Dabareh - (pasture), (Joshua 21:28) or Daberath, a town on the boundary of Zebulun. (Joshua 19:12) Under the name of Debarieh it still lies at the western foot of Tabor.

Dabbasheth - (a hill-place), a town on the boundary of Zebulun. (Joshua 19:11)

Daberath - [See Dabareh]

Dagon - (a fish), apparently the masculine, (1 Samuel 5:3,4) correlative of Atargatis, was the national god of the Philistines. The most famous temples of Dagon were at Gaza, (Judges 16:21-30) and Ashdod. (1 Samuel 5:5,6; 1 Chronicles 10:10) The latter temple was destroyed by Jonathan in the Maccabaean wars. Traces of the worship of Dagon likewise appear in the names Caphar-dagon (near Jamnia) and Beth-dagon in Judah, (Joshua 15:41) and Asher. (Joshua 19:27) Dagon was represented with the face and hands of a man and the tail of a fish. (1 Samuel 5:5) The fish-like form was a natural emblem of fruitfulness, and as such was likely to be adopted by seafaring tribes in the representation of their gods.

Dalaiah - (freed by Jehovah) a descendant of the royal family of Judah. (1 Chronicles 3:24)

Dalmanutha - a town on the west side of the Sea of Galilee, near Magdala. (Matthew 15:39) and Mark 8:10 [Magdala] Dalmnnutha probably stood at the place called 'Ain-el-Barideh, "the cold fountain. "

Dalmatia - a mountainous district on the eastern coast of the Adriatic Sea. St. Paul sent Titus there. (2 Timothy 4:10)

Dalphon - (swift), the second of the ten sons of Hamam (Esther 9:7) (B. C. 610.)

Damaris - (a heifer), an Athenian woman converted to Christianity by St. Paul's preaching. (Acts 17:34) (A. D 48.) Chrysostom and others held her to have been the wife of Dionysius the Areopagite.

Damascus - one of the most ancient and most important of the cities of Syria. It is situated 130 miles northeast of Jerusalem, in a plain of vast size and of extreme fertility, which lies east of the great chain of Anti-Libanus, on the edge of the desert. This fertile plain, which is nearly circular and about 30 miles in diameter, is due to the river Barada, which is probably the "Abana" of Scripture. Two other streams the Wady Helbon upon the north and the Awaj, which flows direct from Hermon upon the south, increase the fertility of the Damascene plain, and contend for the honor of representing the "Pharpar" of Scripture. According to Josephus, Damascus was founded by Uz grandson of Shem. It is first mentioned in Scripture in connection with Abraham, (Genesis 14:15) whose steward was a native of the place. (Genesis 15:2) At one time david became complete master of the whole territory, which he garrisoned with israelites. (2 Samuel 8:5,6) It was in league with Baasha, king of Israel against Asa, (1 Kings 15:19; 2 Chronicles 16:3) and afterwards in league with Asa against Baasha. (1 Kings 15:20) Under Ahaz it was taken by Tiglath-pileser, (2 Kings 16:7,8,9) the kingdom of Damascus brought to an end, and the city itself destroyed, the inhabitants being carried captive into Assyria. (2 Kings 16:9) comp. Isai 7:8 and Amos 1:5 Afterwards it passed successively under the dominion of the Assyrians, Babylonians, Persians, Macedonians, Romans and Saracens, and was at last captured by the Turks in 1516 A. D. Here the apostle Paul was converted and preached the gospel. (Acts 9:1-25) Damascus has always been a great centre for trade. Its present population is from 100,000 to 150,000. It has a delightful climate. Certain localities are shown as the site of those scriptural events which specially interest us in its history. Queen's Street, which runs straight through the city from east to west, may be the street called Straight. (Acts 9:11) The house of Judas and that of Ananias are shown, but little confidence can be placed in any of these traditions.

Dan - (a judge).

Dance -

Daniel - (judgment of God).

Daniel, Apocryphal - Additions To The Greek translations of Daniel contain several pieces which are not found int he original text. The most important are contained in the Apocrypha of the English Bible under the titles of The Son of the Three Holy Children, The History of Susannah, and The History of. . . Bel and the Dragon. The first of these is supposed to be the triumphal song of the three confessors in the furnace, (Daniel 3:23) praising God for their deliverance, of which a chief part (35-66) has been used as a hymn in the Christian Church since the fourth century. The second, called also The Judgment of Daniel, relates the story of the clearing of Susannah from a charge of adultery; and the third gives an exaggerated account of Daniel's deliverance.

