Bible Heaven/Bible Heaven.iso/vines/t0000650

Text File | 1994-07-31 | 49KB | 1,185 lines

$$T0000650
\Dash\
<1,,4350,proskopto>
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), Matt. 4:6;
Luke 4:11. See BEAT, STUMBLE.

<2,,4486,rhegnumi>
"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,,1474,edaphizo>
"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.

$$T0000651
\Daughter, Daughter-in-law\
<1,,2364,thugater>
"a daughter," (etymologically, Eng., "daughter" is connected),
is used of (a) the natural relationship (frequent in the
Gospels); (b) spiritual relationship to God, 2 Cor. 6:18, in the
sense of the practical realization of acceptance with, and the
approval of, God (cp. Isa. 43:6), the only place in the NT where
it applies to spiritual relationship; (c) the inhabitants of a
city or region, Matt. 21:5; John 12:15 ("of Zion"); cp. Isa.
37:22; Zeph. 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,,2365,thugatrion>
a diminutive of No. 1, denotes "a little daughter," Mark 5:23;
7:25.

<3,,3933,parthenos>
"a maiden, virgin," e.g., Matt. 1:23, signifies a
virgin-daughter in 1 Cor. 7:36-38 (RV); in Rev. 14:4, it is used
of chaste persons. See VIRGIN.

<4,,3565,numphe>
Eng. "nymph", denotes "a bride," John 3:29; also "a
daughter-in-law," Matt. 10:35; Luke 12:53. See BRIDE.

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

$$T0000652
\Dawn\
<A-1,Verb,826,augazo>
"to shine," is used metaphorically of the light of dawn, in 2
Cor. 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,Verb,1306,diaugazo>
signifies "to shine through" (dia, "through," auge,
"brightness"); it describes the breaking of daylight upon the
darkness of night, metaphorically, in 2 Pet. 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," Rev.
21:21 (some texts have diaphanes, "transparent").

<A-3,Verb,2020,epiphosko>
"to grow light" (epi, "upon," phos, "light"), in the sense of
shining upon, is used in Matt. 28:1; in Luke 23:54, "drew on"
(of the Sabbath-day); RV, marg., "began to dawn." See DRAW.

<B-1,Noun,3722,orthros>
"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 Rev.
22:16; orthrizo, "to do anything early in the morning," in Luke
21:38.

$$T0000653
\Day\
<A-1,Noun,2250,hemera>
"a day," is used of (a) the period of natural light, Gen. 1:5;
Prov. 4:18; Mark 4:35; (b) the same, but figuratively, for a
period of opportunity for service, John 9:4; Rom. 13:13; (c) one
period of alternate light and darkness, Gen. 1:5; Mark 1:13; (d)
a period of undefined length marked by certain characteristics,
such as "the day of small things," Zech. 4:10; of perplexity and
distress, Isa. 17:11; Obad. 1:12-14; of prosperity and of
adversity, Ecc. 7:14; of trial or testing, Ps. 95:8; of
salvation, Isa. 49:8; 2 Cor. 6:2; cp. Luke 19:42; of evil, Eph.
6:13; of wrath and revelation of the judgments of God, Rom. 2:5;
(e) an appointed time, Ecc. 8:6; Eph. 4:30; (f) a notable defeat
in battle, etc., Isa. 9:4; Psa. 137:7; Ezek. 30:9; Hos. 1:11;
(g) by metonymy = "when," "at the time when;" (1), of the past,
Gen. 2:4; Num. 3:13; Deut. 4:10, (2) of the future, Gen. 2:17;
Ruth 4:5; Matt. 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 Cor. 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," Rev. 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," Phil. 1:10; 2:16; "the
day of Jesus Christ," Phil. 1:6; "the day of the Lord Jesus
Christ," 1 Cor. 5:5; 2 Cor. 1:14; "the day of our Lord Jesus
Christ," 1 Cor. 1:8, denote the time of the Parousia of Christ
with His saints, subsequent to the Rapture, 1 Thess. 4:16,17. In
2 Pet. 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., Isa. 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; Mal.
4:5. That period, still future, will see the complete overthrow
of gentile power and the establishment of Messiah's kingdom,
Isa. 13:9-11; 34:8; Dan. 2:34,44; Obad. 1:15; cp. Isa. 61:2;
John 8:56.

