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Smith's Bible Dictionary
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Dabareh
(pasture), (Joshua 21:28) or [412]Daberath, a town on the
boundary of Zebulun. (Joshua 19:12) Under the name of Debarieh
it still lies at the western foot of Tabor.
Dabbasheth
(a hill-place), a town on the boundary of Zebulun. (Joshua
19:11)
Daberath
[See [413]Dabareh]
Dagon
(a fish), apparently the masculine, (1 Samuel 5:3,4)
correlative of Atargatis, was the national god of the
Philistines. The most famous temples of Dagon were at Gaza,
(Judges 16:21-30) and Ashdod. (1 Samuel 5:5,6; 1 Chronicles
10:10) The latter temple was destroyed by Jonathan in the
Maccabaean wars. Traces of the worship of Dagon likewise appear
in the names Caphar-dagon (near Jamnia) and Beth-dagon in
Judah, (Joshua 15:41) and Asher. (Joshua 19:27) Dagon was
represented with the face and hands of a man and the tail of a
fish. (1 Samuel 5:5) The fish-like form was a natural emblem of
fruitfulness, and as such was likely to be adopted by seafaring
tribes in the representation of their gods.
Dalaiah
(freed by Jehovah) a descendant of the royal family of Judah.
(1 Chronicles 3:24)
Dalmanutha
a town on the west side of the Sea of Galilee, near Magdala.
(Matthew 15:39) and Mark 8:10 [[414]Magdala] Dalmnnutha
probably stood at the place called 'Ain-el-Barideh, "the cold
fountain."
Dalmatia
a mountainous district on the eastern coast of the Adriatic
Sea. St. Paul sent Titus there. (2 Timothy 4:10)
Dalphon
(swift), the second of the ten sons of Hamam (Esther 9:7) (B.C.
610.)
Damaris
(a heifer), an Athenian woman converted to Christianity by St.
Paul's preaching. (Acts 17:34) (A.D 48.) Chrysostom and others
held her to have been the wife of Dionysius the Areopagite.
Damascus
one of the most ancient and most important of the cities of
Syria. It is situated 130 miles northeast of Jerusalem, in a
plain of vast size and of extreme fertility, which lies east of
the great chain of Anti-Libanus, on the edge of the desert.
This fertile plain, which is nearly circular and about 30 miles
in diameter, is due to the river Barada, which is probably the
"Abana" of Scripture. Two other streams the Wady Helbon upon
the north and the Awaj, which flows direct from Hermon upon the
south, increase the fertility of the Damascene plain, and
contend for the honor of representing the "Pharpar" of
Scripture. According to Josephus, Damascus was founded by Uz
grandson of Shem. It is first mentioned in Scripture in
connection with Abraham, (Genesis 14:15) whose steward was a
native of the place. (Genesis 15:2) At one time david became
complete master of the whole territory, which he garrisoned
with israelites. (2 Samuel 8:5,6) It was in league with Baasha,
king of Israel against Asa, (1 Kings 15:19; 2 Chronicles 16:3)
and afterwards in league with Asa against Baasha. (1 Kings
15:20) Under Ahaz it was taken by Tiglath-pileser, (2 Kings
16:7,8,9) the kingdom of Damascus brought to an end, and the
city itself destroyed, the inhabitants being carried captive
into Assyria. (2 Kings 16:9) comp. Isai 7:8 and Amos 1:5
Afterwards it passed successively under the dominion of the
Assyrians, Babylonians, Persians, Macedonians, Romans and
Saracens, and was at last captured by the Turks in 1516 A.D.
Here the apostle Paul was converted and preached the gospel.
(Acts 9:1-25) Damascus has always been a great centre for
trade. Its present population is from 100,000 to 150,000. It
has a delightful climate. Certain localities are shown as the
site of those scriptural events which specially interest us in
its history. Queen's Street, which runs straight through the
city from east to west, may be the street called Straight.
(Acts 9:11) The house of Judas and that of Ananias are shown,
but little confidence can be placed in any of these traditions.
Dan
(a judge).
+ The fifth son of Jacob, and the first of Bilhah, Rachel's
maid. (Genesis 30:6) (B.C. after 1753.) The origin of the
name is given in the exclamation of Rachel. The records of
Dan are unusually meagre. Only one son is attributed to him,
(Genesis 46:23) but his tribe was, with the exception of
Judah, the most numerous of all. In the division of the
promised land Dan was the last of the tribes to receive his
portion, which was the smallest of the twelve. (Joshua 19:48)
But notwithstanding its smallness it had eminent natural
advantages. On the north and east it was completely embraced
by its two brother tribes Ephraim and Benjamin, while on the
southeast and south it joined Judah, and was thus surrounded
by the three most powerful states of the whole confederacy.
It was a rich and fertile district; but the Amorites soon
"forced them into the mountain," (Judges 1:34) and they had
another portion granted them. Judges 18. In the "security"
and "quiet," (Judges 18:7,10) of their rich northern
possession the Danites enjoyed the leisure and repose which
had been denied them in their original seat. In the time of
David Dan still kept its place among the tribes. (1
Chronicles 12:35) Asher is omitted, but the "prince of the
tribe of Dan" is mentioned in the list of (1 Chronicles
27:22) But from this time forward the name as applied to the
tribe vanishes; it is kept alive only by the northern city.
In the genealogies of 1Chr 2-12, Dan is omitted entirely.
Lastly, Dan is omitted from the list of those who were sealed
by the angel in the vision of St. John. (Revelation 7:5-7)
+ The well-known city, so familiar as the most northern
landmark of Palestine, in the common expression "from Dan
even to beersheba." The name of the place was originally
[415]Laish or [416]Leshem. (Joshua 19:47) After the
establishment of the Danites at Dan it became the
acknowledged extremity of the country. It is now Tell
el-Kadi, a mound, three miles from Banias, from the foot of
which gushes out one of the largest fountains in the world,
the main source of the Jordan.
Dance
a musical instrument of percussion, supposed to have been used
by the Hebrews at an early period of their history.
The dance is spoken of in Holy Scripture universally as
symbolical of some rejoicing, and is often coupled for the sake
of contrast with mourning, as in (Ecclesiastes 3:4) comp. Psal
30:11; Matt 11:17 In the earlier period it is found combined
with some song or refrain, (Exodus 15:20; 32:18,19; 1 Samuel
21:11) and with the tambourine (Authorized Version "timbrel"),
more especially in those impulsive outbursts of popular feeling
which cannot find sufficient vent in voice or in gesture
singly. Dancing formed a part of the religious ceremonies of
the Egyptians, and was also common in private entertainments.
For the most part dancing was carried on by the women, the two
sexes seldom and not customarily intermingling. The one who
happened to be near of kin to the champion of the hour led the
dance. In the earlier period of the Judges the dances of the
virgins of Shiloh. (Judges 21:19-23) were certainly part of a
religious festivity. Dancing also had its place among merely
festive amusements, apart from any religious character.
(Jeremiah 31:4,13; Mark 6:22)
Daniel
(judgment of God).
+ The second son of David, by Abigail the Carmelitess. (1
Chronicles 3:1) In (2 Samuel 3:3) he is called Chileab. (B.C.
about 1051.)
+ The fourth of 'the greater prophets." Nothing is known of his
parentage or family. He appears, however, to have been of
royal or noble descent, (Daniel 1:3) and to have possessed
considerable personal endowments. (Daniel 1:4) He was taken
to Babylon in "the third year of Jehoiakim" (B.C. 604), and
trained for the king's service. He was divinely supported in
his resolve to abstain from the "king's meat" for fear of
defilement. (Daniel 1:8-16) At the close of his three years
discipline, (Daniel 1:5,18) Daniel had an opportunity of
exercising his peculiar gift, (Daniel 1:17) of interpreting
dreams, on the occasion of Nebuchadnezzar's decree against
the Magi. (Daniel 2:14) ff. In consequence of his success he
was made "ruler of the whole province of Babylon." (Daniel
2:48) He afterwards interpreted the second dream of
Nebuchadnezzar, (Daniel 4:8-27) and the handwriting on the
wall which disturbed the feast of Belshazzar. (Daniel
5:10-28) At the accession of Darius he was made first of the
"three presidents" of the empire, (Daniel 6:2) and was
delivered from the lion's den, into which he had been cast
for his faithfulness to the rites of his faith. (Daniel
6:10-23) cf. Bel and Dr. 29-42. At the accession of Cyrus he
still retained his prosperity, (Daniel 6:28) cf. Dani 1:21
Though he does not appear to have remained at Babylon, cf.
(Daniel 1:21) and in "the third year of Cyrus" (B.C. 534) he
saw his last recorded vision, on the banks of the Tigris.
