longing, mostly of evil desires," frequently translated "lust," is used in the following, of good "desires:" of the Lord's "wish" concerning the last Passover, Luke 22:15 ; of Paul's "desire" to be with Christ, Philippians 1:23 ; of his "desire" to see the saints at Thessalonica again, 1 Thessalonians 2:17 .

With regard to evil "desires," in Colossians 3:5 the RV has "desire," for the AV, "concupiscence;" in 1 Thessalonians 4:5 , RV, "lust," for AV, "concupiscence;" there the preceding word pathos is translated "passion," RV, for AV, "lust" (see AFFECTION); also in Colossians 3:5 pathos and epithumia are associated, RV , "passion," for AV, "inordinate affection." Epithumia is combined with pathema, in Galatians 5:24 ; for the AV, "affections and lusts," the RV has "passions, and the lusts thereof." Epithumia is the more comprehensive term, including all manner of "lusts and desires;" pathema denotes suffering; in the passage in Gal. (l.c.) the sufferings are those produced by yielding to the flesh; pathos points more to the evil state from which "lusts" spring. Cp. orexis, "lust," Romans 1:27 . See CONCUPISCENCE , LUST , and Trench, Syn. lxxxvii.

A — 2: εὐδοκία
(Strong's #2107 — Noun Feminine — eudokia — yoo-dok-ee'-ah )

lit., "good pleasure" (eu, "well," dokeo, "to seem"), implies a gracious purpose, a good object being in view, with the idea of a resolve, showing the willingness with which the resolve is made. It is often translated "good pleasure," e.g., Ephesians 1:5, 9 ; Philippians 2:13 ; in Philippians 1:15 , "good will;" in Romans 10:1 , "desire," (marg., "good pleasure"); in 2 Thessalonians 1:11 , RV, "desire," AV and RV, marg., "good pleasure."

It is used of God in Matthew 11:26 ("well pleasing," RV, for AV, "seemed good"); Luke 2:14 , RV, "men in whom He is well pleased," lit., "men of good plearure" (the construction is objective); Luke 10:21 ; Ephesians 1:5, 9 ; Philippians 2:13 . See PLEASURE , SEEM , WILL.

A — 3: ἐπιπόθησις
(Strong's #1972 — Noun Feminine — epipothesis — ep-ee-poth'-ay-sis )

"an earnest desire, a longing for" (epi, "upon," intensive, potheo, "to desire"), is found in 2 Corinthians 7:7, 11 , AV, "earnest desire," and "vehement desire;" RV, "longing" in both places. See LONGING.

A — 4: ἐπιποθία
(Strong's #1974 — Noun Feminine — epipothia — ep-ee-poth-ee'-ah )

with the same meaning as No. 3, is used in Romans 15:23 , RV, "longing," AV, "great desire." Cp. epipothetos, Philippians 4:1 , "longed for," and epipotheo, "to long for" [see B, Note (4)]. See LONGING.

A — 5: θέλημα
(Strong's #2307 — Noun Neuter — thelema — thel'-ay-mah )

denotes "a will, that which is willed" (akin to B, No. 6). It is rendered "desires," in Ephesians 2:3 . See PLEASURE , WILL.

Note: In 1 Peter 4:3 , RV, boulema is rendered "desire." See WILL.

B — 1: ἀξιόω
(Strong's #515 — Verb — axioo — ax-ee-o'-o )

"to deem worthy," is translated "desire" in Acts 28:22 , where a suitable rendering would be "We think it meet (or good) to hear of thee;" so in Acts 15:38 . See THINK.

B — 2: ἐπιθυμέω
(Strong's #1937 — Verb — epithumeo — ep-ee-thoo-meh'-o )

"to desire earnestly" (as with A, No. 1), stresses the inward impulse rather than the object desired. It is translated "to desire" in Luke 16:21 ; Luke 17:22 ; Luke 22:15 ; 1 Timothy 3:1 ; Hebrews 6:11 ; 1 Peter 1:12 ; Revelation 9:6 . See COVET.

B — 3: ἐρωτάω
(Strong's #2065 — Verb — erotao — er-o-tah'-o )

in Luke 7:36 is translated "desired;" in Luke 14:32 , RV, "asketh," for AV, "desireth;" so in John 12:21 ; Acts 16:39 ; Acts 18:20 ; Acts 23:20 ; in ver. 18 "asked," for AV, "prayed." See ASK.

B — 4: ἱμείρομαι
(Strong's #2442 — Verb — homeiromai | himeiromai — him-i'-rom-ahee )

"to have a strong affection for, a yearning after," is found in 1 Thessalonians 2:8 , "being affectionately desirous of you." It is probably derived from a root indicating rememberance.

B — 5: ὀρέγω
(Strong's #3713 — Verb — orego — or-eg'-om-ahee )

"to reach or stretch out," is used only in the Middle Voice, signifying the mental effort of stretching oneself out for a thing, of longing after it, with stress upon the object desired (cp. No. 2); it is translated "desire" in Hebrews 11:16 ; in 1 Timothy 3:1 , RV, "seeketh," for AV, "desireth;" in 1 Timothy 6:10 , RV, "reached after," for AV, "coveted after." In Hebrews 11:16 , a suitable rendering would be "reach after." See COVET , SEEK. Cp. orexis, lust, Romans 1:27 .

B — 6: θέλω
(Strong's #2309 — Verb — thelo — )

"to will, to wish," implying volition and purpose, frequently a determination, is most usually rendered "to will." It is translated "to desire" in the RV of the following: Matthew 9:13 ; Matthew 12:7 ; Mark 6:19 ; Luke 10:29 ; Luke 14:28 ; Luke 23:20 ; Acts 24:27 ; Acts 25:9 ; Galatians 4:17 ; 1 Timothy 5:11 ; Hebrews 12:17 ; Hebrews 13:18 . See DISPOSED , FORWARD , INTEND , LIST , LOVE , MEAN , PLEASED, RATHER , VOLUNTARY , WILL.

