Decapolis - ten
cities=deka, ten, and polis, a city, a district on the east and south-east of
the Sea of Galilee containing "ten cities," which were chiefly inhabited by Greeks.
It included a portion of Bashan and Gilead, and is mentioned three times in the
New Testament (Matt. 4:25; Mark 5:20; 7:31). These cities were Scythopolis, i.e.,
"city of the Scythians", (ancient Bethshean, the only one of the ten cities on
the west of Jordan), Hippos, Gadara, Pella (to which the Christians fled just
before the destruction of Jerusalem), Philadelphia (ancient Rabbath-ammon), Gerasa,
Dion, Canatha, Raphana, and Damascus. When the Romans conquered Syria (B.C. 65)
they rebuilt, and endowed with certain privileges, these "ten cities," and the
province connected with them they called "Decapolis."
Decision,
Valley of - a name given to the valley of Jehoshaphat (q.v.) as the vale of
the sentence. The scene of Jehovah's signal inflictions on Zion's enemies (Joel
3:14; marg., "valley of concision or threshing").
Decrees
of God - "The decrees of God are his eternal, unchangeable, holy, wise, and
sovereign purpose, comprehending at once all things that ever were or will be
in their causes, conditions, successions, and relations, and determining their
certain futurition. The several contents of this one eternal purpose are, because
of the limitation of our faculties, necessarily conceived of by us in partial
aspects, and in logical relations, and are therefore styled Decrees." The decree
being the act of an infinite, absolute, eternal, unchangeable, and sovereign Person,
comprehending a plan including all his works of all kinds, great and small, from
the beginning of creation to an unending eternity; ends as well as means, causes
as well as effects, conditions and instrumentalities as well as the events which
depend upon them, must be incomprehensible by the finite intellect of man. The
decrees are eternal (Acts 15:18; Eph. 1:4; 2 Thess. 2:13), unchangeable (Ps. 33:11;
Isa. 46:9), and comprehend all things that come to pass (Eph. 1:11; Matt. 10:29,
30; Eph. 2:10; Acts 2:23; 4:27, 28; Ps. 17:13, 14).
The
decrees of God are (1) efficacious, as they respect those events he has determined
to bring about by his own immediate agency; or (2) permissive, as they respect
those events he has determined that free agents shall be permitted by him to effect.
This doctrine ought to produce in our minds "humility,
in view of the infinite greatness and sovereignty of God, and of the dependence
of man; confidence and implicit reliance upon wisdom, rightenousness, goodness,
and immutability of God's purpose."
Dedan
- low ground. (1.) A son of Raamah (Gen. 10:7). His descendants are mentioned
in Isa. 21:13, and Ezek. 27:15. They probably settled among the sons of Cush,
on the north-west coast of the Persian Gulf.
(2.) A son
of Jokshan, Abraham's son by Keturah (1 Chr. 1:32). His descendants settled on
the Syrian borders about the territory of Edom. They probably led a pastoral life.
Dedanim - the descendants
of Dedan, the son of Raamah. They are mentioned in Isa. 21:13 as sending out "travelling
companies" which lodged "in the forest of Arabia." They are enumerated also by
Ezekiel (27:20) among the merchants who supplied Tyre with precious things.
Dedication,
Feast of the - (John 10:22, 42), i.e., the feast of the renewing. It was instituted
B.C. 164 to commemorate the purging of the temple after its pollution by Antiochus
Epiphanes (B.C. 167), and the rebuilding of the altar after the Syrian invaders
had been driven out by Judas Maccabaeus. It lasted for eight days, beginning on
the 25th of the month Chisleu (December), which was often a period of heavy rains
(Ezra 10:9, 13). It was an occasion of much rejoicing and festivity.
But
there were other dedications of the temple. (1) That of Solomon's temple (1 Kings
8:2; 2 Chr. 5:3); (2) the dedication in the days of Hezekiah (2 Chr. 29); and
(3) the dedication of the temple after the Captivity (Ezra 6:16).
Deep
- used to denote (1) the grave or the abyss (Rom. 10:7; Luke 8:31); (2) the
deepest part of the sea (Ps. 69:15); (3) the chaos mentioned in Gen. 1:2; (4)
the bottomless pit, hell (Rev. 9:1, 2; 11:7; 20:13).
Degrees,
Song of - song of steps, a title given to each of these fifteen psalms, 120-134
inclusive. The probable origin of this name is the circumstance that these psalms
came to be sung by the people on the ascents or goings up to Jerusalem to attend
the three great festivals (Deut. 16:16). They were well fitted for being sung
by the way from their peculiar form, and from the sentiments they express. "They
are characterized by brevity, by a key-word, by epanaphora [i.e, repetition],
and by their epigrammatic style...More than half of them are cheerful, and all
of them hopeful." They are sometimes called "Pilgrim Songs." Four of them were
written by David, one (127) by Solomon, and the rest are anonymous.
Dehavites
- villagers, one of the Assyrian tribes which Asnapper sent to repopulate
Samaria (Ezra 4:9). They were probably a nomad Persian tribe on the east of the
Caspian Sea, and near the Sea of Azof.
Delaiah
- freed by Jehovah. (1.) The head of the twenty-third division of the priestly
order (1 Chr. 24:18).
(2.) A son of Shemaiah, and one
of the courtiers to whom Jeremiah's first roll of prophecy was read (Jer. 36:12).
(3.) The head of one of the bands of exiles that returned
under Zerubbabel to Jerusalem (Ezra 2:60; Neh. 7:62).
Delilah
- languishing, a Philistine woman who dwelt in the valley of Sorek (Judg.
16:4-20). She was bribed by the "lords of the Philistines" to obtain from Samson
the secret of his strength and the means of overcoming it (Judg. 16:4-18). She
tried on three occasions to obtain from him this secret in vain. On the fourth
occasion she wrung it from him. She made him sleep upon her knees, and then called
the man who was waiting to help her; who "cut off the seven locks of his head,"
and so his "strength went from him." (See SAMSON.)
Deluge
- the name given to Noah's flood, the history of which is recorded in Gen.
7 and 8.
It began in the year 2516 B.C., and continued
twelve lunar months and ten days, or exactly one solar year.
The
cause of this judgment was the corruption and violence that filled the earth in
the ninth generation from Adam. God in righteous indignation determined to purge
the earth of the ungodly race. Amid a world of crime and guilt there was one household
that continued faithful and true to God, the household of Noah. "Noah was a just
man and perfect in his generations."
At the command of
God, Noah made an ark 300 cubits long, 50 broad, and 30 high. He slowly proceeded
with this work during a period of one hundred and twenty years (Gen. 6:3). At
length the purpose of God began to be carried into effect. The following table
exhibits the order of events as they occurred:
In the
six hundredth year of his life Noah is commanded by God to enter the ark, taking
with him his wife, and his three sons with their wives (Gen. 7:1-10).
The
rain begins on the seventeenth day of the second month (Gen. 7:11-17).
The
rain ceases, the waters prevail, fifteen cubits upward (Gen. 7:18-24).
The
ark grounds on one of the mountains of Ararat on the seventeenth day of the seventh
month, or one hundred and fifty days after the Deluge began (Gen. 8:1-4).
Tops
of the mountains visible on the first day of the tenth month (Gen. 8:5).
Raven
and dove sent out forty days after this (Gen. 8:6-9).
Dove
again sent out seven days afterwards; and in the evening she returns with an olive
leaf in her mouth (Gen. 8:10, 11).
Dove sent out the
third time after an interval of other seven days, and returns no more (Gen. 8:12).
The ground becomes dry on the first day of the first
month of the new year (Gen. 8:13).
Noah leaves the ark
on the twenty-seventh day of the second month (Gen. 8:14-19).
