Bible Heaven/Bible Heaven.iso/vines/t0000700

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$$T0000700
\Deliciously\
* For DELICIOUSLY, Rev. 18:7,9, AV, see DELICATELY, Note (1).

$$T0000701
\Delight in\
<1,,4913,sunedomai>
lit., "to rejoice with (anyone), to delight in (a thing) with
(others)," signifies "to delight with oneself inwardly in a
thing," in Rom. 7:22.

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

$$T0000702
\Deliver, Deliverance, Deliverer\
<A-1,Verb,1325,didomi>
"to give," is translated "delivered" in Luke 7:15; RV, "gave;"
so Luke 19:13. See GIVE.

<A-2,Verb,325,anadidomi>
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,Verb,591,apodidomi>
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," Matt. 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,Verb,1929,epididomi>
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,Verb,3860,paradidomi>
"to deliver over," in Rom. 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
Rom. 8:32 it is used of God in "delivering" His Son to expiatory
death; so Rom. 4:25; see Mark 9:31; of Christ in "delivering"
Himself up, Gal. 2:20; Eph. 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,Verb,525,apallasso>
lit., "to change from" (apo, "from," allasso, "to change"), "to
free from, release," is translated "might deliver" in Heb. 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,Verb,1659,eleutheroo>
"to set free," is translated "deliver" in Rom. 8:21. In six
other places it is translated "make free," John 8:32,36; Rom.
6:18,22; 8:2; Gal. 5:1, RV, "set free." See FREE.

<A-8,Verb,1807,exaireo>
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 Gal. 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;
23:27; 26:17; from bondage, Acts 7:10,34. For its other meaning,
"to pluck out of," Matt. 5:29; 18:9, see PLUCK.

<A-9,Verb,2673,katargeo>
see ABOLISH.

<A-10,Verb,4506,rhuomai>
"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 Matt. 27:43), that of "preservation
from," in sozo. In Rom. 11:26 the present participle is used
with the article, as a noun, "the Deliverer." This is the
construction in 1 Thess. 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 Rom. 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 Matt. 6:13; Luke 11:4
(in some mss.); so also in Luke 11:4; Rom. 15:31; 2 Thess. 3:2;
2 Tim. 4:18; and with ek, "from, out of," in Luke 1:74; Rom.
7:24; 2 Cor. 1:10; Col. 1:13, from bondage; in 2 Pet. 2:9, from
temptation; in 2 Tim. 3:11, from persecution; but ek is used of
ills impending, in 2 Cor. 1:10; in 2 Tim. 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 Thess. 1:10.

<A-11,Verb,5483,charizomai>
"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,Noun,629,apolutrosis>
denotes "redemption" (apo, "from," lutron, "a price of
release"). In Heb. 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,Noun,859,aphesis>
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,Noun,3086,lutrotes>
"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,Verbal Adjective,1560,ekdotos>
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.

$$T0000703
\Delude, Delusion\
<A-1,Verb,3884,paralogizomai>
see BEGUILE.

<B-1,Noun,4106,plane>
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
Thess. 2:11, AV, it is translated "delusion," RV, "error." See
DECEIT, ERROR.

$$T0000704
\Demand\
* Note: For DEMAND (Matt. 2:4; Acts 21:33), see INQUIRE; for its
use in Luke 3:14; 17:20, see under ASK.

$$T0000705
\Demeanor\
<1,,2688,katastema>
see BEHAVIOR, B, No. 2.

$$T0000706
\Demon, Demoniac\
<A-1,Noun,1142,daimon>
"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 Matt. 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,Noun,1140,daimonion>
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 Cor. 10:20,21; Rev. 9:20; cp. Deut.
32:17; Isa. 13:21; 34:14; 65:3,11. They disseminate errors among
men, and seek to seduce believers, 1 Tim. 4:1. As seducing
spirits they deceive men into the supposition that through
mediums (those who have "familiar spirits," Lev. 20:6,27, e.g.)
they can converse with deceased human beings. Hence the
destructive deception of spiritism, forbidden in Scripture, Lev.
19:31; Deut. 18:11; Isa. 8:19. "Demons" tremble before God, Jas.
2:19; they recognized Christ as Lord and as their future Judge,
Matt. 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., Matt. 17:20.

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

<B-1,Verb,1139,daimonizomai>
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;
Matt. 4:24; 8:16,28,33; 9:32; 12:22; 15:22; Mark 1:32;
5:15,16,18; elsewhere in Luke 8:36; John 10:21, "him that hath a
devil (demon)."

<C-1,Adjective,1141,daimoniodes>
signifies "proceeding from, or resembling, a demon, demoniacal;"
see marg. of Jas. 3:15, RV (text, "devilish").

$$T0000707
\Demonstration\
<1,,585,apodeixis>
lit., "a pointing out" (apo, "forth," deiknumi, "to show"), a
"showing" or demonstrating by argument, is found in 1 Cor. 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.

$$T0000708
\Den\
<1,,4693,spelaion>
see CAVE.

$$T0000709
\Deny\
<1,,720,arneomai>
signifies (a) "to say ... not, to contradict," e.g., Mark 14:70;
John 1:20; 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.,
Matt. 10:33; Luke 12:9; John 13:38 (in the best mss.); 2 Tim.
2:12; or, on the other hand, of Christ Himself, "denying" that a
person is His follower, Matt. 10:33; 2 Tim. 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 Pet. 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 Tim. 2:13; (d)
to "abrogate, forsake, or renounce a thing," whether evil, Titus
2:12, or good, 1 Tim. 5:8; 2 Tim. 3:5; Rev. 2:13; 3:8; (e) "not
to accept, to reject" something offered, Acts 3:14; 7:35,
"refused;" Heb. 11:24, "refused." See REFUSE.

<2,,533,aparneomai>
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, Matt. 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,
Matt. 16:24; Mark 8:34; Luke 9:23.

<3,,483,antilego>
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.

$$T0000710
\Depart\
* (a) Compounds of ago.