B — 7: βούλομαι
(Strong's #1014 — Verb — boulomai — boo'-lom-ahee )

"to wish, to will deliberately," expresses more strongly than thelo (No. 6) the deliberate exercise of the will; it is translated "to desire" in the RV of the following: Acts 22:30 ; Acts 23:38 ; Acts 27:43 ; Acts 28:18 ; 1 Timothy 2:8 ; 1 Timothy 5:14 ; 1 Timothy 6:9 ; Jude 1:5 . See DISPOSED , INTEND , LIST , MINDED , WILLING , WISH , WOULD.

B — 8: ζηλόω
(Strong's #2206 — Verb — zeloo — dzay-lo'-o )

"to have a zeal for, to be zealous towards," whether in a good or evil sense, the former in 1 Corinthians 14:1 , concerning spiritual gifts RV, "desire earnestly," AV, "desire;" in an evil sense, in James 4:2 , RV, "covet," for AV, "desire to have."

B — 9: αἰτέω
(Strong's #154 — Verb — aiteo — ahee-teh'-o )

"to ask," is rendered "to desire" in AV, e.g., in Matthew 20:20 ; Luke 23:25 [RV, always "to ask (for)"].

B — 10: σπεύδω
(Strong's #4692 — Verb — speudo — spyoo'-do )

is translated "earnestly desiring" in 2 Peter 3:12 , RV. See HASTE.

Note: The following are translated by the verb "to desire" in the AV. (1) Eperotao, No. 3, with epi, intensive, "to ask, interrogate, inquire of, consult, or to demand of a person;" in Matthew 16:1 , RV, "asked." See ASK. (2) Zeteo, "to seek;" in Matthew 12:46, 47 , RV, "seeking;" in Luke 9:9 , RV, "sought." See ENDEAVOR , GO , Note (2), (a), INQUIRE , REQUIRE , SEEK. (3) Epizeteo, "to seek earnestly" (No. 2, with epi, intensive), in Acts 13:7 , RV, "sought;" in Philippians 4:17 , RV, "seek for" (twice). See INQUIRE , SEEK. (4) Epipotheo, "to long after, to lust;" in 2 Corinthians 5:2 , RV, "longing;" in 1 Thessalonians 3:6 ; 2 Timothy 1:4 , RV, "longing;" in 1 Peter 2:2 , RV, "long for." See A, Nos. 3,4. See LONG , LUST. (5) Exaiteomai, intensive of No. 9, occurs in Luke 22:31 . (6) For parakaleo, see BESEECH , EXHORT , INTREAT. (7) For "desirous of vain glory," see VAINGLORY.

Desolate, Desolation

A — 1: ἐρημόω
(Strong's #2049 — Verb — eremoo — er-ay-mo'-o )

signifies "to make desolate, lay waste." From the primary sense of "making quiet" comes that of "making lonely." It is used only in the Passive Voice in the NT; in Revelation 17:16 , "shall make desolate" is, lit., "shall make her desolated;" in 18:17,19, "is made desolate;" in Matthew 12:25 ; Luke 11:17 , "is brought to desolation." See NOUGHT (come to). Cp. DESERT.

A — 2: μονόω
(Strong's #3443 — Verb — monoo — mon-o'-o )

"to leave alone" (akin to monos, "alone"), is used in 1 Timothy 5:5 , in the Passive Voice, but translated "desolate," lit., "was made desolate" or "left desolate."

B — 1: ἔρημος
(Strong's #2048 — — eremos — er'-ay-mos )

is translated "desolate" in the Lord's words against Jerusalem, Matthew 23:38 ; some mss. have it in Luke 13:35 ; in reference to the habitation of Judas, Acts 1:20 , and to Sarah, from whom, being barren, her husband had turned, Galatians 4:27 . See DESERT.

B — 2: ὀρφανός
(Strong's #3737 — Adjective — orphanos — or-fan-os' )

(Eng., "orphan;" Lat., "orbus"), signifies "bereft of parents or of a father." In James 1:27 it is translated "fatherless." It was also used in the general sense of being "friendless or desolate." In John 14:18 the Lord uses it of the relationship between Himself and His disciples, He having been their guide, teacher and protector; RV, "desolate," AV, "comfortless." Some mss. have the word in Mark 12:40 . See FATHERLESS.

C — 1: ἐρήμωσις
(Strong's #2050 — Noun Feminine — eremosis — er-ay'-mo-sis )

akin to A, No. 1, denotes "desolation," (a) in the sense of "making desolate," e.g., in the phrase "the abomination of desolation," Matthew 24:15 ; Mark 13:14 ; the genitive is objective, "the abomination that makes desolate;" (b) with stress upon the effect of the process, Luke 21:20 , with reference to the "desolation" of Jerusalem.

Despair

1: ἐξαπορέω
(Strong's #1820 — Verb — exaporeo — ex-ap-or-eh'-om-ahee )

is used in the NT in the Passive Voice, with Middle sense, "to be utterly without a way" (ek, "out of," intensive, a, negative, poros, "a way through;" cp. poreuo, "to go through;" (Eng., "ferry" is connected); "to be quite at a loss, without resource, in despair." It is used in 2 Corinthians 1:8 , with reference to life; in 2 Corinthians 4:8 , in the sentence "perplexed, yet not unto (AV, "in') despair," the word "perplexed" translates the verb aporeo, and the phrase "unto despair" translates the intensive form exaporeo, a play on the words. In the Sept., Psalms 88:15 , where the translation is "having been lifted up, I was brought low and into despair."

2: ἀπελπίζω
(Strong's #560 — Verb — apelpizo — ap-el-pid'-zo )

lit., "to hope away" (apo, "away from," elpizo, "to hope"), i.e., "to give up in despair, to despair," is used in Luke 6:35 , RV, "nothing despairing," i.e., without anxiety as to the result, or not "despairing" of the recompense from God; this is probably the true meaning; AV, "hoping for nothing again." The marg., "of no man," is to be rejected.