The
historical truth of the narrative of the Flood is established by the references
made to it by our Lord (Matt. 24:37; comp. Luke 17:26). Peter speaks of it also
(1 Pet. 3:20; 2 Pet. 2:5). In Isa. 54:9 the Flood is referred to as "the waters
of Noah." The Biblical narrative clearly shows that so far as the human race was
concerned the Deluge was universal; that it swept away all men living except Noah
and his family, who were preserved in the ark; and that the present human race
is descended from those who were thus preserved.
Traditions
of the Deluge are found among all the great divisions of the human family; and
these traditions, taken as a whole, wonderfully agree with the Biblical narrative,
and agree with it in such a way as to lead to the conclusion that the Biblical
is the authentic narrative, of which all these traditions are more or less corrupted
versions. The most remarkable of these traditions is that recorded on tablets
prepared by order of Assur-bani-pal, the king of Assyria. These were, however,
copies of older records which belonged to somewhere about B.C. 2000, and which
formed part of the priestly library at Erech (q.v.), "the ineradicable remembrance
of a real and terrible event." (See NOAH ¯T0002741; CHALDEA.)
Demas
- a companion and fellow-labourer of Paul during his first imprisonment at
Rome (Philemon 1:24; Col. 4:14). It appears, however, that the love of the world
afterwards mastered him, and he deserted the apostle (2 Tim. 4:10).
Demetrius
- (1.) A silversmith at Ephesus, whose chief occupation was to make "silver
shrines for Diana" (q.v.), Acts 19:24,i.e., models either of the temple of Diana
or of the statue of the goddess. This trade brought to him and his fellow-craftsmen
"no small gain," for these shrines found a ready sale among the countless thousands
who came to this temple from all parts of Asia Minor. This traffic was greatly
endangered by the progress of the gospel, and hence Demetrius excited the tradesmen
employed in the manufacture of these shrines, and caused so great a tumult that
"the whole city was filled with confusion."
(2.) A Christian
who is spoken of as having "a good report of all men, and of the truth itself"
(3 John 1:12).
Den
- a lair of wild beasts (Ps. 10:9; 104:22; Job 37:8); the hole of a venomous
reptile (Isa. 11:8); a recess for secrecy "in dens and caves of the earth" (Heb.
11:38); a resort of thieves (Matt. 21:13; Mark 11:17). Daniel was cast into "the
den of lions" (Dan. 6:16, 17). Some recent discoveries among the ruins of Babylon
have brought to light the fact that the practice of punishing offenders against
the law by throwing them into a den of lions was common.
Deputy
- in 1 Kings 22:47, means a prefect; one set over others. The same Hebrew
word is rendered "officer;" i.e., chief of the commissariat appointed by Solomon
(1 Kings 4:5, etc.).
In Esther 8:9; 9:3 (R.V., "governor")
it denotes a Persian prefect "on this side" i.e., in the region west of the Euphrates.
It is the modern word pasha.
In Acts 13:7, 8,
12; 18:12, it denotes a proconsul; i.e., the governor of a Roman province holding
his appointment from the senate. The Roman provinces were of two kinds, (1) senatorial
and (2) imperial. The appointment of a governor to the former was in the hands
of the senate, and he bore the title of proconsul (Gr. anthupatos). The appointment
of a governor to the latter was in the hands of the emperor, and he bore the title
of propraetor (Gr. antistrategos).
Derbe
- a small town on the eastern part of the upland plain of Lycaonia, about
20 miles from Lystra. Paul passed through Derbe on his route from Cilicia to Iconium,
on his second missionary journey (Acts 16:1), and probably also on his third journey
(18:23; 19:1). On his first journey (14:20, 21) he came to Derbe from the other
side; i.e., from Iconium. It was the native place of Gaius, one of Paul's companions
(20:4). He did not here suffer persecution (2 Tim. 3:11).
Desert
- (1.) Heb. midbar, "pasture-ground;" an open tract for pasturage; a common
(Joel 2:22). The "backside of the desert" (Ex. 3:1) is the west of the desert,
the region behind a man, as the east is the region in front. The same Hebrew word
is rendered "wildernes," and is used of the country lying between Egypt and Palestine
(Gen. 21:14, 21; Ex. 4:27; 19:2; Josh. 1:4), the wilderness of the wanderings.
It was a grazing tract, where the flocks and herds of the Israelites found pasturage
during the whole of their journey to the Promised Land.
The
same Hebrew word is used also to denote the wilderness of Arabia, which in winter
and early spring supplies good pasturage to the flocks of the nomad tribes than
roam over it (1 Kings 9:18).
The wilderness of Judah
is the mountainous region along the western shore of the Dead Sea, where David
fed his father's flocks (1 Sam. 17:28; 26:2). Thus in both of these instances
the word denotes a country without settled inhabitants and without streams of
water, but having good pasturage for cattle; a country of wandering tribes, as
distinguished from that of a settled people (Isa. 35:1; 50:2; Jer. 4:11). Such,
also, is the meaning of the word "wilderness" in Matt. 3:3; 15:33; Luke 15:4.
(2.) The translation of the Hebrew Aribah', "an
arid tract" (Isa. 35:1, 6; 40:3; 41:19; 51:3, etc.). The name Arabah is specially
applied to the deep valley of the Jordan (the Ghor of the Arabs), which extends
from the lake of Tiberias to the Elanitic gulf. While midbar denotes properly
a pastoral region, arabah denotes a wilderness. It is also translated "plains;"
as "the plains of Jericho" (Josh. 5:10; 2 Kings 25:5), "the plains of Moab" (Num.
22:1; Deut. 34:1, 8), "the plains of the wilderness" (2 Sam. 17:16).
(3.)
In the Revised Version of Num. 21:20 the Hebrew word jeshimon is properly
rendered "desert," meaning the waste tracts on both shores of the Dead Sea. This
word is also rendered "desert" in Ps. 78:40; 106:14; Isa. 43:19, 20. It denotes
a greater extent of uncultivated country than the other words so rendered. It
is especially applied to the desert of the peninsula of Arabia (Num. 21:20; 23:28),
the most terrible of all the deserts with which the Israelites were acquainted.
It is called "the desert" in Ex. 23:31; Deut. 11:24. (See JESHIMON.)
(4.)
A dry place; hence a desolation (Ps. 9:6), desolate (Lev. 26:34); the rendering
of the Hebrew word horbah'. It is rendered "desert" only in Ps. 102:6,
Isa. 48:21, and Ezek. 13:4, where it means the wilderness of Sinai.
(5.)
This word is the symbol of the Jewish church when they had forsaken God (Isa.
40:3). Nations destitute of the knowledge of God are called a "wilderness" (32:15,
midbar). It is a symbol of temptation, solitude, and persecution (Isa.
27:10, midbar_; 33:9, _arabah).
Desire
of all nations - (Hag. 2:7), usually interpreted as a title of the Messiah.
The Revised Version, however, more correctly renders "the desirable things of
all nations;" i.e., the choicest treasures of the Gentiles shall be consecrated
to the Lord.
Desolation, Abomination
of - (Matt. 24:15; Mark 13:14; comp. Luke 21:20), is interpreted of the eagles,
the standards of the Roman army, which were an abomination to the Jews. These
standards, rising over the site of the temple, were a sign that the holy place
had fallen under the idolatrous Romans. The references are to Dan. 9:27. (See
ABOMINATION.)
Destroyer - (Ex. 12:23),
the agent employed in the killing of the first-born; the destroying angel or messenger
of God. (Comp. 2 Kings 19:35; 2 Sam. 24:15, 16; Ps. 78:49; Acts 12:23.)
Destruction
- in Job 26:6, 28:22 (Heb. abaddon) is sheol, the realm of the dead.
Destruction,
City of - (Isa. 19:18; Heb. Ir-ha-Heres, "city of overthrow," because of the
evidence it would present of the overthrow of heathenism), the ideal title of
On or Heliopolis (q.v.).