Daniel, The Book Of - stands at the head of a series of writings in which the deepest thoughts of the Jewish people found expression after their close of the prophetic era. Daniel is composed partly in the vernacular Aramaic (Chaldee) and partly in the sacred Hebrew. The introduction, Dan. 1-2:4 a, is written in Hebrew. On the occasion of the "Syriac" (i. E. Aramaic) answer of the Chaldeans, the language changes to Aramaic, and this is retained till the close of the seventh chapter (2:4 b-7). The personal introduction of Daniel as the writer of the text, 8:1, is marked by the resumption of the Hebrew, which continues to the close of the book. Ch. 8-12. The book may be divided into three parts. The first chapter forms an introduction. The next six chapters, 2-7, give a general view of the progressive history of the powers of the world, and of the principles of the divine government as seen in the events of the life of Daniel. The remainder of the book, chs. 8-12, traces in minuter detail the fortunes of the people of God, as typical of the fortunes of the Church in all ages. In the first seven chapters Daniel is spoken of historically ; int he last five he appears personally as the writer. The cause of the difference of person is commonly supposed to lie int he nature of the case. It is, however, more probable that the peculiarity arose from the manner in which the book assumed its final shape. The book exercised a great influence upon the Christian Church. The New Testament incidentally acknowledges each of the characteristic elements of the book, its miracles, (Hebrews 11:33,34) its predictions, (Matthew 24:15) and its doctrine of angels. (Luke 1:19,26) The authenticity of the book has been attacked in modern times. (But the evidence, both external and internal, is conclusive as to its genuineness. Rawlinson, in his "Historical Evidences," shows how some historical difficulties that had been brought against the book are solved by the inscription on a cylinder lately found among the ruins of Ur in Chaldea. ED.)

Danites, The - The descendants of Dan and the members of his tribe. (Judges 13:2; 18:1,11; 1 Chronicles 12:35)

Danjaan - (Danian, i. E. Belonging to Dan). (2 Samuel 24:6) Probably the same as Dan.

Dannah - a city in the mountains of Judah, (Joshua 15:49) and probably south or southwest of Hebron. No trace of its name has been discovered.

Dara - (1 Chronicles 2:6) [DARDA]

Daric - (from dara, a king), Authorized Version "dram," (1 Chronicles 29:7; Ezra 2:69; 8:27; Nehemiah 7:70,71,72) a gold coin current in Palestine in the period after the return from Babylon. It weighed 128 grains, and was worth about five dollars. At these times there was no large issue of gold money except by the Persian kings. The darics which have been discovered are thick pieces of pure hold, of archaic style, bearing on the obverse the figure of a king with bow and javelin or bow and dagger, and on the reverse an irregular incuse square. The silver daric was worth about fifty cents.

Darius - (lord), the name of several kings of Media and Persia.

Darkness - is spoken of as encompassing the actual presence of God, as that out of which he speaks,--the envelope, as it were, of divine glory. (Exodus 20:21; 1 Kings 8:12) The plague of darkness in Egypt was miraculous. The darkness "over all the land," (Matthew 27:45) attending the crucifixion has been attributed to an eclipse, but was undoubtedly miraculous, as no eclipse of the sun could have taken place at that time, the moon being at the full at the time of the passover. Darkness is also, as in the expression "land of darkness," used for the state of the dead, (Job 10:21,22) and frequently, figuratively, for ignorance and unbelief, as the privation of spiritual light. (John 1:5; 3:19)

Darkon - (scatterer). Children of Darkon were among the "servants of Solomon" who returned from Babylon with Zerubbabel. (Ezra 2:56; Nehemiah 7:58) (B. C. Before 536).

Dates - (2 Chronicles 31:5) marg. [Palm Tree TREE]

Dathan - (belonging to a fountain) a Reubenite chieftain, son of Eliab, who joined the conspiracy of Korah the Levite. (Numbers 16:1; 26:9; 11:6; Psalms 106:17) (B. C. 1490-1452).

Daughter - The word is used in Scripture not only for daughter, but for granddaughter or other female descendant. (Genesis 24:48) It is used of the female inhabitants of a place or country, (Genesis 6:2; Luke 23:28) and of cities in general, (Isaiah 10:32; 23:12) but more specifically of dependent towns or hamlets, while to the principal city the correlative "mother" is applied. (Numbers 21:25) "Daughters of music," i. E. Singing birds, (Ecclesiastes 12:4) refers to the power of making and enjoying music.

