$$T0000950
\Cypress\
(Heb. tirzah, "hardness"), mentioned only in Isa. 44:14 (R.V.,
"holm tree"). The oldest Latin version translates this word by
ilex, i.e., the evergreen oak, which may possibly have been the
tree intended; but there is great probability that our
Authorized Version is correct in rendering it "cypress." This
tree grows abundantly on the mountains of Hermon. Its wood is
hard and fragrant, and very durable. Its foliage is dark and
gloomy. It is an evergreen (Cupressus sempervirens). "Throughout
the East it is used as a funereal tree; and its dark, tall,
waving plumes render it peculiarly appropriate among the tombs."

$$T0000951
\Cyprus\
one of the largest islands of the Mediterranean, about 148 miles
long and 40 broad. It is distant about 60 miles from the Syrian
coast. It was the "Chittim" of the Old Testament (Num. 24:24).
The Greek colonists gave it the name of Kypros, from the cyprus,
i.e., the henna (see CAMPHIRE ¯T0000701), which grew on this
island. It was originally inhabited by Phoenicians. In B.C. 477
it fell under the dominion of the Greeks; and became a Roman
province B.C. 58. In ancient times it was a centre of great
commercial activity. Corn and wine and oil were produced here in
the greatest perfection. It was rich also in timber and in
mineral wealth.

  It is first mentioned in the New Testament (Acts 4:36) as the
native place of Barnabas. It was the scene of Paul's first
missionary labours (13:4-13), when he and Barnabas and John Mark
were sent forth by the church of Antioch. It was afterwards
visited by Barnabas and Mark alone (15:39). Mnason, an "old
disciple," probaly one of the converts of the day of Pentecost
belonging to this island, is mentioned (21:16). It is also
mentioned in connection with the voyages of Paul (Acts 21:3;
27:4). After being under the Turks for three hundred years, it
was given up to the British Government in 1878.

$$T0000952
\Cyrene\
a city (now Tripoli) in Upper Libya, North Africa, founded by a
colony of Greeks (B.C. 630). It contained latterly a large
number of Jews, who were introduced into the city by Ptolemy,
the son of Lagus, because he thought they would contribute to
the security of the place. They increased in number and
influence; and we are thus prepared for the frequent references
to them in connection with the early history of Christianity.
Simon, who bore our Lord's cross, was a native of this place
(Matt. 27:32; Mark 15:21). Jews from Cyrene were in Jerusalem at
Pentecost (Acts 2:10); and Cyrenian Jews had a synagogue at
Jerusalem (6:9). Converts belonging to Cyrene contributed to the
formation of the first Gentile church at Antioch (11:20). Among
"the prophets and teachers" who "ministered to the Lord at
Antioch" was Lucius of Cyrene (13:1).

$$T0000953
\Cyrenius\
the Grecized form of Quirinus. His full name was Publius
Sulpicius Quirinus. Recent historical investigation has proved
that Quirinus was governor of Cilicia, which was annexed to
Syria at the time of our Lord's birth. Cilicia, which he ruled,
being a province of Syria, he is called the governor, which he
was de jure, of Syria. Some ten years afterwards he was
appointed governor of Syria for the second time. During his
tenure of office, at the time of our Lord's birth (Luke 2:2), a
"taxing" (R.V., "enrolment;" i.e., a registration) of the people
was "first made;" i.e., was made for the first time under his
government. (See TAXING ¯T0003595.)

$$T0000954
\Cyrus\
(Heb. Ko'resh), the celebrated "King of Persia" (Elam) who was
conqueror of Babylon, and issued the decree of liberation to the
Jews (Ezra 1:1, 2). He was the son of Cambyses, the prince of
Persia, and was born about B.C. 599. In the year B.C. 559 he
became king of Persia, the kingdom of Media being added to it
partly by conquest. Cyrus was a great military leader, bent on
universal conquest. Babylon fell before his army (B.C. 538) on
the night of Belshazzar's feast (Dan. 5:30), and then the
ancient dominion of Assyria was also added to his empire (cf.,
"Go up, O Elam", Isa.21:2).

  Hitherto the great kings of the earth had only oppressed the
Jews. Cyrus was to them as a "shepherd" (Isa. 44:28; 45:1). God
employed him in doing service to his ancient people. He may
posibly have gained, through contact with the Jews, some
knowledge of their religion.

  The "first year of Cyrus" (Ezra 1:1) is not the year of his
elevation to power over the Medes, nor over the Persians, nor
the year of the fall of Babylon, but the year succeeding the two
years during which "Darius the Mede" was viceroy in Babylon
after its fall. At this time only (B.C. 536) Cyrus became actual
king over Palestine, which became a part of his Babylonian
empire. The edict of Cyrus for the rebuilding of Jerusalem
marked a great epoch in the history of the Jewish people (2 Chr.
36:22, 23; Ezra 1:1-4; 4:3; 5:13-17; 6:3-5).

  This decree was discovered "at Achmetha [R.V. marg.,
"Ecbatana"], in the palace that is in the province of the Medes"
(Ezra 6:2). A chronicle drawn up just after the conquest of
Babylonia by Cyrus, gives the history of the reign of Nabonidus
(Nabunahid), the last king of Babylon, and of the fall of the
Babylonian empire. In B.C. 538 there was a revolt in Southern
Babylonia, while the army of Cyrus entered the country from the
north. In June the Babylonian army was completely defeated at
Opis, and immediately afterwards Sippara opened its gates to the
conqueror. Gobryas (Ugbaru), the governor of Kurdistan, was then
sent to Babylon, which surrendered "without fighting," and the
daily services in the temples continued without a break. In
October, Cyrus himself arrived, and proclaimed a general
amnesty, which was communicated by Gobryas to "all the province
of Babylon," of which he had been made governor. Meanwhile,
Nabonidus, who had concealed himself, was captured, but treated
honourably; and when his wife died, Cambyses, the son of Cyrus,
conducted the funeral. Cyrus now assumed the title of "king of
Babylon," claimed to be the descendant of the ancient kings, and
made rich offerings to the temples. At the same time he allowed
the foreign populations who had been deported to Babylonia to
return to their old homes, carrying with them the images of
their gods. Among these populations were the Jews, who, as they
had no images, took with them the sacred vessels of the temple.

$$T0000955
\Daberath\
pasture, a Levitical town of Issachar (Josh. 19:12; 21:28), near
the border of Zebulum. It is the modern small village of
Deburich, at the base of Mount Tabor. Tradition has incorrectly
made it the scene of the miracle of the cure of the lunatic
child (Matt. 17:14).

$$T0000956
\Daemon\
the Greek form, rendered "devil" in the Authorized Version of
the New Testament. Daemons are spoken of as spiritual beings
(Matt. 8:16; 10:1; 12:43-45) at enmity with God, and as having a
certain power over man (James 2:19; Rev. 16:14). They recognize
our Lord as the Son of God (Matt. 8:20; Luke 4:41). They belong
to the number of those angels that "kept not their first
estate," "unclean spirits," "fallen angels," the angels of the
devil (Matt. 25:41; Rev. 12:7-9). They are the "principalities
and powers" against which we must "wrestle" (Eph. 6:12).

$$T0000957
\Daemoniac\
one "possessed with a devil." In the days of our Lord and his
apostles, evil spirits, "daemons," were mysteriously permitted
by God to exercise an influence both over the souls and bodies
of men, inflicting dumbness (Matt. 9:32), blindness (12:22),
epilepsy (Mark 9:17-27), insanity (Matt. 8:28; Mark 5:1-5).
Daemoniacs are frequently distinguished from those who are
afflicted with ordinary bodily maladies (Mark 1:32; 16:17, 18;
Luke 6:17, 18). The daemons speak in their own persons (Matt.
8:29; Mark 1:23, 24; 5:7). This influence is clearly
distinguished from the ordinary power of corruption and of
temptation over men. In the daemoniac his personality seems to
be destroyed, and his actions, words, and even thoughts to be
overborne by the evil spirit (Mark, l.c.; Acts 19:15).

$$T0000958
\Dagon\
little fish; diminutive from dag = a fish, the fish-god; the
national god of the Philistines (Judg. 16:23). This idol had the
body of a fish with the head and hands of a man. It was an
Assyrio-Babylonian deity, the worship of which was introduced
among the Philistines through Chaldea. The most famous of the
temples of Dagon were at Gaza (Judg. 16:23-30) and Ashdod (1
Sam. 5:1-7). (See FISH ¯T0001343.)

$$T0000959
\Dagon's house\
(1 Sam. 5:2), or Beth-dagon, as elsewhere rendered (Josh.15: 41;
19:27), was the sanctuary or temple of Dagon.