<1,,321,anago>
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,,3855,parago>
used intransitively, means "to pass by" (para, "by, beside"),
and is so translated everywhere in the Gospels, except in the AV
of Matt. 9:27, "departed;" RV, "passed by." Outside the Gospels
it is used in its other meaning, "to pass away," 1 Cor. 7:31; 1
John 2:8 (RV), 17 See PASS.

<3,,5217,hupago>
"to go," translated "depart" in Jas. 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,,565,aperchomai>
lit., "to come or go away" (apo), hence, "to set off, depart,"
e.g., Matt. 8:18, is frequent in the Gospels and Acts; Rev.
18:14, RV, "are gone." See COME, No. 11 (Note), GO, PASS.

<5,,1330,dierchomai>
"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,,1831,exerchomai>
denotes "to come out, or go out of, to go forth." It is
frequently translated by the verb "to depart," e.g., Matt. 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,,2718,katerchomai>
"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,,4198,poreuo>
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., Matt. 2:9, "went their way;" Matt.
11:7; 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 Tim. 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., Matt. 19:15;
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,,1607,ekporeuo>
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
Matt. 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 Rev. 9:17,18, RV, for AV,
"issued." See COME, No. 33.

* (d) Compounds of choreo.

<10,,402,anachoreo>
"to go back, recede, retire" (ana, "back or up," choreo, "to
make room for, betake oneself," choros, "a place"), is
translated "departed" in Matt. 2:12-14; 4:12 (RV, "withdrew");
so in Matt. 14:13; 15:21, but "departed" in Matt. 27:5;
"withdrew" in John 6:15. In Matt. 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,,672,apochoreo>
"to depart from" (apo), is so translated in Matt. 7:23; Luke
9:39; Acts 13:13 (both AV and RV). Some mss. have it in Luke
20:20.

<12,,1633,ekchoreo>
signifies "to depart out" (ek), "to leave a place," Luke 21:21.

* (e) Chorizo and compounds.

<13,,5563,chorizo>
"to put apart, separate," means, in the Middle Voice, "to
separate oneself, to depart from," Acts 1:4; 18:1,2; in marital
affairs, 1 Cor. 7:10,11,15; "departed" (RV corrects to "was
parted"), Philem. 1:15. The verb is also used in Matt. 19:6;
Mark 10:9; Rom. 8:35,39; Heb. 7:26. See PUT, No. 14, SEPARATE.

<14,,673,apochorizo>
signifies "to separate off" (apo); in the Middle Voice, "to
depart from," Acts 15:39, AV, "departed asunder;" RV, "parted
asunder;" Rev. 6:14, RV, "was removed." See PART, REMOVE.

<15,,1316,diachorizo>
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,,360,analuo>
lit., "to unloose, undo" (ana, "up, or again"), signifies "to
depart," in the sense of "departing" from life, Phil. 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,,630,apoluo>
"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,,1826,exeimi>
"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,,3332,metairo>
"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 Matt. 13:53; 19:1. It
could be well translated "removed."

<20,,868,aphistemi>
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;
13:27; Acts 5:38 ("refrain from"); 12:10; 15:38; 19:9; 22:29; 2
Cor. 12:8; metaphorically, "to fall away," 2 Tim. 2:19; in the
Middle Voice, "to withdraw or absent oneself from," Luke 2:37;
to "apostatize," Luke 8:13; 1 Tim. 4:1; Heb. 3:12, RV, "falling
away." See DRAW (away), FALL, No. 14, REFRAIN, WITHDRAW.

<21,,525,apallasso>
lit., "to change from" (apo, "from," allasso, "to change"), is
used once of "departing," said of the removal of diseases, Acts
19:12. In Heb. 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,,3327,metabaino>
is rendered "to depart" in Matt. 8:34; 11:1; 12:9; 15:29; John
7:3; 13:1; Acts 18:7.

$$T0000711
\Departing, Departure\
<1,,359,analusis>
"an unloosing" (as of things woven), "a dissolving into separate
parts" (Eng., "analysis"), is once used of "departure from
life," 2 Tim. 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 Cor. 5:1 (cp.
DEPART, No. 16).

<2,,867,aphixis>
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,,1841,exodos>
see DECEASE.

$$T0000712
\Depose\
<1,,2507,kathaireo>
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).

$$T0000713
\Deposit\
* For DEPOSIT see COMMIT, B, No. 1

$$T0000714
\Depth\
<1,,899,bathos>
see DEEP

<2,,3989,pelagos>
"the sea," Acts 27:5, denotes also "the depth" (of the sea),
Matt. 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.

$$T0000715
\Deputy\
* For DEPUTY see PROCONSUL

$$T0000716
\Deride\
* Note: For ekmukterizo, lit., "to turn up the nose at, to
deride out and out," Luke 16:14; 23:35, see SCOFF.

$$T0000717
\Descend\
<1,,2597,katabaino>
"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; Rev.
21:10. See COME, No. 19.

<2,,2718,katerchomai>
"to come or go down," is translated "descendeth," in Jas. 3:15,
AV; RV, "cometh down." See COME, No. 7.

$$T0000718
\Descent\
<1,,2600,katabasis>
denotes "a going down," akin to No. 1 under DESCEND, "a way
down," Luke 19:37.

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

$$T0000719
\Describe\
<1,,1125,grapho>
"to write," is rendered "describeth" in Rom. 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,,3004,lego,>
"to say," is rendered "describeth" in Rom. 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.

$$T0000720
\Desert (Noun and Adjective)\
<A-1,Noun,2047,eremia>
primarily "a solitude, an uninhabited place," in contrast to a
town or village, is translated "deserts" in Heb. 11:38; "the
wilderness" in Matt. 15:33, AV, "a desert place," RV; so in Mark
8:4; "wilderness" in 2 Cor. 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,Adjective,2048,eremos>
used as a noun, has the same meaning as eremia; in Luke 5:16;
8:29, RV, "deserts," for AV, "wilderness;" in Matt. 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, Gal. 4:27; (b) so of a city, as Jerusalem, Matt.
23:38; or uninhabited places, "desert," e.g., Matt. 14:13,15;
Acts 8:26; in Mark 1:35, RV, "desert," for AV, "solitary." See
DESOLATE, WILDERNESS.

$$T0000721
\Desire (Noun and Verb), Desirous\
<A-1,Noun,1939,epithumia>
"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, Phil. 1:23; of his
"desire" to see the saints at Thessalonica again, 1 Thess. 2:17.