        In the NT "the day of the Lord" is mentioned in 1 Thess.
5:2; 2 Thess. 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 Pet. 3:12, "the Day of God."

<A-2,Noun,827,auge>
"brightness, bright shining, as of the sun;" hence, "the
beginning of daylight," is translated "break of day" in Acts
20:11.

<B-1,Adverb,1773,ennucha>
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 Matt. 27:1. (5) In 2 Thess.
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 Cor. 4:13 (RV, "even until
now"). (6) For "day following" see MORROW.

$$T0000654
\Daybreak\
* For DAYBREAK (RV, in Acts 5:21) see DAWN, B

$$T0000655
\Dayspring\
<1,,395,anatole>
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 Matt. 2:1, etc.; rendered "dayspring" in Luke 1:78. Its
other meaning, "a shoot," is found in the Sept. in Jer. 23:5;
Zech. 6:12. See also the margin of Luke 1:78, "branch." See
EAST.

$$T0000656
\Day-star\
<1,,5459,phosphoros>
(Eng., "phosphorus," lit., "light-bearing" phos, "light," phero,
"to bear"), is used of the morning star, as the light-bringer, 2
Pet. 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.

$$T0000657
\Dazzling\
<1,,797,astrapto>
"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,,1823,exastrapto>
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., Ezek. 1:4,7; Nahum 3:3.

$$T0000658
\Deacon\
<1,,1249,diakonos>
(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, Rom. 13:4;
Christ, Rom. 15:8; Gal. 2:17; the followers of Christ in
relation to their Lord, John 12:26; Eph. 6:21; Col. 1:7; 4:7;
the followers of Christ in relation to one another, Matt. 20:26;
23:11; Mark 9:35; 10:43; the servants of Christ in the work of
preaching and teaching, 1 Cor. 3:5; 2 Cor. 3:6; 6:4; 11:23; Eph.
3:7; Col. 1:23,25; 1 Thess. 3:2; 1 Tim. 4:6; those who serve in
the churches, Rom. 16:1 (used of a woman here only in NT); Phil.
1:1; 1 Tim. 3:8,12; false apostles, servants of Satan, 2 Cor.
11:15. Once diakonos is used where, apparently, angels are
intended, Matt. 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., Matt. 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.

$$T0000659
\Dead\
<A-1,Noun and Adjective,3498,nekros>
is used of (a) the death of the body, cp. Jas. 2:26, its most
frequent sense: (b) the actual spiritual condition of unsaved
men, Matt. 8:22; John 5:25; Eph. 2:1,5; 5:14; Phil. 3:11; Col.
2:13; cp. Luke 15:24: (c) the ideal spiritual condition of
believers in regard to sin, Rom. 6:11: (d) a church in
declension, inasmuch as in that state it is inactive and barren,
Rev. 3:1: (e) sin, which apart from law cannot produce a sense
of guilt, Rom. 7:8: (f) the body of the believer in contrast to
his spirit, Rom. 8:10: (g) the works of the Law, inasmuch as,
however good in themselves, Rom. 7:13, they cannot produce life,
Heb. 6:1; 9:14: (h) the faith that does not produce works, Jas.
2:17,26; cp. ver. 20. * [* From Notes on Thessalonians, by Hogg
and Vine, p. 143.]

<B-1,Verb,3499,nekroo>
"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, Col. 3:5. In the
Passive Voice it is used of Abraham's body as being "as good as
dead," Rom. 4:19 with Heb. 11:12.

