glorious freedom of the children of God.”—Rom. 8:18-23.

GOD PROVED RIGHTEOUS IN ALL HIS ACTS

It can be seen that in his dealings with imperfect humans, as described above, God never violates his own standards of righteousness and justice. He does not declare sinful persons righteous on their own merit, thereby overlooking or condoning sin. (Ps. 143:1, 2) As the apostle Paul explains: “For all have sinned and fall short of the glory of God, and it is as a free gift that they are being declared righteous by his undeserved kindness through the release by the ransom paid by Christ Jesus. God set him forth as an offering for propitiation through faith in his blood. This was in order to exhibit his own righteousness, because he was forgiving the sins that occurred in the past while God was exercising forbearance; so as to exhibit his own righteousness in this present season, that he might be righteous even when declaring righteous the man that has faith in Jesus.” (Rom. 3:23-26) Thus God, through undeserved kindness, has provided a legal arrangement on the basis of Christ’s sacrifice by which he can be completely just and righteous in forgiving the sins of those exercising faith.

ATTEMPTS AT PROVING ONESELF RIGHTEOUS

Since God alone can declare a man righteous, attempts to prove oneself righteous on the basis of one’s own merit, or by acceptance of the judgment of others as to one’s righteousness, are of no value. Job was reproved because, though not charging God with any wrong, he gave attention to “declaring his own soul righteous rather than God.” (Job 32:1, 2) The man versed in the Law who questioned Jesus about the way to everlasting life was indirectly reproved by Jesus for his attempt to prove himself righteous. (Luke 10:25-37) Jesus condemned the Pharisees for seeking to declare themselves righteous before men. (Luke 16:15) The apostle Paul, in particular, showed that, due to all men’s imperfect, sinful state, none could be declared righteous through trying to establish their own righteousness by works of the Mosaic law. (Rom. 3:19-24; Gal. 3:10-12) Instead, he stressed faith in Christ Jesus as the true basis for such declaration of righteousness. (Rom. 10:3, 4) The inspired letter of James complements Paul’s statement by showing that such faith must be made to live, not by works of Law, but by works of faith, as in the cases of Abraham and Rahab.—Jas. 2:24, 26.

Certain men, falsely claiming to be apostles, unjustly challenged the apostleship and Christian works of Paul, seeking thereby to draw away the Corinthian congregation to themselves. (2 Cor. 11:12, 13) Paul, knowing that he was faithfully carrying out a stewardship for Christ, stated that he was not concerned with the judgment of men, who, wholly unauthorized, sat in effect as a “human tribunal” to judge him. He did not even rely on his own judgment of himself, but looked to Jehovah as his Examiner. (1 Cor. 4:1-4) Thus the principle is set forth that reliance cannot be put in the judgment of men as to one’s righteousness or lack of it, unless their judgment is backed up by God’s Word. The person must look into God’s Word and let it examine him. (Heb. 4:12) Where the backing of God’s Word is evident, one being reproved by a Christian brother, especially by one having authority to reprove, would not properly turn aside such reproof by trying to prove himself righteous. (Prov. 12:1; Heb. 12:11; 13:17) And anyone in a position of responsibility who sits in judgment of a matter or a dispute would be condemned by God if he pronounced “the wicked one righteous in consideration of a bribe.”—Isa. 5:23; Jas. 2:8, 9.

DEDAN

(Deʹdan).

1. A Cushite in the line of Raamah. (Gen. 10:7; 1 Chron. 1:9) His posterity apparently settled part of SW Arabia.

2. A descendant of Abraham through Jokshan. (Gen. 25:3; 1 Chron. 1:32) The Dedanites descending from Jokshan apparently settled S and SE of Palestine in the same general vicinity to which Abraham sent all his offspring through Keturah.—Gen. 25:6

Since both families of Dedanites (those of Raamah and of Jokshan) evidently settled in sections of Arabia, there is some question as to which Dedan is meant when the name occurs in later Biblical writings. However, the connection that is sometimes made with other Semitic peoples such as Edom, Tema and Buz, indicates Dedan through Jokshan. For example, Dedan is listed as at one extremity of Edom, whose land was due to be ravaged. (Ezek. 25:13) Dedan, in “the desert plain,” is also told to flee before the invading forces. The Dedanite caravans are to seek quarters in the woods, while Tema, through whose territory they apparently make their flight, is called on to provide food and drink for the fugitives’ sustenance. (Isa. 21:11-15; Jer. 49:8) Like Edom, Dedan would also ultimately be forced to taste of the cup of the wine of Jehovah’s rage.—Jer. 25:15, 21, 23.