David - (well-beloved), the son of Jesse. His life may be divided into three portions:

David, City Of - [Jerusalem]

Day - The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day. " The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been:

Daysman - an old English term meaning umpire or arbitrator. (Job 9:33)

Deacon - The office described by this title appears in the New Testament as the correlative of bishop. [Bishop] The two are mentioned together in (Philemon 1:1; 1 Timothy 3:2,8) Its original meaning implied a helper, an assistant. The bishops were the "elders," the deacons the young active men, of the church. The narrative of Acts 6 is commonly referred to as giving an account of the institution of this office. The apostles, in order to meet the complaints of the Hellenistic Jews that their widows were neglected in the daily ministration, call on the body of believers to choose seven men "full of the Holy Ghost and of wisdom," whom they "may appoint over this business. " It may be questioned, however, whether the seven were not appointed to higher functions than those of the deacons of the New Testament. Qualifications and duties. Special directions as to the qualifications for and the duties of deacons will be found in Acts 6 and (1 Timothy 3:8-12) From the analogy of the synagogue, and from the scanty notices in the New Testament, we may think of the deacons or "young men" at Jerusalem as preparing the rooms for meetings, distributing alms, maintaining order at the meetings, baptizing new converts, distributing the elements at the Lord's Supper.

Deaconess - The word diakonos is found in (Romans 16:1) (Authorized Version "servant") associated with a female name, and this has led to the conclusion that there existed in the apostolic age, as there undoubtedly did a little later, an order of women bearing that title, and exercising in relation to their own sex functions which were analogous to those of the deacons. On this hypothesis it has been inferred that the women mentioned in (Romans 16:6,12) belonged to such an order. The rules given as to the conduct of women in (1 Timothy 3:11; Titus 2:3) have in like manner been referred to them, and they have been identified even with the "widows" of (1 Timothy 5:3-10)

Dead Sea - This name nowhere occurs in the Bible, and appears not to have existed until the second century after Christ. [See Sea, The Salt]

Dearth - [Famine]

Debir -

Deborah - (a bee). (B. C. 1857.)

Debtor - [Loan]

Dedan - (low country).

Dedanim - descendants of Dedan I. (Isaiah 21:13) [Dedan]

Dedication, Feast Of, The - the festival instituted to commemorate the purging of the temple and the rebuilding of the altar after Judas Maccabbeus had driven out the Syrians, B. C. 164. 1 Macc. 4:52-59. It is named only once in the canonical Scriptures. (John 10:22) It commenced on the 25th of Chisleu (early in December), the anniversary of the pollution of the temple by Antiochus Epiphanes, B. C. 167. Like the great Mosaic feasts, it lasted eight days, but it did not require attendance at Jerusalem. It was an occasion of much festivity, and was celebrated in nearly the same manner as the feast of tabernacles, with the carrying of branches of trees and with much singing. In the temple at Jerusalem the "Hallel" was sung every day of the feast.

Deer - [FALLOW-DEER]

Degrees, Songs Of - a title given to fifteen Psalms, from 120 to 134 inclusive. Four of them are attributed to David, one is ascribed to the pen of Solomon, and the other ten give no indication of their author. With respect to the term rendered in the Authorized Version "degrees" a great diversity of views prevails, but the most probable opinion is that they were pilgrim songs, sung by the people as they went up to Jerusalem.

Dehavites - mentioned only once in Scripture, (Ezra 4:9) among the colonists planted in Samaria after the completion of the captivity of Israel. They are probably the Dai or Dahi, mentioned by Herodotus (i. 125) among the nomadic tribes of Persia.

Dekar - (a lancer). The son of Dekar, i. E. Ben Dekar, was Solomon's commissariat officer in the western part of the hill-country of Judah and Benjamin, Shaalbim and Bethshemesh. (1 Kings 4:9) (B. C. Before 1014.)

Delaiah - (freed by Jehovah).

Delilah, Or Delilah - (languishing) a woman who dwelt in the valley Of Sorek, beloved by Samson. (Judges 16:4-18) There seems to be little doubt that she was a Philistine courtesan. [SAMS0N] (B. C. 1141.)