        With regard to evil "desires," in Col. 3:5 the RV has
"desire," for the AV, "concupiscence;" in 1 Thess 4:5, RV,
"lust," for AV, "concupiscence;" there the preceding word pathos
is translated "passion," RV, for AV, "lust" (see AFFECTION);
also in Col. 3:5 pathos and epithumia are associated, RV,
"passion," for AV, "inordinate affection." Epithumia is combined
with pathema, in Gal. 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," Rom. 1:27. See CONCUPISCENCE, LUST,
and Trench, Syn. lxxxvii.

<A-2,Noun,2107,eudokia>
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., Eph. 1:5,9;
Phil. 2:13; in Phil. 1:15, "good will;" in Rom. 10:1, "desire,"
(marg., "good pleasure"); in 2 Thess. 1:11, RV, "desire," AV and
RV, marg., "good pleasure."

        It is used of God in Matt. 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; Eph. 1:5,9; Phil. 2:13. See PLEASURE,
SEEM, WILL.

<A-3,Noun,1972,epipothesis>
"an earnest desire, a longing for" (epi, "upon," intensive,
potheo, "to desire"), is found in 2 Cor. 7:7,11, AV, "earnest
desire," and "vehement desire;" RV, "longing" in both places.
See LONGING.

<A-4,Noun,1974,epipothia>
with the same meaning as No. 3, is used in Rom. 15:23, RV,
"longing," AV, "great desire." Cp. epipothetos, Phil. 4:1,
"longed for," and epipotheo, "to long for" [see B, Note (4)].
See LONGING.

<A-5,Noun,2307,thelema>
denotes "a will, that which is willed" (akin to B, No. 6). It is
rendered "desires," in Eph. 2:3. See PLEASURE, WILL.

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

<B-1,Verb,515,axioo>
"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,Verb,1937,epithumeo>
"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; 17:22; 22:15; 1 Tim. 3:1; Heb. 6:11; 1
Pet. 1:12; Rev. 9:6. See COVET.

<B-3,Verb,2065,erotao>
in Luke 7:36 is translated "desired;" in Luke 14:32, RV,
"asketh," for AV, "desireth;" so in John 12:21; Acts 16:39;
18:20; 23:20; in ver. 18 "asked," for AV, "prayed." See ASK.

<B-4,Verb,2442,homeiromai | himeiromai>
"to have a strong affection for, a yearning after," is found in
1 Thess. 2:8, "being affectionately desirous of you." It is
probably derived from a root indicating rememberance.

<B-5,Verb,3713,orego>
"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 Heb. 11:16; in 1 Tim.
3:1, RV, "seeketh," for AV, "desireth;" in 1 Tim. 6:10, RV,
"reached after," for AV, "coveted after." In Heb. 11:16, a
suitable rendering would be "reach after." See COVET, SEEK. Cp.
orexis, lust, Rom. 1:27.

<B-6,Verb,2309,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: Matt. 9:13;
12:7; Mark 6:19; Luke 10:29; 14:28; 23:20; Acts 24:27; 25:9;
Gal. 4:17; 1 Tim. 5:11; Heb. 12:17; 13:18. See DISPOSED,
FORWARD, INTEND, LIST, LOVE, MEAN, PLEASED, RATHER, VOLUNTARY,
WILL.

<B-7,Verb,1014,boulomai>
"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;
23:38; 27:43; 28:18; 1 Tim. 2:8; 5:14; 6:9; Jude 1:5. See
DISPOSED, INTEND, LIST, MINDED, WILLING, WISH, WOULD.

<B-8,Verb,2206,zeloo>
"to have a zeal for, to be zealous towards," whether in a good
or evil sense, the former in 1 Cor. 14:1, concerning spiritual
gifts RV, "desire earnestly," AV, "desire;" in an evil sense, in
Jas. 4:2, RV, "covet," for AV, "desire to have."

<B-9,Verb,154,aiteo>
"to ask," is rendered "to desire" in AV, e.g., in Matt. 20:20;
Luke 23:25 [RV, always "to ask (for)"].

<B-10,Verb,4692,speudo>
is translated "earnestly desiring" in 2 Pet. 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 Matt. 16:1, RV, "asked." See ASK. (2) Zeteo, "to
seek;" in Matt. 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 Phil. 4:17, RV, "seek
for" (twice). See INQUIRE, SEEK. (4) Epipotheo, "to long after,
to lust;" in 2 Cor. 5:2, RV, "longing;" in 1 Thess. 3:6; 2 Tim.
1:4, RV, "longing;" in 1 Pet. 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.

$$T0000722
\Desolate (Verb and Adjective), Desolation\
<A-1,Verb,2049,eremoo>
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 Rev. 17:16, "shall make
desolate" is, lit., "shall make her desolated;" in 18:17,19, "is
made desolate;" in Matt. 12:25; Luke 11:17, "is brought to
desolation." See NOUGHT (come to). Cp. DESERT.

<A-2,Verb,3443,monoo>
"to leave alone" (akin to monos, "alone"), is used in 1 Tim.
5:5, in the Passive Voice, but translated "desolate," lit., "was
made desolate" or "left desolate."

<B-1,Adjective,2048,eremos>
is translated "desolate" in the Lord's words against Jerusalem,
Matt. 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, Gal. 4:27. See DESERT.