<B-2,Verb,2289,thanatoo>
"to put to death:" see DEATH, C, No. 1.

$$T0000660
\Deadly\
<1,,2287,thanatephoros>
lit., "death-bearing, deadly" (thanatos, "death," phero, "to
bear"), is used in Jas. 3:8. In the Sept., Num. 18:22; Job
33:23.

<2,,2286,thanasimos>
from thanatos (see No. 1), "belonging to death, or partaking of
the nature of death," is used in Mark 16:18.

$$T0000661
\Dead, half Dead\
<1,,2253,hemithanes>
from hemi, "half," and thnesko, "to die," is used in Luke 10:30.

$$T0000662
\Deadness\
<1,,3500,nekrosis>
"a putting to death" (cp. DEAD, A and B), is rendered "dying" in
2 Cor. 4:10; "deadness" in Rom. 4:19, i.e., the state of being
virtually "dead."

$$T0000663
\Deaf\
<1,,2974,kophos>
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," Matt. 9:32 etc.; "in hearing,
deaf," Matt. 11:5; Mark 7:32,37; 9:25; Luke 7:22. See DUMB.

$$T0000664
\Deal, great Deal\
* For a GREAT DEAL see GREAT

$$T0000665
\Deal\
<1,,3307,merizo>
signifies "to divide into parts" (meros, "a portion, part");
hence, "to distribute, divide out, deal out to," translated
"hath dealt" in Rom. 12:3. See DIFFERENCE, DISTRIBUTE, DIVINE.

$$T0000666
\Deal with, have Dealings with\
<1,,4160,poieo>
"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,,4374,prosphero>
"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, Heb. 12:7, "God dealeth with
you." See BRING, OFFER, PRESENT.

<3,,4798,sunchraomai>
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
Ex. 1:10. See SUBTILLY.

        (3) In 1 Thess. 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 Cor. 13:10, the verb chraomai, "to use," is
rendered, in the RV, "deal (sharply)," AV, "use (sharpness)."

$$T0000667
\Dear\
<1,,5093,timios>
from time, "honor, price," signifies (a), primarily, "accounted
as of great price, precious, costly," 1 Cor. 3:12; Rev. 17:4;
18:12,16; 21:19, and in the superlative degree, Rev. 18:12;
21:11; the comparative degree is found in 1 Pet. 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 Heb. 13:4, RV, "let marriage be had in
honor;" AV, "is honorable;" Acts 20:24, "dear," negatively of
Paul's estimate of his life; Jas. 5:7, "precious" (of fruit); 1
Pet. 1:19, "precious" (of the blood of Christ); 2 Pet. 1:4 (of
God's promises). See COSTLY, HONORABLE, REPUTATION, PRECIOUS.
Cp. timiotes, preciousness, Rev. 18:19.

<2,,1784,entimos>
"held in honor" (time, see above), "precious, dear," is found in
Luke 7:2, of the centurion's servant; 14:8, "more honorable;"
Phil. 2:29, "honor" (AV, "reputation"), of devoted servants of
Christ; in 1 Pet. 2:4,6, "precious," of stones, metaphorically.
See HONORABLE, REPUTATION, PRECIOUS.

<3,,27,agapetos>
from agape, "love," signifies "beloved;" it is rendered "very
dear" in 1 Thess. 2:8 (AV, "dear"), of the affection of Paul and
his fellow workers for the saints at Thessalonica; in Eph. 5:1;
Col. 1:7, AV, "dear;" RV, "beloved." See BELOVED.

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

$$T0000668
\Dearly\
* For DEARLY see BELOVED

$$T0000669
\Dearth\
* For DEARTH see FAMINE

$$T0000670
\Death, Death-stroke (see also Die)\
<A-1,Noun,2288,thanatos>
"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; Heb. 2:15; 5:7; 7:23. In Heb. 9:15, the AV, "by means of
death" is inadequate; the RV, "a death having taken place" is in
keeping with the subject. In Rev. 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, Gen. 2:17, and hence all mankind are born in
the same spiritual condition, Rom. 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, Rom. 5:12,
it was as the Bearer of sin that the Lord Jesus submitted
thereto on the Cross, 1 Pet. 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. Matt. 27:45,46." * [* From Notes on
Thessalonians, by Hogg and Vine, p. 134.]