Authorities often link Dedan with the ruins of Daiden, situated on the northern edge of el-Ula, about ninety miles (144.8 kilometers) SW of Teima.

Other references to Dedan give no indications as to whether a Hamitic or a Semitic people is meant. For instance, Dedan is named at Ezekiel 27:15, 20 as a trader with Tyre. Dedan also views with selfish interest the planned plundering of God’s people by Gog of Magog.—Ezek. 38:13.

DEDICATION

The Hebrew word neʹzer meant the sign or symbol of holy dedication worn as a crown upon the sanctified head of a high priest, or on the head of an anointed king; it also meant one with a Nazirite vow.

At Aaron’s installation as high priest, a turban made of fine linen was placed on his head. Fastened with a string of blue thread on the front of this turban for all to see was “the holy sign of dedication [neʹzer],” a shining plate of pure gold engraved as a seal with the words, “Holiness belongs to Jehovah.” The holy anointing oil was next poured upon the high priest in the installation ceremony. (Ex. 29:6, 7; 39:30, 31; Lev. 8:9, 12) Consistently the high priest had to be careful to avoid doing anything that would profane the sanctuary, “because the sign of dedication, the anointing oil of his God, is upon him.”—Lev. 21:12.

Similarly, the word neʹzer had reference to the “diadem,” an official headpiece worn by the anointed kings of Israel as a symbol of their holy office.—2 Sam. 1:10; 2 Ki. 11:12; 2 Chron. 23:11; Ps. 89:39; 132:18; Prov. 27:24.

When one took the Nazirite vow to Jehovah he was not to cut his hair or shave his beard as long as the vow was upon him. So his long hair became a crowning sign of his Naziriteship (neʹzer), (Num. 6:4-21) In personifying Jerusalem as one who had broken her sacred vows of holiness to Jehovah, the prophet Jeremiah exclaimed: “Shear off your uncut hair [niz·rekhʹ, a form a neʹzer, literally, “dedicated hair”] and throw it away.” (Jer. 7:29) By another prophet Jehovah describes how wayward Israel “went in to Baal of Peor, and they proceeded to dedicate themselves [yin·naz·ruʹ, a form of the verb na·zarʹ] to the shameful thing.”—Hos. 9:10.

In the Christian Greek Scriptures reference is made to certain dedicated things. The winter festival of dedication (eg·kaiʹni·a) is mentioned in connection with Jesus’ ministry. (John 10:22; see FESTIVAL OF DEDICATION.) This Greek word eg·kaiʹni·a is similar to eg·kai·niʹzo, which at Hebrews 9:18 is rendered “dedicated” by certain translations (AS, AV, Dy, Sp), but “inaugurated” by others. (CC, Mo, NEB, NW, We) Similarly, at Hebrews 10:20 some translate it “dedicated” (AS, Dy, Sp), others, “inaugurated.” (CC, Mo, NW) Jesus called attention to the traditional teachings of the Pharisees in regard to “corban,” that is, a gift dedicated to God. (Mark 7:11; Matt. 15:5; see CORBAN.) Jesus also warned that the time was coming when Herod’s temple, together with its “fine stones and dedicated things [a·na·theʹma·sin],” would be thrown down.—Luke 21:5, 6.

DEED

A written agreement duly signed and sometimes sealed containing the legal terms for the accomplishment of an intended purpose; the documented instrument for the transfer of real estate. The Bible’s only use of the Hebrew word seʹpher in this particular sense concerns Jeremiah’s purchase of a field from his cousin Hanamel.—Jer. 32:6-15.

The details surrounding the drawing up of this deed are interesting. The money for the purchase, “seven shekels and ten silver pieces,” was weighed out in the presence of witnesses. (Jer. 32:9) If this stipulation of ‘seven and ten’ is assumed to be a legal form meaning seventeen silver shekels ($8.07), it would be a reasonable price considering the time and circumstances under which the property was sold. It was a time of war and famine (not many months before Jerusalem was captured by Nebuchadnezzar).

When the money was paid, two deeds, presumably identical, were drafted ‘according to the judicial commandment and legal regulations.’ One of these was known as “the deed of purchase, the one sealed,” and the other was called “the one left open.” (Jer. 32:11) Only the first one is said to have been signed by witnesses, the whole transaction taking place “before the eyes of all the Jews who were sitting in the Courtyard of the Guard.” (Vs. 12) Both deeds were then placed in an earthenware jar for safekeeping.—Vs. 14.

The custom of making duplicate deeds but sealing only one was very practical. Leaving one copy open permitted it to be referred to by the interested parties. If it was ever damaged, or its authenticity called in question, or if there was suspicion that it had been altered, then the sealed copy could be presented to the city judges who, after examining the seal, would break it open and make a comparison of the two copies.