Deuteronomy
- In all the Hebrew manuscripts the Pentateuch (q.v.) forms one roll or volume
divided into larger and smaller sections called parshioth_ and _sedarim.
It is not easy to say when it was divided into five books. This was probably first
done by the Greek translators of the book, whom the Vulgate follows. The fifth
of these books was called by the Greeks Deuteronomion, i.e., the second law, hence
our name Deuteronomy, or a second statement of the laws already promulgated. The
Jews designated the book by the two first Hebrew words that occur, _'Elle haddabharim_,
i.e., "These are the words." They divided it into eleven parshioth. In
the English Bible it contains thirty-four chapters.
It
consists chiefly of three discourses delivered by Moses a short time before his
death. They were spoken to all Israel in the plains of Moab, in the eleventh month
of the last year of their wanderings.
The first discourse
(1-4:40) recapitulates the chief events of the last forty years in the wilderness,
with earnest exhortations to obedience to the divine ordinances, and warnings
against the danger of forsaking the God of their fathers.
The
seond discourse (5-26:19) is in effect the body of the whole book. The first address
is introductory to it. It contains practically a recapitulation of the law already
given by God at Mount Sinai, together with many admonitions and injunctions as
to the course of conduct they were to follow when they were settled in Canaan.
The concluding discourse (ch. 27-30) relates almost wholly
to the solemn sanctions of the law, the blessings to the obedient, and the curse
that would fall on the rebellious. He solemnly adjures them to adhere faithfully
to the covenant God had made with them, and so secure for themselves and their
posterity the promised blessings.
These addresses to
the people are followed by what may be called three appendices, namely (1), a
song which God had commanded Moses to write (32:1-47); (2) the blessings he pronounced
on the separate tribes (ch. 33); and (3) the story of his death (32:48-52) and
burial (ch. 34), written by some other hand, probably that of Joshua.
These
farewell addresses of Moses to the tribes of Israel he had so long led in the
wilderness "glow in each line with the emotions of a great leader recounting to
his contemporaries the marvellous story of their common experience. The enthusiasm
they kindle, even to-day, though obscured by translation, reveals their matchless
adaptation to the circumstances under which they were first spoken. Confidence
for the future is evoked by remembrance of the past. The same God who had done
mighty works for the tribes since the Exodus would cover their head in the day
of battle with the nations of Palestine, soon to be invaded. Their great lawgiver
stands before us, vigorous in his hoary age, stern in his abhorrence of evil,
earnest in his zeal for God, but mellowed in all relations to earth by his nearness
to heaven. The commanding wisdom of his enactments, the dignity of his position
as the founder of the nation and the first of prophets, enforce his utterances.
But he touches our deepest emotions by the human tenderness that breathes in all
his words. Standing on the verge of life, he speaks as a father giving his parting
counsels to those he loves; willing to depart and be with God he has served so
well, but fondly lengthening out his last farewell to the dear ones of earth.
No book can compare with Deuteronomy in its mingled sublimity and tenderness."
Geikie, Hours, etc.
The whole style and method of this
book, its tone and its peculiarities of conception and expression, show that it
must have come from one hand. That the author was none other than Moses is established
by the following considerations: (1.) The uniform tradition both of the Jewish
and the Christian Church down to recent times. (2.) The book professes to have
been written by Moses (1:1; 29:1; 31:1, 9-11, etc.), and was obviously intended
to be accepted as his work. (3.) The incontrovertible testimony of our Lord and
his apostles (Matt. 19:7, 8; Mark 10:3, 4; John 5:46, 47; Acts 3:22; 7:37; Rom.
10:19) establishes the same conclusion. (4.) The frequent references to it in
the later books of the canon (Josh. 8:31; 1 Kings 2:9; 2 Kings 14:6; 2 Chr. 23:18;
25:4; 34:14; Ezra 3:2; 7:6; Neh. 8:1; Dan. 9:11, 13) prove its antiquity; and
(5) the archaisms found in it are in harmony with the age in which Moses lived.
(6.) Its style and allusions are also strikingly consistent with the circumstances
and position of Moses and of the people at that time.
This
body of positive evidence cannot be set aside by the conjectures and reasonings
of modern critics, who contended that the book was somewhat like a forgery, introduced
among the Jews some seven or eight centuries after the Exodus.
Devil
- (Gr. diabolos), a slanderer, the arch-enemy of man's spiritual interest
(Job 1:6; Rev. 2:10; Zech. 3:1). He is called also "the accuser of the brethen"
(Rev. 12:10).
In Lev. 17:7 the word "devil" is the translation
of the Hebrew sair, meaning a "goat" or "satyr" (Isa. 13:21; 34:14), alluding
to the wood-daemons, the objects of idolatrous worship among the heathen.
In
Deut. 32:17 and Ps. 106:37 it is the translation of Hebrew shed, meaning
lord, and idol, regarded by the Jews as a "demon," as the word is rendered in
the Revised Version.
In the narratives of the Gospels
regarding the "casting out of devils" a different Greek word (daimon) is used.
In the time of our Lord there were frequent cases of demoniacal possession (Matt.
12:25-30; Mark 5:1-20; Luke 4:35; 10:18, etc.).
Dew
- "There is no dew properly so called in Palestine, for there is no moisture
in the hot summer air to be chilled into dew-drops by the coldness of the night.
From May till October rain is unknown, the sun shining with unclouded brightness
day after day. The heat becomes intense, the ground hard, and vegetation would
perish but for the moist west winds that come each night from the sea. The bright
skies cause the heat of the day to radiate very quickly into space, so that the
nights are as cold as the day is the reverse, a peculiarity of climate from which
poor Jacob suffered thousands of years ago (Gen. 31:40). To this coldness of the
night air the indispensable watering of all plant-life is due. The winds, loaded
with moisture, are robbed of it as they pass over the land, the cold air condensing
it into drops of water, which fall in a gracious rain of mist on every thirsty
blade. In the morning the fog thus created rests like a sea over the plains, and
far up the sides of the hills, which raise their heads above it like so many islands.
At sunrise, however, the scene speedily changes. By the kindling light the mist
is transformed into vast snow-white clouds, which presently break into separate
masses and rise up the mountain-sides, to disappear in the blue above, dissipated
by the increasing heat. These are 'the morning clouds and the early dew that go
away' of which Hosea (6:4; 13:3) speaks so touchingly" (Geikie's The Holy Land,
etc., i., p. 72). Dew is a source of great fertility (Gen. 27:28; Deut. 33:13;
Zech. 8:12), and its withdrawal is regarded as a curse from God (2 Sam. 1:21;
1 Kings 17:1). It is the symbol of a multitude (2 Sam. 17:12; Ps. 110:3); and
from its refreshing influence it is an emblem of brotherly love and harmony (Ps.
133:3), and of rich spiritual blessings (Hos. 14:5).
Diadem
- the tiara of a king (Ezek. 21:26; Isa. 28:5; 62:3); the turban (Job 29:14).
In the New Testament a careful distinction is drawn between the diadem as a badge
of royalty (Rev. 12:3; 13:1; 19:12) and the crown as a mark of distinction in
private life. It is not known what the ancient Jewish "diadem" was. It was the
mark of Oriental sovereigns. (See CROWN.)
Dial
- for the measurement of time, only once mentioned in the Bible, erected by
Ahaz (2 Kings 20:11; Isa. 38:8). The Hebrew word (ma'aloth) is rendered "steps"
in Ex. 20:26, 1 Kings 10:19, and "degrees" in 2 Kings 20:9, 10, 11. The ma'aloth
was probably stairs on which the shadow of a column or obelisk placed on the top
fell. The shadow would cover a greater or smaller number of steps, according as
the sun was low or high.