Despise, Despiser

A — 1: ἐξουθενέω
(Strong's #1848 — Verb — exoutheneo — ex-oo-then-eh'-o )

"to make of no account" (ex, "out," oudeis, "nobody," alternatively written, outheis), "to regard as nothing, to despise utterly, to treat with contempt." This is usually translated to "set at nought," Luke 18:9 , RV, AV, "despised." So in Romans 14:3 . Both have "set at nought" in Luke 23:11 ; Acts 4:11 ; Romans 14:10 . Both have "despise" in 1 Corinthians 16:11 ; Galatians 4:14 ; 1 Thessalonians 5:20 ; in 2 Corinthians 10:10 , RV, "of no account," for AV, "contemptible;" in 1 Corinthians 1:28 , AV and RV, "despised." For the important rendering in 1 Corinthians 6:4 , RV, see ACCOUNT.

Note: In Mark 9:12 some mss. have this verb; the most authentic have the alternative spelling exoudeneo, "set at nought."

A — 2: καταφρονέω
(Strong's #2706 — Verb — kataphroneo — kat-af-ron-eh'-o )

lit., "to think down upon or against anyone" (kata, "down," phren, "the mind"), hence signifies "to think slightly of, to despise," Matthew 6:24 ; Matthew 18:10 ; Luke 16:13 ; Romans 2:4 ; 1 Corinthians 11:22 ; 1 Timothy 4:12 ; 1 Timothy 6:2 ; Hebrews 12:2 ; 2 Peter 2:10 .

A — 3: περιφρονέω
(Strong's #4065 — Verb — periphroneo — per-ee-fron-eh'-o )

lit. denotes "to think round a thing, to turn over in the mind;" hence, "to have thoughts beyond, to despise," Titus 2:15 .

Notes: The following verbs, translated "to despise, etc." in the AV, are given suitable meanings in the RV: (1) Atheteo, lit., "to displace, to set aside," RV, "to reject," Luke 10:16 ; 1 Thessalonians 4:8 ; in 1 Timothy 5:12 , "rejected," for AV, "cast off;" in Hebrews 10:28 , "hath set at nought;" so Jude 1:8 . See DISANNUL , REJECT , VOID , No. 2. (2) Atimazo, "to dishonor" (a, negative, time, "honor"); in James 2:6 , RV, "have dishonored." See DISHONOR , ENTREAT , SHAME , C, No. 1, SHAMEFULLY. (3) Oligoreo, "to care little for, regard lightly" (oligos, "little"); in Hebrews 12:5 , RV, "regard lightly." See REGARD. (4) The phrase logizomai eis ouden signifies "to reckon as nothing;" in the Passive Voice, "to be counted as nothing;" in Acts 19:27 , RV, "be made of no account."

B — 1: ἄτιμος
(Strong's #820 — Adjective — atimos — at'-ee-mos )

"without honor," see Note (2), above, is translated as a verb in 1 Corinthians 4:10 , AV, "are despised;" RV, "have dishonor," lit., "(we are) without honor;" "without honor" in Matthew 13:57 ; Mark 6:4 . The comparative degree atimoteros, "less honorable," is used in 1 Corinthians 12:23 .

Note: Aphilagathos, "not loving the good" (a, negative, phileo, "to love," agathos, "good"), is used in 2 Timothy 3:3 , AV, "despisers of those that are good," RV, "no lovers of good." See LOVER.

C — 1: καταφρονητής
(Strong's #2707 — Noun Masculine — kataphronetes — kat-af-ron-tace' )

lit., "one who thinks down against," hence, "a despiser" (see A, No. 2), is found in Acts 13:41 . In the Sept., Habakkuk 1:5 ; Habakkuk 2:5 ; Zephaniah 3:4 .

Despite, Despiteful, Despitefully

1: ἐνυβρίζω
(Strong's #1796 — Verb — enubrizo — en-oo-brid'-zo )

"to treat insultingly, with contumely" (en, intensive, hubrizo, "to insult;" some connect it with huper, "above, over," Lat. super, which suggests the insulting disdain of one who considers himself superior), is translated "hath done despite" in Hebrews 10:29 .

Notes: (1) Hubrizo, "to insult, act with insolence," is translated "to use despitefully" in Acts 14:5 , AV; RV, "to entreat ... shamefully." See (ENTREAT) SHAMEFULLY, (ENTREAT) SPITEFULLY, REPROACH , B, No. 2.

(2) The noun hubristes, "a violent man," is translated "despiteful" in Romans 1:30 , AV; RV, "insolent;" in 1 Timothy 1:13 , "injurious."

2: ἐπηρεάζω
(Strong's #1908 — Verb — epereazo — ep-ay-reh-ad'-zo )

for which see ACCUSE , B, No. 3, is found in some mss. in Matthew 5:44 , and translated "despitefully use," AV (the RV follows the mss. which omit the sentence). In the corresponding passage in Luke 6:28 , the AV and RV have "despitefully use;" in 1 Peter 3:16 , AV, "falsely accuse," RV, "revile." See ACCUSE , REVILE.

Destitute

1: ἀποστερέω
(Strong's #650 — Verb — apostereo — ap-os-ter-eh'-o )

see DEFRAUD.

2: ὑστερέω
(Strong's #5302 — Verb — hustereo — hoos-ter-eh'-o )

primarily, "to be behind, to be last," hence, "to lack, fail of, come short of," is translated "being destitute" in Hebrews 11:37 . See BEHIND , B, No. 1.

3: λείπω
(Strong's #3007 — Verb — leipo — li'-po )

signifies "to leave, forsake;" in the Passive Voice, "to be left, forsaken, destitute;" in James 2:15 , AV, "destitute," RV, "be in lack." See LACK , WANT.