<B-2,Adjective,3737,orphanos>
(Eng., "orphan;" Lat., "orbus"), signifies "bereft of parents or
of a father." In Jas. 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,Noun,2050,eremosis>
akin to A, No. 1, denotes "desolation," (a) in the sense of
"making desolate," e.g., in the phrase "the abomination of
desolation," Matt. 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.

$$T0000723
\Despair\
<1,,1820,exaporeo>
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 Cor. 1:8, with reference to life;
in 2 Cor. 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., Ps. 88:15, where
the translation is "having been lifted up, I was brought low and
into despair."

<2,,560,apelpizo>
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.

$$T0000724
\Despise, Despiser\
<A-1,Verb,1848,exoutheneo>
"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 Rom. 14:3. Both have "set at nought" in Luke 23:11; Acts
4:11; Rom. 14:10. Both have "despise" in 1 Cor. 16:11; Gal.
4:14; 1 Thess. 5:20; in 2 Cor. 10:10, RV, "of no account," for
AV, "contemptible;" in 1 Cor. 1:28, AV and RV, "despised." For
the important rendering in 1 Cor. 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,Verb,2706,kataphroneo>
lit., "to think down upon or against anyone" (kata, "down,"
phren, "the mind"), hence signifies "to think slightly of, to
despise," Matt. 6:24; 18:10; Luke 16:13; Rom. 2:4; 1 Cor. 11:22;
1 Tim. 4:12; 6:2; Heb. 12:2; 2 Pet. 2:10.

<A-3,Verb,4065,periphroneo>
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 Thess. 4:8; in 1 Tim. 5:12, "rejected," for AV,
"cast off;" in Heb. 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 Jas. 2:6, RV, "have
dishonored." See DISHONOR, ENTREAT, SHAME, C, No. 1, SHAMEFULLY.
(3) Oligoreo, "to care little for, regard lightly" (oligos,
"little"); in Heb. 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,Adjective,820,atimos>
"without honor," see Note (2), above, is translated as a verb in
1 Cor. 4:10, AV, "are despised;" RV, "have dishonor," lit., "(we
are) without honor;" "without honor" in Matt. 13:57; Mark 6:4.
The comparative degree atimoteros, "less honorable," is used in
1 Cor. 12:23.

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

<C-1,Noun,2707,kataphronetes>
lit., "one who thinks down against," hence, "a despiser" (see A,
No. 2), is found in Acts 13:41. In the Sept., Hab. 1:5; 2:5;
Zeph. 3:4.

$$T0000725
\Despite, Despiteful, Despitefully (use)\
<1,,1796,enubrizo>
"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 Heb.
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 Rom. 1:30, AV; RV, "insolent;" in 1 Tim. 1:13,
"injurious."

<2,,1908,epereazo>
for which see ACCUSE, B, No. 3, is found in some mss. in Matt.
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 Pet.
3:16, AV, "falsely accuse," RV, "revile." See ACCUSE, REVILE.

$$T0000726
\Destitute (be, etc.)\
<1,,650,apostereo>
see DEFRAUD.

<2,,5302,hustereo>
primarily, "to be behind, to be last," hence, "to lack, fail of,
come short of," is translated "being destitute" in Heb. 11:37.
See BEHIND, B, No. 1.

<3,,3007,leipo>
signifies "to leave, forsake;" in the Passive Voice, "to be
left, forsaken, destitute;" in Jas. 2:15, AV, "destitute," RV,
"be in lack." See LACK, WANT.

$$T0000727
\Destroy, Destroyer, Destruction, Destructive\
<A-1,Verb,622,apollumi>
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 Pet. 1:7.
So of persons, Matt. 2:13, "destroy;" Matt. 8:25, "perish;"
Matt. 22:7; 27:20; of the loss of well-being in the case of the
unsaved hereafter, Matt. 10:28; Luke 13:3,5; John 3:16 (ver. 15
in some mss.); 10:28; 17:12; Rom. 2:12; 1 Cor. 15:18; 2 Cor.
2:15, "are perishing;" 2 Cor. 4:3; 2 Thess. 2:10; Jas. 4:12; 2
Pet. 3:9. Cp. B, II, No. 1. See DIE, LOSE, MARRED, PERISH.

<A-2,Verb,2673,katargeo>
see ABOLISH.

<A-3,Verb,2507,kathaireo>
"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,Verb,3089,luo>
"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,Verb,2647,kataluo>
kata, "down," intensive, and No. 4, "to destroy utterly, to
overthrow completely," is rendered "destroy," in Matt. 5:17,
twice, of the Law; Matt. 24:2; 26:61; 27:40; Mark 13:2; 14:58;
15:29; Luke 21:6, of the Temple; in Acts 6:14, of Jerusalem; in
Gal. 2:18, of the Law as a means of justification; in Rom. 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 Cor. 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,Verb,3645,olothreuo>
"to destroy," especially in the sense of slaying, is found in
Heb. 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., Ex. 12:23; Josh. 3:10;
7:25; Jer. 2:30; 5:6; 22:7.

<A-7,Verb,1842,exolothreuo>
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,Verb,5351,phtheiro>
see CORRUPT, A, No. 2.

<A-9,Verb,1311,diaphtheiro>
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 Gal.
1:13, with reference to the same; "destroyed" in Gal. 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,Noun,3644,olothreutes>
akin to A, No. 6, "a destroyer," is found in 1 Cor. 10:10.

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

* (2) (Abstract: DESTRUCTION)

<B-2,Noun,684,apoleia>
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, Matt. 26:8; Mark 14:4; of money, Acts 8:20
("perish"); (b) of persons, signifying their spiritual and
eternal perdition, Matt. 7:13; John 17:12; 2 Thess. 2:3, where
"son of perdition" signifies the proper destiny of the person
mentioned; metaphorically of men persistent in evil, Rom. 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, Phil. 1:28 ("perdition"); of
professing Christians, really enemies of the cross of Christ,
Phil. 3:19 (RV, "perdition"); of those who are subjects of
foolish and hurtful lusts, 1 Tim. 6:9 (for the preceding word
"destruction" see No. 3, below); of professing Hebrew adherents
who shrink back into unbelief, Heb. 10:39; of false teachers, 2
Pet. 2:1,3; of ungodly men, 2 Pet. 3:7; of those who wrest the
Scriptures, 2 Pet. 3:16; of the Beast, the final head of the
revived Roman Empire, Rev. 17:8,11; (c) of impersonal subjects,
as heresies, 2 Pet. 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,Noun,2506,kathairesis>
akin to A, No. 3, "a taking down, a pulling down," is used three
times in 2 Cor., "casting down" in the RV in each place; in 2
Cor. 10:4 (AV, "pulling down"); in 2 Cor. 10:8; 13:10 (AV,
"destruction") See PULL.