DEKER

(Deʹker) [piercing].

Father of one of Solomon’s twelve deputies. Deker’s son provided food for Solomon and his household one month out of the year apparently from the region of southern Dan.—1 Ki. 4:7, 9.

DELAIAH

(De·laʹiah) [Jehovah has drawn up (in deliverance)].

1. An Aaronic priest of David’s time designated by lot as the head of the twenty-third priestly division.—1 Chron. 24:1, 5, 18.

2. Son of Shemaiah; one of the princes in the court of King Jehoiakim that heard Baruch read the book written by Jeremiah and thereafter apparently made report to the king. Then, at the time the roll was read before Jehoiakim, Delaiah and two other princes vainly pleaded with him not to burn it.—Jer. 36:11-26.

3. The forefather of certain ones that came to Jerusalem with Zerubbabel in 537 B.C.E. but who were unable to prove whether they were Israelites.—Ezra 2:1, 59, 60; Neh. 7:61, 62.

4. Son of Mehetabel and the father of the Shemaiah who was hired by Sanballat and Tobiah to intimidate Nehemiah the governor.—Neh. 6:10-13.

5. One of Elioenai’s seven sons; descendant of David through Solomon and Zerubbabel.—1 Chron. 3:10, 24.

DELILAH

(De·liʹlah) [languishing (with desire), flirt].

A woman living in the torrent valley of Sorek. Delilah is introduced into the Bible account toward the final part of Samson’s twenty-year judgeship as the object of his love.—Judg. 16:31.

The axis lords of the Philistines, anxious to destroy Samson, each offered Delilah 1,100 pieces of silver to find out for them wherein Samson’s might lay. She cooperated by questioning Samson as to what would render him powerless. Each time Samson answered she notified the Philistines and hid Philistine warriors in her house, ready to take advantage of Samson in the event he lost his strength. After three misleading answers by Samson, Delilah continued to pester him and “pressured him with her words all the time and kept urging him, [so that] his soul got to be impatient to the point of dying.” Then he told her of his Naziriteship and that no razor had ever touched his head. Certain of having the truth this time, she sent for the Philistine axis lords, and they came to bring her the money. While Samson slept upon her knees, an attendant cut off the seven braids of his hair. Upon awakening, Samson found that this time his divinely provided power was not there. The hiding Philistines grabbed hold of him, blinded him and took him prisoner. (Judg. 16:4-21) Delilah is mentioned no more in the Bible account.

There is no indication that sexual relationship took place between Delilah and Samson or that she was a prostitute. The unnamed prostitute mentioned at Judges 16:1, 2 is not the same as Delilah. This prostitute lived at Gaza, whereas Delilah lived in the valley of Sorek. Also, the following evidence indicates Delilah possibly was an Israelite, not a Philistine: When the axis lords presented their proposal it was based on an extravagant sum of money.—Judg. 16:5.

DELTA

Delta [Δ, δ].

The fourth letter of the Greek alphabet, a consonant that corresponds generally to the English “d.”

Delʹta is derived from the Hebrew daʹleth, and, as a number, denotes four when it has an acute accent (δʹ), and 4,000 when it has the subscript (====δ).—See ALPHABET.

DELUGE

The catastrophic destruction of men and animals by an overwhelming flood in the days of Noah, 2370 B.C.E. This greatest cataclysm in all human history was sent by Jehovah because wicked men had filled the earth with violence. The survival of righteous Noah and his family, eight souls in all, together with selected animals, was by means of a huge ark or chest.—Gen. 6:9–9:19; 1 Pet. 3:20; see ARK No. 1; NOAH No. 1.

EXTENT OF THE DELUGE

This was no local flash flood or cloudburst. Local floods come and go in a matter of days; this one lasted over a year, the greater portion of which was required for the water to subside. How unreasonable to believe that Noah spent perhaps fifty or sixty years building a huge vessel of more than one and a fifth million cubic feet in volume for the survival of his family and a few animals from a mere local flood! If only a comparatively small area was affected, why the need of bringing into the ark specimens of “every living creature of every sort of flesh” in order to “preserve offspring alive on the surface of the entire earth”? (Gen. 6:19; 7:3) Definitely this was a global deluge, the like of which never occurred before or since. “The waters overwhelmed the earth so greatly that all the tall mountains that were under the whole heavens came to be covered. Up to fifteen cubits [c. 22 feet (6.7 meters)] the waters overwhelmed them and the mountains became covered.” (7:19, 20) “The end of all flesh has come before me,” Jehovah said, hence “I will wipe every existing thing that I have made off the surface of the ground.” And it was just so. “Everything in which the breath of the force of life was active in