Destroy, Destroyer, Destruction, Destructive

A — 1: ἀπόλλυμι
(Strong's #622 — Verb — apollumi — ap-ol'-loo-mee )

a strengthened form of ollumi, signifies "to destroy utterly;" in Middle Voice, "to perish." The idea is not extinction but ruin, loss, not of being, but of well-being. This is clear from its use, as, e.g., of the marring of wine skins, Luke 5:37 ; of lost sheep, i.e., lost to the shepherd, metaphorical of spiritual destitution, Luke 15:4, 6 , etc.; the lost son, Luke 15:24 ; of the perishing of food, John 6:27 ; of gold, 1 Peter 1:7 . So of persons, Matthew 2:13 , "destroy;" Matthew 8:25 , "perish;" Matthew 22:7 ; Matthew 27:20 ; of the loss of well-being in the case of the unsaved hereafter, Matthew 10:28 ; Luke 13:3, 5 ; John 3:16 (ver. 15 in some mss.); 10:28; 17:12; Romans 2:12 ; 1 Corinthians 15:18 ; 2 Corinthians 2:15 , "are perishing;" 2 Corinthians 4:3 ; 2 Thessalonians 2:10 ; James 4:12 ; 2 Peter 3:9 . Cp. B, II, No. 1. See DIE , LOSE , MARRED , PERISH.

A — 2: καταργέω
(Strong's #2673 — Verb — katargeo — kat-arg-eh'-o )

see ABOLISH.

A — 3: καθαιρέω
(Strong's #2507 — Verb — kathaireo — kath-ahee-reh'-o )

"to cast down, pull down by force, etc.," is translated "to destroy" in Acts 13:19 . In Acts 19:27 , AV, "should be destroyed," the RV suitably has "should be deposed." See CAST , No. 13, PULL, PUT, TAKE.

A — 4: λύω
(Strong's #3089 — Verb — luo — loo'-o )

"to loose, dissolve, sever, break, demolish," is translated "destroy," in 1 John 3:8 , of the works of the Devil. See BREAK , A, No. 4.

A — 5: καταλύω
(Strong's #2647 — Verb — kataluo — kat-al-oo'-o )

kata, "down," intensive, and No. 4, "to destroy utterly, to overthrow completely," is rendered "destroy," in Matthew 5:17 , twice, of the Law; Matthew 24:2 ; Matthew 26:61 ; Matthew 27:40 ; Mark 13:2 ; Mark 14:58 ; Mark 15:29 ; Luke 21:6 , of the Temple; in Acts 6:14 , of Jerusalem; in Galatians 2:18 , of the Law as a means of justification; in Romans 14:20 (AV, "destroy," RV, "overthrow"), of the marring of a person's spiritual well-being (in ver. 15 apollumi, No. 1, is used in the same sense); in Acts 5:38, 39 (RV, "overthrow") of the failure of purposes; in 2 Corinthians 5:1 , of the death of the body ("dissolved"). See DISSOLVE , NOUGHT (come to), OVERTHROW , THROW.

For its other meaning, "to lodge," see Luke 9:12 and 19:7. See GUEST , LODGE.

A — 6: ὀλοθρεύω
(Strong's #3645 — Verb — olothreuo — ol-oth-ryoo'-o )

"to destroy," especially in the sense of slaying, is found in Hebrews 11:28 , where the RV translates the present participle with the article by the noun "destroyer." See B, below. The verb occurs frequently in the Sept., e.g., Exodus 12:23 ; Joshua 3:10 ; Joshua 7:25 ; Jeremiah 2:30 ; Jeremiah 5:6 ; Jeremiah 22:7 .

A — 7: ἐξολεθρεύω
(Strong's #1842 — Verb — exolothreuo — ex-ol-oth-ryoo'-o )

ek, "out of" (intensive), and No. 6, "to destroy utterly, to slay wholly," is found in Acts 3:23 , RV, "utterly destroyed," referring to the "destruction" of one who would refuse to hearken to the voice of God through Christ. This verb is far more abundantly used in the Sept. than No. 6; it occurs 35 times in Deut.; 34 in Josh.; 68 in the Psalms.

A — 8: φθείρω
(Strong's #5351 — Verb — phtheiro — fthi'-ro )

see CORRUPT , A, No. 2.

A — 9: διαφθείρω
(Strong's #1311 — Verb — diaphtheiro — dee-af-thi'-ro )

See CORRUPT , A, No. 3.

Note: Portheo, "to ruin by laying waste, to make havock of," is translated "destroyed" in Acts 9:21 , of the attacks upon the church in Jerusalem by Saul of Tarsus; "wasted," in Galatians 1:13 , with reference to the same; "destroyed" in Galatians 1:23 , where "the faith" is put by metonymy (one thing being put for another associated with it), for those who held the faith. In each of these places the RV consistently translates by "made havock of." See HAVOC , WASTE.

* (1) (Personal: DESTROYER)

B — 1: ὀλοθρευτής
(Strong's #3644 — Noun Masculine — olothreutes — ol-oth-ryoo-tace' )

akin to A, No. 6, "a destroyer," is found in 1 Corinthians 10:10 .

Note: For the construction in Hebrews 11:28 , "the destroyer," see A, No. 6. Cp. apolluon, in Revelation 9:11 , the present participle of apollumi, A, No. 1, used as a proper noun.

* (2) (Abstract: DESTRUCTION)

B — 2: ἀπώλεια
(Strong's #684 — Noun Feminine — apoleia — ap-o'-li-a )

akin to A, No. 1, and likewise indicating "loss of well-being, not of being," is used (a) of things, signifying their waste, or ruin; of ointment, Matthew 26:8 ; Mark 14:4 ; of money, Acts 8:20 ("perish"); (b) of persons, signifying their spiritual and eternal perdition, Matthew 7:13 ; John 17:12 ; 2 Thessalonians 2:3 , where "son of perdition" signifies the proper destiny of the person mentioned; metaphorically of men persistent in evil, Romans 9:22 , where "fitted" is in the Middle Voice, indicating that the vessels of wrath fitted themselves for "destruction;" of the adversaries of the Lord's people, Philippians 1:28 ("perdition"); of professing Christians, really enemies of the cross of Christ, Philippians 3:19 (RV, "perdition"); of those who are subjects of foolish and hurtful lusts, 1 Timothy 6:9 (for the preceding word "destruction" see No. 3, below); of professing Hebrew adherents who shrink back into unbelief, Hebrews 10:39 ; of false teachers, 2 Peter 2:1, 3 ; of ungodly men, 2 Peter 3:7 ; of those who wrest the Scriptures, 2 Peter 3:16 ; of the Beast, the final head of the revived Roman Empire, Revelation 17:8, 11 ; (c) of impersonal subjects, as heresies, 2 Peter 2:1 , where "destructive heresies" (RV; AV, "damnable") is, lit., "heresies of destruction" (marg., "sects of perdition"); in ver. 2 the most authentic mss. have aselgeiais, "lascivious," instead of apoleiais. See PERDITION , PERNICIOUS , WASTE.