<B-4,Noun,3639,olethros>
"ruin, destruction," akin to A, No. 6, always translated
"destruction," is used in 1 Cor. 5:5, of the effect upon the
physical condition of an erring believer for the purpose of his
spiritual profit; in 1 Thess. 5:3; 2 Thess. 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 Tim. 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,Noun,5356,phthora>
akin to A, No. 8, denotes "the destruction that comes with
corruption." In 2 Pet. 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,Noun,4938,suntrimma>
"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 Rom. 3:16 (from Isa. 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.

$$T0000728
\Determine, Determinate\
<1,,2919,krino>
primarily, "to separate," hence, "to be of opinion, approve,
esteem," Rom. 14:5, also "to determine, resolve, decree," is
used in this sense in Acts 3:13; 20:16; 25:25; 27:1; 1 Cor. 2:2;
2 Cor. 2:1; Titus 3:12. See CONDEMN, JUDGE, JUDGMENT, LAW, B,
No. 2.

<2,,3724,horizo>
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 Rom. 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; 17:31 it has its other meaning of "ordain," that is, "to
appoint by determined counsel." In Heb. 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,,4309,proozio>
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 Cor. 2:7, AV,
"ordained;" in Rom. 8:29,30 and Eph. 1:5,11, AV, "predestinate,"
RV, "foreordain." See ORDAIN, Note (1), PREDESTINATE.

<4,,1956,epiluo>
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,,1231,diaginosko>
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,,5021,tasso>
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.

$$T0000729
\Device\
<1,,1761,enthumesis>
"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," Matt. 9:4; 12:25; Heb. 4:12, where the accompanying
word ennoia denotes inward intentions, See THOUGHT.

<2,,3540,noema>
denotes "thought, that which is thought out" (cp. noeo, "to
understand"); hence, "a purpose, device;" translated "devices"
in 2 Cor. 2:11; "minds" in 2 Cor. 3:14; 4:4; 11:3; in 2 Cor.
10:5, "thought;" in Phil. 4:7, AV, "minds," RV, "thoughts" See
MIND, THOUGHT.

$$T0000730
\Devil, Devlish\
<1,,1228,diabolos>
"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; 2:1-5; Rev. 12:9,10, and God to man, Gen. 3. He
afflicts men with physical sufferings, Acts 10:38. Being himself
sinful, 1 John 3:8, he instigated man to sin, Gen. 3, and tempts
man to do evil, Eph. 4:27; 6:11, encouraging him thereto by
deception, Eph. 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,
Heb. 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
Tim. 3:6; for them he lays snares, ver. 7, seeking to devour
them as a roaring lion, 1 Pet. 5:8; those who fall into his
snare may be recovered therefrom unto the will of God, 2 Tim.
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, Jas. 4:7. His fury
and malignity will be especially exercised at the end of the
present age, Rev. 12:12. His doom is the lake of fire, Matt.
25:41; Rev. 20:10. The noun is applied to slanderers, false
accusers, 1 Tim. 3:11; 2 Tim. 3:3; Titus 2:3.

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

$$T0000731
\Devised (cunningly)\
<1,,4679,sophizo>
from sophos, "wise" (connected etymologically with sophes,
"tasty"), in the Active Voice signifies "to make wise," 2 Tim.
3:15 (so in the Sept. of Ps. 19:7, e.g., "making babes wise;" in
Ps. 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 Eccles.
2:15,19; 7:17; (b) "to play the sophist, to devise cleverly;" it
is used with this meaning in the Passive Voice in 2 Pet. 1:16,
"cunningly devised fables." See WISE.

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

$$T0000732
\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 Thess. 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").

$$T0000733
\Devour\
<1,,2068,esthio>
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 Heb. 10:27; elsewhere, by the
verb "to eat." See EAT.

<2,,2719,katesthio | kataphago>
kata, "down," intensive, and No. 1, signifies (a) "to consume by
eating, to devour," said of birds, Matt. 13:4; Mark 4:4; Luke
8:5; of the Dragon, Rev. 12:4; of a prophet "eating" up a book,
suggestive of spiritually "eating" and digesting its contents,
Rev. 10:9 (cp. Ezek. 2:8; 3:1-3; Jer. 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, Matt.
23:14 (AV only); Mark 12:40; "to demand maintenance," as false
apostles did to the church at Corinth, 2 Cor. 11:20; "to exploit
or prey on one another," Gal. 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, Rev.
11:5; 20:9. See EAT.

<3,,2666,katapino>
from kata, "down," intensive, pino, "to drink," in 1 Pet. 5:8 is
translated "devour," of Satan's activities against believers.
The meaning "to swallow" is found in Matt. 23:24; 1 Cor. 15:54;
2 Cor. 2:7; 5:4; Heb. 11:29, RV (for AV, "drowned"); Rev. 12:16.
See SWALLOW.

$$T0000734
\Devout\
<1,,2126,eulabes>
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,,2152,eusebes>
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 Pet. 2:9. See GODLY.
In the Sept., Prov. 12:12; Isa. 24:16; 26:7; 32:8; Mic. 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,,4576,sebomai>
"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.

$$T0000735
\Diadem\
<1,,1238,diadema>
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 Rev. 12:3; 13:1; 19:12, in which passages
it symbolizes the rule respectively of the Dragon, the Beast,
and Christ. In the Sept., Esth. 1:11; 2:17; in some mss. in
Esth. 6:8 and 8:15; also in Isa. 62:3,4. For the distinction
between this and stephanos, see CROWN.