Probably the sun-dial was a
Babylonian invention. Daniel at Babylon (Dan. 3:6) is the first to make mention
of the "hour."
Diamond - (1.)
A precious gem (Heb. yahalom', in allusion to its hardness), otherwise unknown,
the sixth, i.e., the third in the second row, in the breastplate of the high priest,
with the name of Naphtali engraven on it (Ex. 28:18; 39:11; R.V. marg., "sardonyx.")
(2.) A precious stone (Heb. shamir', a sharp point) mentioned
in Jer. 17:1. From its hardness it was used for cutting and perforating other
minerals. It is rendered "adamant" (q.v.) in Ezek. 3:9, Zech. 7:12. It is the
hardest and most valuable of precious stones.
Diana
- so called by the Romans; called Artemis by the Greeks, the "great" goddess
worshipped among heathen nations under various modifications. Her most noted temple
was that at Ephesus. It was built outside the city walls, and was one of the seven
wonders of the ancient world. "First and last it was the work of 220 years; built
of shining marble; 342 feet long by 164 feet broad; supported by a forest of columns,
each 56 feet high; a sacred museum of masterpieces of sculpture and painting.
At the centre, hidden by curtains, within a gorgeous shrine, stood the very ancient
image of the goddess, on wood or ebony reputed to have fallen from the sky. Behind
the shrine was a treasury, where, as in 'the safest bank in Asia,' nations and
kings stored their most precious things. The temple as St. Paul saw it subsisted
till A.D. 262, when it was ruined by the Goths" (Acts 19:23-41)., Moule on Ephesians:
Introd.
Diblaim - doubled
cakes, the mother of Gomer, who was Hosea's wife (Hos. 1:3).
Diblathaim
- two cakes, a city of Moab, on the east of the Dead Sea (Num. 33:46; Jer.
48:22).
Dibon - pining; wasting.
(1.) A city in Moab (Num. 21:30); called also Dibon-gad (33:45), because it was
built by Gad and Dimon (Isa. 15:9). It has been identified with the modern Diban,
about 3 miles north of the Arnon and 12 miles east of the Dead Sea. (See Moabite
Stone.)
(2.) A city of the tribe of Judah, inhabited
after the Captivity (Neh. 11:25); called also Dimonah (Josh. 15:22). It is probably
the modern ed-Dheib.
Didymus
- (Gr. twin = Heb. Thomas, q.v.), John 11:16; 20:24; 21:2.
Dimnah
- dunghill, a city of Zebulun given to the Merarite Levites (Josh. 21:35).
In 1 Chr. 6:77 the name "Rimmon" is substituted.
Dinah
- judged; vindicated, daughter of Jacob by Leah, and sister of Simeon and
Levi (Gen. 30:21). She was seduced by Shechem, the son of Hamor, the Hivite chief,
when Jacob's camp was in the neighbourhood of Shechem. This led to the terrible
revenge of Simeon and Levi in putting the Shechemites to death (Gen. 34). Jacob
makes frequent reference to this deed of blood with abhorrence and regret (Gen.
34:30; 49:5-7). She is mentioned among the rest of Jacob's family that went down
into Egypt (Gen. 46:8, 15).
Dine
- (Gen. 43:16). It was the custom in Egypt to dine at noon. But it is probable
that the Egyptians took their principal meal in the evening, as was the general
custom in the East (Luke 14:12).
Dinhabah
- robbers' den, an Edomitish city, the capital of king Bela (Gen. 36:32).
It is probably the modern Dibdiba, a little north-east of Petra.
Dionysius
- the Areopagite, one of Paul's converts at Athens (Acts 17:34).
Diotrephes
- Jove-nourished, rebuked by John for his pride (3 John 1:9). He was a Judaizer,
prating against John and his fellow-labourers "with malicious words" (7).
Disciple
- a scholar, sometimes applied to the followers of John the Baptist (Matt.
9:14), and of the Pharisees (22:16), but principally to the followers of Christ.
A disciple of Christ is one who (1) believes his doctrine, (2) rests on his sacrifice,
(3) imbibes his spirit, and (4) imitates his example (Matt. 10:24; Luke 14:26,
27, 33; John 6:69).
Dish - for
eating from (2 Kings 21:13). Judas dipped his hand with a "sop" or piece of bread
in the same dish with our Lord, thereby indicating friendly intimacy (Matt. 26:23).
The "lordly dish" in Judg. 5:25 was probably the shallow drinking cup, usually
of brass. In Judg. 6:38 the same Hebrew word is rendered "bowl."
The
dishes of the tabernacle were made of pure gold (Ex. 25:29; 37:16).
Dishan
- antelope, the youngest son of Seir the Horite, head of one of the tribes
of Idumaea (Gen. 36:21, 28, 30).
Dispensation
- (Gr. oikonomia, "management," "economy"). (1.) The method or scheme according
to which God carries out his purposes towards men is called a dispensation. There
are usually reckoned three dispensations, the Patriarchal, the Mosaic or Jewish,
and the Christian. (See COVENANT ¯T0000916, Administration of.) These were so
many stages in God's unfolding of his purpose of grace toward men. The word is
not found with this meaning in Scripture.
(2.) A commission
to preach the gospel (1 Cor. 9:17; Eph. 1:10; 3:2; Col. 1:25).
Dispensations
of Providence are providential events which affect men either in the way of mercy
or of judgement.
Dispersion -
(Gr. diaspora, "scattered," James 1:1; 1 Pet. 1:1) of the Jews. At various
times, and from the operation of divers causes, the Jews were separated and scattered
into foreign countries "to the outmost parts of heaven" (Deut. 30:4).
(1.)
Many were dispersed over Assyria, Media, Babylonia, and Persia, descendants of
those who had been transported thither by the Exile. The ten tribes, after existing
as a separate kingdom for two hundred and fifty-five years, were carried captive
(B.C. 721) by Shalmaneser (or Sargon), king of Assyria. They never returned to
their own land as a distinct people, although many individuals from among these
tribes, there can be no doubt, joined with the bands that returned from Babylon
on the proclamation of Cyrus.
(2.) Many Jews migrated
to Egypt and took up their abode there. This migration began in the days of Solomon
(2 Kings 18:21, 24; Isa. 30:7). Alexander the Great placed a large number of Jews
in Alexandria, which he had founded, and conferred on them equal rights with the
Egyptians. Ptolemy Philadelphus, it is said, caused the Jewish Scriptures to be
translated into Greek (the work began B.C. 284), for the use of the Alexandrian
Jews. The Jews in Egypt continued for many ages to exercise a powerful influence
on the public interests of that country. From Egypt they spread along the coast
of Africa to Cyrene (Acts 2:10) and to Ethiopia (8:27).
(3.)
After the time of Seleucus Nicator (B.C. 280), one of the captains of Alexander
the Great, large numbers of Jews migrated into Syria, where they enjoyed equal
rights with the Macedonians. From Syria they found their way into Asia Minor.
Antiochus the Great, king of Syria and Asia, removed 3,000 families of Jews from
Mesopotamia and Babylonia, and planted them in Phrygia and Lydia.
(4.)
From Asia Minor many Jews moved into Greece and Macedonia, chiefly for purposes
of commerce. In the apostles' time they were found in considerable numbers in
all the principal cities.
From the time of Pompey the
Great (B.C. 63) numbers of Jews from Palestine and Greece went to Rome, where
they had a separate quarter of the city assigned to them. Here they enjoyed considerable
freedom.
Thus were the Jews everywhere scattered abroad.
This, in the overruling providence of God, ultimately contributed in a great degree
toward opening the way for the spread of the gospel into all lands.
Dispersion,
from the plain of Shinar. This was occasioned by the confusion of tongues at Babel
(Gen. 11:9). They were scattered abroad "every one after his tongue, after their
families, in their nations" (Gen. 10:5, 20,31).
