Understanding δέω (deō) Strong’s G1210: The Divine Power of Binding and Loosing in Scripture

Pronunciation Guide: deh’-o (with a short ‘e’ as in “bed” and a long ‘o’ as in “go”)

Basic Definition

Strong’s G1210: The Greek verb δέω (deō) fundamentally means “to bind, tie, or fasten.” It describes the physical action of restraining something by tying, but extends metaphorically to spiritual, legal, and relational constraints. In biblical usage, δέω carries significant theological weight, particularly in contexts of spiritual authority, marriage bonds, and divine decrees.

Etymology and Morphology

• Part of Speech: Verb
• Root: From a primary root meaning “to bind”
• Language Origin: Ancient Greek
• Primary Usage: Narrative passages, teaching sections, legal contexts, and metaphorical expressions
• Voice: Appears in active, middle, and passive forms
• Tense: Common in present, aorist, perfect, and future forms

δέω Morphology:

• δέω (present active indicative, 1st person singular) – I bind/tie
• δέεις (present active indicative, 2nd person singular) – you bind/tie
• δέει (present active indicative, 3rd person singular) – he/she/it binds/ties
• δέομεν (present active indicative, 1st person plural) – we bind/tie
• δέετε (present active indicative, 2nd person plural) – you all bind/tie
• δέουσι(ν) (present active indicative, 3rd person plural) – they bind/tie
• δέειν (present active infinitive) – to bind/tie
• δήσω (future active indicative, 1st person singular) – I will bind/tie
• δέδεκα (perfect active indicative, 1st person singular) – I have bound/tied
• δέδεμαι (perfect middle/passive indicative, 1st person singular) – I have been bound/tied
• δεθῆναι (aorist passive infinitive) – to be bound/tied

Origin & History

The verb δέω has ancient roots in classical Greek literature dating back to Homer (8th century BCE), where it described physical binding or restraining. In the Iliad and Odyssey, it frequently described the binding of prisoners or the fastening of ships to shore. The word maintained this core meaning throughout classical Greek literature, appearing in works by Herodotus, Thucydides, and Plato, often in contexts of literal restraint or imprisonment.

In the Septuagint (LXX), the Greek translation of the Hebrew Bible from the 3rd-2nd centuries BCE, δέω appears as the translation for several Hebrew terms related to binding, tying, or imprisoning. Notably, it translates אָסַר (asar) in passages such as Genesis 42:24, where Joseph bound his brother Simeon. Its usage expanded in early Jewish and Christian writings to encompass metaphorical binding, particularly in discussions of spiritual authority and divine law. The Church Fathers, including Origen and John Chrysostom, further developed its theological significance, especially in relation to the “binding and loosing” authority given to the apostles.

Expanded Definitions & Translation Options

• Physical Restraint – The literal meaning of tying up, binding, or fastening a person or object
• Legal Constraint – Being bound by law, obligation, or duty
• Spiritual Authority – The power to bind spiritual forces or establish binding decrees
• Marital Bond – The covenant relationship of marriage as a binding union
• Imprisonment – Being confined or restrained in prison

δέω Translation Options:

• Bind – Most precise for contexts of physical restraint or spiritual authority; captures the core meaning of securing or fastening
• Tie – Appropriate for everyday physical binding contexts without legal or spiritual connotations
• Fasten – Useful when the emphasis is on connection rather than restraint
• Imprison – Best for contexts where the binding results in captivity or detention
• Obligate – Suitable for metaphorical usage where social, moral, or legal constraints are in view

Biblical Usage

In the New Testament, δέω appears approximately 44 times with various shades of meaning. Its first appearance is in Matthew 12:29, where Yeshua (Jesus) uses it to describe binding the strong man (Satan) before plundering his house—illustrating spiritual warfare and authority. The verb gains particular theological significance in Matthew 16:19 and Matthew 18:18, where the Messiah grants his disciples authority to “bind” (δέω) and “loose” on earth with heavenly consequences.

Throughout Acts and the Epistles, δέω frequently appears in contexts of physical imprisonment, particularly regarding Paul’s experiences. The perfect passive participle δεδεμένος (“having been bound”) becomes almost a title for Paul as “the prisoner of the Lord” (Ephesians 3:1). Paul also uses δέω metaphorically to describe the marriage covenant, teaching that a wife is “bound” (δέδεται) to her husband as long as he lives (Romans 7:2; 1 Corinthians 7:39).

• “Or how can anyone enter the strong man’s house and carry off his property, unless he first binds [δήσῃ] the strong man? And then he will plunder his house.” Matthew 12:29
• “I will give you the keys of the kingdom of heaven; and whatever you bind [δήσῃς] on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven.” Matthew 16:19
• “Truly I say to you, whatever you bind [δήσητε] on earth shall have been bound in heaven; and whatever you loose on earth shall have been loosed in heaven.” Matthew 18:18
• “For this reason I, Paul, the prisoner of Messiah Yeshua for the sake of you Gentiles—” (literally, “the one who has been bound” [δέσμιος, from δέω]) Ephesians 3:1
• “A wife is bound [δέδεται] as long as her husband lives; but if her husband is dead, she is free to be married to whom she wishes, only in the Lord.” 1 Corinthians 7:39
• “And now, behold, bound [δεδεμένος] by the Spirit, I am on my way to Jerusalem, not knowing what will happen to me there.” Acts 20:22
• “For the married woman is bound [δέδεται] by law to her husband while he is living; but if her husband dies, she is released from the law concerning the husband.” Romans 7:2

Cultural Insights

In ancient Jewish culture, the concepts of “binding” and “loosing” (δέω and λύω) were technical terms used by rabbis to describe their authority to interpret the Torah. When a rabbi would “bind,” he was declaring something prohibited according to Torah; when he would “loose,” he was declaring something permitted. This rabbinic terminology provides essential context for understanding Yeshua’s words to Peter and the disciples about binding and loosing in Matthew 16:19 and Matthew 18:18.