B — 3: καθαίρεσις
(Strong's #2506 — Noun Feminine — kathairesis — kath-ah'ee-res-is )

akin to A, No. 3, "a taking down, a pulling down," is used three times in 2Cor., "casting down" in the RV in each place; in 2 Corinthians 10:4 (AV, "pulling down"); in 2 Corinthians 10:8 ; 2 Corinthians 13:10 (AV, "destruction") See PULL.

B — 4: ὄλεθρος
(Strong's #3639 — Noun Masculine — olethros — ol'-eth-ros )

"ruin, destruction," akin to A, No. 6, always translated "destruction," is used in 1 Corinthians 5:5 , of the effect upon the physical condition of an erring believer for the purpose of his spiritual profit; in 1 Thessalonians 5:3 ; 2 Thessalonians 1:9 , of the effect of the Divine judgments upon men at the ushering in of the Day of the Lord and the revelation of the Lord Jesus; in 1 Timothy 6:9 , of the consequences of the indulgence of the flesh, referring to physical "ruin" and possibly that of the whole being, the following word apoleia (see No. 1) stressing the final, eternal and irrevocable character of the "ruin."

B — 5: φθορά
(Strong's #5356 — Noun Feminine — phthora — fthor-ah' )

akin to A, No. 8, denotes "the destruction that comes with corruption." In 2 Peter 2:12 it is used twice; for the AV, "made to be taken and destroyed ... shall utterly perish (phtheeiro) in their own corruption," the RV has "to be taken and destroyed (lit., 'unto capture and destruction,' phthora) ... shall in their destroying (phthora) surely be destroyed," taking the noun in the last clause in the sense of their act of "destroying" others. See CORRUPT , CORRUPTION.

B — 6: σύντριμμα
(Strong's #4938 — Noun Neuter — suntrimma — soon-trim'-mah )

"a breaking in pieces, shattering" (the corresponding verb is suntribo; see under BREAK , BRUISE), hence, "ruin, destruction," is compounded of sun, "together," and trimma, "a rubbing or wearing away." The latter, and tribo, "to beat," are derived from a root, signifying "to rub, wear away;" hence Eng., "tribulation and trouble." It is used, metaphorically, of "destruction," in Romans 3:16 (from Isaiah 59:7 ), which, in a passage setting forth the sinful state of mankind in general, suggest the "wearing" process of the effects of cruelty. The word is frequent in the Sept., especially in Isaiah and Jeremiah.

Determine, Determinate

1: κρίνω
(Strong's #2919 — Verb — krino — kree'-no )

primarily, "to separate," hence, "to be of opinion, approve, esteem," Romans 14:5 , also "to determine, resolve, decree," is used in this sense in Acts 3:13 ; Acts 20:16 ; Acts 25:25 ; Acts 27:1 ; 1 Corinthians 2:2 ; 2 Corinthians 2:1 ; Titus 3:12 . See CONDEMN , JUDGE , JUDGMENT , LAW , B, No. 2.

2: ὁρίζω
(Strong's #3724 — Verb — horizo — hor-id'-zo )

denotes "to bound to set a boundary" (Eng., "horizon"); hence, "to mark out definitely, determine;" it is translated "to determine" in Luke 22:22 , of the foreordained pathway of Christ; Acts 11:29 , of a "determination" to send relief; Acts 17:26 , where it is used of fixing the bounds of seasons. In Acts 2:23 the verb is translated "determinate," with reference to counsel. Here the verbal form might have been adhered to by the translation "determined;" that is to say, in the sense of "settled." In Romans 1:4 it is translated "declared," where the meaning is that Christ was marked out as the Son of God by His resurrection and that of others (see under DECLARE). In Acts 10:42 ; Acts 17:31 it has its other meaning of "ordain," that is, "to appoint by determined counsel." In Hebrews 4:7 , it is translated "limiteth," but preferably in the RV, "defineth," with reference to a certain period; here again it approaches its primary meaning of marking out the bounds of. See DECLARE , No. 9, LIMIT ORDAIN.

3: προορίζω
(Strong's #4309 — Verb — proozio — pro-or-id'-zo )

pro, "beforehand," and No. 2, denotes "to mark out beforehand, to determine before, foreordain;" in Acts 4:28 , AV, "determined before," RV, "foreordained;" so the RV in 1 Corinthians 2:7 , AV, "ordained;" in Romans 8:29, 30 and Ephesians 1:5, 11 , AV, "predestinate," RV, "foreordain." See ORDAIN , Note (1), PREDESTINATE.

4: ἐπιλύω
(Strong's #1956 — Verb — epiluo — ep-ee-loo'-o )

lit., "to loosen upon," denotes "to solve, expound," Mark 4:34 ; "to settle," as of a controversy, Acts 19:39 , AV, "it shall be determined," RV, "it shall be settled. See EXPOUND , SETTLE.

5: διαγινώσκω
(Strong's #1231 — Verb — diaginosko — dee-ag-in-o'-sko )

besides its meaning "to ascertain exactly," Acts 23:15 , was an Athenian law term signifying "to determine," so used in 24:22, RV, "determine;" AV, "know the uttermost of."

6: τάσσω
(Strong's #5021 — Verb — tasso — tas'-so )

see APPOINT , No. 5.

Note: Boulomai, "to be minded, to purpose," is translated "determined" in Acts 15:37 ; RV, "was minded." See MINDED , No. 2.

Device

1: ἐνθύμησις
(Strong's #1761 — Noun Feminine — enthumesis — en-thoo'-may-sis )

"a cogitation, an inward reasoning" (generally, evil surmising or supposition), is formed from en, "in," and thumos, "strong feeling, passion" (cp. thumoo, in the Middle Voice, "to be wroth, furious"); Eng., "fume" is akin; the root, thu---, signifies "to rush, rage." The word is translated "device" in Acts 17:29 , of man's production of images; elsewhere, "thoughts," Matthew 9:4 ; Matthew 12:25 ; Hebrews 4:12 , where the accompanying word ennoia denotes inward intentions, See THOUGHT.