  The Beth-dagon of Josh. 15:41 was one of the cities of the
tribe of Judah, in the lowland or plain which stretches
westward. It has not been identified.

  The Beth-dagon of Josh. 19:27 was one of the border cities of
Asher.

  That of 1 Chr. 10:10 was in the western half-tribe of
Manasseh, where the Philistines, after their victory at Gilboa,
placed Saul's head in the temple of their god. (Comp. 1 Sam.
31:8-13).

$$T0000960
\Daily sacrifice\
(Dan. 8:12; 11:31; 12:11), a burnt offering of two lambs of a
year old, which were daily sacrificed in the name of the whole
Israelitish people upon the great altar, the first at dawn of
day, and the second at evening (Dan. 9:21), or more correctly,
"between the two evenings." (See SACRIFICE ¯T0003179.)

$$T0000961
\Dale, the king's\
the name of a valley, the alternative for "the valley of Shaveh"
(q.v.), near the Dead Sea, where the king of Sodom met Abraham
(Gen. 14:17). Some have identified it with the southern part of
the valley of Jehoshaphat, where Absalom reared his family
monument (2 Sam. 18:18).

$$T0000962
\Dalmanutha\
a place on the west of the Sea of Galilee, mentioned only in
Mark 8:10. In the parallel passage it is said that Christ came
"into the borders of Magdala" (Matt. 15:39). It is plain, then,
that Dalmanutha was near Magdala, which was probably the Greek
name of one of the many Migdols (i.e., watch-towers) on the
western side of the lake of Gennesaret. It has been identified
in the ruins of a village about a mile from Magdala, in the
little open valley of 'Ain-el-Barideh, "the cold fountain,"
called el-Mejdel, possibly the "Migdal-el" of Josh. 19:38.

$$T0000963
\Dalmatia\
a mountainous country on the eastern shore of the Adriatic, a
part of the Roman province of Illyricum. It still bears its
ancient name. During Paul's second imprisonment at Rome, Titus
left him to visit Dalmatia (2 Tim. 4:10) for some unknown
purpose. Paul had himself formerly preached in that region (Rom.
15:19).

  The present Emperor of Austria bears, among his other titles,
that of "King of Dalmatia."

$$T0000964
\Damaris\
a heifer, an Athenian woman converted to Christianity under the
preaching of Paul (Acts 17:34). Some have supposed that she may
have been the wife of Dionysius the Areopagite.

$$T0000965
\Damascus\
activity, the most ancient of Oriental cities; the capital of
Syria (Isa. 7:8; 17:3); situated about 133 miles to the north of
Jerusalem. Its modern name is Esh-Sham; i.e., "the East."

  The situation of this city is said to be the most beautiful of
all Western Asia. It is mentioned among the conquests of the
Egyptian king Thothmes III. (B.C. 1500), and in the Amarna
tablets (B.C. 1400).

  It is first mentioned in Scripture in connection with
Abraham's victory over the confederate kings under Chedorlaomer
(Gen. 14:15). It was the native place of Abraham's steward
(15:2). It is not again noticed till the time of David, when
"the Syrians of Damascus came to succour Hadadezer" (q.v.), 2
Sam. 8:5; 1 Chr. 18:5. In the reign of Solomon, Rezon became
leader of a band who revolted from Hadadezer (1 Kings 11:23),
and betaking themselves to Damascus, settled there and made
their leader king. There was a long war, with varying success,
between the Israelites and Syrians, who at a later period became
allies of Israel against Judah (2 Kings 15:37).

  The Syrians were at length subdued by the Assyrians, the city
of Damascus was taken and destroyed, and the inhabitants carried
captive into Assyria (2 Kings 16:7-9; comp. Isa. 7:8). In this,
prophecy was fulfilled (Isa. 17:1; Amos 1:4; Jer. 49:24). The
kingdom of Syria remained a province of Assyria till the capture
of Nineveh by the Medes (B.C. 625), when it fell under the
conquerors. After passing through various vicissitudes, Syria
was invaded by the Romans (B.C. 64), and Damascus became the
seat of the government of the province. In A.D. 37 Aretas, the
king of Arabia, became master of Damascus, having driven back
Herod Antipas.

  This city is memorable as the scene of Saul's conversion (Acts
9:1-25). The street called "Straight," in which Judas lived, in
whose house Saul was found by Ananias, is known by the name
Sultany, or "Queen's Street." It is the principal street of the
city. Paul visited Damascus again on his return from Arabia
(Gal. 1:16, 17). Christianity was planted here as a centre (Acts
9:20), from which it spread to the surrounding regions.

  In A.D. 634 Damascus was conquered by the growing Mohammedan
power. In A.D. 1516 it fell under the dominion of the Turks, its
present rulers. It is now the largest city in Asiatic Turkey.
Christianity has again found a firm footing within its walls.

$$T0000966
\Damnation\
in Rom. 13:2, means "condemnation," which comes on those who
withstand God's ordinance of magistracy. This sentence of
condemnation comes not from the magistrate, but from God, whose
authority is thus resisted.

  In 1 Cor. 11:29 (R.V., "judgment") this word means
condemnation, in the sense of exposure to severe temporal
judgements from God, as the following verse explains.

  In Rom. 14:23 the word "damned" means "condemned" by one's own
conscience, as well as by the Word of God. The apostle shows
here that many things which are lawful are not expedient; and
that in using our Christian liberty the question should not
simply be, Is this course I follow lawful? but also, Can I
follow it without doing injury to the spiritual interests of a
brother in Christ? He that "doubteth", i.e., is not clear in his
conscience as to "meats", will violate his conscience "if he
eat," and in eating is condemned; and thus one ought not so to
use his liberty as to lead one who is "weak" to bring upon
himself this condemnation.

$$T0000967
\Dan\
a judge. (1.) The fifth son of Jacob. His mother was Bilhah,
Rachel's maid (Gen. 30:6, "God hath judged me", Heb. dananni).
The blessing pronounced on him by his father was, "Dan shall
judge his people" (49:16), probably in allusion to the judgeship
of Samson, who was of the tribe of Dan.

  The tribe of Dan had their place in the march through the
wilderness on the north side of the tabernacle (Num. 2:25, 31;
10:25). It was the last of the tribes to receive a portion in
the Land of Promise. Its position and extent are described in
Josh. 19:40-48.