<A-2,Noun,336,anairesis>
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., Num. 11:15; Judg. 15:17, "the lifting of the
jawbone."

<A-3,Noun,5054,teleute>
"an end, limit" (cp. telos, see END), hence, "the end of life,
death," is used of the "death" of Herod, Matt. 2:15.

<B-1,Adjective,1935,epithanatios>
"doomed to death" (epi, "upon," thanatos, A, No. 1), is said of
the apostles, in 1 Cor. 4:9.

<C-1,Verb,2289,thanatoo>
"to put to death" (akin to A, No. 1), in Matt. 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 Matt. 26:59; 27:1; Mark 14:55;
1 Pet. 3:18. In Rom. 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
Rom. 8:13, "mortify" (marg., "make to die"), of the act of the
believer in regard to the deeds of the body; in Rom. 8:36, "are
killed;" so in 2 Cor. 6:9. See KILL, MORTIFY.

<C-2,Verb,337,anaireo>
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,Verb,520,apago>
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,Verb,615,apokteino>
"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; 12:10; 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.

$$T0000671
\Debate (AV)\
* For the AV DEBATE (Rom. 1:29; 2 Cor. 12:20) see STRIFE.

$$T0000672
\Debt\
<1,,3782,opheile>
"that which is owned" (see Note, below), is translated "debt" in
Matt. 18:32; in the plural, "dues," Rom. 13:7; "(her) due," 1
Cor. 7:3, of conjugal duty: some texts here have opheilomenen
(eunoian) "due (benevolence)," AV; the context confirms the RV.
See DUE.

<2,,3783,opheilema>
a longer form of No. 1, expressing a "debt" more concretely, is
used (a) literally, of that which is legally due, Rom. 4:4; (b)
metaphorically, of sin as a "debt," because it demands
expiation, and thus payment by way of punishment, Matt. 6:12.

<3,,1156,daneion>
"a loan" (akin to danos, "a gift"), is translated "debt" in
Matt. 18:27 (RV, marg., "loan"), of the ten thousand talents
debtor. Cp. daneizo, "to lend," and daneistes, "a money-lender,
a creditor."

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

$$T0000673
\Debtor\
<1,,3781,opheiletes>
"one who owes anything to another," primarily in regard to
money; in Matt. 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, Rom. 1:14, of Paul, in the matter of preaching
the Gospel; in Rom. 8:12, of believers, to mortify the deeds of
the body; in Rom. 15:27, of gentile believers, to assist
afflicted Jewish believers; in Gal. 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, Matt.
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,,5533,chreopheiletes>
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;" Prov. 29:13, "when the creditor and the debtor meet
together." The word is more expressive than No. 1.

        Note: In Matt. 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.

$$T0000674
\Decay\
<1,,3822,palaioo>
"to make old" (palaios), is translated in Heb. 8:13, firstly,
"hath made ... old," secondly (Passive Voice), RV "is becoming
old" (AV, "decayeth"); "wax old," Luke 12:33; Heb. 1:11. See
OLD.

<2,,1311,diaphtheiro>
"to destroy utterly," as used in 2 Cor. 4:16 (here in the
Passive Voice, lit., "is being destroyed), is rendered "is
decaying" (RV, for AV, "perish"). See CORRUPT, DESTROY.

$$T0000675
\Decease\
<A-1,Noun,1841,exodos>
(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 Pet. 1:15, of Peter's death (marg.,
"departure" in each case); "departure" in Heb. 11:22, RV. See
DEPARTURE.