The tenth
chapter of Genesis gives us an account of the principal nations of the earth in
their migrations from the plain of Shinar, which was their common residence after
the Flood. In general, it may be said that the descendants of Japheth were scattered
over the north, those of Shem over the central regions, and those of Ham over
the extreme south. The following table shows how the different families were dispersed:
Distaff
- (Heb. pelek, a "circle"), the instrument used for twisting threads by a
whirl (Prov. 31:19).
Divination
- of false prophets (Deut. 18:10, 14; Micah 3:6, 7, 11), of necromancers (1
Sam. 28:8), of the Philistine priests and diviners (1 Sam. 6:2), of Balaam (Josh.
13:22). Three kinds of divination are mentioned in Ezek. 21:21, by arrows, consulting
with images (the teraphim), and by examining the entrails of animals sacrificed.
The practice of this art seems to have been encouraged in ancient Egypt. Diviners
also abounded among the aborigines of Canaan and the Philistines (Isa. 2:6; 1
Sam. 28). At a later period multitudes of magicians poured from Chaldea and Arabia
into the land of Israel, and pursued their occupations (Isa. 8:19; 2 Kings 21:6;
2 Chr. 33:6). This superstition widely spread, and in the time of the apostles
there were "vagabond Jews, exorcists" (Acts 19:13), and men like Simon Magus (Acts
8:9), Bar-jesus (13:6, 8), and other jugglers and impostors (19:19; 2 Tim. 3:13).
Every species and degree of this superstition was strictly forbidden by the law
of Moses (Ex. 22:18; Lev. 19:26, 31; 20:27; Deut. 18:10, 11).
But
beyond these various forms of superstition, there are instances of divination
on record in the Scriptures by which God was pleased to make known his will.
(1.)
There was divination by lot, by which, when resorted to in matters of moment,
and with solemnity, God intimated his will (Josh. 7:13). The land of Canaan was
divided by lot (Num. 26:55, 56); Achan's guilt was detected (Josh. 7:16-19), Saul
was elected king (1 Sam. 10:20, 21), and Matthias chosen to the apostleship, by
the solem lot (Acts 1:26). It was thus also that the scape-goat was determined
(Lev. 16:8-10).
(2.) There was divination by dreams (Gen.
20:6; Deut. 13:1, 3; Judg. 7:13, 15; Matt. 1:20; 2:12, 13, 19, 22). This is illustrated
in the history of Joseph (Gen. 41:25-32) and of Daniel (2:27; 4:19-28).
(3.)
By divine appointment there was also divination by the Urim and Thummim (Num.
27:21), and by the ephod.
(4.) God was pleased sometimes
to vouch-safe direct vocal communications to men (Deut. 34:10; Ex. 3:4; 4:3; Deut.
4:14, 15; 1 Kings 19:12). He also communed with men from above the mercy-seat
(Ex. 25:22), and at the door of the tabernacle (Ex. 29:42, 43).
(5.)
Through his prophets God revealed himself, and gave intimations of his will (2
Kings 13:17; Jer. 51:63, 64).
Divorce
- The dissolution of the marriage tie was regulated by the Mosaic law (Deut.
24:1-4). The Jews, after the Captivity, were reguired to dismiss the foreign women
they had married contrary to the law (Ezra 10:11-19). Christ limited the permission
of divorce to the single case of adultery. It seems that it was not uncommon for
the Jews at that time to dissolve the union on very slight pretences (Matt. 5:31,
32; 19:1-9; Mark 10:2-12; Luke 16:18). These precepts given by Christ regulate
the law of divorce in the Christian Church.
Dizahab
- region of gold, a place in the desert of Sinai, on the western shore of
the Elanitic gulf (Deut. 1:1). It is now called Dehab.
Doctor
- (Luke 2:46; 5:17; Acts 5:34), a teacher. The Jewish doctors taught and disputed
in synagogues, or wherever they could find an audience. Their disciples were allowed
to propose to them questions. They assumed the office without any appointment
to it. The doctors of the law were principally of the sect of the Pharisees. Schools
were established after the destruction of Jerusalem at Babylon and Tiberias, in
which academical degrees were conferred on those who passed a certain examination.
Those of the school of Tiberias were called by the title "rabbi," and those of
Babylon by that of "master."
Dodai
- loving, one of David's captains (1 Chr. 27:4). (See DODO ¯T0001053 [2].)
Dodanim - leaders, a race
descended from Javan (Gen. 10:4). They are known in profane history as the Dardani,
originally inhabiting Illyricum. They were a semi-Pelasgic race, and in the ethnographical
table (Gen. 10) they are grouped with the Chittim (q.v.). In 1 Chr. 1:7, they
are called Rodanim. The LXX. and the Samaritan Version also read Rhodii, whence
some have concluded that the Rhodians, the inhabitants of the island of Rhodes,
are meant.
Dodo - amatory;
loving. (1.) A descendant of Issachar (Judg. 10:1).
(2.)
An Ahohite, father of Eleazar, who was one of David's three heroes (2 Sam. 23:9;
1 Chr. 11:12). He was the same with Dodai mentioned in 1 Chr. 27:4.
(3.)
A Bethlehemite, and father of Elhanan, who was one of David's thirty heroes (2
Sam. 23:24).
Doeg - fearful,
an Edomite, the chief overseer of Saul's flocks (1 Sam. 21:7). At the command
of Saul he slew the high priest Ahimelech (q.v.) at Nob, together with all the
priests to the number of eighty-five persons. (Comp. Ps. 52, title.)
Dog
- frequently mentioned both in the Old and New Testaments. Dogs were used
by the Hebrews as a watch for their houses (Isa. 56:10), and for guarding their
flocks (Job 30:1). There were also then as now troops of semi-wild dogs that wandered
about devouring dead bodies and the offal of the streets (1 Kings 14:11; 16:4;
21:19, 23; 22:38; Ps. 59:6, 14).
As the dog was an unclean
animal, the terms "dog," "dog's head," "dead dog," were used as terms of reproach
or of humiliation (1 Sam. 24:14; 2 Sam. 3:8; 9:8; 16:9). Paul calls false apostles
"dogs" (Phil. 3:2). Those who are shut out of the kingdom of heaven are also so
designated (Rev. 22:15). Persecutors are called "dogs" (Ps. 22:16). Hazael's words,
"Thy servant which is but a dog" (2 Kings 8:13), are spoken in mock humility=impossible
that one so contemptible as he should attain to such power.
Doleful
creatures - (occurring only Isa. 13:21. Heb. ochim, i.e., "shrieks;" hence
"howling animals"), a general name for screech owls (howlets), which occupy the
desolate palaces of Babylon. Some render the word "hyaenas."
Door-keeper
- This word is used in Ps. 84:10 (R.V. marg., "stand at the threshold of,"
etc.), but there it signifies properly "sitting at the threshold in the house
of God." The psalmist means that he would rather stand at the door of God's house
and merely look in, than dwell in houses where iniquity prevailed.
Persons
were appointed to keep the street door leading into the interior of the house
(John 18:16, 17; Acts 12:13). Sometimes females held this post.
Door-posts
- The Jews were commanded to write the divine name on the posts (mezuzoth')
of their doors (Deut. 6:9). The Jews, misunderstanding this injunction, adopted
the custom of writing on a slip of parchment these verses (Deut. 6:4-9, and 11:13-21),
which they enclosed in a reed or cylinder and fixed on the right-hand door-post
of every room in the house.
Doors
- moved on pivots of wood fastened in sockets above and below (Prov. 26:14).
They were fastened by a lock (Judg. 3:23, 25; Cant. 5:5) or by a bar (Judg. 16:3;
Job 38:10). In the interior of Oriental houses, curtains were frequently used
instead of doors.