  The territory of Dan extended from the west of that of Ephraim
and Benjamin to the sea. It was a small territory, but was very
fertile. It included in it, among others, the cities of Lydda,
Ekron, and Joppa, which formed its northern boundary. But this
district was too limited. "Squeezed into the narrow strip
between the mountains and the sea, its energies were great
beyond its numbers." Being pressed by the Amorites and the
Philistines, whom they were unable to conquer, they longed for a
wider space. They accordingly sent out five spies from two of
their towns, who went north to the sources of the Jordan, and
brought back a favourable report regarding that region. "Arise,"
they said, "be not slothful to go, and to possess the land," for
it is "a place where there is no want of any thing that is in
the earth" (Judg. 18:10). On receiving this report, 600 Danites
girded on their weapons of war, and taking with them their wives
and their children, marched to the foot of Hermon, and fought
against Leshem, and took it from the Sidonians, and dwelt
therein, and changed the name of the conquered town to Dan
(Josh. 19:47). This new city of Dan became to them a new home,
and was wont to be spoken of as the northern limit of Palestine,
the length of which came to be denoted by the expression "from
Dan to Beersheba", i.e., about 144 miles.

  "But like Lot under a similar temptation, they seem to have
succumbed to the evil influences around them, and to have sunk
down into a condition of semi-heathenism from which they never
emerged. The mounds of ruins which mark the site of the city
show that it covered a considerable extent of ground. But there
remains no record of any noble deed wrought by the degenerate
tribe. Their name disappears from the roll-book of the natural
and the spiritual Israel.", Manning's Those Holy Fields.

  This old border city was originally called Laish. Its modern
name is Tell el-Kady, "Hill of the Judge." It stands about four
miles below Caesarea Philippi, in the midst of a region of
surpassing richness and beauty.

  (2.) This name occurs in Ezek 27:19, Authorize Version; but
the words there, "Dan also," should be simply, as in the Revised
Version, "Vedan," an Arabian city, from which various kinds of
merchandise were brought to Tyre. Some suppose it to have been
the city of Aden in Arabia. (See MAHANEH-DAN ¯T0002375.)

$$T0000968
\Dance\
found in Judg. 21:21, 23; Ps. 30:11; 149:3; 150:4; Jer. 31:4,
13, etc., as the translation of _hul_, which points to the
whirling motion of Oriental sacred dances. It is the rendering
of a word (rakad') which means to skip or leap for joy, in Eccl.
3:4; Job 21:11; Isa. 13:21, etc.

  In the New Testament it is in like manner the translation of
different Greek words, circular motion (Luke 15:25); leaping up
and down in concert (Matt. 11:17), and by a single person (Matt.
14:6).

  It is spoken of as symbolical of rejoicing (Eccl. 3:4. Comp.
Ps. 30:11; Matt. 11: 17). The Hebrews had their sacred dances
expressive of joy and thanksgiving, when the performers were
usually females (Ex. 15:20; 1 Sam. 18:6).

  The ancient dance was very different from that common among
Western nations. It was usually the part of the women only (Ex.
15:20; Judg. 11:34; comp. 5:1). Hence the peculiarity of David's
conduct in dancing before the ark of the Lord (2 Sam. 6:14). The
women took part in it with their timbrels. Michal should, in
accordance with the example of Miriam and others, have herself
led the female choir, instead of keeping aloof on the occasion
and "looking through the window." David led the choir
"uncovered", i.e., wearing only the ephod or linen tunic. He
thought only of the honour of God, and forgot himself.

  From being reserved for occasions of religious worship and
festivity, it came gradually to be practised in common life on
occasions of rejoicing (Jer. 31:4). The sexes among the Jews
always danced separately. The daughter of Herodias danced alone
(Matt. 14:6).

$$T0000969
\Daniel\
God is my judge, or judge of God. (1.) David's second son, "born
unto him in Hebron, of Abigail the Carmelitess" (1 Chr. 3:1). He
is called also Chileab (2 Sam. 3:3).

  (2.) One of the four great prophets, although he is not once
spoken of in the Old Testament as a prophet. His life and
prophecies are recorded in the Book of Daniel. He was descended
from one of the noble families of Judah (Dan. 1:3), and was
probably born in Jerusalem about B.C. 623, during the reign of
Josiah. At the first deportation of the Jews by Nebuchadnezzar
(the kingdom of Israel had come to an end nearly a century
before), or immediately after his victory over the Egyptians at
the second battle of Carchemish, in the fourth year of the reign
of Jehoiakim (B.C. 606), Daniel and other three noble youths
were carried off to Babylon, along with part of the vessels of
the temple. There he was obliged to enter into the service of
the king of Babylon, and in accordance with the custom of the
age received the Chaldean name of Belteshazzar, i.e., "prince of
Bel," or "Bel protect the king!" His residence in Babylon was
very probably in the palace of Nebuchadnezzar, now identified
with a mass of shapeless mounds called the Kasr, on the right
bank of the river.

  His training in the schools of the wise men in Babylon (Dan.
1:4) was to fit him for service to the empire. He was
distinguished during this period for his piety and his stict
observance of the Mosaic law (1:8-16), and gained the confidence
and esteem of those who were over him. His habit of attention
gained during his education in Jerusalem enabled him soon to
master the wisdom and learning of the Chaldeans, and even to
excel his compeers.

  At the close of his three years of discipline and training in
the royal schools, Daniel was distinguished for his proficiency
in the "wisdom" of his day, and was brought out into public
life. He soon became known for his skill in the interpretation
of dreams (1:17; 2:14), and rose to the rank of governor of the
province of Babylon, and became "chief of the governors" (Chald.
Rab-signin) over all the wise men of Babylon. He made known and
also interpreted Nebuchadnezzar's dream; and many years
afterwards, when he was now an old man, amid the alarm and
consternation of the terrible night of Belshazzar's impious
feast, he was called in at the instance of the queen-mother
(perhaps Nitocris, the daughter of Nebuchadnezzar) to interpret
the mysterious handwriting on the wall. He was rewarded with a
purple robe and elevation to the rank of "third ruler." The
place of "second ruler" was held by Belshazzar as associated
with his father, Nabonidus, on the throne (5:16). Daniel
interpreted the handwriting, and "in that night was Belshazzar
the king of the Chaldeans slain."

  After the taking of Babylon, Cyrus, who was now master of all
Asia from India to the Dardanelles, placed Darius (q.v.), a
Median prince, on the throne, during the two years of whose
reign Daniel held the office of first of the "three presidents"
of the empire, and was thus practically at the head of affairs,
no doubt interesting himself in the prospects of the captive
Jews (Dan. 9), whom he had at last the happiness of seeing
restored to their own land, although he did not return with
them, but remained still in Babylon. His fidelity to God exposed
him to persecution, and he was cast into a den of lions, but was
miraculously delivered; after which Darius issued a decree
enjoining reverence for "the God of Daniel" (6:26). He
"prospered in the reign of Darius, and in the reign of Cyrus the
Persian," whom he probably greatly influenced in the matter of
the decree which put an end to the Captivity (B.C. 536).

  He had a series of prophetic visions vouch-safed to him which
opened up the prospect of a glorious future for the people of
God, and must have imparted peace and gladness to his spirit in
his old age as he waited on at his post till the "end of the
days." The time and circumstances of his death are not recorded.
He probably died at Susa, about eighty-five years of age.

  Ezekiel, with whom he was contemporary, mentions him as a
pattern of righteousness (14:14, 20) and wisdom (28:3). (See
NEBUCHADNEZZAR ¯T0002684.)

$$T0000970
\Daniel, Book of\
is ranked by the Jews in that division of their Bible called the
Hagiographa (Heb. Khethubim). (See BIBLE ¯T0000580.) It consists
of two distinct parts. The first part, consisting of the first
six chapters, is chiefly historical; and the second part,
consisting of the remaining six chapters, is chiefly
prophetical.