2: νόημα
(Strong's #3540 — Noun Neuter — noema — no'-ay-mah )

denotes "thought, that which is thought out" (cp. noeo, "to understand"); hence, "a purpose, device;" translated "devices" in 2 Corinthians 2:11 ; "minds" in 2 Corinthians 3:14 ; 2 Corinthians 4:4 ; 2 Corinthians 11:3 ; in 2 Corinthians 10:5 , "thought;" in Philippians 4:7 , AV, "minds," RV, "thoughts" See MIND , THOUGHT.

Devil, Devlish

1: διάβολος
(Strong's #1228 — Adjective — diabolos — dee-ab'-ol-os )

"an accuser, a slanderer" (from diaballo, "to accuse, to malign"), is one of the names of Satan. From it the English word "Devil" is derived, and should be applied only to Satan, as a proper name. Daimon, "a demon," is frequently, but wrongly, translated "devil;" it should always be translated "demon," as in the RV margin. There is one "Devil," there are many demons. Being the malignant enemy of God and man, he accuses man to God, Job 1:6-11 ; Job 2:1-5 ; Revelation 12:9, 10 , and God to man, Genesis 3 . He afflicts men with physical sufferings, Acts 10:38 . Being himself sinful, 1 John 3:8 , he instigated man to sin, Genesis 3 , and tempts man to do evil, Ephesians 4:27 ; Ephesians 6:11 , encouraging him thereto by deception, Ephesians 2:2 . Death having been brought into the world by sin, the "Devil" had the power of death, but Christ through His own death, has triumphed over him, and will bring him to nought, Hebrews 2:14 ; his power over death is intimated in his struggle with Michael over the body of Moses. Jude 1:9 . Judas, who gave himself over to the "Devil," was so identified with him, that the Lord described him as such, John 6:70 (see John 13:2 ). As the "Devil" raised himself in pride against God and fell under condemnation, so believers are warned against similar sin, 1 Timothy 3:6 ; for them he lays snares, ver. 7, seeking to devour them as a roaring lion, 1 Peter 5:8 ; those who fall into his snare may be recovered therefrom unto the will of God, 2 Timothy 2:26 , "having been taken captive by him (i.e., by the 'Devil');" "by the Lord's servant" is an alternative, which some regard as confirmed by the use of zogreo ("to catch alive") in Luke 5:10 ; but the general use is that of taking captive in the usual way. If believers resist he will flee from them, James 4:7 . His fury and malignity will be especially exercised at the end of the present age, Revelation 12:12 . His doom is the lake of fire, Matthew 25:41 ; Revelation 20:10 . The noun is applied to slanderers, false accusers, 1 Timothy 3:11 ; 2 Timothy 3:3 ; Titus 2:3 .

Note: For "devilish," James 3:17 , see DEMON , C.

Devised

1: σοφίζω
(Strong's #4679 — Verb — sophizo — sof-id'-zo )

from sophos, "wise" (connected etymologically with sophes, "tasty"), in the Active Voice signifies "to make wise," 2 Timothy 3:15 (so in the Sept. of Psalms 19:7 , e.g., "making babes wise;" in Psalms 119:98 , "Thous hast made me wiser than mine enemies"). In the Middle Voice it means (a) "to become wise;" it is not used thus in the NT, but is so found in the Sept., e.g., in Ecclesiastes 2:15, 19 ; Ecclesiastes 7:17 ; (b) "to play the sophist, to devise cleverly;" it is used with this meaning in the Passive Voice in 2 Peter 1:16 , "cunningly devised fables." See WISE.

Note: Cp. katasophizomai, "to deal subtly. See DEAL WITH , Note (2).

Devotion

* Note: For this word, in Acts 17:23 , AV, which translates sebasma, "devotions," marg., "gods that ye worship," RV, "objects of your worship," in 2 Thessalonians 2:4 , "that is worshiped," see WORSHIP. Cp. Acts 14:15 , where, in translating mataia, the AV has "vanities," the abstract for the concrete (RV, "vain things").

Devour

1: ἐσθίω
(Strong's #2068 — — esthio — es-thee'-o )

is a strengthened form of an old verb edo, from the root ed---, whence Lat., edo, Eng., "eat." The form ephagon, used as the 2nd aorist tense of this verb, is from the root phag---, "to eat up." It is translated "devour" in Hebrews 10:27 ; elsewhere, by the verb "to eat." See EAT.

2: κατεσθίω
(Strong's #2719 — Verb — katesthio | kataphago — kat-es-thee'-o )

kata, "down," intensive, and No. 1, signifies (a) "to consume by eating, to devour," said of birds, Matthew 13:4 ; Mark 4:4 ; Luke 8:5 ; of the Dragon, Revelation 12:4 ; of a prophet "eating" up a book, suggestive of spiritually "eating" and digesting its contents, Revelation 10:9 (cp. Ezekiel 2:8 ; Ezekiel 3:1-3 ; Jeremiah 15:16 ); (b) metaphorically, "to squander, to waste," Luke 15:30 ; "to consume" one's physical powers by emotion, John 2:17 ; "to devour" by forcible appropriation, as of widows' property, Matthew 23:14 (AV only); Mark 12:40 ; "to demand maintenance," as false apostles did to the church at Corinth, 2 Corinthians 11:20 ; "to exploit or prey on one another," Galatians 5:15 , where "bite ... devour ... consume" form a climax, the first two describing a process, the last the act of swallowing down; to "destroy" by fire, Revelation 11:5 ; Revelation 20:9 . See EAT.

3: καταπίνω
(Strong's #2666 — Verb — katapino — kat-ap-ee'-no )

from kata, "down," intensive, pino, "to drink," in 1 Peter 5:8 is translated "devour," of Satan's activities against believers. The meaning "to swallow" is found in Matthew 23:24 ; 1 Corinthians 15:54 ; 2 Corinthians 2:7 ; 2 Corinthians 5:4 ; Hebrews 11:29 , RV (for AV, "drowned"); Revelation 12:16 . See SWALLOW.

