BIBLES NET. COM
Dictionary]
Easton’s Bible Dictionary
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.”
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 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.
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).
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).
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.)
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.”
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).
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).
“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.
(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).
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.
(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.
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.
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.
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.).
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).
(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.
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.”
(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.
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.
Thomas, q.v.), John 11:16; 20:24; 21:2.
Zebulun given to the Merarite Levites (Josh. 21:35). In 1
Chr. 6:77 the name “Rimmon” is substituted.
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).
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).
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.
“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
“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.”
David’s captains (1 Chr. 27:4). (See DODO
¯T0001053 [2].)
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.
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.
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).
“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).
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.”
supposed by some to be identical with the Pool of
Gihon.
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.
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.”)
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.
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.
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).
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).
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.
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.
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.
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.
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.
(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.
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).
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.
Dwellings – The materials used in
buildings were commonly bricks, sometimes also stones (Lev.
14:40, 42), which were held together by cement (Jer. 43:9)
or bitumen (Gen. 11:3). The exterior was usually
whitewashed (Lev. 14:41; Ezek. 13:10; Matt. 23:27). The
beams were of sycamore (Isa. 9:10), or olive-wood, or cedar
(1 Kings 7:2; Isa. 9:10).
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).
Copyright 2008. Bibles Net. Com. All Rights Reserved.