  The historical part of the book treats of the period of the
Captivity. Daniel is "the historian of the Captivity, the writer
who alone furnishes any series of events for that dark and
dismal period during which the harp of Israel hung on the trees
that grew by the Euphrates. His narrative may be said in general
to intervene between Kings and Chronicles on the one hand and
Ezra on the other, or (more strictly) to fill out the sketch
which the author of the Chronicles gives in a single verse in
his last chapter: 'And them that had escaped from the sword
carried he [i.e., Nebuchadnezzar] away to Babylon; where they
were servants to him and his sons until the reign of the kingdom
of Persia'" (2 Chr. 36:20).

  The prophetical part consists of three visions and one
lengthened prophetical communication.

  The genuineness of this book has been much disputed, but the
arguments in its favour fully establish its claims. (1.) We have
the testimony of Christ (Matt. 24:15; 25:31; 26:64) and his
apostles (1 Cor. 6:2; 2 Thess. 2:3) for its authority; and (2)
the important testimony of Ezekiel (14:14, 20; 28:3). (3.) The
character and records of the book are also entirely in harmony
with the times and circumstances in which the author lived. (4.)
The linguistic character of the book is, moreover, just such as
might be expected. Certain portions (Dan. 2:4; 7) are written in
the Chaldee language; and the portions written in Hebrew are in
a style and form having a close affinity with the later books of
the Old Testament, especially with that of Ezra. The writer is
familiar both with the Hebrew and the Chaldee, passing from the
one to the other just as his subject required. This is in strict
accordance with the position of the author and of the people for
whom his book was written. That Daniel is the writer of this
book is also testified to in the book itself (7:1, 28; 8:2; 9:2;
10:1, 2; 12:4, 5). (See BELSHAZZAR ¯T0000519.)

$$T0000971
\Dan-jaan\
woodland Dan, a place probably somewhere in the direction of
Dan, near the sources of the Jordan (2 Sam. 24:6). The LXX. and
the Vulgate read "Dan-ja'ar", i.e., "Dan in the forest."

$$T0000972
\Dannah\
murmuring, a city (Josh. 15:49) in the mountains of Judah about
8 miles south-west of Hebron.

$$T0000973
\Darda\
pearl of wisdom, one of the four who were noted for their
wisdom, but whom Solomon excelled (1 Kings 4:31).

$$T0000974
\Daric\
in the Revised Version of 1 Chr. 29:7; Ezra 2:69; 8:27; Neh.
7:70-72, where the Authorized Version has "dram." It is the
rendering of the Hebrew darkemon and the Greek dareikos. It was
a gold coin, bearing the figure of a Persian King with his crown
and armed with bow and arrow. It was current among the Jews
after their return from Babylon, i.e., while under the Persian
domination. It weighed about 128 grains troy, and was of the
value of about one guinea or rather more of our money. It is the
first coin mentioned in Scripture, and is the oldest that
history makes known to us.

$$T0000975
\Darius\
the holder or supporter, the name of several Persian kings. (1.)
Darius the Mede (Dan. 11:1), "the son of Ahasuerus, of the seed
of the Medes" (9:1). On the death of Belshazzar the Chaldean he
"received the kingdom" of Babylon as viceroy from Cyrus. During
his brief reign (B.C. 538-536) Daniel was promoted to the
highest dignity (Dan. 6:1, 2); but on account of the malice of
his enemies he was cast into the den of lions. After his
miraculous escape, a decree was issued by Darius enjoining
"reverence for the God of Daniel" (6:26). This king was probably
the "Astyages" of the Greek historians. Nothing can, however, be
with certainty affirmed regarding him. Some are of opinion that
the name "Darius" is simply a name of office, equivalent to
"governor," and that the "Gobryas" of the inscriptions was the
person intended by the name.

  (2.) Darius, king of Persia, was the son of Hystaspes, of the
royal family of the Achaemenidae. He did not immediately succeed
Cyrus on the throne. There were two intermediate kings, viz.,
Cambyses (the Ahasuerus of Ezra), the son of Cyrus, who reigned
from B.C. 529-522, and was succeeded by a usurper named Smerdis,
who occupied the throne only ten months, and was succeeded by
this Darius (B.C. 521-486). Smerdis was a Margian, and therefore
had no sympathy with Cyrus and Cambyses in the manner in which
they had treated the Jews. He issued a decree prohibiting the
restoration of the temple and of Jerusalem (Ezra 4:17-22). But
soon after his death and the accession of Darius, the Jews
resumed their work, thinking that the edict of Smerdis would be
now null and void, as Darius was in known harmony with the
religious policy of Cyrus. The enemies of the Jews lost no time
in bringing the matter under the notice of Darius, who caused
search to be made for the decree of Cyrus (q.v.). It was not
found at Babylon, but at Achmetha (Ezra 6:2); and Darius
forthwith issued a new decree, giving the Jews full liberty to
prosecute their work, at the same time requiring the Syrian
satrap and his subordinates to give them all needed help. It was
with the army of this king that the Greeks fought the famous
battle of Marathon (B.C. 490). During his reign the Jews enjoyed
much peace and prosperity. He was succeeded by Ahasuerus, known
to the Greeks as Xerxes, who reigned for twenty-one years.

  (3.) Darius the Persian (Neh. 12:22) was probably the Darius
II. (Ochus or Nothus) of profane history, the son of Artaxerxes
Longimanus, who was the son and successor of Ahasuerus (Xerxes).
There are some, however, who think that the king here meant was
Darius III. (Codomannus), the antagonist of Alexander the Great
(B.C. 336-331).

$$T0000976
\Darkness\
The plague (the ninth) of darkness in Egypt (Ex. 10:21) is
described as darkness "which may be felt." It covered "all the
land of Egypt," so that "they saw not one another." It did not
extend to the land of Goshen (ver. 23).

  When Jesus hung upon the cross (Matt. 27:45; Luke 23:44), from
the "sixth hour there was darkness over all the land unto the
ninth hour."

  On Mount Sinai, Moses (Ex. 20:21) "drew near unto the thick
darkness where God was." This was the "thick cloud upon the
mount" in which Jehovah was when he spake unto Moses there. The
Lord dwelt in the cloud upon the mercy-seat (1 Kings 8:12), the
cloud of glory. When the psalmist (Ps. 97:2) describes the
inscrutable nature of God's workings among the sons of men, he
says, "Clouds and darkness are round about him." God dwells in
thick darkness.

  Darkness (Isa. 13:9, 10; Matt. 24:29) also is a symbol of the
judgments that attend on the coming of the Lord. It is a symbol
of misery and adversity (Job 18:6; Ps. 107:10; Isa. 8:22; Ezek.
30:18). The "day of darkness" in Joel 2:2, caused by clouds of
locusts, is a symbol of the obscurity which overhangs all divine
proceedings. "Works of darkness" are impure actions (Eph. 5:11).
"Outer darkness" refers to the darkness of the streets in the
East, which are never lighted up by any public or private lamps
after nightfall, in contrast with the blaze of cheerful light in
the house. It is also a symbol of ignorance (Isa. 9:2; 60:2;
Matt. 6:23) and of death (Job 10:21; 17:13).

$$T0000977
\Darling\
Ps. 22:20; 35:17) means an "only one."

$$T0000978
\Dart\
an instrument of war; a light spear. "Fiery darts" (Eph. 6:16)
are so called in allusion to the habit of discharging darts from
the bow while they are on fire or armed with some combustible
material. Arrows are compared to lightning (Deut. 32:23, 42; Ps.
7:13; 120:4).