Devout

1: εὐλαβής
(Strong's #2126 — Adjective — eulabes — yoo-lab-ace' )

lit., "taking hold well" (eu, "well," lambano, "to take hold"), primarily, "cautious," signifies in the NT, "careful as to the realization of the presence and claims of God, reverencing God, pious, devout;" in Luke 2:25 it is said of Simeon; in Acts 2:5 , of certain Jews; in Acts 8:2 , of those who bore Stephen's body to burial; of Ananias, 22:12 (see No. 2). "In that mingled fear and love which, combined, constitute the piety of man toward God, the Old Testament placed its emphasis on the fear, the New places it on the love (though there was love in the fear of God's saints then, as there must be fear in their love now)," Trench, Syn, xlviii.

Note: Cp. the noun eulabeia, "reverence," and the verb eulabeomai, "to reverence."

2: εὐσεβής
(Strong's #2152 — Adjective — eusebes — yoo-seb-ace' )

from eu, "well," sebomai, "to reverence," the root seb--- signifying "sacred awe," describes "reverence" exhibited especially in actions, reverence or awe well directed. Among the Greeks it was used, e.g., of practical piety towards parents. In the NT it is used of a pious attitude towards God, Acts 10:2, 7 ; (in some mss. in Acts 22:12 ); "godly," in 2 Peter 2:9 . See GODLY. In the Sept., Proverbs 12:12 ; Isaiah 24:16 ; Isaiah 26:7 ; Isaiah 32:8 ; Micah 7:2 .

Notes: (1) While eulabes especially suggests the piety which characterizes the inner being, the soul, in its attitude towards God, eusebes directs us rather to the energy which, directed by holy awe of God, finds expression in devoted activity.

(2) Cp. theosebeia, and theosebes, which, by their very formation (theos, "God," and sebomai), express "reverence" towards God. See Trench (xlviii).

3: σέβω
(Strong's #4576 — Verb — sebomai — seb'-om-ahee )

"to feel awe," whether before God or man, "to worship," is translated "devout," in Acts 13:43 , RV (AV, "religious"); 13:50; 17:4,17. See WORSHIP.

Diadem

1: διάδημα
(Strong's #1238 — Noun Neuter — diadema — dee-ad'-ay-mah )

is derived from diadeo, "to bind round." It was the kingly ornament for the head, and especially the blue band marked with white, used to bind on the turban or tiara of Persian kings. It was adopted by Alexander the Great and his successors. Among the Greeks and Romans it was the distinctive badge of royalty. Diocletian was the first Roman emperor to wear it constantly. The word is found in Revelation 12:3 ; Revelation 13:1 ; Revelation 19:12 , in which passages it symbolizes the rule respectively of the Dragon, the Beast, and Christ. In the Sept., Esther 1:11 ; Esther 2:17 ; in some mss. in Esther 6:8 and 8:15; also in Isaiah 62:3, 4 . For the distinction between this and stephanos, see CROWN.

Die, Dead, Dying

1: θνῄσκω
(Strong's #2348 — Verb — thnesko — thnay'-sko )

"to die" (in the perf. tense, "to be dead"), in the NT is always used of physical "death," except in 1 Timothy 5:6 , where it is metaphorically used of the loss of spiritual life. The noun thanatos, and the verb thanatoo (below) are connected. The root of this group of words probably had the significance of the breathing out of the last breath. Cp. words under DEATH.

2: ἀποθνῄσκω
(Strong's #599 — Verb — apothnesko — ap-oth-nace'-ko )

lit., "to die off or out," is used (a) of the separation of the soul from the body, i.e., the natural "death" of human beings, e.g., Matthew 9:24 ; Romans 7:2 ; by reason of descent from Adam, 1 Corinthians 15:22 ; or of violent "death," whether of men or animals; with regard to the latter it is once translated "perished," Matthew 8:32 ; of vegetation, Jude 1:12 ; of seeds, John 12:24 ; 1 Corinthians 15:36 ; it is used of "death" as a punishment in Israel under the Law, in Hebrews 10:28 ; (b) of the separation of man from God; all who are decended from Adam not only "die" physically, owing to sin, see (a) above, but are naturally in the state of separation from God, 2 Corinthians 5:14 . From this believers are freed both now and eternally, John 6:50 ; John 11:26 , through the "death" of Christ, Romans 5:8 , e.g.; unbelievers, who "die" physically as such, remain in eternal separation from God, John 8:24 . Believers have spiritually "died" to the Law as a means of life, Galatians 2:19 ; Colossians 2:20 ; to sin, Romans 6:2 , and in general to all spiritual association with the world and with that which pertained to their unregenerate state, Colossians 3:3 , because of their identification with the "death" of Christ, Romans 6:8 (see No. 3, below). As life never means mere existence, so "death," the opposite of life, never means nonexistence. See PERISH.

3: συναποθνῄσκω
(Strong's #4880 — Verb — sunapothnesko — soon-ap-oth-nace'-ko )

"to die with, to die together," is used of association in physical "death," Mark 14:31 ; in 2 Corinthians 7:3 , the Apostle declares that his love to the saints makes separation impossible, whether in life or in "death." It is used once of association spiritually with Christ in His "death," 2 Timothy 2:11 . See No. 2 (b).

4: τελευτάω
(Strong's #5053 — Verb — teleutao — tel-yoo-tah'-o )

"to end" (from telos, "an end"), hence, "to end one's life," is used (a) of the "death" of the body, Matthew 2:19 ; Matthew 9:18 ; Matthew 15:4 , where "die the death" means "surely die," RV, marg., lit., "let him end by death;" Mark 7:10 ; Matthew 22:25 , "deceased;" Luke 7:2 ; John 11:39 , some mss. have verb No. 1 here; Acts 2:29 ; Acts 7:15 ; Hebrews 11:22 (RV, "his end was nigh"); (b) of the gnawings of conscience in self reproach, under the symbol of a worm, Mark 9:48 (vv. 44,46, AV). See DECEASE.

