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."

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.

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.

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

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

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").

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.

Den <1,,4693,spelaion>
see CAVE.

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.

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.

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.

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).

Deposit * For DEPOSIT see COMMIT, B, No. 1

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.

Deputy * For DEPUTY see PROCONSUL

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

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.

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).

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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).

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").

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.

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.

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.

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).

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.

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.

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."

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.

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.

Diminishing <1,,2275,hettema>
see DEFECT.

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.

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.

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.

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.

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.

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.

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.