<B-1,Verb,5053,teleutao>
lit., "to end," is used intransitively and translated "deceased"
in Matt. 22:25. See DEATH, A, No. 3, DIE.

$$T0000676
\Deceit, Deceitful, Deceitfully, Deceitfulness, Deceive, Deceivableness\
<A-1,Noun,539,apate>
"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, Matt.
13:22; Mark 4:19; of sin, Heb. 3:13. The phrase in Eph. 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 Thess. 2:10,
"all deceit of unrighteousness," RV, signifies all manner of
unscrupulous words and deeds designed to "deceive" (see Rev.
13:13-15). In Col. 2:8, "vain deceit" suggests that "deceit" is
void of anything profitable.

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

<A-2,Noun,1388,dolos>
primarily "a bait, snare;" hence, "craft, deceit, guile," is
translated "deceit" in Mark 7:22; Rom. 1:29. See CRAFT, GUILE,
SUBTILTY.

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

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

<B-1,Adjective,1386,dolios>
"deceitful," is used in 2 Cor. 11:13, of false apostles as
"deceitful workers;" cp. A, No. 2 and Note (2).

<C-1,Verb,538,apatao>
"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, Eph. 5:6; (b) of the fact that Adam was "not
beguiled," 1 Tim. 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, Jas. 1:26.

<C-2,Verb,1818,exapatao>
ek (ex), intensive, and No. 1, signifies "to beguile thoroughly,
to deceive wholly," 1 Tim. 2:14, RV. See BEGUILE.

<C-3,Verb,5422,phrenapatao>
lit., "to deceive in one's mind" (phren, "the mind," and No. 1),
"to deceive by fancies" (Lightfoot), is used in Gal. 6:3, with
reference to self-conceit, which is "self-deceit," a sin against
common sense. Cp. Jas. 1:26 (above).

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

<C-4,Verb,1387,dolioo>
"to lure," as by a bait (see A, No. 2), is translated "have used
deceit" in Rom. 3:13.

<C-5,Verb,1389,doloo>
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 Cor. 4:2. Cp. kapeleuo, "to corrupt by way of
hucksterizing," 2 Cor. 2:17. For the difference between the
words see CORRUPT, A No. 1.

<C-6,Verb,4105,planao>
akin to plane, A, Note (1) (Eng., "planet"), in the Passive form
sometimes means "to go astray, wander," Matt. 18:12; 1 Pet.
2:25; Heb. 11:38; frequently Active, "to deceive, by leading
into error, to seduce," e.g., Matt. 24:4,5,11,24; John 7:12,
"leadeth astray," RV (cp. 1 John 3:7). In Rev. 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 Cor. 6:9; 15:33; Gal.
6:7; Jas. 1:16, "be not deceived," RV, "do not err," AV. See
ERR, LEAD (astray), SEDUCE, WANDER, WAY (be out of the).

<C-7,Verb,3884,paralogizomai>
see BEGUILE, No. 3.

$$T0000677
\Deceiver\
<1,,4108,planos>
is, properly, an adjective, signifying "wandering, or leading
astray, seducing," 1 Tim. 4:1, "seducing (spirits);" used as a
noun, it denotes an impostor of the vagabond type, and so any
kind of "deceiver" or corrupter, Matt. 27:63; 2 Cor. 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,,5423,phrenapates>
akin to C, No. 3, under DECEIVE, lit., "a mind-deceiver," is
used in Titus 1:10.

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

$$T0000678
\Decently\
<1,,2156,euschemonos>
denotes "gracefully, becomingly, in a seemly manner" (eu,
"well," schema, "a form, figure"); "honestly," in Rom. 13:13
(marg., "decently"), in contrast to the shamefulness of gentile
social life; in 1 Thess. 4:12, the contrast is to idleness and
its concomitant evils and the resulting bad testimony to
unbelievers; in 1 Cor. 14:40, "decently," where the contrast is
to disorder in oral testimony in the churches. See HONESTLY.