(Daniel 10:1,4) In the prophecies of Ezekiel mention is made
of Daniel as a pattern of righteousness, (Ezekiel 14:14,20)
and wisdom. (Ezekiel 28:3) The narrative in (Daniel 1:11)
implies that Daniel was conspicuously distinguished for
purity and knowledge at a very early age.
+ A descendant of Ithamar, who returned with Ezra. (Ezra 8:2)
+ A priest who sealed the covenant drawn up by Nehemiah, B.C.
445. (Nehemiah 10:6) He is perhaps the same as No. 3.
Daniel, Apocryphal Additions To
The Greek translations of Daniel contain several pieces which
are not found int he original text. The most important are
contained in the Apocrypha of the English Bible under the
titles of The Son of the Three Holy Children, The History of
Susannah, and The History of...Bel and the Dragon. The first of
these is supposed to be the triumphal song of the three
confessors in the furnace, (Daniel 3:23) praising God for their
deliverance, of which a chief part (35-66) has been used as a
hymn in the Christian Church since the fourth century. The
second, called also The Judgment of Daniel, relates the story
of the clearing of Susannah from a charge of adultery; and the
third gives an exaggerated account of Daniel's deliverance.
Daniel, The Book Of
stands at the head of a series of writings in which the deepest
thoughts of the Jewish people found expression after their
close of the prophetic era. Daniel is composed partly in the
vernacular Aramaic (Chaldee) and partly in the sacred Hebrew.
The introduction, Dan. 1-2:4 a, is written in Hebrew. On the
occasion of the "Syriac" (i.e. Aramaic) answer of the
Chaldeans, the language changes to Aramaic, and this is
retained till the close of the seventh chapter (2:4 b-7). The
personal introduction of Daniel as the writer of the text, 8:1,
is marked by the resumption of the Hebrew, which continues to
the close of the book. ch. 8-12. The book may be divided into
three parts. The first chapter forms an introduction. The next
six chapters, 2-7, give a general view of the progressive
history of the powers of the world, and of the principles of
the divine government as seen in the events of the life of
Daniel. The remainder of the book, chs. 8-12, traces in minuter
detail the fortunes of the people of God, as typical of the
fortunes of the Church in all ages. In the first seven chapters
Daniel is spoken of historically ; int he last five he appears
personally as the writer. The cause of the difference of person
is commonly supposed to lie int he nature of the case. It is,
however, more probable that the peculiarity arose from the
manner in which the book assumed its final shape. The book
exercised a great influence upon the Christian Church. The New
Testament incidentally acknowledges each of the characteristic
elements of the book, its miracles, (Hebrews 11:33,34) its
predictions, (Matthew 24:15) and its doctrine of angels. (Luke
1:19,26) The authenticity of the book has been attacked in
modern times. (But the evidence, both external and internal, is
conclusive as to its genuineness. Rawlinson, in his "Historical
Evidences," shows how some historical difficulties that had
been brought against the book are solved by the inscription on
a cylinder lately found among the ruins of Ur in Chaldea.--ED.)
Danites, The
The descendants of Dan and the members of his tribe. (Judges
13:2; 18:1,11; 1 Chronicles 12:35)
Danjaan
(Danian, i.e. belonging to Dan). (2 Samuel 24:6) Probably the
same as [417]Dan.
Dannah
a city in the mountains of Judah, (Joshua 15:49) and probably
south or southwest of Hebron. No trace of its name has been
discovered.
Dara
(1 Chronicles 2:6) [DARDA]
Daric
(from dara, a king), Authorized Version "dram," (1 Chronicles
29:7; Ezra 2:69; 8:27; Nehemiah 7:70,71,72) a gold coin current
in Palestine in the period after the return from Babylon. It
weighed 128 grains, and was worth about five dollars. At these
times there was no large issue of gold money except by the
Persian kings. The darics which have been discovered are thick
pieces of pure hold, of archaic style, bearing on the obverse
the figure of a king with bow and javelin or bow and dagger,
and on the reverse an irregular incuse square. The silver daric
was worth about fifty cents.
Darius
(lord), the name of several kings of Media and Persia.
+ DARIUS THE MEDE, (Daniel 6:1; 11:1) "the son of Ahasuerus,"
(Daniel 9:1) who succeeded to the Babylonian kingdom ont he
death of Belshazzar, being then sixty-two years old. (Daniel
5:31; 9:1) (B.C. 538.) Only one year of his reign is
mentioned, (Daniel 9:1; 11:1) but that was of great
importance for the Jews. Daniel was advanced by the king to
the highest dignity, (Daniel 6:1) ff., and in his reign was
cast into the lions' den. Dan. 6. This Darius is probably the
same as "Astyages," the last king of the Medes.
+ DARIUS, the son of Hystaspes the founder of the Perso-Arian
dynasty. Upon the usurpation of the magian Smerdis, he
conspired with six other Persian chiefs to overthrow the
impostor and on the success of the plot was placed upon the
throne, B.C. 521. With regard to the Jews, Darius Hystaspes
pursued the same policy as Cyrus, and restored to them the
privileges which they had lost. (Ezra 5:1) etc.; Ezra 6:1
etc.
+ DARIUS THE PERSIAN, (Nehemiah 12:22) may be identified with
Darius II. Nothus (Ochus), king of Persia B.C. 424-3 to
405-4; but it is not improbable that it points to Darius III.
Codomannus, the antagonist of Alexander and the last king of
Persia, B.C. 336-330.
Darkness
is spoken of as encompassing the actual presence of God, as
that out of which he speaks,--the envelope, as it were, of
divine glory. (Exodus 20:21; 1 Kings 8:12) The plague of
darkness in Egypt was miraculous. The darkness "over all the
land," (Matthew 27:45) attending the crucifixion has been
attributed to an eclipse, but was undoubtedly miraculous, as no
eclipse of the sun could have taken place at that time, the
moon being at the full at the time of the passover. Darkness is
also, as in the expression "land of darkness," used for the
state of the dead, (Job 10:21,22) and frequently, figuratively,
for ignorance and unbelief, as the privation of spiritual
light. (John 1:5; 3:19)
Darkon
(scatterer). Children of Darkon were among the "servants of
Solomon" who returned from Babylon with Zerubbabel. (Ezra 2:56;
Nehemiah 7:58) (B.C. before 536).
Dates
(2 Chronicles 31:5) marg. [[418]Palm Tree TREE]
Dathan
(belonging to a fountain) a Reubenite chieftain, son of Eliab,
who joined the conspiracy of Korah the Levite. (Numbers 16:1;
26:9; 11:6; Psalms 106:17) (B.C. 1490-1452).
Daughter
The word is used in Scripture not only for daughter, but for
granddaughter or other female descendant. (Genesis 24:48) It is
used of the female inhabitants of a place or country, (Genesis
6:2; Luke 23:28) and of cities in general, (Isaiah 10:32;
23:12) but more specifically of dependent towns or hamlets,
while to the principal city the correlative "mother" is
applied. (Numbers 21:25) "Daughters of music," i.e. singing
birds, (Ecclesiastes 12:4) refers to the power of making and
enjoying music.
David
(well-beloved), the son of Jesse. His life may be divided into
three portions:
+ His youth before his introduction to the court of Saul;
+ His relations with Saul;
+ His reign.
+ The early life of David contains in many important respects
the antecedents of his future career. It appears that David
was the youngest son, probably the youngest child, of a
family of ten, and was born in Bethlehem B.C. 1085. The first
time that David appears in history at once admits us to the
whole family circle. The annual sacrificial feast is being
held when Samuel appears, sent by God to anoint one of
Jesse's sons as they pass before him, (1 Samuel 16:6-10)
Samuel sends for the youngest, David, who was "keeping the
sheep," and anoints him. (1 Samuel 16:11-13) As David stood
before Samuel we are enabled to fix his appearance at once in
our minds. He was of short stature, with red or auburn hair,
such as is not unfrequently seen in his countrymen of the
East at the present day. In later life he wore a beard. His
bright eyes are specially mentioned, (1 Samuel 16:12) and
generally he was remarkable for the grace of his figure and
countenance ("fair of eyes," "comely," "goodly,") (1 Samuel
16:12,18; 17:42) well made and of immense strength and
agility. His swiftness and activity made him like a wild
gazelle, his feet like hart's feet, and his arms strong
enough to break a bow of steel. (Psalms 18:33,34) After the
anointing David resumes his accustomed duties, and the next
we know of him he is summoned to the court to chase away the
king's madness by music, (1 Samuel 16:14-19) and in the
successful effort of David's harp we have the first glimpse
into that genius for music and poetry which was afterwards
consecrated in the Psalms. After this he returned to the old
shepherd life again. One incident alone of his solitary
shepherd life has come down to us--his conflict with the lion
and the bear in defence of his father's flocks. (1 Samuel
17:34,35) It was some years after this that David suddenly
appears before his brothers in the camp of the army, and
hears the defiant challenge of the Philistine giant Goliath.