$$T0000736
\Die, Dead (to be, become), Dying\
<1,,2348,thnesko>
"to die" (in the perf. tense, "to be dead"), in the NT is always
used of physical "death," except in 1 Tim. 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,,599,apothnesko>
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., Matt. 9:24; Rom. 7:2; by reason of descent from Adam, 1
Cor. 15:22; or of violent "death," whether of men or animals;
with regard to the latter it is once translated "perished,"
Matt. 8:32; of vegetation, Jude 1:12; of seeds, John 12:24; 1
Cor. 15:36; it is used of "death" as a punishment in Israel
under the Law, in Heb. 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 Cor. 5:14. From this believers are freed
both now and eternally, John 6:50; 11:26, through the "death" of
Christ, Rom. 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,
Gal. 2:19; Col. 2:20; to sin, Rom. 6:2, and in general to all
spiritual association with the world and with that which
pertained to their unregenerate state, Col. 3:3, because of
their identification with the "death" of Christ, Rom. 6:8 (see
No. 3, below). As life never means mere existence, so "death,"
the opposite of life, never means nonexistence. See PERISH.

<3,,4880,sunapothnesko>
"to die with, to die together," is used of association in
physical "death," Mark 14:31; in 2 Cor. 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 Tim. 2:11.
See No. 2 (b).

<4,,5053,teleutao>
"to end" (from telos, "an end"), hence, "to end one's life," is
used (a) of the "death" of the body, Matt. 2:19; 9:18; 15:4,
where "die the death" means "surely die," RV, marg., lit., "let
him end by death;" Mark 7:10; Matt. 22:25, "deceased;" Luke 7:2;
John 11:39, some mss. have verb No. 1 here; Acts 2:29; 7:15;
Heb. 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,,2837,koimao>
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," Matt. 27:52, etc. It is
translated "be dead" in 1 Cor. 7:39. See ASLEEP.

<6,,581,apoginomai>
lit., "to be away from" (apo, "from," ginomai, "to be, become;"
apo here signifies "separation"), is used in 1 Pet. 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).

$$T0000737
\Differ, Differing, Different, Difference\
<A-1,Verb,1308,diaphero>
lit., "to bear through, carry different ways," hence, "to be
different from," is said of the stars, 1 Cor. 15:41; of a child
under age in comparison with a servant, Gal. 4:1; in Phil. 1:10,
marg., "things that differ," for "things that are excellent. See
BETTER (be).

<A-2,Verb,3307,merizo>
denotes "to divide" (from meros, "a part:" the root mer-,
indicates distribution, or measuring out, and is seen in meris,
"a district"). In 1 Cor. 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,Verb,1252,diakrino>
lit., "to separate throughout, to make a distinction," Acts
15:9; RV is translated "to make to differ," in 1 Cor. 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
Matt. 21:21; Mark 11:23; Acts 10:20; Rom. 14:23; Jas. 1:6; 2:4.
See CONTEND.

<B-1,Noun,1243,diairesis>
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 Cor. 12:4,6; "differences" in ver. 5; RV,
"diversities," in each place.

<B-2,Noun,1293,diastole>
signifies "a setting asunder" (dia, "asunder," stello, "to set,
place, arrange"), hence, "a distinction;" in Rom. 3:22; 10:12,
AV, "difference;" RV, "distinction;" in 1 Cor. 14:7 it is used
of the "distinction" in musical sounds.

<C-1,Adjective,1313,diaphoros>
akin to A, No. 1, signifies "varying in kind, different,
diverse." It is used of spiritual gifts, Rom. 12:6; of
ceremonial washings, Heb. 9:10 ("divers"). See DIVERS, and for
its other meaning, in Heb. 1:4; 8:6, see EXCELLENT.

<C-2,Adjective,2087,heteros>
RV, "different," for AV, "another," in Rom. 7:23; 2 Cor. 11:4;
Gal. 1:6; cp. 1 Tim. 1:3; 6:3. See ANOTHER.

$$T0000738
\Difficulty\
<1,,3433,molis>
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; Rom.
5:7; 1 Pet. 4:18. See HARDLY, No. 3.

$$T0000739
\Dig, Dig down\
<1,,3736,orusso>
"to dig, dig up soil, dig a pit," is said of a place for a
winepress, Matt. 21:33; Mark 12:1; of "digging" a pit for hiding
something, Matt. 25:18.

        Notes: (1) Diorusso, lit., "to dig through" (dia,
"through"), is translated "to break through (or up)" in Matt.
6:19,20; 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 Gal. 4:15.
See BREAK, PLUCK.

<2,,4626,skapto>
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;
13:8; 16:3.

<3,,2679,kataskapto>
"to dig down" (kata, "down," and No. 2), is found in Rom. 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."

$$T0000740
\Dignity, Dignities\
<1,,1391,doxa>
primarily denotes "an opinion, estimation, repute;" in the NT,
always "good opinion, praise, honor, glory, an appearance
commanding respect, magnificience, excellence, manifestation of
glory;" hence, of angelic powers, in respect of their state as
commanding recognition, "dignities," 2 Pet. 2:10; Jude 1:8. See
GLORY, HONOR, PRAISE, WORSHIP.

$$T0000741
\Diligence, Diligent, Diligently\
<A-1,Noun,2039,ergasia>
lit., "a working" (akin to ergon, "work"), is indicative of a
process, in contrast to the concrete, ergon, e.g., Eph. 4:19,
lit., "unto a working" (RV marg., "to make a trade of");
contrast ergon in ver. 12; (b) "business," Acts 19:25, RV (for
AV, "craft"); or gain got by "work," Acts 16:16,19; 19:24; (c)
endeavor, pains, "diligence," Luke 12:58. See CRAFT, GAIN, WORK.