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

$$T0000679
\Decide, Decision\
<A-1,Verb,1252,diakrino>
primarily signifies "to make a distinction," hence, "to decide,
especially judically, to decide a dispute, to give judgment," 1
Cor. 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,Noun,1233,diagnosis>
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,Noun,1253,diakrisis>
"a distinguishing," and so "a decision" (see A), signifies
"discerning" in 1 Cor. 12:10; Heb. 5:14, lit., "unto a
discerning of good and evil" (translated "to discern"); in Rom.
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.

$$T0000680
\Deck (Verb)\
<1,,5558,chrusoo>
lit., "to gild with gold" (chrusos, "gold"), is used in Rev.
17:4; 18:16.

$$T0000681
\Declare, Declaration\
<A-1,Verb,312,anangello>
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,Verb,518,apangello>
signifies "to announce or report from a person or place" (apo,
"from"); hence, "to declare, publish;" it is rendered "declare"
in Luke 8:47; Heb. 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 Thess. 1:9; 1 John 1:2. See BRING, A, No.
36.

<A-3,Verb,1229,diangello>
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 Rom. 9:17, for AV, "declared," See PREACH, SIGNIFY.

<A-4,Verb,2605,katangello>
lit., "to report down" (kata, intensive), is ordinarily
translated "to preach;" "declare" in Acts 17:23, AV (RV, "set
forth"); in 1 Cor. 2:1, RV, "proclaiming," for AV, "declaring."
It is nowhere translated by "declare" in the RV. See PREACH,
SHOW, SPEAK, TEACH.

<A-5,Verb,3853,parangello>
see CHARGE, B, No. 8.

<A-6,Verb,1334,diegeomai>
"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; 9:10; Acts 8:33; 9:27;
12:17; in Mark 9:9; Heb. 11:32, "tell." See SHOW, TELL.

<A-7,Verb,1555,ekdiegeomai>
properly, "to narrate in full," came to denote, "to tell,
declare;" it is used in Acts 13:41; 15:3.

<A-8,Verb,1834,exegeomai>
lit., to lead out," signifies "to make known, rehearse,
declare," Luke 24:35 (AV, "told;" RV, rehearsed"); Acts 10:8;
15:12,14; 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,Verb,3724,horizo>
"to mark off by boundaries," signifies "to determine," usually
of time; in Rom. 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,Verb,1213,deloo>
"to make plain," is rendered "to declare" in 1 Cor. 1:11, AV;
3:13; Col. 1:8. See SIGNIFY.

<A-11,Verb,5419,phrazo>
"to declare," occurs in Matt. 15:15 and (in some texts) in Matt.
13:36 (as AV).

        Note: For gnorizo, "to make known," rendered "to
declare" in John 17:26; 1 Cor. 15:1; Col. 4:7, see KNOWN, A, No.
8. For emphanizo, "to declare plainly," Heb. 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,Noun,1732,endeixis>
"a showing, pointing out" (en, "in," deiknumi, "to show"), is
said of the "showing forth" of God's righteousness, in Rom.
3:25,26, AV, "to declare;" RV, "to show," and "(for) the
showing." In 2 Cor. 8:24, "proof;" Phil. 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 Cor. 8:19, "declaration" does not represent any
word in the original.

$$T0000682
\Decrease (Verb)\
<1,,1642,elattoo>
signifies "to make less or inferior, in quality, position or
dignity;" "madest ... lower" and "hast made ... lower," in Heb.
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.

$$T0000683
\Decree (Noun and Verb)\
<1,,1378,dogma>
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; 17:7; in the sense of ordinances,
Eph. 2:15; Col. 2:14. See ORDINANCE.

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

$$T0000684
\Dedicate, Dedication\
<A-1,Verb,1457,enkainizo>
primarily means "to make new, to renew" (en, "in," kainos,
"new"), as in the Sept. of 2 Chron. 15:8; then, to initate or
"dedicate," Heb. 9:18, with reference to the first covenant, as
not "dedicated" without blood; in Heb. 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 Deut. 20:5; 2 Chron. 7:5; Isa. 16:11; 41:1; 45:16, "keep a
feast (to Me)."