The entrances of the tabernacle had
curtains (Ex. 26:31-33, 36). The "valley of Achor" is called a "door of hope,"
because immediately after the execution of Achan the Lord said to Joshua, "Fear
not," and from that time Joshua went forward in a career of uninterrupted conquest.
Paul speaks of a "door opened" for the spread of the gospel (1 Cor. 16:9; 2 Cor.
2:12; Col. 4:3). Our Lord says of himself, "I am the door" (John 10:9). John (Rev.
4:1) speaks of a "door opened in heaven."
Dophkah
- knocking, an encampment of the Israelites in the wilderness (Num. 33:12).
It was in the desert of Sin, on the eastern shore of the western arm of the Red
Sea, somewhere in the Wady Feiran.
Dor
- dwelling, the Dora of the Romans, an ancient royal city of the Canaanites
(Josh. 11:1, 2; 12:23). It was the most southern settlement of the Phoenicians
on the coast of Syria. The original inhabitants seem never to have been expelled,
although they were made tributary by David. It was one of Solomon's commissariat
districts (Judg. 1:27; 1 Kings 4:11). It has been identified with Tantura (so
named from the supposed resemblance of its tower to a tantur, i.e., "a horn").
This tower fell in 1895, and nothing remains but debris and foundation walls,
the remains of an old Crusading fortress. It is about 8 miles north of Caesarea,
"a sad and sickly hamlet of wretched huts on a naked sea-beach."
Dorcas
- a female antelope, or gazelle, a pious Christian widow at Joppa whom Peter
restored to life (Acts 9:36-41). She was a Hellenistic Jewess, called Tabitha
by the Jews and Dorcas by the Greeks.
Dothan
- two wells, a famous pasture-ground where Joseph found his brethren watching
their flocks. Here, at the suggestion of Judah, they sold him to the Ishmaelite
merchants (Gen. 37:17). It is mentioned on monuments in B.C. 1600.
It
was the residence of Elisha (2 Kings 6:13), and the scene of a remarkable vision
of chariots and horses of fire surrounding the mountain on which the city stood.
It is identified with the modern Tell-Dothan, on the south side of the plain of
Jezreel, about 12 miles north of Samaria, among the hills of Gilboa. The "two
wells" are still in existence, one of which bears the name of the "pit of Joseph"
(Jubb Yusuf).
Dough - (batsek,
meaning "swelling," i.e., in fermentation). The dough the Israelites had prepared
for baking was carried away by them out of Egypt in their kneading-troughs (Ex.
12:34, 39). In the process of baking, the dough had to be turned (Hos. 7:8).
Dove
- In their wild state doves generally build their nests in the clefts of rocks,
but when domesticated "dove-cots" are prepared for them (Cant. 2:14; Jer. 48:28;
Isa. 60:8). The dove was placed on the standards of the Assyrians and Babylonians
in honour, it is supposed, of Semiramis (Jer. 25:38; Vulg., "fierceness of the
dove;" comp. Jer. 46:16; 50:16). Doves and turtle-doves were the only birds that
could be offered in sacrifice, as they were clean according to the Mosaic law
(Ge. 15:9; Lev. 5:7; 12:6; Luke 2:24). The dove was the harbinger of peace to
Noah (Gen. 8:8, 10). It is often mentioned as the emblem of purity (Ps. 68:13).
It is a symbol of the Holy Spirit (Gen. 1:2; Matt. 3:16; Mark 1:10; Luke 3:22;
John 1:32); also of tender and devoted affection (Cant. 1:15; 2:14). David in
his distress wished that he had the wings of a dove, that he might fly away and
be at rest (Ps. 55:6-8). There is a species of dove found at Damascus "whose feathers,
all except the wings, are literally as yellow as gold" (68:13).
Dove's
dung - (2 Kings 6:25) has been generally understood literally. There are instances
in history of the dung of pigeons being actually used as food during a famine.
Compare also the language of Rabshakeh to the Jews (2 Kings 18:27; Isa. 36:12).
This name, however, is applied by the Arabs to different vegetable substances,
and there is room for the opinion of those who think that some such substance
is here referred to, as, e.g., the seeds of a kind of millet, or a very inferior
kind of pulse, or the root of the ornithogalum, i.e., bird-milk, the star-of-Bethlehem.
Dowry - (mohar; i.e., price
paid for a wife, Gen. 34:12; Ex. 22:17; 1 Sam. 18:25), a nuptial present; some
gift, as a sum of money, which the bridegroom offers to the father of his bride
as a satisfaction before he can receive her. Jacob had no dowry to give for his
wife, but he gave his services (Gen. 29:18; 30:20; 34:12).
Dragon
- (1.) Heb. tannim, plural of tan. The name of some unknown creature inhabiting
desert places and ruins (Job 30:29; Ps. 44:19; Isa. 13:22; 34:13; 43:20; Jer.
10:22; Micah 1:8; Mal. 1:3); probably, as translated in the Revised Version, the
jackal (q.v.).
(2.) Heb. tannin. Some great sea monster
(Jer. 51:34). In Isa. 51:9 it may denote the crocodile. In Gen. 1:21 (Heb. plural
tanninim) the Authorized Version renders "whales," and the Revised Version "sea
monsters." It is rendered "serpent" in Ex. 7:9. It is used figuratively in Ps.
74:13; Ezek. 29:3.
In the New Testament the word "dragon"
is found only in Rev. 12:3, 4, 7, 9, 16, 17, etc., and is there used metaphorically
of "Satan." (See WHALE.)
Dragon
well - (Neh. 2:13), supposed by some to be identical with the Pool of Gihon.
Dram - The Authorized Version
understood the word 'adarkonim (1 Chr. 29:7; Ezra 8:27), and the similar word
darkomnim (Ezra 2:69; Neh. 7:70), as equivalent to the Greek silver coin the drachma.
But the Revised Version rightly regards it as the Greek dareikos, a Persian gold
coin (the daric) of the value of about 1 pound, 2s., which was first struck by
Darius, the son of Hystaspes, and was current in Western Asia long after the fall
of the Persian empire. (See DARIC.)
Draught-house
- (2 Kings 10:27). Jehu ordered the temple of Baal to be destroyed, and the
place to be converted to the vile use of receiving offal or ordure. (Comp. Matt.
15:17.)
Drawer of water - (Deut.
29:11; Josh. 9:21, 23), a servile employment to which the Gibeonites were condemned.
Dream - God has frequently
made use of dreams in communicating his will to men. The most remarkable instances
of this are recorded in the history of Jacob (Gen. 28:12; 31:10), Laban (31:24),
Joseph (37:9-11), Gideon (Judg. 7), and Solomon (1 Kings 3:5). Other significant
dreams are also recorded, such as those of Abimelech (Gen. 20:3-7), Pharaoh's
chief butler and baker (40:5), Pharaoh (41:1-8), the Midianites (Judg. 7:13),
Nebuchadnezzar (Dan. 2:1; 4:10, 18), the wise men from the east (Matt. 2:12),
and Pilate's wife (27:19).
To Joseph "the Lord appeared
in a dream," and gave him instructions regarding the infant Jesus (Matt. 1:20;
2:12, 13, 19). In a vision of the night a "man of Macedonia" stood before Paul
and said, "Come over into Macedonia and help us" (Acts 16:9; see also 18:9; 27:23).
Dregs
- (Ps. 75:8; Isa. 51:17, 22), the lees of wine which settle at the bottom
of the vessel.
Dress - (1.)