Deluge - [Noah]

Demas - (governor of the people), most probably a contraction from Demetrius or perhaps from Demarchus, a companion of St. Paul, (Philemon 1:24; Colossians 4:14) during his first imprisonment at Rome. (A. D. 57.) At a later period, (2 Timothy 4:10) we find him mentioned as having deserted the apostle through love of this present world, and gone to Thessalonica.

Demetrius - (belonging to Ceres).

Demon - In the Gospels generally, in (James 2:19) and in Reve 16:14 The demons are spoken of as spiritual beings, at enmity with God, and having power to afflict man not only with disease, but, as is marked by the frequent epithet "un-clean," with spiritual pollution also. They "believe" the power of God "and tremble," (James 2:19) they recognized the Lord as the Son of God, (Matthew 8:29; Luke 4:41) and acknowledged the power of his name, used in exorcism. In the place of the name of Jehovah, by his appointed messengers, (Acts 19:15) and looked forward in terror to the judgment to come. (Matthew 8:29) The description is precisely that of a nature akin to the angelic in knowledge and powers, but with the emphatic addition of the idea of positive and active wickedness.

Demoniacs - This word is frequently used in the New Testament, and applied to persons suffering under the possession of a demon or evil spirit, such possession generally showing itself visibly in bodily disease or mental derangement. It has been maintained by many persons that our Lord and the evangelists, in referring to demonical possession, spoke only in accommodation to the general belief of the Jews, without any assertion as to its truth or its falsity. It is concluded that, since the symptoms of the affliction were frequently those of bodily disease (as dumbness, (Matthew 9:32) blindness, (Matthew 12:22) epilepsy, (Mark 9:17-27)), or those seen in cases of ordinary insanity (as ill) (Matthew 8:28; Mark 5:1- 5) the demoniacs were merely persons suffering under unusual diseases of body and mind. But demoniacs are frequently distinguished from those afflicted with bodily sickness, see (Mark 1:32; 16:17,18; Luke 6:17,18) the same outward signs are sometimes referred to possession sometimes merely to disease, comp. (Matthew 4:24) with Matt 17:15; (Matthew 12:22) with Mark 7:32 etc. ; the demons are represented as speaking in their own persons with superhuman knowledge. (Matthew 8:29; Mark 1:24; 5:7; Luke 4:41) etc. All these things speak of a personal power of evil. Twice our Lord distinctly connects demoniacal possession with the power of the evil one. (Luke 10:18) Lastly, the single fact recorded of the entrance of the demons at (Gadara (Mark 5:10-14) into the herd of swine, and the effect which that entrance caused is sufficient to overthrow the notion that our Lord and the evangelists do not assert or imply any objective reality of possession. We are led, therefore, to the ordinary and literal interpretation of these passages, that there are evil spirits, subjects of the evil one, who, in the days of the Lord himself and his apostles especially, were permitted by (God to exercise a direct influence over the souls and bodies of certain men.

Denarius - (containing ten), Authorized Version "penny," (Matthew 18:28; 20:2,9,13) a Roman silver coin in the time of our Saviour and the Apostles, worth about 15 cents. It took its name from its being first equal to ten "asses," a number afterwards increased to sixteen. It was the principal silver coin of the Roman commonwealth. From the parable of the laborers in the vineyard it would seem that a denarius was then the ordinary pay for a day's labor. (Matthew 20:2,4,7,9,10,13)

Deputy - (Acts 13:7,8,12; 19:38) The Greek word signifies proconsul, the title of the Roman governors who were appointed by the senate.

Derbe - (Acts 14:20,21; 16:1; 20:4) The exact position of this town has not yet been ascertained, but its general situation is undoubted. It was in the eastern part of the great upland plain of Lycaonia, which stretched from Iconium eastward along the north side of the chain of Taurus. (Rev. L. H. Adams, a missionary, identifies it with the modern Divle, a town of about 4500 inhabitants, on the ancient road between Tarsus and Lystra. ED.)

Desert - Not a stretch of sand, an utterly barren waste, but a wild, uninhabited region. The words rendered in the Authorized Version by "desert," when used in the historical books denote definite localities.

Deuel, Or Deuel - (invocation of God), father of Eliasaph, the "captain" of the tribe of Gad at the time of the numbering of the people at Sinai. (Numbers 1:14; 7:42,47; 10:20) (B. C. 1491.) The same man is mentioned again in (Numbers 2:14) but here the name appears as Ruel.