<B-1,Noun,1456,enkainia>
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.

$$T0000685
\Deed, Deeds\
<1,,2041,ergon>
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., Rom. 15:18; it frequently occurs in
an ethical sense of human actions, good or bad, e.g., Matt.
23:3; 26:10; John 3:20,21; Rom. 2:7,15; 1 Thess. 1:3; 2 Thess.
1:11, etc; sometimes in a less concrete sense, e.g., Titus 1:16;
Jas. 1:25 (RV, "that worketh," lit., "of work"). See LABOR,
WORK.

<2,,4234,praxis>
denotes "a doing, transaction, a deed the action of which is
looked upon as incomplete and in progress" (cp. prasso, "to
practice"); in Matt. 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; Rom. 8:13; Col. 3:9. In Rom. 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., Jas. 3:16, RV, "deed," AV, "work."

<3,,4162,poiesis>
"a doing" (akin to poieo, "to do"), is translated "deed" in Jas.
1:25, AV, (RV, "doing").

        Note: Cp. poiema, "a work done," Rom. 1:20; Eph. 2:10.

<4,,2108,euergesia>
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 Cor. 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 Cor. 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.

$$T0000686
\Deem\
<1,,5282,huponoeo>
"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.

$$T0000687
\Deep (Noun and Adjective), Deepness, Deeply, Depth\
<A-1,Noun,899,bathos>
is used (a) naturally, in Matt. 13:5, "deepness;" Mark 4:5, AV,
"depth," RV, "deepness;" Luke 5:4, of "deep" water; Rom. 8:39
(contrasted with hupsoma, "height"); (b) metaphorically, in Rom.
11:33, of God's wisdom and knowledge; in 1 Cor. 2:10, of God's
counsels; in Eph. 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 Cor. 8:2, of "deep" poverty; some
mss. have it in Rev. 2:24.

<A-2,Noun,1037,buthos>
"a depth," is used in the NT only in the natural sense, of the
sea, 2 Cor. 11:25.

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

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

<B-1,Adjective and Adverb,901,bathus>
akin to A, No. 1, "deep," is said in John 4:11, of a well; in
Acts 20:9, of sleep; in Rev. 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,Verb,900,bathuno>
"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.

$$T0000688
\Defame\
<1,,1418,dusphemeo>
lit., "to speak injuriously" (from dus, an inseparable prefix
signifying "opposition, injury, etc., and phemi, "to speak"), is
translated "defamed," 1 Cor. 4:13. Some mss. have blasphemeo.
See BLASPHEME.

$$T0000689
\Defect\
<1,,2275,hettema>
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, Rom. 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 Cor. 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 Isa. 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 Pet.
2:20), and the adjective hetton or hesson, "less, worse."

$$T0000690
\Defence\
<A-1,Noun,627,apologia>
a speech made in defense. See ANSWER.

<B-1,Verb,626,apologeomai>
See ANSWER, B, No. 4.

$$T0000691
\Defend\
<1,,292,amuno>
"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.

$$T0000692
\Defer\
<1,,306,anaballo>
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.

$$T0000693
\Defile, Defilement\
<A-1,Verb,2840,koinoo>
denotes (a) "to make common;" hence, in a ceremonial sense, "to
render unholy, unclean, to defile," Matt. 15:11,18,20; Mark
7:15,18,20,23; Acts 21:28 (RV, "defiled;" AV, "polluted"); Heb.
9:13 (RV, "them that have been defiled," AV, "the unclean"); (b)
"to count unclean," Acts 10:15; 11:9. In Rev. 21:27, some mss.
have this verb, "defileth;" the most authentic have the
adjective, koinos, "unclean." See CALL, COMMON.

<A-2,Verb,3392,miano>
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 Lev. 22:5,8; Num. 19:13,20 etc.; (b) of "moral
defilement," Titus 1:15 (twice); Heb. 12:15, "of moral and
physical defilement," Jude 1:8. See B, Nos. 1 and 2.