<A-2,Noun,4710,spoude>
"earnestness, zeal," or sometimes "the haste accompanying this,"
Mark 6:25; Luke 1:39, is translated "diligence" in Rom. 12:8; in
ver. 11, AV, "business" (RV, "diligence"); in 2 Cor. 8:7, AV,
"diligence," RV, "earnestness;" both have "diligence" in Heb.
6:11; 2 Pet. 1:5; Jude 1:3; in 2 Cor. 7:11,12, RV, "earnest
care," AV, "carefulness," and "care." See CARE.

<B-1,Verb,4704,spoudazo>
has meanings corresponding to A, No. 2; it signifies "to hasten
to do a thing, to exert oneself, endeavor, give diligence;" in
Gal. 2:10, of remembering the poor, AV, "was forward," RV, "was
zealous;" in Eph. 4:3, of keeping the unity of the Spirit, AV
"endeavoring," RV, "giving diligence;" in 1 Thess. 2:17, of
going to see friends, "endeavored;" in 2 Tim. 4:9; 4:21, "do thy
diligence;" in the following the RV uses the verb "to give
diligence:" 2 Tim. 2:15, AV, "study;" Titus 3:12, AV, "be
diligent;" Heb. 4:11, of keeping continuous Sabbath rest, AV,
"let us labor;" in 2 Pet. 1:10, of making our calling and
election sure; in 2 Pet. 1:15, of enabling believers to call
Scripture truth to remembrance, AV, "endeavour;" in 2 Pet. 3:14,
of being found in peace without fault and blameless, when the
Lord comes, AV, "be diligent." See ENDEAVOR, FORWARD, LABOR,
STUDY, ZEALOUS.

<B-2,Verb,3191,meletao>
signifies "to care for, attend carefully" (from melete, "care");
in 1 Tim. 4:15, AV, "meditate," RV, "be diligent in;" in Acts
4:25, "imagine" (marg., "meditate"); in Mark 13:11, the most
authentic mss. have promerimnao. See IMAGINE, MEDITATE.

<C-1,Adjective,4705,spoudaios>
akin to A, No. 2 and B, No. 1, primarily signifies "in haste;"
hence, diligent, earnest, zealous, 2 Cor. 8:22, AV, "diligent,"
RV, "earnest." See EARNEST, FORWARD. In the Sept., Ezek. 41:25,
"stout (planks)."

<C-2,Adjective,4707,spoudaioteros>
the comparative degree of No. 1, 2 Cor. 8:22, AV, "more
diligent," RV, "more "earnest;" in ver. 17, AV, "more forward,"
RV, "very earnest." See EARNEST; cp. FORWARD.

<D-1,Adverb,1960,epimelos>
from epi, intensive, and an adverbial form of the impersonal
verb melei, "it is a care" (cp. B, No. 2), signifies "carefully,
diligently," Luke 15:8.

<D-2,Adverb,4435,pugme>
the dative case of pugme, "a fist," lit. means "with the fist"
(one hand being rubbed with the clenched fist of the other), a
metaphorical expression for "thoroughly," in contrast to what is
superficial; Mark 7:3, RV and AV marg., "diligently" (AV, text,
"oft"). It also signified "boxing" (not in the NT); cp. puktes
and pugmachos, "a boxer" (Lat., pugnus and pugno; Eng.,
"pugilist"). In the Sept., Exod. 21:18; Isa. 58:4.

<D-3,Adverb,4709,spoudaios>
"speedily, earnestly, diligently" (cp. the corresponding noun,
verb and adjective above), is translated "earnestly" in the RV
of Luke 7:4 (AV, "instantly"); "diligently" in Titus 3:13. See
INSTANTLY.

<D-4,Adverb,4708,spoudaioteros>
the comparative degree of No. 3, "more diligently," is used in
Phil. 2:28, RV, "the more diligently" (AV, "the more
carefully"). See CAREFULLY.

        Notes: (1) Some mss. have the neuter of the comparative
adjective spoudaioteron in 2 Tim. 1:17. The most authentic texts
have the adverb, No. 4.

<D-5,Adverb,199,Akribos>
means "accurately, exactly." The AV translates it "diligently"
in Matt. 2:8; Acts 18:25; "perfectly" in 1 Thess. 5:2 (cp. Luke
1:3). See ACCURATELY, CAREFUL, CIRCUMSPECTLY, PERFECTLY.

$$T0000742
\Diminishing\
<1,,2275,hettema>
see DEFECT.

$$T0000743
\Dine, Dinner\
<A-1,Verb,709,aristao>
primarily, "to breakfast" (see B), was later used also with the
meaning "to dine," e.g., Luke 11:37; in John 21:12,15, RV,
"break your fast," and "had broken their fast," for AV, "dine;"
obviously there it was the first meal in the day. In the Sept.,
Gen. 43:25; 1 Sam. 14:24; 1 Chron. 13:7.

<B-1,Noun,712,ariston>
primarily, "the first food," taken early in the morning before
work; the meal in the Pharisee's house, in Luke 11:37, was a
breakfast or early meal (see RV, marg.); the dinner was called
deipnon. Later the breakfast was called akratisma (not in NT),
and dinner, ariston, as in Matt. 22:4; Luke 11:38; 14:12.

$$T0000744
\Dip, Dipped, Dippeth\
<1,,911,bapto>
"to immerse, dip" (derived from a root signifying "deep"), also
signified "to dye," which is suggested in Rev. 19:13, of the
Lord's garment "dipped (i.e., dyed) in blood" (RV, "sprinkled"
translates the verb rhantizo: see SPRINKLED. It is elsewhere
translated "to dip," Luke 16:24; John 13:26. Cp. the longer form
baptizo (primarily a frequentative form). See BAPTIZE.