Materials used. The earliest and simplest an apron of fig-leaves sewed together
(Gen. 3:7); then skins of animals (3:21). Elijah's dress was probably the skin
of a sheep (2 Kings 1:8). The Hebrews were early acquainted with the art of weaving
hair into cloth (Ex. 26:7; 35:6), which formed the sackcloth of mourners. This
was the material of John the Baptist's robe (Matt. 3:4). Wool was also woven into
garments (Lev. 13:47; Deut. 22:11; Ezek. 34:3; Job 31:20; Prov. 27:26). The Israelites
probably learned the art of weaving linen when they were in Egypt (1 Chr. 4:21).
Fine linen was used in the vestments of the high priest (Ex. 28:5), as well as
by the rich (Gen. 41:42; Prov. 31:22; Luke 16:19). The use of mixed material,
as wool and flax, was forbidden (Lev. 19:19; Deut. 22:11).
(2.)
Colour. The prevailing colour was the natural white of the material used, which
was sometimes rendered purer by the fuller's art (Ps. 104:1, 2; Isa. 63:3; Mark
9:3). The Hebrews were acquainted with the art of dyeing (Gen. 37:3, 23). Various
modes of ornamentation were adopted in the process of weaving (Ex. 28:6; 26:1,
31; 35:25), and by needle-work (Judg. 5:30; Ps. 45:13). Dyed robes were imported
from foreign countries, particularly from Phoenicia (Zeph. 1:8). Purple and scarlet
robes were the marks of the wealthy (Luke 16:19; 2 Sam. 1:24).
(3.)
Form. The robes of men and women were not very much different in form from each
other.
(a) The "coat" (kethoneth), of wool, cotton, or
linen, was worn by both sexes. It was a closely-fitting garment, resembling in
use and form our shirt (John 19:23). It was kept close to the body by a girdle
(John 21:7). A person wearing this "coat" alone was described as naked (1 Sam.
19:24; Isa. 20:2; 2 Kings 6:30; John 21:7); deprived of it he would be absolutely
naked.
(b) A linen cloth or wrapper (sadin) of fine linen,
used somewhat as a night-shirt (Mark 14:51). It is mentioned in Judg. 14:12, 13,
and rendered there "sheets."
(c) An upper tunic (meil),
longer than the "coat" (1 Sam. 2:19; 24:4; 28:14). In 1 Sam. 28:14 it is the mantle
in which Samuel was enveloped; in 1 Sam. 24:4 it is the "robe" under which Saul
slept. The disciples were forbidden to wear two "coats" (Matt. 10:10; Luke 9:3).
(d) The usual outer garment consisted of a piece of woollen
cloth like a Scotch plaid, either wrapped round the body or thrown over the shoulders
like a shawl, with the ends hanging down in front, or it might be thrown over
the head so as to conceal the face (2 Sam. 15:30; Esther 6:12). It was confined
to the waist by a girdle, and the fold formed by the overlapping of the robe served
as a pocket (2 Kings 4:39; Ps. 79:12; Hag. 2:12; Prov. 17:23; 21:14).
Female
dress. The "coat" was common to both sexes (Cant. 5:3). But peculiar to females
were (1) the "veil" or "wimple," a kind of shawl (Ruth 3:15; rendered "mantle,"
R.V., Isa. 3:22); (2) the "mantle," also a species of shawl (Isa. 3:22); (3) a
"veil," probably a light summer dress (Gen. 24:65); (4) a "stomacher," a holiday
dress (Isa. 3:24). The outer garment terminated in an ample fringe or border,
which concealed the feet (Isa. 47:2; Jer. 13:22).
The
dress of the Persians is described in Dan. 3:21.
The
reference to the art of sewing are few, inasmuch as the garments generally came
forth from the loom ready for being worn, and all that was required in the making
of clothes devolved on the women of a family (Prov. 31:22; Acts 9:39).
Extravagance
in dress is referred to in Jer. 4:30; Ezek. 16:10; Zeph. 1:8 (R.V., "foreign apparel");
1 Tim. 2:9; 1 Pet. 3:3. Rending the robes was expressive of grief (Gen. 37:29,
34), fear (1 Kings 21:27), indignation (2 Kings 5:7), or despair (Judg. 11:35;
Esther 4:1).
Shaking the garments, or shaking the dust
from off them, was a sign of renunciation (Acts 18:6); wrapping them round the
head, of awe (1 Kings 19:13) or grief (2 Sam. 15:30; casting them off, of excitement
(Acts 22:23); laying hold of them, of supplication (1 Sam. 15:27). In the case
of travelling, the outer garments were girded up (1 Kings 18:46). They were thrown
aside also when they would impede action (Mark 10:50; John 13:4; Acts 7:58).
Drink
- The drinks of the Hebrews were water, wine, "strong drink," and vinegar.
Their drinking vessels were the cup, goblet or "basin," the "cruse" or pitcher,
and the saucer.
To drink water by measure (Ezek. 4:11),
and to buy water to drink (Lam. 5:4), denote great scarcity. To drink blood means
to be satiated with slaughter.
The Jews carefully strained
their drinks through a sieve, through fear of violating the law of Lev. 11:20,
23, 41, 42. (See Matt. 23:24. "Strain at" should be "strain out.")
Drink-offering
- consisted of wine (Num. 15:5; Hos. 9:4) poured around the altar (Ex. 30:9).
Joined with meat-offerings (Num. 6:15, 17; 2 Kings 16:13; Joel 1:9, 13; 2:14),
presented daily (Ex. 29:40), on the Sabbath (Num. 28:9), and on feast-days (28:14).
One-fourth of an hin of wine was required for one lamb, one-third for a ram, and
one-half for a bullock (Num. 15:5; 28:7, 14). "Drink offerings of blood" (Ps.
16:4) is used in allusion to the heathen practice of mingling the blood of animals
sacrificed with wine or water, and pouring out the mixture in the worship of the
gods, and the idea conveyed is that the psalmist would not partake of the abominations
of the heathen.
Drink, strong
- (Heb. shekar'), an intoxicating liquor (Judg. 13:4; Luke 1:15; Isa. 5:11;
Micah 2:11) distilled from corn, honey, or dates. The effects of the use of strong
drink are referred to in Ps. 107:27; Isa. 24:20; 49:26; 51:17-22. Its use prohibited,
Prov. 20:1. (See WINE.)
Dromedary
- (Isa. 60:6), an African or Arabian species of camel having only one hump,
while the Bactrian camel has two. It is distinguished from the camel only as a
trained saddle-horse is distinguished from a cart-horse. It is remarkable for
its speed (Jer. 2:23). Camels are frequently spoken of in partriarchal times (Gen.
12:16; 24:10; 30:43; 31:17, etc.). They were used for carrying burdens (Gen. 37:25;
Judg. 6:5), and for riding (Gen. 24:64). The hair of the camel falls off of itself
in spring, and is woven into coarse cloths and garments (Matt. 3:4). (See CAMEL.)
Dropsy
- mentioned only in Luke 14:2. The man afflicted with it was cured by Christ
on the Sabbath.
Dross - the
impurities of silver separated from the one in the process of melting (Prov. 25:4;
26:23; Ps. 119:119). It is also used to denote the base metal itself, probably
before it is smelted, in Isa. 1:22, 25.
Drought
- From the middle of May to about the middle of August the land of Palestine
is dry. It is then the "drought of summer" (Gen. 31:40; Ps. 32:4), and the land
suffers (Deut. 28:23: Ps. 102:4), vegetation being preserved only by the dews
(Hag. 1:11). (See DEW.)
Drown
- (Ex. 15:4; Amos 8:8; Heb. 11:29). Drowning was a mode of capital punishment
in use among the Syrians, and was known to the Jews in the time of our Lord. To
this he alludes in Matt. 18:6.
Drunk
- The first case of intoxication on record is that of Noah (Gen. 9:21). The
sin of drunkenness is frequently and strongly condemned (Rom. 13:13; 1 Cor. 6:9,
10; Eph. 5:18; 1 Thess. 5:7, 8). The sin of drinking to excess seems to have been
not uncommon among the Israelites.