$$T0000979
\Date\
the fruit of a species of palm (q.v.), the Phoenix dactilifera.
This was a common tree in Palestine (Joel 1:12; Neh. 8:15). Palm
branches were carried by the Jews on festive occasions, and
especially at the feast of Tabernacles (Lev. 23:40; Neh. 8:15).

$$T0000980
\Dathan\
welled; belonging to a fountain, a son of Eliab, a Reubenite,
who joined Korah (q.v.) in his conspiracy, and with his
accomplices was swallowed up by an earthquake (Num. 16:1; 26:9;
Deut. 11:6; Ps. 106:17).

$$T0000981
\Daughter\
This word, besides its natural and proper sense, is used to
designate, (1.) A niece or any female descendant (Gen. 20:12;
24:48; 28:6). (2.) Women as natives of a place, or as professing
the religion of a place; as, "the daughters of Zion" (Isa.
3:16), "daughters of the Philistines" (2 Sam. 1:20). (3.) Small
towns and villages lying around a city are its "daughters," as
related to the metropolis or mother city. Tyre is in this sense
called the daughter of Sidon (Isa. 23:12). (4.) The people of
Jerusalem are spoken of as "the daughters of Zion" (Isa. 37:22).
(5.) The daughters of a tree are its boughs (Gen. 49:22). (6.)
The "daughters of music" (Eccl. 12:4) are singing women.

$$T0000982
\David\
beloved, the eighth and youngest son of Jesse, a citizen of
Bethlehem. His father seems to have been a man in humble life.
His mother's name is not recorded. Some think she was the Nahash
of 2 Sam. 17:25. As to his personal appearance, we only know
that he was red-haired, with beautiful eyes and a fair face (1
Sam. 16:12; 17:42).

  His early occupation was that of tending his father's sheep on
the uplands of Judah. From what we know of his after history,
doubtless he frequently beguiled his time, when thus engaged,
with his shepherd's flute, while he drank in the many lessons
taught him by the varied scenes spread around him. His first
recorded exploits were his encounters with the wild beasts of
the field. He mentions that with his own unaided hand he slew a
lion and also a bear, when they came out against his flock,
beating them to death in open conflict with his club (1 Sam.
17:34, 35).

  While David, in the freshness of ruddy youth, was thus engaged
with his flocks, Samuel paid an unexpected visit to Bethlehem,
having been guided thither by divine direction (1 Sam. 16:1-13).
There he offered up sacrifice, and called the elders of Israel
and Jesse's family to the sacrificial meal. Among all who
appeared before him he failed to discover the one he sought.
David was sent for, and the prophet immediately recognized him
as the chosen of God, chosen to succeed Saul, who was now
departing from the ways of God, on the throne of the kingdom. He
accordingly, in anticipation, poured on his head the anointing
oil. David went back again to his shepherd life, but "the Spirit
of the Lord came upon David from that day forward," and "the
Spirit of the Lord departed from Saul" (1 Sam. 16:13, 14).

  Not long after this David was sent for to soothe with his harp
the troubled spirit of Saul, who suffered from a strange
melancholy dejection. He played before the king so skilfully
that Saul was greatly cheered, and began to entertain great
affection for the young shepherd. After this he went home to
Bethlehem. But he soon again came into prominence. The armies of
the Philistines and of Israel were in battle array in the valley
of Elah, some 16 miles south-west of Bethlehem; and David was
sent by his father with provisions for his three brothers, who
were then fighting on the side of the king. On his arrival in
the camp of Israel, David (now about twenty years of age) was
made aware of the state of matters when the champion of the
Philistines, Goliath of Gath, came forth to defy Israel. David
took his sling, and with a well-trained aim threw a stone "out
of the brook," which struck the giant's forehead, so that he
fell senseless to the ground. David then ran and slew him, and
cut off his head with his own sword (1 Sam. 17). The result was
a great victory to the Israelites, who pursued the Philistines
to the gates of Gath and Ekron.

  David's popularity consequent on this heroic exploit awakened
Saul's jealousy (1 Sam. 18:6-16), which he showed in various
ways. He conceived a bitter hatred toward him, and by various
stratagems sought his death (1 Sam. 18-30). The deep-laid plots
of the enraged king, who could not fail to observe that David
"prospered exceedingly," all proved futile, and only endeared
the young hero the more to the people, and very specially to
Jonathan, Saul's son, between whom and David a life-long warm
friendship was formed.

  A fugitive. To escape from the vengeance of Saul, David fled
to Ramah (1 Sam. 19:12-18) to Samuel, who received him, and he
dwelt among the sons of the prophets, who were there under
Samuel's training. It is supposed by some that the sixth,
seventh, and eleventh Psalms were composed by him at this time.
This place was only 3 miles from the residence of Saul, who soon
discovered whither the fugitive had gone, and tried
ineffectually to bring him back. Jonathan made a fruitless
effort to bring his father to a better state of mind toward
David (1 Sam. 20), who, being made aware of the fact, saw no
hope of safety but in flight to a distance. We accordingly find
him first at Nob (21:1-9) and then at Gath, the chief city of
the Philistines. The king of the Philistines would not admit him
into his service, as he expected that he would, and David
accordingly now betook himself to the stronghold of Adullam
(22:1-4; 1 Chr. 12:8-18). Here in a short time 400 men gathered
around him and acknowledged him as their leader. It was at this
time that David, amid the harassment and perils of his position,
cried, "Oh that one would give me drink of the water of the well
of Bethlehem;" when three of his heroes broke through the lines
of the Philistines and brought him the water for which he longed
(2 Sam. 23:13-17), but which he would not drink.

  In his rage at the failure of all his efforts to seize David,
Saul gave orders for the massacre of the entire priestly family
at Nob, "persons who wore a linen ephod", to the number of
eighty-five persons, who were put to death by Doeg the Edomite.
The sad tidings of the massacre were brought to David by
Abiathar, a son of Ahimelech, the only one who escaped. Comp.
Ps. 52.

  Hearing that Keilah, a town on the western frontier, was
harassed by the Philistines, David with his men relieved it (1
Sam. 23:1-14); and then, for fear of Saul, he fled to the
strongholds in the "hill country" of Judah. Comp. Ps. 31. While
encamped there, in the forest in the district of Ziph, he was
visited by Jonathan, who spoke to him words of encouragement
(23:16-18). The two now parted never to meet again. Saul
continued his pursuit of David, who narrowly escaped from him at
this time, and fled to the crags and ravines of Engedi, on the
western shore of the Dead Sea (1 Sam. 23:29). Here Saul, who
still pursued him with his army, narrowly escaped, through the
generous forbearance of David, and was greatly affected by what
David had done for him. He returned home from pursuing him, and
David betook himself to Maon, where, with his 600 men, he
maintained himself by contributions gathered from the district.
Here occurred the incident connected with Nabal and his wife
Abigail (1 Sam. 25), whom David married after Nabal's death.

  Saul again went forth (1 Sam. 26) in pursuit of David, who had
hid himself "in the hill Hachilah, which is before Jeshimon," in
the wilderness of Ziph, and was a second time spared through his
forbearance. He returned home, professing shame and penitence
for the way in which he had treated David, and predicting his
elevation to the throne.

  Fighting against Israel. Harassed by the necessity of moving
from place to place through fear of Saul, David once more sought
refuge among the Philistines (1 Sam. 27). He was welcomed by the
king, who assigned him Ziklag as his residence. Here David lived
among his followers for some time as an independent chief
engaged in frequent war with the Amalekites and other tribes on
the south of Judah.