<2,,1686,embapto>
en, "in," and No. 1, "to dip into," is used of the act of Judas
in "dipping" his hand with that of Christ in the dish, Matt.
26:23; Mark 14:20.

$$T0000745
\Direct\
<1,,2720,kateuthuno>
"to make straight" (kata, "down," intensive, euthus, "straight,"
euthuno, "to straighten"), is translated "guide" in Luke 1:79,
of the Lord's "guidance" of the feet of His people; "direct," in
1 Thess. 3:11, of His "directing" the way of His servants; in 2
Thess. 3:5, of His "directing" the hearts of His saints into the
love of God. See GUIDE.

$$T0000746
\Disallow\
<1,,593,apodokimazo>
"to reject as the result of disapproval" (apo, "away from,"
dokimazo, "to approve"), is always translated "to reject,"
except in the AV of 1 Pet. 2:4,7. See REJECT.

$$T0000747
\Disannul, Disannulling\
<A-1,Verb,114,atheteo>
signifies "to put as of no value" (a, negative, theton, "what is
placed," from tithemi, "to put, place"); hence, (a) "to act
towards anything as though it were annulled;" e.g., to deprive a
law of its force by opinions or acts contrary to it, Gal. 3:15,
AV, "disannulleth," RV, "maketh void;" (b) "to thwart the
efficacy of anything, to nullify, to frustrate it," Luke 7:30,
"rejected;" 1 Cor. 1:19, "will I reject;" to make void, Gal.
2:21; to set at nought, Jude 1:8, RV (AV, "despised"); the
parallel passage, in 2 Pet. 2:10, has kataphroneo. In Mark 6:26,
the thought is that of breaking faith with. See DESPISE, A, Note
(1).

<A-2,Verb,208,akuroo>
"to deprive of authority" (a, negative, kuros, "force,
authority;" cp. kurios, "a lord," kuroo, "to strengthen"),
hence, "to make of none effect," Matt. 15:6; Mark 7:13, with
reference to the commandment or word of God, RV, "to make void,"
is translated "disannul" in Gal. 3:17, of the inability of the
Law to deprive of force God's covenant with Abraham. This verb
stresses the effect of the act, while No. 1 stresses the
attitude of the rejector. See VOID.

<B-1,Noun,115,athetesis>
akin to A, No. 1, "a setting aside, abolition," is translated
"disannulling" Heb. 7:18, with reference to a commandment; in
Heb. 9:26 "to put away," with reference to sin, lit., "for a
putting away." See PUTTING, Note.

$$T0000748
\Disbelieve\
<1,,569,apisteo>
"to be unbelieving" (a, negative, pistis, "faith;" cp. apistos,
"unbelieving"), is translated "believed not," etc., in the AV
(except in 1 Pet. 2:7, "be disobedient"); "disbelieve" (or
"disbelieved") in the RV, in Mark 16:11,16; Luke 24:11,41; Acts
28:24; "disbelieve" is the best rendering, implying that the
unbeliever has had a full opportunity of believing and has
rejected it; some mss. have apeitheo, "to be disobedient," in 1
Pet. 2:7; Rom. 3:3, RV, "were without faith;" 2 Tim. 2:13, RV,
"are faithless. Cp. DISOBEDIENT, C. SEE BELIEVE.

$$T0000749
\Discern, Discerner, Discernment\
<A-1,Verb,350,anakrino>
"to distinguish, or separate out so as to investigate (krino) by
looking throughout (ana, intensive) objects or particulars,"
hence signifies "to examine, scrutinize, question, to hold a
preliminary judicial examination preceding the trial proper"
(this first examination, implying more to follow, is often
present in the nonlegal uses of the word), e.g., Luke 23:14;
figuratively, in 1 Cor. 4:3; it is said of searching the
Scriptures in Acts 17:11; of "discerning" or determining the
excellence or defects of a person or thing, e.g., 1 Cor. 2:14,
AV, "discerned;" RV, "judged;" in 1 Cor. 10:27, "asking (no)
question" (i.e., not raising the question as to whether the meat
is the residue from an idolatrous sacrifice). Except in Luke
23:14, this word is found only in Acts and 1 Cor. See EXAMINE,
JUDGE.

<A-2,Verb,1252,diakrino>
signifies "to separate, discriminate;" then, "to learn by
discriminating, to determine, decide." It is translated
"discern" in Matt. 16:3, of discriminating between the varying
conditions of the sky (see dokimazo, No. 3, below, in Luke
12:56), and in 1 Cor. 11:29, with reference to partaking of the
bread and the cup of the Lord's Supper unworthily, by not
"discerning" or discriminating what they represent; in ver. 31,
the RV has "discerned," for the AV, "would judge," of trying
oneself, "discerning" one's condition, and so judging any evil
before the Lord; in 1 Cor. 14:29, regarding oral testimony in a
gathering of believers, it is used of "discerning" what is of
the Holy Spirit, RV, "discern" (AV, "judge"). See CONTEND,
DECIDE, DIFFER, etc.

<A-3,Verb,1381,dokimazo>
signifies "to test, prove, scrutinize," so as "to decide." It is
translated "discern" in the AV of Luke 12:56; RV, "interpret"
(marg., "prove"). See APPROVE.

<B-1,Noun,1253,diakrisis>
cp. A, No. 2, "a distinguishing, a clear discrimination,
discerning, judging," is translated "discernings" in 1 Cor.
12:10, of "discerning" spirits, judging by evidence whether they
are evil or of God. In Heb. 5:14 the phrase consisting of pros,
with this noun, lit., "towards a discerning," is translated "to
discern," said of those who are capable of discriminating
between good and evil. In Rom. 14:1 the word has its other sense
of decision or judgment, and the phrase "doubtful disputations"
is, lit., "judgments of reasonings" (marg., "not for decisions
of doubts," i.e., not to act as a judge of the weak brother's
scruples). See DECISION, B, No.2.

        Note: For "discernment," Phil. 1:19, see JUDGMENT, Note
(4).

<C-1,Adjective,2924,kritikos>
signifies "that which relates to judging (krino, "to judge"),
fit for, or skilled in, judging" (Eng., "critical"), found in
Heb. 4:12, of the Word of God as "quick to discern the thoughts
and intents of the heart," (lit., "critical of, etc."), i.e.,
discriminating and passing judgment on the thoughts and
feelings.