Lexical Summary deó: To bind, tie, fasten Original Word: δέω Strong's Exhaustive Concordance bind, be in bonds, knit, tie, wind. A primary verb; to bind (in various applications, literally or figuratively) -- bind, be in bonds, knit, tie, wind. See also dei, deomai. see GREEK dei see GREEK deomai NAS Exhaustive Concordance Word Origina prim. verb Definition to tie, bind NASB Translation bind (7), binding (1), binds (2), bound (23), imprisoned (4), prisoners (1), put...in chains (1), tied (4). Thayer's Greek Lexicon STRONGS NT 1210: δέωδέω: (future δήσω); 1 aorist έ᾿δησα; perfect participle δεδεκώς (Acts 22:29); passive, perfect δέδεμαι; 1 aorist infinitive δεθῆναι (Acts 21:33); the Sept. chiefly for אָסַר; (from Homer down); to bind, tie, fasten; 1. properly: τί, εἰςδέσμας, Matthew 13:30 (Tr WH brackets G probably omit εἰς, cf. Buttmann, 150 (131); Winer's Grammar, 225 (211)); ὀθόνη τέσσαρσιν ἀρχαῖς δεδεμεναις a sheet bound by the four corners (to the sky), Acts 10:11 (G L T Tr WH omit δεδεμεναις καί); an animal, to prevent it from straying around, ὄνος δεδεμενη, πῶλος δεδεμένος, Matthew 21:2; Mark 11:2; Luke 19:30; with πρός τήν θύραν added, Mark 11:4; with the accusative of person to bind, to fasten with chains, to throw into chains: ἀγγέλους, Revelation 9:14; a madman, πέδαις καί ἁλύσεσι, Mark 5:3f; captives, Matt. ( 2. metaphorically, a. Satan is said δῆσαι a woman bent together, i. e. by means of a demon, as his messenger, taking possession of the woman and preventing her from standing upright, Luke 13:16 cf. Luke 13:11. b. to bind, i. e. put under obligation, namely, of law, duty, etc.: δεδεμένος τῷ πνεύματι, bound or constrained in my spirit, i. e. compelled by my convictions, Acts 20:22 (so not infrequent in Greek authors as Plato, rep. 8, p. 567 d. ἀνάγκη δέδεται ἡ προσταττει αὐτῷ); with the dative of person δεδέσθαι τίνι, to be bound to one: ἀνδρί, of a wife, Romans 7:2; γυναικί, of a husband, 1 Corinthians 7:27; δέδεται absolutely, opposed to ἐλευθέρα ἐστι, 1 Corinthians 7:39; (Achilles Tatius 1, 11, p. 41 ἄλλη δέδεμαι παρθένῳ, Jamblichus, vit. Pythagoras 11, 56 τήν μέν ἀγαμον, ... τήν δέ πρός ἄνδρα δεδεμένην). c. by a Chaldean and rabbinical idiom (equivalent to אֲסַר), to forbid, prohibit, declare to be illicit: Matthew 16:19; Matthew 18:18. (Compare: καταδέω, περιδέω, συνδέω, ὑποδέω.) The verb translated “to bind” gathers a rich constellation of ideas—physical restraint, covenant obligation, spiritual authority, and eschatological judgment. These ideas converge to underline God’s sovereign rule, the authority entrusted to His people, and the sure defeat of evil. 1. Physical Restraint of Persons • Civil and religious authorities repeatedly “bind” Jesus: “Then the detachment of soldiers... seized Jesus and bound Him” (John 18:12). The binding serves the larger narrative of substitutionary atonement; human fetters cannot thwart the divine plan. • Criminals are bound as a token of justice (Mark 15:7; Acts 21:33) and prophets as a testimony (Acts 21:11). Paul’s chains turn into a pulpit: “So Paul remained bound two years” (Acts 24:27), yet his letters composed in custody still nourish the Church. • Satan employs physical bondage to oppress (Luke 13:16), while Christ releases captives, authenticating His messianic mission. 2. Binding of Animals and Objects Simple acts of tethering frame redemptive moments. The colt “tied there” in Matthew 21:2–5 fulfills Zechariah’s prophecy, introducing the King of peace. Likewise the disciples locate “a colt tied” in Mark 11:2–4, demonstrating Jesus’ foreknowledge and authority over mundane details. 