The perfect passive forms used in these passages (“shall have been bound in heaven”) suggest an important nuance: the disciples weren’t creating new rules, but rather correctly discerning and applying what was already decreed in heaven. In essence, they were given authority to accurately interpret and apply divine law—a remarkable transfer of rabbinic authority to Yeshua’s followers. This understanding transforms our view of spiritual authority from arbitrary power to faithful stewardship of God’s already established will.

Additionally, the physical act of binding was deeply significant in temple worship. The binding (עקידה, akedah) of Isaac in Genesis 22 became a powerful archetype in Jewish thought about sacrifice and commitment to יהוה (Yahweh). Temple sacrifices were literally bound to the altar before being offered, creating a rich symbolic background for understanding Yeshua as the perfect sacrifice who was bound before His crucifixion.

Theological Significance

The theological implications of δέω extend throughout the New Testament, revealing critical aspects of God’s sovereignty and the authority He delegates to His people. When Yeshua speaks of binding the strong man in Matthew 12:29, He reveals divine authority over spiritual forces of darkness—a power He later extends to His followers. This demonstrates God’s desire to partner with humanity in establishing His kingdom, giving us genuine spiritual authority while maintaining His ultimate sovereignty.

The usage of δέω in marriage contexts (Romans 7:2; 1 Corinthians 7:39) highlights the covenantal nature of God’s interactions with humanity. Just as marriage creates a binding covenant, God binds Himself to His promises with unbreakable commitment. This reveals His faithfulness and the security we can find in His unchanging character. The fact that Paul repeatedly describes himself as “bound” (δεδεμένος) for the gospel reveals how divine calling operates—not as casual suggestion but as binding obligation motivated by love.

Perhaps most profoundly, we see δέω applied to the Word of God itself in 2 Timothy 2:9, where Paul declares that though he is bound as a prisoner, “the word of God is not bound.” This powerful contrast reveals that while human vessels may be restrained, God’s truth operates with unstoppable freedom. Divine revelation transcends physical limitations, demonstrating יהוה’s absolute sovereignty over all earthly constraints.

Personal Application

Understanding δέω invites us to examine the bindings in our own lives—what constrains us and what empowers us. The binding nature of marriage illustrates how some constraints are actually channels for blessing and growth. Rather than viewing God’s commands as restrictive bonds, we can recognize them as the secure framework within which true freedom flourishes.

The spiritual authority to “bind” forces of darkness challenges us to exercise the authority Yeshua has delegated to us. Too often, we suffer needlessly under oppression we have been empowered to bind through prayer and faith. When we understand that our spiritual authority is not creating new realities but aligning with heaven’s decrees, we approach spiritual warfare with both confidence and humility—confident in our delegated authority yet humble in our dependence on discerning God’s will.

As Paul was “bound in the Spirit” (Acts 20:22) in his mission, we too are invited to accept the constraining guidance of the Holy Spirit that, paradoxically, leads to our greatest freedom and effectiveness. What constraints might the Spirit be placing in your life that, though limiting some options, are actually guiding you toward your divine purpose and greatest joy?

Related Words

• λύω (luō, pronounced “loo’-oh”) – To loose, unbind, release, or set free; the opposite action of δέω, often paired with it in discussions of spiritual authority. See G3089
• δεσμός (desmos, pronounced “des-mos'”) – A bond, fetter, or chain; the physical or metaphorical instrument used in binding. Often used to describe Paul’s imprisonment or spiritual bonds of unity. See G1199
• δέσμιος (desmios, pronounced “des’-mee-os”) – A prisoner or captive; someone who has been bound (δέω) and is now held. Paul often identifies himself with this term. See G1198
• δοῦλος (doulos, pronounced “doo’-los”) – A slave or servant; though not etymologically related to δέω, it connects conceptually as someone bound to a master. See G1401
• συνδέω (sundeō, pronounced “soon-deh’-o”) – To bind together with, a compound form of δέω emphasizing connection between multiple entities. See G4887

Did You Know?

• The perfect tense used in Yeshua’s binding and loosing statements in Matthew (δεδεμένον) has been the subject of significant scholarly debate. The Greek construction suggests that what is bound on earth “shall have been bound in heaven” (already), implying that the disciples’ authority was to accurately discern and apply what was already decreed in heaven, not to create new spiritual realities independently.
• The concept of binding in spiritual warfare extends beyond the New Testament into Jewish apocalyptic literature. The Book of Enoch (not canonical but influential in first-century Jewish thought) describes angels binding demonic forces—reflecting a cosmological understanding of spiritual authority that influenced early Christian perspectives on δέω in spiritual contexts.
• The ancient practice of binding sacrificial animals to the altar (as referenced in Psalm 118:27) provides a profound typological connection to Yeshua’s sacrifice. Though the Gospels don’t explicitly state Yeshua was physically bound to the cross, the theological concept of His willing submission as the perfect sacrifice aligns with this ancient ritual understanding of binding.

Remember This

δέω reminds us that in God’s paradoxical kingdom, what binds us to Him sets us truly free, while our authority to bind spiritual forces flows from humble alignment with what is already decreed in heaven.