  Achish summoned David with his men to join his army against
Saul; but the lords of the Philistines were suspicious of
David's loyalty, and therefore he was sent back to Ziklag, which
he found to his dismay may had been pillaged and burnt during
his brief absence. David pursued after the raiders, the
Amalekites, and completely routed them. On his return to Ziklag
tidings reached him of Saul's death (2 Sam. 1). An Amalekite
brought Saul's crown and bracelet and laid them at his feet.
David and his men rent their clothes and mourned for Saul, who
had been defeated in battle near Mount Gilboa. David composed a
beautiful elegy, the most beautiful of all extant Hebrew odes, a
"lamentation over Saul and over Jonathan his son" (2 Sam.
1:18-27). It bore the title of "The Bow," and was to be taught
to the children, that the memory of Saul and Jonathan might be
preserved among them. "Behold, it is written in the book of
Jasher" (q.v.).

  David king over Judah. David and his men now set out for
Hebron under divine direction (2 Sam. 2:1-4). There they were
cordially welcomed, and he was at once anointed as king. He was
now about thirty years of age.

  But his title to the throne was not undisputed. Abner took
Ish-bosheth, Saul's only remaining son, over the Jordan to
Mahanaim, and there crowned him as king. Then began a civil war
in Israel. The first encounter between the two opposing armies,
led on the one side by Abner, and on the other by Joab, took
place at the pool of Gibeon. It resulted in the defeat of Abner.
Other encounters, however, between Israel and Judah followed (2
Sam. 3:1, 5), but still success was on the side of David. For
the space of seven and a half years David reigned in Hebron.
Abner now sided with David, and sought to promote his
advancement; but was treacherously put to death by Joab in
revenge for his having slain his brother Asahel at Gibeon
(3:22-39). This was greatly to David's regret. He mourned for
the death of Abner. Shortly after this Ish-bosheth was also
treacherously put to death by two Canaanites of Beeroth; and
there being now no rival, David was anointed king over all
Israel (4:1-12).

  David king over all Israel (2 Sam. 5:1-5; 1 Chr. 11:1-3). The
elders of Israel now repaired to Hebron and offered allegiance
to David in name of all the people, among whom the greatest
enthusiasm prevailed. He was anointed king over all Israel, and
sought out a new seat of government, more suitable than Hebron,
as the capital of his empire. At this time there was a Jebusite
fortress, "the stronghold", on the hill of Zion, called also
Jebus. This David took from the Jebusites, and made it Israel's
capital, and established here his residence, and afterwards
built for himself a palace by the aid of Tyrian tradesmen. The
Philistines, who had for some time observed a kind of truce, now
made war against David; but were defeated in battle at a place
afterwards called, in remembrance of the victory, Baal-perazim.
Again they invaded the land, and were a second time routed by
him. He thus delivered Israel from their enemies.

  David now resolved to bring up the ark of the covenant to his
new capital (2 Sam. 6). It was in the house of Abinadab at
Kirjath-jearim, about 7 miles from Jerusalem, where it had been
for many years, from the time when the Philistines had sent it
home (1 Sam. 6; 7). In consequence of the death of Uzzah (for it
was a divine ordinance that only the Levites should handle the
ark, Num. 4), who had put forth his hand to steady the ark when
the cart in which it was being conveyed shook by reason of the
roughness of the road, David stayed the procession, and conveyed
the ark into the house of Obed-edom, a Philistine from Gath.
After three months David brought the ark from the house of
Obed-edom up to Jerusalem. Comp. Ps. 24. Here it was placed in a
new tent or tabernacle which David erected for the purpose.
About seventy years had passed since it had stood in the
tabernacle at Shiloh. The old tabernacle was now at Gibeah, at
which Zadok ministered. David now (1 Chr. 16) carefully set in
order all the ritual of divine worship at Jerusalem, along with
Abiathar the high priest. A new religious era began. The service
of praise was for the first time introduced into public worship.
Zion became henceforth "God's holy hill."

  David's wars. David now entered on a series of conquests which
greatly extended and strengthened his kingdom (2 Sam. 8). In a
few years the whole territory from the Euphrates to the river of
Egypt, and from Gaza on the west to Thapsacus on the east, was
under his sway (2 Sam. 8:3-13; 10).

  David's fall. He had now reached the height of his glory. He
ruled over a vast empire, and his capital was enriched with the
spoils of many lands. But in the midst of all this success he
fell, and his character became stained with the sin of adultery
(2 Sam. 11:2-27). It has been noted as characteristic of the
Bible that while his military triumphs are recorded in a few
verses, the sad story of his fall is given in detail, a story
full of warning, and therefore recorded. This crime, in the
attempt to conceal it, led to anoter. He was guilty of murder.
Uriah, whom he had foully wronged, an officer of the Gibborim,
the corps of heros (23:39), was, by his order, "set in the front
of the hottest battle" at the siege of Rabbah, in order that he
might be put to death. Nathan the prophet (2 Sam. 7:1-17;
12:1-23) was sent by God to bring home his crimes to the
conscience of the guilty monarch. He became a true penitent. He
bitterly bewailed his sins before God. The thirty-second and
fifty-first Psalms reveal the deep struggles of his soul, and
his spiritual recovery.

  Bathsheba became his wife after Uriah's death. Her first-born
son died, according to the word of the prophet. She gave birth
to a second son, whom David called Solomon, and who ultimately
succeeded him on the throne (2 Sam. 12:24, 25).

  Peace. After the successful termination of all his wars, David
formed the idea of building a temple for the ark of God. This he
was not permitted to carry into execution, because he had been a
man of war. God, however, sent Nathan to him with a gracious
message (2 Sam. 7:1-16). On receiving it he went into the
sanctuary, the tent where the ark was, and sat before the Lord,
and poured out his heart in words of devout thanksgiving
(18-29). The building of the temple was reserved for his son
Solomon, who would be a man of peace (1 Chr. 22:9; 28:3).

  A cloudy evening. Hitherto David's carrer had been one of
great prosperity and success. Now cloudy and dark days came. His
eldest son Amnon, whose mother was Ahinoam of Jezreel, was
guilty of a great and shameful crime (2 Sam. 13). This was the
beginning of the disasters of his later years. After two years
Absalom terribly avenged the crime against Tamar, and put Amnon
to death. This brought sore trouble to David's heart. Absalom,
afraid of the consequences of his guilt, fled to Geshur beyond
Jordan, where he remained for three years, when he was brought
back through the intrigue of Joab (2 Sam. 14).

  After this there fell upon the land the calamity of three
years' famine (2 Sam. 21:1-14). This was soon after followed by
a pestilence, brought upon the land as a punishment for David's
sinful pride in numbering the people (2 Sam. 24), in which no
fewer than 70,000 perished in the space of three days.

  Rebellion of Absalom. The personal respect for David was sadly
lowered by the incident of Bathsheba. There was a strong popular
sentiment against the taking of the census, and the outburst of
the plague in connection with it deepened the feeling of
jealously that had begun to manifest itself among some of the
tribes against David. Absalom, taking full advantage of this
state of things, gradually gained over the people, and at length
openly rebelled against his father, and usurped the throne.
Ahithophel was Absalom's chief counsellor. The revolt began in
Hebron, the capital of Judah. Absalom was there proclaimed king.
David was now in imminent danger, and he left Jerusalem (2 Sam.
15:13-20), and once more became a fugitive. It was a momentous
day in Israel. The incidents of it are recorded with a fulness
of detail greater than of any other day in Old Testament
history. David fled with his followers to Mahanarm, on the east
of Jordan. An unnatural civil war broke out. After a few weeks
the rival armies were mustered and organized. They met in
hostile array at the wood of Ephraim (2 Sam. 18:1-8). Absalom's
army was defeated, and himself put to death by the hand of Joab
(9-18). The tidings of the death of his rebellious son filled
the heart of David with the most poignant grief. He "went up to
the chamber over the gate, and wept" (33), giving utterance to
the heart-broken cry, "Would God I had died for thee, O Absalom,
my son, my son!" Peace was now restored, and David returned to
Jerusalem and resumed the direction of affairs. An unhappy
dispute arose between the men of Judah and the men of Israel
(19:41-43). Sheba, a Benjamite, headed a revolt of the men of
Israel. He was pursued to Abelbeth-maachah, and was there put to
death, and so the revolt came to an end.

