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:
| - Japheth | - Gomer | Cimmerians, Armenians | - Magog | Caucasians,
Scythians | - Madal | Medes and Persian tribes | - Javan | - Elishah | Greeks |
- Tarshish | Etruscans, Romans | - Chittim | Cyprians, Macedonians | - Dodanim |
Rhodians | - Tubal | Tibareni, Tartars | - Mechech | Moschi, Muscovites | -
Tiras | Thracians | | - Shem | - Elam | Persian tribes | - Asshur | Assyrian | -
Arphaxad | - Abraham | - Isaac | - Jacob | Hebrews | - Esau | Edomites | -
Ishmael | Mingled with Arab tribes | - Lud | Lydians | - Aram | Syrians | | -
Ham | - Cush | Ethiopans | - Mizrain | Egyptians | - Phut | Lybians,
Mauritanians | - Canaan | Canaanites, Phoenicians
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).
Dredge - (Job 24:6). See CORN.
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).