<A-3,Verb,3435,moluno>
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 Cor. 8:7; of believers who have kept
themselves (their "garments") from "defilement," Rev. 3:4, and
those who have not "soiled" themselves by adultery or
fornication, Rev. 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,Verb,4695,spiloo>
"to make a stain or spot," and so "to defile," is used in Jas.
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," Eph.
5:27; 2 Pet. 2:13; aspilos, "without spot, spotless," 1 Tim.
6:14; Jas. 1:27; 1 Pet. 1:19; 2 Pet. 3:14; spilas, Jude 1:12,
"hidden rocks," RV (AV "spots," a late meaning, equivalent to
spilos).

<A-5,Verb,5351,phtheiro>
see CORRUPT, A, No. 2.

<B-1,Noun,3393,miasma>
whence the Eng. word, denotes "defilement" (akin to A, No. 2),
and is found in 2 Pet. 2:20, AV, "pollutions," RV,
"defilements," the vices of the ungodly which contaminate a
person in his intercourse with the world.

<B-2,Noun,3394,miasmos>
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 Pet. 2:10 (AV, "uncleanness," RV, "defilement.")

<B-3,Noun,3436,molusmos>
akin to A, No. 3, denotes "defilement," in the sense of an
action by which anything is "defiled," 2 Cor. 7:1. Cp. the
synonymous word spilos, A, No. 4, Note.

<C-1,Adjective,2839,koinos>
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.

$$T0000694
\Define\
<1,,3724,horizo>
(Eng., "horizon"), primarily means "to mark out the boundaries
of a place" (as in the Sept. of Num. 34:6; Josh. 13:27); hence
"to determine, appoint." In Heb. 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.

$$T0000695
\Defraud\
<1,,650,apostereo>
signifies "to rob, despoil, defraud," Mark 10:19; 1 Cor. 6:8;
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 Cor. 6:7; in the Passive
Voice, "bereft," 1 Tim. 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 Jas. 5:4 for aphustereo, "to keep back by fraud."
See BEREFT, DESTITUTE, FRAUD. In the Sept., Exod. 21:10; in some
mss., Deut. 24:14.

<2,,4122,pleonekteo>
translated "defraud" in 1 Thess. 4:6, AV (RV, "wrong"), the
reference being to the latter part of the Tenth Commandment. See
ADVANTAGE, C, No. 2.

$$T0000696
\Degree\
<1,,898,bathmos>
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 Tim. 3:13, of faithful deacons.

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

$$T0000697
\Delay\
<A-1,Verb,3635,okneo>
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 Num.
22:16, "do not delay;" Judg. 18:9.

<A-2,Verb,5549,chronizo>
from chronos, "time," lit. means "to while away time," i.e., by
way of lingering, tarrying, "delaying;" "delayeth," Matt. 24:48;
Luke 12:45; "tarried," Matt. 25:5; "tarried so long," Luke 1:21;
"will (not) tarry," Heb. 10:37. See TARRY.

<B-1,Noun,311,anabole>
lit. signifies "that which is thrown up" (ana, "up," ballo, "to
throw"); hence "a delay," Acts 25:17. See DEFER.

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

$$T0000698
\Delicacies\
* Note: For strenos, rendered "delicacies" in Rev. 18:3, AV,
denoting "wantonness" (RV), i.e., arrogant luxury, see WANTON.
Cp. the verb streniao, below, under DELICATELY.

$$T0000699
\Delicately (live)\
<A-1,Verb,5171,truphao>
from thrupto, "to enervate," signifies "to lead a voluptuous
life, to give oneself up to pleasure," Jas. 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 Jas. 5:5, "ye have lived in
pleasure" (RV, "have taken your ..."); cp. 1 Tim. 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 Rev. 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 Tim.
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, Deut. 32:15" (Trench, Syn. liv).

<B-1,Noun,5172,truphe>
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 Pet. 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
Pet. 2:13, RV, "reveling" (AV, "sporting themselves").