Deuteronomy - which means "the repetition of the law"--consists chiefly of three discourses delivered by Moses shortly before his death. Subjoined to these discourses are the Song of Moses the Blessing of Moses, and the story of his death.

Devil - (slanderer). The name describes Satan as slandering God to man and man to God. The former work is of course, a part of his great work of temptation to evil and is not only exemplified but illustrated as to its general nature and tendency by the narrative of Gen. 3. The other work, the slandering or accusing men before God, is the imputation of selfish motives, (Job 1:9,10) and its refutation is placed in the self- sacrifice of those "who loved not their own lives unto death. " [Satan; Demon]

Dew - This in the summer is so copious in Palestine that it supplies to some extent the absence of rain and becomes important to the agriculturist. Thus it is coupled in the divine blessing with rain, or mentioned as a prime source of fertility, (Genesis 27:28; 33:13; Zechariah 8:12) and its withdrawal is attributed to a curse. (2 Samuel 1:21; 1 Kings 17:1; Haggai 1:10) It becomes a leading object in prophetic imagery by reason of its penetrating moisture without the apparent effort of rain, (32:2; Job 29:19; Psalms 133:3; Hosea 14:5) while its speedy evanescence typifies the transient goodness of the hypocrite. (Hosea 6:4; 13:3)

Diadem - What the "diadem" of the Jews was we know not. That of other nations of antiquity was a fillet of silk, two inches broad, bound round the head and tied behind. Its invention is attributed to Liber. Its color was generally white, sometimes, however, it was of blue, like that of Darius; and it was sown with pearls or other gems, (Zechariah 9:16) and enriched with gold. (Revelation 9:7) It was peculiarly the mark of Oriental sovereigns. In (Esther 1:11; 2:17) we have cether for the turban worn by the Persian king, queen or other eminent persons to whom it was conceded as a special favor. The diadem of the king differed from that of others in having an erect triangular peak. The words in (Ezekiel 23:15) mean long and flowing turbans of gorgeous colors. [Crown]

Dial - "An instrument for showing the time of day from the shadow of a style or gnomon on a graduated arc or surface; "rendered" steps" in Authorized Version, (Exodus 20:26; 2 Kings 10:19) and "degrees," (2 Kings 20:9,10,11; Isaiah 38:8) where to give a consistent rendering we should read with the margin the "degrees" rather than the "dial" of Ahaz. It is probable that the dial of Ahaz was really a series of steps or stairs, and that the shadow (Perhaps of some column or obelisk on the top) fell on a greater or smaller number of them according as the sun was low or high. The terrace of a palace might easily be thus ornamented.

Diamond - (Heb. Yahalom), a gem crystallized carbon, the most valued and brilliant of precious stones, remarkable for its hardness, the third precious stone in the second row on the breastplate of the high priest, (Exodus 28:18; 39:11) and mentioned by Ezekiel, (Ezekiel 28:13) among the precious stones of the king of Tyre. Some suppose yahalom to be the "emerald. " Respecting shamir, which is translated "Diamond" in (Jeremiah 17:1) see under Adamant.

Diana - This Latin word, properly denoting a Roman divinity, is the representative of the Greek Artemus, the tutelary goddess of the Ephesians, who plays so important a part in the narrative of Acts 19. The Ephesian Diana was, however, regarded as invested with very different attributes, and is rather to be identified with Astarte and other female divinities of the East. The head wore a mural crown, each hand held a bar of metal, and the lower part ended in a rude block covered with figures of animals and mystic inscriptions. This idol was regarded as an object of peculiar sanctity, and was believed to have fallen down from heaven. (Acts 19:35)

Diblaim - (double cake), mother of Hosea's wife Gomer. (Hosea 1:3) (B. C. Before 725.)

Diblath - (accurately DIBLAH), a place named only in (Ezekiel 6:14) Probably only another form of Riblah.

Dibon - (wasting).

Dibongan - [Dibon]

Dibri - a Danite, father of Shelomith. (Leviticus 24:11)

Didrachmon - [Money; Shekel]

Didymus - (the twin), a surname of the apostle Thomas. (John 11:16; 20:24; 21:2) [Thomas]

Diklah - (palm grove). (Genesis 10:27; 1 Chronicles 1:21) a son of Joktan, whose settlements, in common with those of the other sons of Joktan, must be looked for in Arabia. It is thought that Diklah is a part of Arabia containing many palm trees.