With his shepherd's sling and five small pebbles he goes
forth and defeats the giant. (1 Samuel 17:40-51)
+ Relations with Saul.--We now enter on a new aspect of David's
life. The victory over Goliath had been a turning point of
his career. Saul inquired his parentage, and took him finally
to his court. Jonathan was inspired by the romantic
friendship which bound the two youths together to the end of
their lives. Unfortunately David's fame proved the foundation
of that unhappy jealousy of Saul towards him which, mingling
with the king's constitutional malady, poisoned his whole
future relations to David. His position in Saul's court seems
to have been first armor-bearer, (1 Samuel 16:21; 18:2) then
captain over a thousand, (1 Samuel 18:13) and finally, on his
marriage with Michal, the king's second daughter, he was
raised to the high office of captain of the king's
body-guard, second only, if not equal, to Abner, the captain
of the host, and Jonathan, the heir apparent. David was not
chiefly known for his successful exploits against the
Philistines, by one of which he won his wife, and rove back
the Philistine power with a blow from which it only rallied
at the disastrous close of Saul's reign. He also still
performed from time to time the office of minstrel; but the
successive attempts of Saul upon his life convinced him that
he was in constant danger. He had two faithful allies,
however, in the court--the son of Saul, his friend Jonathan,
and the daughter of Saul, his wife Michal. Warned by the one
and assisted by the other, he escaped by night, and was from
thenceforward a fugitive. He at first found a home at the
court of Achish, among the Philistines; but his stay was
short. Discovered possibly by "the sword of Goliath," his
presence revived the national enmity of the Philistines
against their former conqueror, and he only escaped by
feigning madness. (1 Samuel 21:13) His first retreat was the
cave of Adullam. In this vicinity he was joined by his whole
family, (1 Samuel 22:1) and by a motley crowd of debtors and
discontented men, (1 Samuel 22:2) which formed the nucleus of
his army. David's life for the next few years was made up of
a succession of startling incidents. He secures an important
ally in Abiathar, (1 Samuel 23:6) his band of 400 at Adullam
soon increased to 600, (1 Samuel 23:13) he is hunted by Saul
from place to place like a partridge. (1 Samuel
23:14,22,25-29; 24:1-22; 26) He marries Abigail and Ahinoam.
(1 Samuel 25:42,43) Finally comes the new of the battle of
Gilboa and the death of Saul and Jonathan. 1Sam 31. The
reception of the tidings of the death of his rival and of his
friend, the solemn mourning, the vent of his indignation
against the bearer of the message, the pathetic lamentation
that followed, will close the second period of David's life.
(2 Samuel 1:1-27)
+ David's reign.--
+ As king of Judah at Hebron, 7 1/2 years. (2 Samuel 2:1; 2
Samuel 5:5) Here David was first formally anointed king. (2
Samuel 2:4) To Judah his dominion was nominally confined.
Gradually his power increased, and during the two years which
followed the elevation of Ish-bosheth a series of skirmishes
took place between the two kingdoms. Then rapidly followed
the successive murders of Abner and of Ish-bosheth. (2 Samuel
3:30; 4:5) The throne, so long waiting for him, was now
vacant, and the united voice of the whole people at once
called him to occupy it. For the third time David was
anointed king, and a festival of three days celebrated the
joyful event. (1 Chronicles 12:39) One of David's first acts
after becoming king was to secure Jerusalem, which he seized
from the Jebusites and fixed the royal residence there.
Fortifications were added by the king and by Joab, and it was
known by the special name of the "city of David." (2 Samuel
5:9; 1 Chronicles 11:7) The ark was now removed from its
obscurity at Kirjath-jearim with marked solemnity, and
conveyed to Jerusalem. The erection of the new capital at
Jerusalem introduces us to a new era in David's life and in
the history of the monarchy. He became a king on the scale of
the great Oriental sovereigns of Egypt and Persia, with a
regular administration and organization of court and camp;
and he also founded an imperial dominion which for the first
time realize the prophetic description of the bounds of the
chosen people. (Genesis 15:18-21) During the succeeding ten
years the nations bordering on his kingdom caused David more
or less trouble, but during this time he reduced to a state
of permanent subjection the Philistines on the west, (2
Samuel 8:1) the Moabites on the east, (2 Samuel 8:2) by the
exploits of Benaiah, (2 Samuel 23:20) the Syrians on the
northeast as far as the Euphrates, (2 Samuel 8:3) the
Edomites, (2 Samuel 8:14) on the south; and finally the
Ammonites, who had broken their ancient alliance, and made
one grand resistance to the advance of his empire. (2 Samuel
10:1-19; 12:26-31) Three great calamities may be selected as
marking the beginning, middle and close of David's otherwise
prosperous reign, which appear to be intimated in the
question of Gad, (2 Samuel 24:13) "a three-years famine, a
three-months flight or a three-days pestilence." a. Of these
the first (the three-years famine) introduces us to the last
notices of David's relations with the house of Saul, already
referred to. b. The second group of incidents contains the
tragedy of David's life, which grew in all its parts out of
the polygamy, with its evil consequences, into which he had
plunged on becoming king. Underneath the splendor of his last
glorious campaign against the Ammonites was a dark story,
known probably at that time only to a very few--the double
crime of adultery with Bath-sheba and the virtual murder of
Uriah. The clouds from this time gathered over David's
fortunes, and henceforward "the sword never departed from his
house." (2 Samuel 12:10) The outrage on his daughter Tamar,
the murder of his eldest son Amnon, and then the revolt of
his best-beloved Absalom, brought on the crisis which once
more sent him forth as wanderer, as in the days when he fled
from Saul. (2 Samuel 15:18) The final battle of Absalom's
rebellion was fought in the "forest of Ephraim," and
terminated in the accident which led to the young man's
death; and, though nearly heartbroken at the loss of his son,
David again reigned in undisturbed peace at Jerusalem. (2
Samuel 20:1-22) c. The closing period of David's life, with
the exception of one great calamity, may be considered as a
gradual preparation for the reign of his successor. This
calamity was the three-days pestilence which visited
Jerusalem at the warning of the prophet Gad. The occasion
which led to this warning was the census of the people taken
by Joab at the king's orders, (2 Samuel 24:1-9; 1 Chronicles
21:1-7; 27:23,24) which was for some reason sinful in God's
sight. 2Sam 24. A formidable conspiracy to interrupt the
succession broke out in the last days of David's reign; but
the plot was stifled, and Solomon's inauguration took place
under his father's auspices. (1 Kings 1:1-53) By this time
David's infirmities had grown upon him. His last song is
preserved--a striking union of the ideal of a just ruler
which he had placed before him and of the difficulties which
he had felt in realizing it. (2 Samuel 23:1-7) His last words
to his successor are general exhortations to his duty. (1
Kings 2:1-9) He died, according to Josephus, at the age of
70, and "was buried in the city of David." After the return
from the captivity, "the sepulchres of David" were still
pointed out "between Siloah and the house of the mighty men,"
or "the guard-house." (Nehemiah 3:16) His tomb, which became
the general sepulchre of the kings of Judah, was pointed out
in the latest times of the Jewish people. The edifice shown
as such from the Crusades to the present day is on the
southern hill of modern Jerusalem commonly called Mount Zion,
under the so-called "Coenaculum;" but it cannot be identified
with the tomb of David, which was emphatically within the
walls.
David, City Of
[[419]Jerusalem]
Day
The variable length of the natural day at different seasons led
in the very earliest times to the adoption of the civil day (or
one revolution of the sun) as a standard of time. The Hebrews
reckoned the day from evening to evening, (Leviticus 23:32)
deriving it from (Genesis 1:5) "the evening and the morning
were the first day." The Jews are supposed, like the modern
Arabs, to have adopted from an early period minute
specifications of the parts of the natural day. Roughly,
indeed, they were content to divide it into "morning, evening
and noonday," (Psalms 55:17) but when they wished for greater
accuracy they pointed to six unequal parts, each of which was
again subdivided. These are held to have been--
+ "the dawn."
+ "Sunrise."
+ "Heat of the day," about 9 o'clock.
+ "The two noons," (Genesis 43:16; 28:29)
+ "The cool (lit. wind) of the day," before sunset, (Genesis
3:8)--so called by the Persians to this day.
+ "Evening." Before the captivity the Jews divided the night
into three watches, (Psalms 63:6; 90:4) viz. the first watch,
lasting till midnight, (Lamentations 2:19) the "middle
watch," lasting till cockcrow, (Judges 7:19) and the "morning
watch," lasting till sunrise. (Exodus 14:24) In the New
Testament we have allusions to four watches, a division
borrowed from the Greeks and Romans. These were--
+ From twilight till 9 o/clock, (Mark 11:11; John 20:19)
+ Midnight, from 9 till 12 o'clock, (Mark 13:35) 3 Macc 5:23.
