<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.

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).

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.

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.

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

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.

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.

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.

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.

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.

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.

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

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."

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.

Deal, great Deal * For a GREAT DEAL see GREAT

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.

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)."

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."

Dearly * For DEARLY see BELOVED

Dearth * For DEARTH see FAMINE

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.

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

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.

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.

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.

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.

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.

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.

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.

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.

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

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.

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.

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."

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.

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.

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.

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.

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.

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."

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

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

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.

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.

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.

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.

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.

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.

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.

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.

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").