Dilean - (gourd), one of the cities in the lowlands of Judah. (Joshua 15:38) It has not been identified with certainty.

Dimnah - (dung), a city int he tribe of Zebulun, given to the Merarite Levites. (Joshua 21:35)

Dimon - (river bed), The waters of, some streams on the east of the Dead Sea, in the land of Moab, against which Isaiah uttered denunciation. (Isaiah 15:9) Gesenius conjectures that the two names Dimon and Dibon are the same.

Dimonah - a city in the south of Judah, (Joshua 15:22) perhaps the same as Dibon in (Nehemiah 11:25)

Dinah - (judged, acquitted), the daughter of Jacob by Leah. (Genesis 30:21) (B. C. About 1751.) She accompanied her father from Mesopotamia to Canaan, and, having ventured among the inhabitants, was violated by Shechem the son of Hamor, the chieftain of the territory in which her father had settled. Gen. 34. Shechem proposed to make the usual reparation by paying a sum to the father and marrying her. (Genesis 34:12) This proposal was accepted, the sons of Jacob demanding, as a condition of the proposed union, the circumcision of the Shechemites. They therefore assented; and on the third day, when the pain and fever resulting from the operation were at the highest, Simeon and Levi, own brothers of Dinah, attacked them unexpectedly, slew all the males, and plundered their city.

Dinaites - (Ezra 4:9) the name of some of the Cuthaean colonists who were placed in the cities of Samaria after the captivity of the ten tribes.

Dinhabah - (Genesis 36:32; 1 Chronicles 1:43) the capital city, and probably the birthplace, of Bela, son of Beor king of Edom.

Dionysius - (devoted to Dionysus, i. E. , Bacchus) the Areop'agite, (Acts 17:34) an eminent Athenian, converted to Christianity by the preaching of St. Paul. (A. D. 52.) He is said to have been first bishop of Athens. The writings which were once attributed to him are now confessed to be the production of some neo-Platonists of the sixth century.

Diotrephes - (nourished by Jove), a Christian mentioned in (3 John 1:9) but of whom nothing is known.

Disciple - [APOSTLES]

Diseases - [Medicine]

Dishan - (antelope), the youngest son of Seir the Horite. (Genesis 36:21,28,30; 1 Chronicles 1:38,42)

Dishon - (antelope)

Dispersion, The Jews Of, The - or simply THE DISPERSION, was the general title applied to those Jews who remained settled in foreign countries after the return from the Babylonian exile, and during the period of the second temple. At the beginning of the Christian era the Dispersion was divided into three great sections, the Babylonian, the Syrian, the Egyptian. From Babylon the Jews spread throughout Persia, Media and Parthia. Large settlements of Jews were established in Cyprus, in the islands of the aegean, and on the western coast of Asia Minor. Jewish settlements were also established at Alexandria by Alexander and Ptolemy I. The Jewish settlements in Rome, were consequent upon the occupation of Jerusalem by Pompey, B. C. 63. The influence of the Dispersion on the rapid promulgation of Christianity can scarcely be overrated. The course of the apostolic preaching followed in a regular progress the line of Jewish settlements. The mixed assembly from which the first converts were gathered on the day of Pentecost represented each division of the Dispersion. (Acts 2:9-11)

Divination - is a "foretelling future events, or discovering things secret by the aid of superior beings, or other than human means. " It is used in Scripture of false systems of ascertaining the divine will. It has been universal in all ages, and all nations alike civilized and savage. Numerous forms of divination are mentioned, such as divination by rods, (Hosea 4:12) divination by arrows, (Ezekiel 21:21) divination by cups, (Genesis 44:5) consultation of teraphim, (1 Samuel 15:23; Ezekiel 21:21; Zechariah 10:2) [Teraphim]; divination by the liver, (Ezekiel 21:21) divination by dreams, (13:2,3; Judges 7:13; Jeremiah 23:32) consultation of oracles. (Isaiah 41:21-24; 44:7) Moses forbade every species of divination, because a prying into the future clouds the mind with superstition, and because it would have been an incentive to idolatry. But God supplied his people with substitutes for divination which would have rended it superfluous, and left them in no doubt as to his will in circumstances of danger, had they continued faithful. It was only when they were unfaithful that the revelation was withdrawn. (1 Samuel 28:6; 2 Samuel 2:1; 5:23) etc. Superstition not unfrequently goes hand in hand with skepticism, and hence, amid the general infidelity prevalent throughout the Roman empire at our Lord's coming, imposture was rampant. Hence the lucrative trade of such men as Simon Magus, (Acts 8:9) Bar-jesus, (Acts 13:6) the slave with the spirit of Python, (Acts 16:16) the vagabond jews, exorcists, (Luke 11:19; Acts 19:13) and others, (2 Timothy 3:13; Revelation 19:20) etc. , as well as the notorious dealers in magical books at Ephesus. (Acts 19:19)