+ Till daybreak. (John 18:28) The word held to mean "hour" is
first found in (Daniel 3:6,15; 5:5) Perhaps the Jews, like
the Greeks, learned from the Babylonians the division of the
day into twelve parts. In our Lord's time the division was
common. (John 11:9)
Daysman
an old English term meaning umpire or arbitrator . (Job 9:33)
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Table of Contents
Deacon
The office described by this title appears in the New Testament
as the correlative of bishop. [[420]Bishop] The two are
mentioned together in (Philemon 1:1; 1 Timothy 3:2,8) Its
original meaning implied a helper, an assistant. The bishops
were the "elders," the deacons the young active men, of the
church. The narrative of Acts 6 is commonly referred to as
giving an account of the institution of this office. The
apostles, in order to meet the complaints of the Hellenistic
Jews that their widows were neglected in the daily
ministration, call on the body of believers to choose seven men
"full of the Holy Ghost and of wisdom," whom they "may appoint
over this business." It may be questioned, however, whether the
seven were not appointed to higher functions than those of the
deacons of the New Testament. Qualifications and duties.
Special directions as to the qualifications for and the duties
of deacons will be found in Acts 6 and (1 Timothy 3:8-12) From
the analogy of the synagogue, and from the scanty notices in
the New Testament, we may think of the deacons or "young men"
at Jerusalem as preparing the rooms for meetings, distributing
alms, maintaining order at the meetings, baptizing new
converts, distributing the elements at the Lord's Supper.
Deaconess
The word diakonos is found in (Romans 16:1) (Authorized Version
"servant") associated with a female name, and this has led to
the conclusion that there existed in the apostolic age, as
there undoubtedly did a little later, an order of women bearing
that title, and exercising in relation to their own sex
functions which were analogous to those of the deacons. On this
hypothesis it has been inferred that the women mentioned in
(Romans 16:6,12) belonged to such an order. The rules given as
to the conduct of women in (1 Timothy 3:11; Titus 2:3) have in
like manner been referred to them, and they have been
identified even with the "widows" of (1 Timothy 5:3-10)
Dead Sea
This name nowhere occurs in the Bible, and appears not to have
existed until the second century after Christ. [See [421]Sea,
The Salt, THE SALT]
Dearth
[[422]Famine]
Debir
king of Eglon; one of the five kings hanged by Joshua. (Joshua
10:3,23) (B.C. 1440.)
(a sanctuary), the name of three places of Palestine.
+ A town in the mountains of Judah, (Joshua 15:49) one of a
group of eleven cities to the west of Hebron. The earlier
name of Debir was Kirjath-sepher, "city of book," (Joshua
15:15; Judges 1:11) and Kirjath-sannah, "city of palm."
(Joshua 15:49) It was one of the cities given with their
"suburbs" to the priests. (Joshua 21:15; 1 Chronicles 6:58)
Debir has not been discovered with certainty in modern times;
but about three miles to the west of Hebron is a deep and
secluded valley called the Wady Nunkur, enclosed on the north
by hills, of which one bears a name certainly suggestive of
Debir--Dewir-ban.
+ A place on the north boundary of Judah, near the "valley of
Achor." (Joshua 15:7) A Wady Dabor is marked in Van
Deuteronomy Velde's map as close to the south of Neby Musa,
at the northwest corner of the Dead Sea.
+ The "border of Debir" is named as forming part of the
boundary of Gad, (Joshua 13:26) and as apparently not far
from Mahanaim.
Deborah
(a bee). (B.C. 1857.)
+ The nurse of Rebekah. (Genesis 35:8) Deborah accompanied
Rebekah from the house of Bethuel, (Genesis 24:59) and is
only mentioned by name on the occasion of her burial under
the oak tree of Bethel, which was called in her honor
Allon-bachuth.
+ A prophetess who judged Israel. Judges 4,5. (B.C, 1316.) She
lived under the palm tree of Deborah between Ramah and Bethel
in Mount Ephraim, (Judges 4:5) which, as palm trees were rare
in Palestine, "is mentioned as a well-known and solitary
landmark." She was probably a woman of Ephraim. Lapidoth was
probably her husband, and not Barak as some say. She was not
so much a judge as one gifted with prophetic command (Judges
4:6,14; 5:7) and by virtue of her inspiration "a mother in
Israel." The tyranny of Jabin, a Canaanitish king, was
peculiarly felt in the northern tribes, who were near his
capital and under her jurisdiction. Under her direction Barak
encamped on the broad summit of Tabor. Deborah's prophecy was
fulfilled, (Judges 4:9) and the enemy's general perished
among the "oaks of the wanderers" (Zaanaim), in the tent of
the Bedouin Kenite's wife, (Judges 4:21) in the northern
mountains. Deborah's title of "prophetess" includes the
notion of inspired poetry, as in (Exodus 15:20) and in this
sense the glorious triumphal ode, Judges 5, well vindicates
her claim to the office.
Debtor
[[423]Loan]
Dedan
(low country).
+ The name of a son of Raamah, son of Cush. (Genesis 10:7; 1
Chronicles 1:9)
+ A son of Jokshan, son of Keturah. (Genesis 25:3; 1 Chronicles
1:32) (B.C. after 1988.)
Dedanim
descendants of Dedan I. (Isaiah 21:13) [[424]Dedan]
Dedication, Feast Of The
the festival instituted to commemorate the purging of the
temple and the rebuilding of the altar after Judas Maccabbeus
had driven out the Syrians, B.C. 164. 1 Macc. 4:52-59. It is
named only once in the canonical Scriptures. (John 10:22) It
commenced on the 25th of Chisleu (early in December), the
anniversary of the pollution of the temple by Antiochus
Epiphanes, B.C. 167. Like the great Mosaic feasts, it lasted
eight days, but it did not require attendance at Jerusalem. It
was an occasion of much festivity, and was celebrated in nearly
the same manner as the feast of tabernacles, with the carrying
of branches of trees and with much singing. In the temple at
Jerusalem the "Hallel" was sung every day of the feast.
Deer
[FALLOW-DEER]
Degrees, Songs Of
a title given to fifteen Psalms, from 120 to 134 inclusive.
Four of them are attributed to David, one is ascribed to the
pen of Solomon, and the other ten give no indication of their
author. With respect to the term rendered in the Authorized
Version "degrees" a great diversity of views prevails, but the
most probable opinion is that they were pilgrim songs, sung by
the people as they went up to Jerusalem.
Dehavites
mentioned only once in Scripture, (Ezra 4:9) among the
colonists planted in Samaria after the completion of the
captivity of Israel. They are probably the Dai or Dahi,
mentioned by Herodotus (i. 125) among the nomadic tribes of
Persia.
Dekar
(a lancer). The son of Dekar, i.e. Ben Dekar, was Solomon's
commissariat officer in the western part of the hill-country of
Judah and Benjamin, Shaalbim and Bethshemesh. (1 Kings 4:9)
(B.C. before 1014.)
Delaiah
(freed by Jehovah).
+ A priest in the time of David, leader of the twenty-third
course of priests. (1 Chronicles 24:18) (B.C. 1014.)
+ "Children of Delaiah" were among the people of uncertain
pedigree who returned from Babylon with Zerubbabel. (Ezra
2:60; Nehemiah 7:62) (B.C. 536.)
+ Son of Mehetabeel and father of Shemaiah. (Nehemiah 6:10)
(B.C. before 410.)
+ Son of Shemaiah, one of the "princes" about the court of
Jehoiakim. (Jeremiah 36:12,25) (B.C. 604.)
Delilah, Or Delilah
(languishing) a woman who dwelt in the valley Of Sorek, beloved
by Samson. (Judges 16:4-18) There seems to be little doubt that
she was a Philistine courtesan. [SAMS0N] (B.C. 1141.)
Deluge
[[425]Noah]
Demas
(governor of the people), most probably a contraction from
Demetrius or perhaps from Demarchus, a companion of St. Paul,
(Philemon 1:24; Colossians 4:14) during his first imprisonment
at Rome. (A.D. 57.) At a later period, (2 Timothy 4:10) we find
him mentioned as having deserted the apostle through love of
this present world, and gone to Thessalonica.
Demetrius
(belonging to Ceres).
+ A maker of silver shrines of Artemis at Ephesus. (Acts 19:24)
(about A.D. 52). These were small models of the great temple
of the Ephesian Artemis, with her statue, which it was
customary to carry on journeys, and place on houses as
charms.
+ A disciple, (3 John 1:12) mentioned with commendation (about
A.D. 90). Possibly the first Demetrius,converted; but this is
very doubtful.