  The end. After the suppression of the rebellion of Absalom and
that of Sheba, ten comparatively peaceful years of David's life
passed away. During those years he seems to have been
principally engaged in accumulating treasures of every kind for
the great temple at Jerusalem, which it was reserved to his
successor to build (1 Chr. 22; 28; 29), a house which was to be
"exceeding magnifical, of fame and of glory throughout all
countries" (22:5). The exciting and laborious life he had spent,
and the dangers and trials through which he had passed, had left
him an enfeebled man, prematurely old. It became apparent that
his life was now drawing to its close. A new palace conspiracy
broke out as to who should be his successor. Joab favoured
Adonijah. The chiefs of his party met at the "Fuller's spring,"
in the valley of Kidron, to proclaim him king; but Nathan
hastened on a decision on the part of David in favour of
Solomon, and so the aim of Adonijah's party failed. Solomon was
brought to Jerusalem, and was anointed king and seated on his
father's throne (1 Kings 1:11-53). David's last words are a
grand utterance, revealing his unfailing faith in God, and his
joyful confidence in his gracious covenant promises (2 Sam.
23:1-7).

  After a reign of forty years and six months (2 Sam. 5:5; 1
Chr. 3:4) David died (B.C. 1015) at the age of seventy years,
"and was buried in the city of David." His tomb is still pointed
out on Mount Zion.

  Both in his prophetical and in his regal character David was a
type of the Messiah (1 Sam. 16:13). The book of Psalms commonly
bears the title of the "Psalms of David," from the circumstance
that he was the largest contributor (about eighty psalms) to the
collection. (See PSALMS ¯T0003013.)

  "The greatness of David was felt when he was gone. He had
lived in harmony with both the priesthood and the prophets; a
sure sign that the spirit of his government had been throughly
loyal to the higher aims of the theocracy. The nation had not
been oppressed by him, but had been left in the free enjoyment
of its ancient liberties. As far as his power went he had
striven to act justly to all (2 Sam. 8:15). His weak indulgence
to his sons, and his own great sin besides, had been bitterly
atoned, and were forgotten at his death in the remembrance of
his long-tried worth. He had reigned thirty-three years in
Jerusalem and seven and a half at Hebron (2 Sam. 5:5). Israel at
his accession had reached the lowest point of national
depression; its new-born unity rudely dissolved; its territory
assailed by the Philistines. But he had left it an imperial
power, with dominions like those of Egypt or Assyria. The
sceptre of Solomon was already, before his father's death, owned
from the Mediterranean to the Euphrates, and from the Orontes to
the Red Sea.", Geikie's Hours etc., iii.

$$T0000983
\David, City of\
(1.) David took from the Jebusites the fortress of Mount Zion.
He "dwelt in the fort, and called it the city of David" (1 Chr.
11:7). This was the name afterwards given to the castle and
royal palace on Mount Zion, as distinguished from Jerusalem
generally (1 Kings 3:1; 8:1), It was on the south-west side of
Jerusalem, opposite the temple mount, with which it was
connected by a bridge over the Tyropoeon valley.

  (2) Bethlehem is called the "city of David" (Luke 2:4, 11),
because it was David's birth-place and early home (1 Sam.
17:12).

$$T0000984
\Day\
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It
was originally divided into three parts (Ps. 55:17). "The heat
of the day" (1 Sam. 11:11; Neh. 7:3) was at our nine o'clock,
and "the cool of the day" just before sunset (Gen. 3:8). Before
the Captivity the Jews divided the night into three watches, (1)
from sunset to midnight (Lam. 2:19); (2) from midnight till the
cock-crowing (Judg. 7:19); and (3) from the cock-crowing till
sunrise (Ex. 14:24). In the New Testament the division of the
Greeks and Romans into four watches was adopted (Mark 13:35).
(See WATCHES ¯T0003789.)

  The division of the day by hours is first mentioned in Dan.
3:6, 15; 4:19; 5:5. This mode of reckoning was borrowed from the
Chaldeans. The reckoning of twelve hours was from sunrise to
sunset, and accordingly the hours were of variable length (John
11:9).

  The word "day" sometimes signifies an indefinite time (Gen.
2:4; Isa. 22:5; Heb. 3:8, etc.). In Job 3:1 it denotes a
birthday, and in Isa. 2:12, Acts 17:31, and 2 Tim. 1:18, the
great day of final judgment.

$$T0000985
\Day's journey\
The usual length of a day's journey in the East, on camel or
horseback, in six or eight hours, is about 25 or 30 miles. The
"three days' journey" mentioned in Ex. 3:18 is simply a journey
which would occupy three days in going and returning.

$$T0000986
\Daysman\
an umpire or arbiter or judge (Job 9:33). This word is formed
from the Latin diem dicere, i.e., to fix a day for hearing a
cause. Such an one is empowered by mutual consent to decide the
cause, and to "lay his hand", i.e., to impose his authority, on
both, and enforce his sentence.

$$T0000987
\Dayspring\
(Job 38:12; Luke 1:78), the dawn of the morning; daybreak.
(Comp. Isa. 60:1, 2; Mal. 4:2; Rev. 22:16.)

$$T0000988
\Daystar\
which precedes and accompanies the sun-rising. It is found only
in 2 Pet. 1:19, where it denotes the manifestation of Christ to
the soul, imparting spiritual light and comfort. He is the
"bright and morning star" of Rev. 2:28; 22:16. (Comp. Num.
24:17.)

$$T0000989
\Deacon\
Anglicized form of the Greek word diaconos, meaning a "runner,"
"messenger," "servant." For a long period a feeling of mutual
jealousy had existed between the "Hebrews," or Jews proper, who
spoke the sacred language of palestine, and the "Hellenists," or
Jews of the Grecian speech, who had adopted the Grecian
language, and read the Septuagint version of the Bible instead
of the Hebrew. This jealousy early appeared in the Christian
community. It was alleged by the Hellenists that their widows
were overlooked in the daily distribution of alms. This spirit
must be checked. The apostles accordingly advised the disciples
to look out for seven men of good report, full of the Holy
Ghost, and men of practical wisdom, who should take entire
charge of this distribution, leaving them free to devote
themselves entirely to the spiritual functions of their office
(Acts 6:1-6). This was accordingly done. Seven men were chosen,
who appear from their names to have been Hellenists. The name
"deacon" is nowhere applied to them in the New Testament; they
are simply called "the seven" (21:8). Their office was at first
secular, but it afterwards became also spiritual; for among
other qualifications they must also be "apt to teach" (1 Tim. 3:
8-12). Both Philip and Stephen, who were of "the seven,"
preached; they did "the work of evangelists."

$$T0000990
\Deaconess\
Rom. 16:1, 3, 12; Phil. 4:2, 3; 1 Tim. 3:11; 5:9, 10; Titus 2:3,
4). In these passages it is evident that females were then
engaged in various Christian ministrations. Pliny makes mention
of them also in his letter to Trajan (A.D. 110).

$$T0000991
\Dead Sea\
the name given by Greek writers of the second century to that
inland sea called in Scripture the "salt sea" (Gen. 14:3; Num.
34:12), the "sea of the plain" (Deut. 3:17), the "east sea"
(Ezek. 47:18; Joel 2:20), and simply "the sea" (Ezek. 47:8). The
Arabs call it Bahr Lut, i.e., the Sea of Lot. It lies about 16
miles in a straight line to the east of Jerusalem. Its surface
is 1,292 feet below the surface of the Mediterranean Sea. It
covers an area of about 300 square miles. Its depth varies from
1,310 to 11 feet. From various phenomena that have been
observed, its bottom appears to be still subsiding. It is about
53 miles long, and of an average breadth of 10 miles. It has no
outlet, the great heat of that region causing such rapid
evaporation that its average depth, notwithstanding the rivers
that run into it (see JORDAN ¯T0002112), is maintained with
little variation. The Jordan alone discharges into it no less
than six million tons of water every twenty-four hours.