Divorce - "a legal dissolution of the marriage relation. " The law regulating this subject is found (24:1-4) and the cases in which the right of a husband to divorce his wife was lost are stated ibid. , (22:19,29) The ground of divorce is appoint on which the Jewish doctors of the period of the New Testament differed widely; the school of Shammai seeming to limit it to a moral delinquency in the woman, whilst that the Hillel extended it to trifling causes, e. G. , if the wife burnt the food she was cooking for her husband. The Pharisees wished perhaps to embroil our Saviour with these rival schools by their question, (Matthew 19:3) by his answer to which, as well as by his previous maxim, (Matthew 5:31) he declares that he regarded all the lesser causes than "fornication" as standing on too weak ground, and declined the question of how to interpret the words of Moses.

Dizahab - (region of gold), a place in the Arabian desert, mentioned (1:1) is identified with Dahab, a cape on the western shore of the Gulf of Akabah.

Dodai - (loving, amorous), an Ahohite who commanded the course of the second month. (1 Chronicles 27:4) It is probable that he is the same as Dodo. 2.

Dodanim - (leaders), (Genesis 10:4; 1 Chronicles 1:7) a family or race descended from Javan, the son of Japhet. (Genesis 10:4; 1 Chronicles 1:7) Dodanim is regarded as identical with the Dardani, who were found in historical times in Illyricum and Troy.

Dodavah - (love of the Lord), a man of Maresha in Judah; father of Eliezer, who denounced Jehoshaphat's alliance with Ahaziah. (2 Chronicles 20:37)

Dodo - (loving).

Doeg - (fearful), an Idumean, chief of Saul's herdmen. (B. C. 1062.) He was at Nob when Ahimelech gave David the sword of Goliath, and not only gave information to Saul, but when others declined the office, himself executed the king's order to destroy the priests of Nob, with their families, to the number of 85 persons, together with all their property. (1 Samuel 21:7; 22:9,18,22; Psalms 52)

Dog - an animal frequently mentioned in Scripture. It was used by the hebrews as a watch for their houses, (Isaiah 56:10) and for guarding their flocks. (Job 30:1) Then also, as now troops of hungry and semi-wild dogs used to wander about the fields and the streets of the cities, devouring dead bodies and other offal, (1 Kings 14:11; 21:19,23; 22:38; Psalms 59:6) and thus became so savage and fierce and such objects of dislike that fierce and cruel enemies are poetically styled dogs in (Psalms 22:16,20) moreover the dog being an unclean animal, (Isaiah 66:3) the epithets dog, dead dog, dog's head, were used as terms of reproach or of humility in speaking of one's self. (1 Samuel 24:14; 2 Samuel 3:8; 9:8; 16:9; 2 Kings 8:13)

Doors - [Gate]

Dophkah - (cattle-driving), a place mentioned (Numbers 33:12) as a station in the desert where the Israelites encamped. [Wilderness Of The Wandering OF THE Wandering in The Wilderness]

Dor - (dwelling), (Joshua 17:11; 1 Kings 4:11) an ancient royal city of the Canaanites, (Joshua 12:23) whose ruler was an ally of Jabin king of Hazor against Joshua. (Joshua 11:1,2) It appears to have been within the territory of the tribe of Asher, though allotted to Manasseh, (Joshua 17:11; Judges 1:27) Solomon stationed at Dor one of his twelve purveyors. (1 Kings 4:11) jerome places it on the coast, "in the ninth mile from Caesarea, on the way to Ptolemais. " Just at the point indicated is the small village of Tantura, probably an Arab corruption of Dora, consisting of about thirty houses, wholly constructed of ancient materials.