Demon
In the Gospels generally, in (James 2:19) and in Reve 16:14 The
demons are spoken of as spiritual beings, at enmity with God,
and having power to afflict man not only with disease, but, as
is marked by the frequent epithet "un-clean," with spiritual
pollution also. They "believe" the power of God "and tremble,"
(James 2:19) they recognized the Lord as the Son of God,
(Matthew 8:29; Luke 4:41) and acknowledged the power of his
name, used in exorcism. In the place of the name of Jehovah, by
his appointed messengers, (Acts 19:15) and looked forward in
terror to the judgment to come. (Matthew 8:29) The description
is precisely that of a nature akin to the angelic in knowledge
and powers, but with the emphatic addition of the idea of
positive and active wickedness.
Demoniacs
This word is frequently used in the New Testament, and applied
to persons suffering under the possession of a demon or evil
spirit, such possession generally showing itself visibly in
bodily disease or mental derangement. It has been maintained by
many persons that our Lord and the evangelists, in referring to
demonical possession, spoke only in accommodation to the
general belief of the Jews, without any assertion as to its
truth or its falsity. It is concluded that, since the symptoms
of the affliction were frequently those of bodily disease (as
dumbness, (Matthew 9:32) blindness, (Matthew 12:22) epilepsy,
(Mark 9:17-27)), or those seen in cases of ordinary insanity
(as ill) (Matthew 8:28; Mark 5:1-5) the demoniacs were merely
persons suffering under unusual diseases of body and mind. But
demoniacs are frequently distinguished from those afflicted
with bodily sickness, see (Mark 1:32; 16:17,18; Luke 6:17,18)
the same outward signs are sometimes referred to possession
sometimes merely to disease, comp. (Matthew 4:24) with Matt
17:15; (Matthew 12:22) with Mark 7:32 etc.; the demons are
represented as speaking in their own persons with superhuman
knowledge. (Matthew 8:29; Mark 1:24; 5:7; Luke 4:41) etc. All
these things speak of a personal power of evil. Twice our Lord
distinctly connects demoniacal possession with the power of the
evil one. (Luke 10:18) Lastly, the single fact recorded of the
entrance of the demons at (Gadara (Mark 5:10-14) into the herd
of swine, and the effect which that entrance caused is
sufficient to overthrow the notion that our Lord and the
evangelists do not assert or imply any objective reality of
possession. We are led, therefore, to the ordinary and literal
interpretation of these passages, that there are evil spirits,
subjects of the evil one, who, in the days of the Lord himself
and his apostles especially, were permitted by (God to exercise
a direct influence over the souls and bodies of certain men.
Denarius
(containing ten), Authorized Version "penny," (Matthew 18:28;
20:2,9,13) a Roman silver coin in the time of our Saviour and
the Apostles, worth about 15 cents. It took its name from its
being first equal to ten "asses," a number afterwards increased
to sixteen. It was the principal silver coin of the Roman
commonwealth. From the parable of the laborers in the vineyard
it would seem that a denarius was then the ordinary pay for a
day's labor. (Matthew 20:2,4,7,9,10,13)
Deputy
(Acts 13:7,8,12; 19:38) The Greek word signifies proconsul, the
title of the Roman governors who were appointed by the senate.
Derbe
(Acts 14:20,21; 16:1; 20:4) The exact position of this town has
not yet been ascertained, but its general situation is
undoubted. It was in the eastern part of the great upland plain
of Lycaonia, which stretched from Iconium eastward along the
north side of the chain of Taurus. (Rev. L. H. Adams, a
missionary, identifies it with the modern Divle, a town of
about 4500 inhabitants, on the ancient road between Tarsus and
Lystra.--ED.)
Desert
Not a stretch of sand, an utterly barren waste, but a wild,
uninhabited region. The words rendered in the Authorized
Version by "desert," when used in the historical books denote
definite localities.
+ [426]Arabah. This word means that very depressed and enclosed
region--the deepest and the hottest chasm in the world--the
sunken valley north and south of the Dead Sea, but more
particularly the former. [[427]Arabah] Arabah in the sense of
the Jordan valley is translated by the word "desert" only in
(Ezekiel 47:8)
+ MIDBAR. This word, which our translators have most frequently
rendered by "desert," is accurately "the pasture ground." It
is most frequently used for those tracts of waste land which
lie beyond the cultivated ground in the immediate
neighborhood of the towns and villages of Palestine, and
which are a very familiar feature to the traveller in that
country. (Exodus 3:1; 6:3; 19:2)
+ CHARBAH appears to have the force of dryness, and thence of
desolation. It is rendered "desert" in Psal 102:6; Isai
48:21; Ezek 13:4 The term commonly employed for it in the
Authorized Version is "waste places" or "desolation."
+ [428]Jeshimon, with the definite article, apparently denotes
the waste tracts on both sides of the Dead Sea. In all these
cases it is treated as a proper name in the Authorized
Version. Without the article it occurs in a few passages of
poetry in the following of which it is rendered; "desert:"
(Psalms 78:40; 106:14; Isaiah 43:19,20)
Deuel, Or Deuel
(invocation of God), father of Eliasaph, the "captain" of the
tribe of Gad at the time of the numbering of the people at
Sinai. (Numbers 1:14; 7:42,47; 10:20) (B.C. 1491.) The same man
is mentioned again in (Numbers 2:14) but here the name appears
as Ruel.
Deuteronomy
--which means "the repetition of the law"--consists chiefly of
three discourses delivered by Moses shortly before his death.
Subjoined to these discourses are the Song of Moses the
Blessing of Moses, and the story of his death.
+ The first discourse. (1:1; 4:40) After a brief historical
introduction the speaker recapitulates the chief events of
the last forty years in the wilderness. To this discourse is
appended a brief notice of the severing of the three cities
of refuge on the east side of the Jordan. (4:41-43)
+ The second discourse is introduced like the first by an
explanation of the circumstances under which it was
delivered. (4:44-49) It extends from chap. (5:1-26) 19 And
contains a recapitulation, with some modifications and
additions of the law already given on Mount Sinai.
+ In the third discourse, (27:1-30) 20 The elders of Israel are
associated with Moses. The people are commanded to set up
stones upon Mount Ebal, and on them to write "all the words
of this law." Then follow the several curses to be pronounced
by the Levites on Ebal, (27:14-26) and the blessings on
Gerizim. (28:1-14)
+ The delivery of the law as written by Moses (for its still
further preservation) to the custody of the Levites, and a
charge to the people to hear it read once every seven years,
Deut. 31; the Song of Moses spoken in the ears of the people,
(31:30; 32:44) and the blessing of the twelve tribes. (33:5)
The book closes, Deuteronomy 34, with an account of the death
of Moses, which is first announced to him ch. (32:48-52) The
book bears witness to its own authorship, (31:19) and is
expressly cited in the New Testament as the work of Moses.
(Matthew 19:7,8; Mark 10:3; Acts 3:22; 7:37) The last
chapter, containing an account of the death of Moses, was of
course added by a later hand, and probably formed originally
the beginning of the book of Joshua. [[429]Pentateuch, The]
Devil
(slanderer). The name describes Satan as slandering God to man
and man to God. The former work is of course, a part of his
great work of temptation to evil and is not only exemplified
but illustrated as to its general nature and tendency by the
narrative of Gen. 3. The other work, the slandering or accusing
men before God, is the imputation of selfish motives, (Job
1:9,10) and its refutation is placed in the self-sacrifice of
those "who loved not their own lives unto death." [[430]Satan;
[431]Demon]
Dew
This in the summer is so copious in Palestine that it supplies
to some extent the absence of rain and becomes important to the
agriculturist. Thus it is coupled in the divine blessing with
rain, or mentioned as a prime source of fertility, (Genesis
27:28; 33:13; Zechariah 8:12) and its withdrawal is attributed
to a curse. (2 Samuel 1:21; 1 Kings 17:1; Haggai 1:10) It
becomes a leading object in prophetic imagery by reason of its
penetrating moisture without the apparent effort of rain,
(32:2; Job 29:19; Psalms 133:3; Hosea 14:5) while its speedy
evanescence typifies the transient goodness of the hypocrite.
(Hosea 6:4; 13:3)
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Table of Contents
Diadem
What the "diadem" of the Jews was we know not. That of other
nations of antiquity was a fillet of silk, two inches broad,
bound round the head and tied behind. Its invention is
attributed to Liber. Its color was generally white, sometimes,
however, it was of blue, like that of Darius; and it was sown
with pearls or other gems, (Zechariah 9:16) and enriched with
gold. (Revelation 9:7) It was peculiarly the mark of Oriental
sovereigns. In (Esther 1:11; 2:17) we have cether for the
turban worn by the Persian king, queen or other eminent persons
to whom it was conceded as a special favor. The diadem of the
king differed from that of others in having an erect triangular
peak. The words in (Ezekiel 23:15) mean long and flowing
turbans of gorgeous colors. [[432]Crown]
Dial
"An instrument for showing the time of day from the shadow of a
style or gnomon on a graduated arc or surface; "rendered"
steps" in Authorized Version, (Exodus 20:26; 2 Kings 10:19) and
"degrees," (2 Kings 20:9,10,11; Isaiah 38:8) where to give a
consistent rendering we should read with the margin the
"degrees" rather than the "dial" of Ahaz. It is probable that
the dial of Ahaz was really a series of steps or stairs, and
that the shadow (Perhaps of some column or obelisk on the top)
fell on a greater or smaller number of them according as the
sun was low or high. The terrace of a palace might easily be
thus ornamented.