5: κοιμάω
(Strong's #2837 — Verb — koimao — koy-mah'-o )

in the Middle and Passive Voices, its only use in the NT, signifies "to fall asleep." It is connected etymologically with keimai, "to lie down," the root ki-, signifying "to lie." Hence it is used metaphorically of "death," Matthew 27:52 , etc. It is translated "be dead" in 1 Corinthians 7:39 . See ASLEEP.

6: ἀπογίνομαι
(Strong's #581 — Verb — apoginomai — ap-og-en-om'-en-os )

lit., "to be away from" (apo, "from," ginomai, "to be, become;" apo here signifies "separation"), is used in 1 Peter 2:24 of the believer's attitude towards sin as the result of Christ's having borne our sins in His body on the tree; RV, "having died unto sins," the aorist or momentary tense, expressing an event in the past.

Note: Apollumi, "to destroy," is found in the Middle Voice in some mss. in John 18:14 , and translated "die." The most authentic mss. have apothnesko (No. 2, above).

Differ, Differing, Different, Difference

A — 1: διαφέρω
(Strong's #1308 — — diaphero — dee-af-er'-o )

lit., "to bear through, carry different ways," hence, "to be different from," is said of the stars, 1 Corinthians 15:41 ; of a child under age in comparison with a servant, Galatians 4:1 ; in Philippians 1:10 , marg., "things that differ," for "things that are excellent. See BETTER (be).

A — 2: μερίζω
(Strong's #3307 — Verb — merizo — mer-id'-zo )

denotes "to divide" (from meros, "a part:" the root mer-, indicates distribution, or measuring out, and is seen in meris, "a district"). In 1 Corinthians 7:34 the perfect tense of the Passive Voice is translated "there is a difference." Some take the verb with what precedes, with reference to the married brother, and translate "he has been divided." See DEAL , DISTRIBUTE , DIVIDE , GIVE , PART.

A — 3: διακρίνω
(Strong's #1252 — Verb — diakrino — dee-ak-ree'-no )

lit., "to separate throughout, to make a distinction," Acts 15:9 ; RV is translated "to make to differ," in 1 Corinthians 4:7 . In Jude 1:22 , where the Middle Voice is used, the AV has "making a difference," the RV, adopting the alternative reading, the accusative case, has "who are in doubt," a meaning found in Matthew 21:21 ; Mark 11:23 ; Acts 10:20 ; Romans 14:23 ; James 1:6 ; James 2:4 . See CONTEND.

B — 1: διαίρεσις
(Strong's #1243 — Noun Feminine — diairesis — dee-ah'ee-res-is )

lit. signifies "to take asunder," from dia, "apart," and haireo, "to take" (Eng., "diaeresis," i.e., distinguishing two successive vowels as separate sounds); it is rendered in the AV, "diversities" in 1 Corinthians 12:4, 6 ; "differences" in ver. 5; RV, "diversities," in each place.

B — 2: διαστολή
(Strong's #1293 — Noun Feminine — diastole — dee-as-tol-ay' )

signifies "a setting asunder" (dia, "asunder," stello, "to set, place, arrange"), hence, "a distinction;" in Romans 3:22 ; Romans 10:12 , AV, "difference;" RV, "distinction;" in 1 Corinthians 14:7 it is used of the "distinction" in musical sounds.

C — 1: διάφορος
(Strong's #1313 — Adjective — diaphoros — dee-af'-or-os )

akin to A, No. 1, signifies "varying in kind, different, diverse." It is used of spiritual gifts, Romans 12:6 ; of ceremonial washings, Hebrews 9:10 ("divers"). See DIVERS , and for its other meaning, in Hebrews 1:4 ; Hebrews 8:6 , see EXCELLENT.

C — 2: ἕτερος
(Strong's #2087 — Adjective — heteros — het'-er-os )

RV, "different," for AV, "another," in Romans 7:23 ; 2 Corinthians 11:4 ; Galatians 1:6 ; cp. 1 Timothy 1:3 ; 1 Timothy 6:3 . See ANOTHER.

Difficulty

1: μόλις
(Strong's #3433 — Adverb — molis — mol'-is )

signifies "with difficulty, hardly" (from molos, "toil"). In Luke 9:39 , it is rendered "hardly," of the "difficulty" in the departure of a demon. In Acts 27:7, 8, 16 , where the AV has three different renderings, "scarce," "hardly," and "much work," respectively, the RV has "with difficulty" in each place. For its other meanings, "scarce, scarcely," see Acts 14:18 ; Romans 5:7 ; 1 Peter 4:18 . See HARDLY , No. 3.

Dig, Dig Down

1: ὀρύσσω
(Strong's #3736 — Verb — orusso — or-oos'-so )

"to dig, dig up soil, dig a pit," is said of a place for a winepress, Matthew 21:33 ; Mark 12:1 ; of "digging" a pit for hiding something, Matthew 25:18 .

Notes: (1) Diorusso, lit., "to dig through" (dia, "through"), is translated "to break through (or up)" in Matthew 6:19, 20 ; Matthew 24:43 ; Luke 12:39 . See BREAK.

(2) Exorusso, lit., "to dig out," is translated "to break up" in Mark 2:4 ; "to pluck out (the eyes)" in Galatians 4:15 . See BREAK , PLUCK.

2: σκάπτω
(Strong's #4626 — Verb — skapto — skap'-to )

primarily, "to dig, by way of hollowing out," hence, denotes "to dig." The root skap is seen in skapane, "a spade," skapetos, "a ditch," skaphe, "a boat," and in Eng., "scoop, skiff, and ship" (i.e., something hollowed out). The verb is found in Luke 6:48 ; Luke 13:8 ; Luke 16:3 .

3: κατασκάπτω
(Strong's #2679 — Verb — kataskapto — kat-as-kap'-to )

"to dig down" (kata, "down," and No. 2), is found in Romans 11:3 ; of altars, and in some mss. in Acts 15:16 , "ruins," lit., "the things dug down." Here the best texts have katastrepho, "to overthrow, overturn."