3. Spiritual Conflict and Victory Before the strong man's goods are plundered, “first he must bind the strong man” (Mark 3:27; Matthew 12:29). Jesus’ miracles embody this principle: He binds demonic power, liberates victims, and previews the ultimate curbing of Satan (Revelation 20:2). Conversely, Satan “bound this woman for eighteen years” (Luke 13:16), revealing his crippling intent. Christ’s word releases her, contrasting satanic bondage with messianic freedom. 4. Apostolic Authority to Bind and Loose The keys of the kingdom are entrusted to the Church. “Whatever you bind on earth will be bound in heaven” (Matthew 16:19; 18:18). In context the verbs carry legal-judicial weight, authorizing the community to declare what Scripture already affirms—either barring or admitting persons and practices consistent with the gospel. 5. Covenant and Marital Obligation Marriage creates a binding covenant until death dissolves it. “A married woman is bound by law to her husband while he lives” (Romans 7:2). Paul counsels the Corinthian believers: “Are you bound to a wife? Do not seek to be released” (1 Corinthians 7:27), and, “A wife is bound as long as her husband lives” (1 Corinthians 7:39). The permanence reflects God’s faithfulness to His own covenant people. 6. Binding in Parables of Judgment • Parable of the Wedding Banquet: the improperly clothed guest is bound hand and foot and cast out (Matthew 22:13), depicting final exclusion from the kingdom. • Parable of the Wheat and Tares: servants are told, “Gather the tares first and bind them in bundles to burn” (Matthew 13:30), foreshadowing eschatological separation. These images stress the irrevocability of divine judgment. 7. Captivity and the Advance of the Gospel Paul is “bound in the spirit” to go to Jerusalem (Acts 20:22), a constraint of conscience rather than iron. Even literal chains cannot arrest the Word: “I am suffering to the point of being bound with chains like a criminal, but the word of God is not bound” (2 Timothy 2:9). The gospel travels unshackled through imprisoned messengers. 8. Eschatological Binding of Evil Powers • Four destructive angels are “bound at the great river Euphrates” until their appointed hour (Revelation 9:14). • Ultimately, “He seized the dragon, that ancient serpent who is the devil and Satan, and bound him for a thousand years” (Revelation 20:2). The restraint is temporary but decisive, demonstrating God’s complete mastery over cosmic evil. 9. Prayer, Open Doors, and Chains From confinement Paul pleads, “Pray also for us, that God may open to us a door for the word, so that we may proclaim the mystery of Christ, for which I am in chains” (Colossians 4:3). Physical bonds provoke intercession and highlight the Church’s dependence on divine provision rather than human freedom. Pastoral and Ministry Implications 1. Suffering saints may be confined, yet their testimony remains unhindered. The thread that unites every use of the verb is divine sovereignty: God permits temporary bonds for His servants, but He reserves everlasting chains for evil. In Christ, believers are freed to serve, proclaim, and endure, confident that “if the Son sets you free, you will be free indeed.” Englishman's Concordance Matthew 12:29 V-ASA-3SGRK: μὴ πρῶτον δήσῃ τὸν ἰσχυρόν NAS: he first binds the strong KJV: he first bind the strong man? INT: not first he bind the strong [man] Matthew 13:30 V-AMA-2P Matthew 14:3 V-AIA-3S Matthew 16:19 V-ASA-2S Matthew 16:19 V-RPM/P-NNS Matthew 18:18 V-ASA-2P Matthew 18:18 V-RPM/P-NNP Matthew 21:2 V-RPM/P-AFS Matthew 22:13 V-APA-NMP Matthew 27:2 V-APA-NMP Mark 3:27 V-ASA-3S Mark 5:3 V-ANA Mark 5:4 V-RNM/P Mark 6:17 V-AIA-3S Mark 11:2 V-RPM/P-AMS Mark 11:4 V-RPM/P-AMS Mark 15:1 V-APA-NMP Mark 15:7 V-RPM/P-NMS Luke 13:16 V-AIA-3S Luke 19:30 V-RPM/P-AMS John 11:44 V-RPM/P-NMS John 18:12 V-AIA-3P John 18:24 V-RPM/P-AMS John 19:40 V-AIA-3P Acts 9:2 V-RPM/P-AMP Strong's Greek 1210 |
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