Diamond
(Heb. yahalom), a gem crystallized carbon, the most valued and
brilliant of precious stones, remarkable for its hardness, the
third precious stone in the second row on the breastplate of
the high priest, (Exodus 28:18; 39:11) and mentioned by
Ezekiel, (Ezekiel 28:13) among the precious stones of the king
of Tyre. Some suppose yahalom to be the "emerald." Respecting
shamir, which is translated "Diamond" in (Jeremiah 17:1) see
under [433]Adamant.
Diana
This Latin word, properly denoting a Roman divinity, is the
representative of the Greek Artemus, the tutelary goddess of
the Ephesians, who plays so important a part in the narrative
of Acts 19. The Ephesian Diana was, however, regarded as
invested with very different attributes, and is rather to be
identified with Astarte and other female divinities of the
East. The head wore a mural crown, each hand held a bar of
metal, and the lower part ended in a rude block covered with
figures of animals and mystic inscriptions. This idol was
regarded as an object of peculiar sanctity, and was believed to
have fallen down from heaven. (Acts 19:35)
Diblaim
(double cake), mother of Hosea's wife Gomer. (Hosea 1:3) (B.C.
before 725.)
Diblath
(accurately DIBLAH), a place named only in (Ezekiel 6:14)
Probably only another form of [434]Riblah.
Dibon
(wasting).
+ A town on the east side of Jordan, in the rich pastoral
country, which was taken possession of and rebuilt by the
children of Gad. (Numbers 32:3,34) From this circumstance it
possibly received the name of DIBON-GAD. (Numbers 33:45,46)
Its first mention is in (Numbers 21:30) and from this it
appears to have belonged originally to the Moabites. We find
Dibon counted to Reuben in the lists of Joshua. (Joshua
13:9,17) In the time of Isaiah and Jeremiah, however, it was
again in possession of Moab. (Isaiah 15:2; Jeremiah 48:18,22)
comp. Jere 48:24 In modern times the name Dhiban has been
discovered as attached to extensive ruins on the Roman road,
about three miles north of the Arnon (Wady Modjeb).
+ One of the towns which were reinhabited by the men of Judah
after the return from captivity, (Nehemiah 11:25) identical
with [435]Dimonah.
Dibongan
[[436]Dibon]
Dibri
a Danite, father of Shelomith. (Leviticus 24:11)
Didrachmon
[[437]Money; [438]Shekel]
Didymus
(the twin), a surname of the apostle Thomas. (John 11:16;
20:24; 21:2) [[439]Thomas]
Diklah
(palm grove). (Genesis 10:27; 1 Chronicles 1:21) a son of
Joktan, whose settlements, in common with those of the other
sons of Joktan, must be looked for in Arabia. It is thought
that Diklah is a part of Arabia containing many palm trees.
Dilean
(gourd), one of the cities in the lowlands of Judah. (Joshua
15:38) It has not been identified with certainty.
Dimnah
(dung), a city int he tribe of Zebulun, given to the Merarite
Levites. (Joshua 21:35)
Dimon
(river bed), The waters of, some streams on the east of the
Dead Sea, in the land of Moab, against which Isaiah uttered
denunciation. (Isaiah 15:9) Gesenius conjectures that the two
names Dimon and Dibon are the same.
Dimonah
a city in the south of Judah, (Joshua 15:22) perhaps the same
as [440]Dibon in (Nehemiah 11:25)
Dinah
(judged, acquitted), the daughter of Jacob by Leah. (Genesis
30:21) (B.C. about 1751.) She accompanied her father from
Mesopotamia to Canaan, and, having ventured among the
inhabitants, was violated by Shechem the son of Hamor, the
chieftain of the territory in which her father had settled.
Gen. 34. Shechem proposed to make the usual reparation by
paying a sum to the father and marrying her. (Genesis 34:12)
This proposal was accepted, the sons of Jacob demanding, as a
condition of the proposed union, the circumcision of the
Shechemites. They therefore assented; and on the third day,
when the pain and fever resulting from the operation were at
the highest, Simeon and Levi, own brothers of Dinah, attacked
them unexpectedly, slew all the males, and plundered their
city.
Dinaites
(Ezra 4:9) the name of some of the Cuthaean colonists who were
placed in the cities of Samaria after the captivity of the ten
tribes.
Dinhabah
(Genesis 36:32; 1 Chronicles 1:43) the capital city, and
probably the birthplace, of Bela, son of Beor king of Edom.
Dionysius
(devoted to Dionysus, i.e., Bacchus) the Areop'agite, (Acts
17:34) an eminent Athenian, converted to Christianity by the
preaching of St. Paul. (A.D. 52.) He is said to have been first
bishop of Athens. The writings which were once attributed to
him are now confessed to be the production of some
neo-Platonists of the sixth century.
Diotrephes
(nourished by Jove), a Christian mentioned in (3 John 1:9) but
of whom nothing is known.
Disciple
[APOSTLES]
Diseases
[[441]Medicine]
Dishan
(antelope), the youngest son of Seir the Horite. (Genesis
36:21,28,30; 1 Chronicles 1:38,42)
Dishon
(antelope)
+ The fifth son of Seir. (Genesis 36:21,26,30; 1 Chronicles
1:38)
Dispersion, The Jews Of The
or simply THE DISPERSION, was the general title applied to
those Jews who remained settled in foreign countries after the
return from the Babylonian exile, and during the period of the
second temple. At the beginning of the Christian era the
Dispersion was divided into three great sections, the
Babylonian, the Syrian, the Egyptian. From Babylon the Jews
spread throughout Persia, Media and Parthia. Large settlements
of Jews were established in Cyprus, in the islands of the
AEgean, and on the western coast of Asia Minor. Jewish
settlements were also established at Alexandria by Alexander
and Ptolemy I. The Jewish settlements in Rome, were consequent
upon the occupation of Jerusalem by Pompey, B.C. 63. The
influence of the Dispersion on the rapid promulgation of
Christianity can scarcely be overrated. The course of the
apostolic preaching followed in a regular progress the line of
Jewish settlements. The mixed assembly from which the first
converts were gathered on the day of Pentecost represented each
division of the Dispersion. (Acts 2:9-11) (1)
Parthians...Mesopotamia; (2) Judea (i.e. Syria)...Pamphylia;
(3) Egypt...Greece; (4) Romans..., and these converts naturally
prepared the way for the apostles int he interval which
preceded the beginning of the separate apostolic missions. St.
James and St. Peter wrote to the Jews of the Dispersion. (James
1:1; 1 Peter 1:1)
Divination
is a "foretelling future events, or discovering things secret
by the aid of superior beings, or other than human means." It
is used in Scripture of false systems of ascertaining the
divine will. It has been universal in all ages, and all nations
alike civilized and savage. Numerous forms of divination are
mentioned, such as divination by rods, (Hosea 4:12) divination
by arrows, (Ezekiel 21:21) divination by cups, (Genesis 44:5)
consultation of teraphim, (1 Samuel 15:23; Ezekiel 21:21;
Zechariah 10:2) [[442]Teraphim]; divination by the liver,
(Ezekiel 21:21) divination by dreams, (13:2,3; Judges 7:13;
Jeremiah 23:32) consultation of oracles. (Isaiah 41:21-24;
44:7) Moses forbade every species of divination, because a
prying into the future clouds the mind with superstition, and
because it would have been an incentive to idolatry. But God
supplied his people with substitutes for divination which would
have rended it superfluous, and left them in no doubt as to his
will in circumstances of danger, had they continued faithful.
It was only when they were unfaithful that the revelation was
withdrawn. (1 Samuel 28:6; 2 Samuel 2:1; 5:23) etc.