The word is used figuratively,
when men are spoken of as being drunk with sorrow, and with the wine of God's
wrath (Isa. 63:6; Jer. 51:57; Ezek. 23:33). To "add drunkenness to thirst" (Deut.
29:19, A.V.) is a proverbial expression, rendered in the Revised Version "to destroy
the moist with the dry", i.e., the well-watered equally with the dry land, meaning
that the effect of such walking in the imagination of their own hearts would be
to destroy one and all.
Drusilla
- third and youngest daughter of Herod Agrippa I. (Acts 12:1-4, 20-23). Felix,
the Roman procurator of Judea, induced her to leave her husband, Azizus, the king
of Emesa, and become his wife. She was present with Felix when Paul reasoned of
"righteousness, temperance, and judgment to come" (Acts 24:24). She and her son
perished in the eruption of Mount Vesuvius, A.D. 79.
Duke
- derived from the Latin dux, meaning "a leader;" Arabic, "a sheik." This
word is used to denote the phylarch or chief of a tribe (Gen. 36:15-43; Ex. 15:15;
1 Chr. 1:51-54).
Dulcimer - (Heb.
sumphoniah), a musical instrument mentioned in Dan. 3:5, 15, along with other
instruments there named, as sounded before the golden image. It was not a Jewish
instrument. In the margin of the Revised Version it is styled the "bag-pipe."
Luther translated it "lute," and Grotius the "crooked trumpet." It is probable
that it was introduced into Babylon by some Greek or Western-Asiatic musician.
Some Rabbinical commentators render it by "organ," the well-known instrument composed
of a series of pipes, others by "lyre." The most probable interpretation is that
it was a bag-pipe similar to the zampagna of Southern Europe.
Dumah
- silence, (comp. Ps. 94:17), the fourth son of Ishmael; also the tribe descended
from him; and hence also the region in Arabia which they inhabited (Gen. 25:14;
1 Chr. 1:30).
There was also a town of this name in Judah
(Josh. 15:52), which has been identified with ed-Domeh, about 10 miles southwest
of Hebron. The place mentioned in the "burden" of the prophet Isaiah (21:11) is
Edom or Idumea.
Dumb - from
natural infirmity (Ex. 4:11); not knowing what to say (Prov. 31:8); unwillingness
to speak (Ps. 39:9; Lev. 10:3). Christ repeatedly restored the dumb (Matt. 9:32,
33; Luke 11:14; Matt. 12:22) to the use of speech.
Dung
- (1.) Used as manure (Luke 13:8); collected outside the city walls (Neh.
2:13). Of sacrifices, burned outside the camp (Ex. 29:14; Lev. 4:11; 8:17; Num.
19:5). To be "cast out as dung," a figurative expression (1 Kings 14:10; 2 Kings
9:37; Jer. 8:2; Ps. 18:42), meaning to be rejected as unprofitable.
(2.)
Used as fuel, a substitute for firewood, which was with difficulty procured in
Syria, Arabia, and Egypt (Ezek. 4:12-15), where cows' and camels' dung is used
to the present day for this purpose.
Dungeon
- different from the ordinary prison in being more severe as a place of punishment.
Like the Roman inner prison (Acts 16:24), it consisted of a deep cell or cistern
(Jer. 38:6). To be shut up in, a punishment common in Egypt (Gen. 39:20; 40:3;
41:10; 42:19). It is not mentioned, however, in the law of Moses as a mode of
punishment. Under the later kings imprisonment was frequently used as a punishment
(2 Chron. 16:10; Jer. 20:2; 32:2; 33:1; 37:15), and it was customary after the
Exile (Matt. 11:2; Luke 3:20; Acts 5:18, 21; Matt. 18:30).
Dung-gate
- (Neh. 2:13), a gate of ancient Jerusalem, on the south-west quarter. "The
gate outside of which lay the piles of sweepings and offscourings of the streets,"
in the valley of Tophet.
Dung-hill
- to sit on a, was a sign of the deepest dejection (1 Sam. 2:8; Ps. 113:7;
Lam. 4:5).
Dura - the circle,
the plain near Babylon in which Nebuchadnezzar set up a golden image, mentioned
in Dan. 3:1. The place still retains its ancient name. On one of its many mounds
the pedestal of what must have been a colossal statue has been found. It has been
supposed to be that of the golden image.
Dust
- Storms of sand and dust sometimes overtake Eastern travellers. They are
very dreadful, many perishing under them. Jehovah threatens to bring on the land
of Israel, as a punishment for forsaking him, a rain of "powder and dust" (Deut.
28:24).
To cast dust on the head was a sign of mourning
(Josh. 7:6); and to sit in dust, of extreme affliction (Isa. 47:1). "Dust" is
used to denote the grave (Job 7:21). "To shake off the dust from one's feet" against
another is to renounce all future intercourse with him (Matt. 10:14; Acts 13:51).
To "lick the dust" is a sign of abject submission (Ps. 72:9); and to throw dust
at one is a sign of abhorrence (2 Sam. 16:13; comp. Acts 22:23).
Dwarf
- a lean or emaciated person (Lev. 21:20).
Dwell
- Tents were in primitive times the common dwellings of men. Houses were afterwards
built, the walls of which were frequently of mud (Job 24:16; Matt. 6:19, 20) or
of sun-dried bricks.
God "dwells in light" (1 Tim. 6:16;
1 John 1:7), in heaven (Ps. 123:1), in his church (Ps. 9:11; 1 John 4:12). Christ
dwelt on earth in the days of his humiliation (John 1:14). He now dwells in the
hearts of his people (Eph. 3:17-19). The Holy Spirit dwells in believers (1 Cor.
3:16; 2 Tim. 1:14). We are exhorted to "let the word of God dwell in us richly"
(Col. 3:16; Ps. 119:11).
Dwell deep occurs only in Jer.
49:8, and refers to the custom of seeking refuge from impending danger, in retiring
to the recesses of rocks and caverns, or to remote places in the desert.
The form of Eastern dwellings differed in
many respects from that of dwellings in Western lands. The larger houses were
built in a quadrangle enclosing a court-yard (Luke 5:19; 2 Sam. 17:18; Neh. 8:16)
surrounded by galleries, which formed the guest-chamber or reception-room for
visitors. The flat roof, surrounded by a low parapet, was used for many domestic
and social purposes. It was reached by steps from the court. In connection with
it (2 Kings 23:12) was an upper room, used as a private chamber (2 Sam 18:33;
Dan. 6:11), also as a bedroom (2 Kings 23:12), a sleeping apartment for guests
(2 Kings 4:10), and as a sick-chamber (1 Kings 17:19). The doors, sometimes of
stone, swung on morticed pivots, and were generally fastened by wooden bolts.
The houses of the more wealthy had a doorkeeper or a female porter (John 18:16;
Acts 12:13). The windows generally opened into the courtyard, and were closed
by a lattice (Judg. 5:28). The interior rooms were set apart for the female portion
of the household.
The furniture of the room (2 Kings
4:10) consisted of a couch furnished with pillows (Amos 6:4; Ezek. 13:20); and
besides this, chairs, a table and lanterns or lamp-stands (2 Kings 4:10).
Charles Henderson
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The Rev. Charles P. Henderson is a Presbyterian minister and
Executive Director of CrossCurrents.
He is the author of God and Science (John Knox Press, 1986).
A revised and expanded version of the book is appearing here. God and Science (Hypertext Edition,
2005).
He is also editor of a new book, featuring articles by world class scientists and theologians, and illustrating the leading views on the relationship between science and religion: Faith, Science and the Future (CrossCurrents Press, 2007).
Charles also tracks the boundry between the virtual and the real at his blog: Next World Design, focusing on the mediation of art, science and spirituality in the metaverse.