Dorcas - (gazelle). [Tabitha]

Dositheus - a "priest and Levite" who carried the translation of Esther to Egypt. (Esther 11:1,2)

Dothaim - [Dothan]

Dothan - (two wells), a place first mentioned (Genesis 37:17) in connection with the history of Joseph, and apparently as in the neighborhood of Shechem. It next appears as the residence of Elisha. (2 Kings 6:13) It was known to Eusebius, who places it 12 miles to the north of Sebaste (Samaria); and here it has been discovered in our own times, still bearing its ancient name unimpaired.

Dove - The first menton of this bird occurs in Gen. 8. The dove's rapidity of flight is alluded to in (Psalms 55:6) the beauty of its plumage in (Psalms 68:13) its dwelling int he rocks and valleys in (Jeremiah 48:28) and Ezek 7:16 Its mournful voice in (Isaiah 38:14; 59:11; Nahum 2:7) its harmlessness in (Matthew 10:16) its simplicity in (Hosea 7:11) and its amativeness in (Song of Solomon 1:15; 2:14) Doves are kept in a domesticated state in many parts of the East. In Persia pigeon-houses are erected at a distance from the dwellings, for the purpose of collecting the dung as manure. There is probably an allusion to such a custom in (Isaiah 60:8)

Doves Dung - Various explanations have been given of the passage in (2 Kings 6:25) Bochart has labored to show that it denotes a species of cicer, "chick-pea," which he says the Arabs call usnan, and sometimes improperly "dove's" or "sparrow's dung. " Great quantities of these are sold in Cairo to the pilgrims going to Mecca. Later authorities incline to think it the bulbous root of the Star of Bethlehem (ornithogalum, i. E. Bird-milk), a common root in Palestine, and sometimes eaten. ED. It can scarcely be believed that even in the worst horrors of a siege a substance so vile as is implied by the literal rendering should have been used for food.

Dowry - [Marriage]

Drachm - (Luke 15:8,9) 2 Macc 4:19; 10:20; 12:43, a Greek silver coin, varying in weight on account of the use of different talents. In Luke denarii (Authorized Version "piece of silver") seem to be intended. [Money; Silver]

Dragon - The translators of the Authorized Version, apparently following the Vulgate, have rendered by the same word "dragon" the two Hebrew words tan and tannin, which appear to be quite distinct in meaning.

Dram - [Daric]

Dreams - The Scripture declares that the influence of the Spirit of God upon the soul extends to its sleeping as well as its waking thoughts. But, in accordance with the principle enunciated by St. Paul in (1 Corinthians 14:15) dreams, in which the understanding is asleep, are placed below the visions of prophecy, in which the understanding plays its part. Under the Christian dispensation, while we read frequently of trances and vision, dreams are never referred to as vehicles of divine revelation. In exact accordance with this principle are the actual records of the dreams sent by God. The greater number of such dreams were granted, for prediction or for warning, to those who were aliens to the Jewish covenant. And where dreams are recorded as means of God's revelation to his chosen servants, they are almost always referred to the periods of their earliest and most imperfect knowledge of him. Among the Jews, "if any person dreamed a dream which was peculiarly striking and significant, he was permitted to go to the high priest in a peculiar way, and see if it had any special import. But the observance of ordinary dreams and the consulting of those who pretend to skill in their interpretation are repeatedly forbidden. (13:1-5; 18:9-14)--Schaff.

Dress - This subject includes the following particulars:

Drink, Strong - The Hebrew term shecar, in its etymological sense, applies to any beverage that had intoxicating qualities. With regard to the application of the term in later times we have the explicit statement of Jerome, as well as other sources of information, from which we may state the that following beverages were known to the Jews:

Dromedary - [Camel]

Drusilla - (watered by the dew), daughter of herod Agrippa

Dulcimer - (Heb. Sumphoniah) a musical instrument, mentioned in (Daniel 3:5,15) probably the bagpipe. The same instrument is still in use amongst peasants in the northwest of Asia and in southern Europe, where it is known by the similar name sampogna or zampogna.

Dumah - (silence).

Dung - The uses of dung were two-fold--as manure and as fuel.

Dungeon - [Prison]

Dura - (a circle), the plain where Nebuchadnezzar set up the golden image, (Daniel 3:1) has been sometimes identified with a tract a little below Tekrit, on the left bank of the Tigris, where the name Dur is still found. M. Oppert places the plain (or, as he calls it, the "valley") of Dura to the southeast of Babylon, in the vicinity of the mound of Dowair or Duair, where was found the pedestal of a huge statue.

Dust - [Mourning]