Superstition not unfrequently goes hand in hand with
skepticism, and hence, amid the general infidelity prevalent
throughout the Roman empire at our Lord's coming, imposture was
rampant. Hence the lucrative trade of such men as Simon Magus,
(Acts 8:9) Bar-jesus, (Acts 13:6) the slave with the spirit of
Python, (Acts 16:16) the vagabond jews, exorcists, (Luke 11:19;
Acts 19:13) and others, (2 Timothy 3:13; Revelation 19:20)
etc., as well as the notorious dealers in magical books at
Ephesus. (Acts 19:19)
Divorce
"a legal dissolution of the marriage relation." The law
regulating this subject is found (24:1-4) and the cases in
which the right of a husband to divorce his wife was lost are
stated ibid ., (22:19,29) The ground of divorce is appoint on
which the Jewish doctors of the period of the New Testament
differed widely; the school of Shammai seeming to limit it to a
moral delinquency in the woman, whilst that the Hillel extended
it to trifling causes, e.g., if the wife burnt the food she was
cooking for her husband. The Pharisees wished perhaps to
embroil our Saviour with these rival schools by their question,
(Matthew 19:3) by his answer to which, as well as by his
previous maxim, (Matthew 5:31) he declares that he regarded all
the lesser causes than "fornication" as standing on too weak
ground, and declined the question of how to interpret the words
of Moses.
Dizahab
(region of gold), a place in the Arabian desert, mentioned
(1:1) is identified with Dahab, a cape on the western shore of
the Gulf of Akabah.
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Dodai
(loving, amorous), an Ahohite who commanded the course of the
second month. (1 Chronicles 27:4) It is probable that he is the
same as [443]Dodo. 2.
Dodanim
(leaders), (Genesis 10:4; 1 Chronicles 1:7) a family or race
descended from Javan, the son of Japhet. (Genesis 10:4; 1
Chronicles 1:7) Dodanim is regarded as identical with the
Dardani, who were found in historical times in Illyricum and
Troy.
Dodavah
(love of the Lord), a man of Maresha in Judah; father of
Eliezer, who denounced Jehoshaphat's alliance with Ahaziah. (2
Chronicles 20:37)
Dodo
(loving).
+ A man of Bethlehem, father of Elhanan, who was one of David's
thirty captains. (2 Samuel 23:24; 1 Chronicles 11:26) He is a
different person from
+ DODO THE [444]Ahohite, father of Eleazar, the second of the
three mighty men who were over the thirty. (2 Samuel 23:9; 1
Chronicles 11:12) (B.C. before 1046).
Doeg
(fearful), an Idumean, chief of Saul's herdmen. (B.C. 1062.) He
was at Nob when Ahimelech gave David the sword of Goliath, and
not only gave information to Saul, but when others declined the
office, himself executed the king's order to destroy the
priests of Nob, with their families, to the number of 85
persons, together with all their property. (1 Samuel 21:7;
22:9,18,22; Psalms 52)
Dog
an animal frequently mentioned in Scripture. It was used by the
hebrews as a watch for their houses, (Isaiah 56:10) and for
guarding their flocks. (Job 30:1) Then also, as now troops of
hungry and semi-wild dogs used to wander about the fields and
the streets of the cities, devouring dead bodies and other
offal, (1 Kings 14:11; 21:19,23; 22:38; Psalms 59:6) and thus
became so savage and fierce and such objects of dislike that
fierce and cruel enemies are poetically styled dogs in (Psalms
22:16,20) moreover the dog being an unclean animal, (Isaiah
66:3) the epithets dog, dead dog, dog's head, were used as
terms of reproach or of humility in speaking of one's self. (1
Samuel 24:14; 2 Samuel 3:8; 9:8; 16:9; 2 Kings 8:13)
Doors
[[445]Gate]
Dophkah
(cattle-driving), a place mentioned (Numbers 33:12) as a
station in the desert where the Israelites encamped.
[[446]Wilderness Of The Wandering OF THE [447]Wandering In The
Wilderness]
Dor
(dwelling), (Joshua 17:11; 1 Kings 4:11) an ancient royal city
of the Canaanites, (Joshua 12:23) whose ruler was an ally of
Jabin king of Hazor against Joshua. (Joshua 11:1,2) It appears
to have been within the territory of the tribe of Asher, though
allotted to Manasseh, (Joshua 17:11; Judges 1:27) Solomon
stationed at Dor one of his twelve purveyors. (1 Kings 4:11)
jerome places it on the coast, "in the ninth mile from
Caesarea, on the way to Ptolemais." Just at the point indicated
is the small village of Tantura, probably an Arab corruption of
Dora, consisting of about thirty houses, wholly constructed of
ancient materials.
Dorcas
(gazelle). [[448]Tabitha]
Dositheus
a "priest and Levite" who carried the translation of Esther to
Egypt. (Esther 11:1,2)
Dothaim
[[449]Dothan]
Dothan
(two wells), a place first mentioned (Genesis 37:17) in
connection with the history of Joseph, and apparently as in the
neighborhood of Shechem. It next appears as the residence of
Elisha. (2 Kings 6:13) It was known to Eusebius, who places it
12 miles to the north of Sebaste (Samaria); and here it has
been discovered in our own times, still bearing its ancient
name unimpaired.
Dove
The first menton of this bird occurs in Gen. 8. The dove's
rapidity of flight is alluded to in (Psalms 55:6) the beauty of
its plumage in (Psalms 68:13) its dwelling int he rocks and
valleys in (Jeremiah 48:28) and Ezek 7:16 Its mournful voice in
(Isaiah 38:14; 59:11; Nahum 2:7) its harmlessness in (Matthew
10:16) its simplicity in (Hosea 7:11) and its amativeness in
(Song of Solomon 1:15; 2:14) Doves are kept in a domesticated
state in many parts of the East. In Persia pigeon-houses are
erected at a distance from the dwellings, for the purpose of
collecting the dung as manure. There is probably an allusion to
such a custom in (Isaiah 60:8)
Doves Dung
Various explanations have been given of the passage in (2 Kings
6:25) Bochart has labored to show that it denotes a species of
cicer, "chick-pea," which he says the Arabs call usnan, and
sometimes improperly "dove's" or "sparrow's dung." Great
quantities of these are sold in Cairo to the pilgrims going to
Mecca. Later authorities incline to think it the bulbous root
of the Star of Bethlehem (ornithogalum, i.e. bird-milk), a
common root in Palestine, and sometimes eaten.--ED. It can
scarcely be believed that even in the worst horrors of a siege
a substance so vile as is implied by the literal rendering
should have been used for food.
Dowry
[[450]Marriage]
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Drachm
(Luke 15:8,9) 2 Macc 4:19; 10:20; 12:43, a Greek silver coin,
varying in weight on account of the use of different talents.
In Luke denarii (Authorized Version "piece of silver") seem to
be intended. [[451]Money; [452]Silver]
Dragon
The translators of the Authorized Version, apparently following
the Vulgate, have rendered by the same word "dragon" the two
Hebrew words tan and tannin, which appear to be quite distinct
in meaning.
+ The former is used, always in the plural, in (Job 30:29;
Psalms 44:19; Isaiah 34:13; 43:20; Jeremiah 9:11) It is
always applied to some creatures inhabiting the desert, and
we should conclude from this that it refers rather to some
wild beast than to a serpent. The syriac renders it by a word
which, according to Pococke, means a "jackal."
+ The word tannin seems to refer to any great monster, whether
of the land or the sea, being indeed more usually applied to
some kind of serpent or reptile, but not exclusively
restricted to that sense. (Exodus 7:9,10,12; 32:33; Psalms
91:13) In the New Testament it is found only in the
Apocalypse, (Revelation 12:3,4,7,9,16,17) etc., as applied
metaphorically to "the old serpent, called the devil, and
Satan."
Dram
[[453]Daric]
Dreams
The Scripture declares that the influence of the Spirit of God
upon the soul extends to its sleeping as well as its waking
thoughts. But, in accordance with the principle enunciated by
St. Paul in (1 Corinthians 14:15) dreams, in which the
understanding is asleep, are placed below the visions of
prophecy, in which the understanding plays its part. Under the
Christian dispensation, while we read frequently of trances and
vision, dreams are never referred to as vehicles of divine
revelation. In exact accordance with this principle are the
actual records of the dreams sent by God. The greater number of
such dreams were granted, for prediction or for warning, to
those who were aliens to the Jewish covenant. And where dreams
are recorded as means of God's revelation to his chosen
servants, they are almost always referred to the periods of
their earliest and most imperfect knowledge of him. Among the
Jews, "if any person dreamed a dream which was peculiarly
striking and significant, he was permitted to go to the high
priest in a peculiar way, and see if it had any special import.
But the observance of ordinary dreams and the consulting of
those who pretend to skill in their interpretation are
repeatedly forbidden. (13:1-5; 18:9-14)--Schaff.
Dress
This subject includes the following particulars:
+ Materials;
+ Color and decoration;
+ Name, form, and mode of wearing the various articles;
+ Special usages relating thereto.
+ Materials .--After the first "apron" of fig leaves, (Genesis
3:7) the skins of animals were used for clothing. (Genesis
3:21) Such was the "mantle" worn by Elijah. Pelisses of
sheepskin still form an ordinary article of dress in the
East. The art of weaving hear was known to the Hebrews at an
early period, (Exodus 25:4; 26:7) and wool was known earlier
still. (Genesis 38:12) Their acquaintance with linen and
perhaps cotton dates from the captivity in Egypt, (1
Chronicles 4:21) silk was introduced much later. (Revelation
18:12) The use of mixed material, such as wool and flax, was
forbidden. (Leviticus 19:19; 22:11)
+ Color and decoration.--The prevailing color of the Hebrew
dress was the natural white of the materials employed, which
might be brought to a high state of brilliancy by the art of
the fuller. (Mark 9:3) The notice of scarlet thread, (Genesis
38:28) implies some acquaintance with dyeing. The elements of
ornamentation were-- (1) weaving with threads previously
dyed, (Exodus 35:25) (2) the introduction of gold thread or
wire, (Exodus 27:6) ff; (3) the addition of figures. Robes
decorated with gold, (Psalms 45:13) and with silver thread,
cf. (Acts 12:21) were worn by royal personages; other kinds
of embroidered robes were worn by the wealthy, (Judges 5:30;
Psalms 45:14; Ezekiel 16:13) as well as purple, (Proverbs
31:22; Luke 16:19) and scarlet. (2 Samuel 1:24)
+ The names, forms, and modes of wearing the robes.-- The
general characteristics of Oriental dress have preserved a
remarkable uniformity in all ages: the modern Arab dresses
much as the ancient Hebrew did. The costume of the men and
women was very similar; there was sufficient difference,
however, to mark the sex, and it was strictly forbidden to a
woman to wear the appendages, such as the staff, signet-ring,
and other ornaments, of a man; as well as to a man to wear
the outer robe of a woman. (22:5) We shall first describe the
robes which were common to the two sexes, and then those
which were peculiar to women. (1) The inner garment was the
most essential article of dress. It was a closely-fitting
garment, resembling in form and use our shirt, though
unfortunately translate "coat" in the Authorized Version. The
material of which it was made was either wool, cotton or
linen. It was without sleeves, and reached only to the knee.
Another kind reached to the wrists and ankles. It was in
either case kept close to the body by a girdle, and the fold
formed by the overlapping of the robe served as an inner
pocket. A person wearing the inner garment alone was
described as naked. (2) There was an upper or second tunic,
the difference being that it was longer than the first. (3)
the linen cloth appears to have been a wrapper of fine linen,
which might be used in various ways, but especially as a
night-shirt. (Mark 14:51) (4) The outer garment consisted of
a quadrangular piece of woollen cloth, probably resembling in
shape a Scotch plaid. The size and texture would vary with
the means of the wearer. It might be worn in various ways,
either wrapped round the body or thrown over the shoulders
like a shawl, with the ends or "skirts" hanging down in
front; or it might be thrown over the head, so as to conceal
the face. (2 Samuel 15:30; Esther 6:12) The ends were skirted
with a fringe and bound with a dark purple ribbon, (Numbers
15:38) it was confined at the waist by a girdle. The outer
garment was the poor man's bed clothing. (Exodus 22:26,27)
The dress of the women differed from that of the men in
regard to the outer garment, the inner garment being worn
equally by both sexes. (Song of Solomon 5:3) Among their
distinctive robes we find a kind of shawl, (Ruth 3:15; Isaiah
3:22) light summer dresses of handsome appearance and ample
dimensions,a nd gay holiday dresses. (Isaiah 3:24) The
garments of females were terminated by an ample border of
fringe (skirts, Authorized Version), which concealed the
feet. (Isaiah 47:2; Jeremiah 13:22) The travelling cloak
referred to by St. Paul, (2 Timothy 4:13) is generally
identified with the Roman paenula . It is, however, otherwise
explained as a travelling-case for carrying clothes or books.
The coat of many colors worn by Joseph, (Genesis 37:3,23) is
variously taken to be either a "coat of divers colors" or a
tunic furnished with sleeves and reaching down to the ankles.
The latter is probably the correct sense.
+ Special usages relating to dress.--The length of the dress
rendered it inconvenient for active exercise; hence the outer
garments were either left in the house by a person working
close by, (Matthew 24:18) or were thrown off when the
occasion arose, (Mark 10:50) or, if this were not possible,
as in the case of a person travelling, they were girded up.
(1 Kings 18:46; 1 Peter 1:13) On entering a house the upper
garment was probably laid aside, and resumed on going out.
(Acts 12:8) In a sitting posture, the garments concealed the
feet; this was held to be an act of reverence. (Isaiah 6:2)
The number of suits possessed by the Hebrews was
considerable: a single suit consisted of an under and upper
garment. The presentation of a robe in many instances
amounted to installation or investiture, (Genesis 41:42;
Esther 8:15; Isaiah 22:21) on the other hand, taking it away
amounted to dismissal from office. 2 Macc. 4:38. The
production of the best robe was a mark of special honor in a
household. (Luke 15:22) The number of robes thus received or
kept in store for presents was very large, and formed one of
the main elements of wealth in the East, (Job 22:6; Matthew
6:19; James 5:2) so that to have clothing implied the
possession of wealth and power. (Isaiah 3:6,7) On grand
occasions the entertainer offered becoming robes to his
guests. The business of making clothes devolved upon women in
a family. (Proverbs 31:22; Acts 9:39) little art was required
in what we may term the tailoring department; the garments
came forth for the most part ready made from the loom, so
that the weaver supplanted the tailor.
Drink, Strong
The Hebrew term shecar, in its etymological sense, applies to
any beverage that had intoxicating qualities. With regard to
the application of the term in later times we have the explicit
statement of Jerome, as well as other sources of information,
from which we may state the that following beverages were known
to the Jews:--
+ Beer, which was largely consumed in Egypt under the name of
zythus, and was thence introduced into Palestine. It was made
of barley; certain herbs, such as lupine and skirret, were
used as substitutes for hops.
+ Cider, which is noticed in the Mishna as apple wine.
+ Honey wine, of which there were two sorts, one consisting of
a mixture of wine, honey and pepper; the other a decoction of
the juice of the grape, termed debash (honey) by the Hebrews,
and dibs by the modern Syrians.
+ Date wine, which was also manufactured in Egypt. It was made
by mashing the fruit in water in certain proportions.
+ Various other fruits and vegetables are enumerated by Pliny
as supplying materials for factitious or home-made wine, such
as figs, millet, the carob fruit, etc. It is not improbable
that the Hebrews applied raisins to this purpose in the
simple manner followed by the Arabians, viz., by putting them
in jars of water and burying them in the ground until
fermentation took place.
Dromedary
[Camel]
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Drusilla
(watered by the dew), daughter of herod Agrippa *., (Acts
24:24) ff., and Cypros. Born A.D. 38. She was at first
betrothed to Antiochus Epiphanes, prince of Commagene, but was
married to Azizus, king of Emesa. Soon after, Felix, procurator
of Judea, brought about her seduction by means of the Cyprian
sorcerer Simon, and took her as his wife. In (Acts 24:24) we
find her in company with Felix at Caesarea. Felix who, together
with his mother, perished in the eruption of Vesuvius under
Titus.
Dulcimer
(Heb. sumphoniah) a musical instrument, mentioned in (Daniel
3:5,15) probably the bagpipe. The same instrument is still in
use amongst peasants in the northwest of Asia and in southern
Europe, where it is known by the similar name sampogna or
zampogna.
Dumah
(silence).
+ A son of Ishmael, most probably the founder of the Ishmaelite
tribe of Arabia, and thence the name of the principal place
of district inhabited by that tribe. (Genesis 25:14; 1
Chronicles 1:30; Isaiah 21:11)
+ A city in the mountainous district of Judah, near Hebron,
(Joshua 15:52) represented by the ruins of a village called
ed-Daumeh, six miles southwest of Hebron.
Dung
The uses of dung were two-fold--as manure and as fuel. The
manure consisted either of straw steeped in liquid manure,
(Isaiah 25:10) or the sweepings, (Isaiah 5:25) of the streets
and roads, which were carefully removed from about the houses,
and collected in heaps outside the walls of the towns at fixed
spots--hence the dung-gate at Jerusalem--and thence removed in
due course to the fields. The difficulty of procuring fuel in
Syria, Arabia and Egypt has made dung in all ages valuable as a
substitute. It was probably used for heating ovens and for
baking cakes, (Ezra 4:12,15) the equable heat which it produced
adapting it pecularily for the latter operation. Cow's and
camels dung is still used for a similar purpose by the
Bedouins.
Dungeon
[[454]Prison]
Dura
(a circle), the plain where Nebuchadnezzar set up the golden
image, (Daniel 3:1) has been sometimes identified with a tract
a little below Tekrit, on the left bank of the Tigris, where
the name Dur is still found. M. Oppert places the plain (or, as
he calls it, the "valley") of Dura to the southeast of Babylon,
in the vicinity of the mound of Dowair or Duair, where was
found the pedestal of a huge statue.
Dust
[[455]Mourning]