  The waters of the Dead Sea contain 24.6 per cent. of mineral
salts, about seven times as much as in ordinary sea-water; thus
they are unusually buoyant. Chloride of magnesium is most
abundant; next to that chloride of sodium (common salt). But
terraces of alluvial deposits in the deep valley of the Jordan
show that formerly one great lake extended from the Waters of
Merom to the foot of the watershed in the Arabah. The waters
were then about 1,400 feet above the present level of the Dead
Sea, or slightly above that of the Mediterranean, and at that
time were much less salt.

  Nothing living can exist in this sea. "The fish carried down
by the Jordan at once die, nor can even mussels or corals live
in it; but it is a fable that no bird can fly over it, or that
there are no living creatures on its banks. Dr. Tristram found
on the shores three kinds of kingfishers, gulls, ducks, and
grebes, which he says live on the fish which enter the sea in
shoals, and presently die. He collected one hundred and eighteen
species of birds, some new to science, on the shores, or
swimming or flying over the waters. The cane-brakes which fringe
it at some parts are the homes of about forty species of
mammalia, several of them animals unknown in England; and
innumerable tropical or semi-tropical plants perfume the
atmosphere wherever fresh water can reach. The climate is
perfect and most delicious, and indeed there is perhaps no place
in the world where a sanatorium could be established with so
much prospect of benefit as at Ain Jidi (Engedi).", Geikie's
Hours, etc.

$$T0000992
\Deal, Tenth\
See OMER ¯T0002784.

$$T0000993
\Dearth\
a scarcity of provisions (1 Kings 17). There were frequent
dearths in Palestine. In the days of Abram there was a "famine
in the land" (Gen. 12:10), so also in the days of Jacob (47:4,
13). We read also of dearths in the time of the judges (Ruth
1:1), and of the kings (2 Sam. 21:1; 1 Kings 18:2; 2 Kings 4:38;
8:1).

  In New Testament times there was an extensive famine in
Palestine (Acts 11:28) in the fourth year of the reign of the
emperor Claudius (A.D. 44 and 45).

$$T0000994
\Death\
may be simply defined as the termination of life. It is
represented under a variety of aspects in Scripture: (1.) "The
dust shall return to the earth as it was" (Eccl. 12:7).

  (2.) "Thou takest away their breath, they die" (Ps. 104:29).

  (3.) It is the dissolution of "our earthly house of this
tabernacle" (2 Cor. 5:1); the "putting off this tabernacle" (2
Pet. 1:13, 14).

  (4.) Being "unclothed" (2 Cor. 5:3, 4).

  (5.) "Falling on sleep" (Ps. 76:5; Jer. 51:39; Acts 13:36; 2
Pet. 3:9.

  (6.) "I go whence I shall not return" (Job 10:21); "Make me to
know mine end" (Ps. 39:4); "to depart" (Phil. 1:23).

  The grave is represented as "the gates of death" (Job 38:17;
Ps. 9:13; 107:18). The gloomy silence of the grave is spoken of
under the figure of the "shadow of death" (Jer. 2:6).

  Death is the effect of sin (Heb. 2:14), and not a "debt of
nature." It is but once (9:27), universal (Gen. 3:19), necessary
(Luke 2:28-30). Jesus has by his own death taken away its sting
for all his followers (1 Cor. 15:55-57).

  There is a spiritual death in trespasses and sins, i.e., the
death of the soul under the power of sin (Rom. 8:6; Eph. 2:1, 3;
Col. 2:13).

  The "second death" (Rev. 2:11) is the everlasting perdition of
the wicked (Rev. 21:8), and "second" in respect to natural or
temporal death.

  THE DEATH OF CHRIST is the procuring cause incidentally of all
the blessings men enjoy on earth. But specially it is the
procuring cause of the actual salvation of all his people,
together with all the means that lead thereto. It does not make
their salvation merely possible, but certain (Matt. 18:11; Rom.
5:10; 2 Cor. 5:21; Gal. 1:4; 3:13; Eph. 1:7; 2:16; Rom.
8:32-35).

$$T0000995
\Debir\
oracle town; sanctuary. (1.) One of the eleven cities to the
west of Hebron, in the highlands of Judah (Josh. 15:49; Judg.
1:11-15). It was originally one of the towns of the Anakim
(Josh. 15:15), and was also called Kirjath-sepher (q.v.) and
Kirjath-sannah (49). Caleb, who had conquered and taken
possession of the town and district of Hebron (Josh. 14:6-15),
offered the hand of his daughter to any one who would
successfully lead a party against Debir. Othniel, his younger
brother (Judg. 1:13; 3:9), achieved the conquest, and gained
Achsah as his wife. She was not satisfied with the portion her
father gave her, and as she was proceeding toward her new home,
she "lighted from off her ass" and said to him, "Give me a
blessing [i.e., a dowry]: for thou hast given me a south land"
(Josh. 15:19, A.V.); or, as in the Revised Version, "Thou hast
set me in the land of the south", i.e., in the Negeb, outside
the rich valley of Hebron, in the dry and barren land. "Give me
also springs of water. And he gave her the upper springs, and
the nether springs."

  Debir has been identified with the modern Edh-Dhaheriyeh,
i.e., "the well on the ridge", to the south of Hebron.

  (2.) A place near the "valley of Achor" (Josh. 15:7), on the
north boundary of Judah, between Jerusalem and Jericho.

  (3.) The king of Eglon, one of the five Canaanitish kings who
were hanged by Joshua (Josh. 10:3, 23) after the victory at
Gibeon. These kings fled and took refuge in a cave at Makkedah.
Here they were kept confined till Joshua returned from the
pursuit of their discomfited armies, when he caused them to be
brought forth, and "Joshua smote them, and slew them, and hanged
them on five trees" (26).

$$T0000996
\Deborah\
a bee. (1.) Rebekah's nurse. She accompanied her mistress when
she left her father's house in Padan-aram to become the wife of
Isaac (Gen. 24:59). Many years afterwards she died at Bethel,
and was buried under the "oak of weeping", Allon-bachuth (35:8).

  (2.) A prophetess, "wife" (woman?) of Lapidoth. Jabin, the
king of Hazor, had for twenty years held Israel in degrading
subjection. The spirit of patriotism seemed crushed out of the
nation. In this emergency Deborah roused the people from their
lethargy. Her fame spread far and wide. She became a "mother in
Israel" (Judg. 4:6, 14; 5:7), and "the children of Israel came
up to her for judgment" as she sat in her tent under the palm
tree "between Ramah and Bethel." Preparations were everywhere
made by her direction for the great effort to throw off the yoke
of bondage. She summoned Barak from Kadesh to take the command
of 10,000 men of Zebulun and Naphtali, and lead them to Mount
Tabor on the plain of Esdraelon at its north-east end. With his
aid she organized this army. She gave the signal for attack, and
the Hebrew host rushed down impetuously upon the army of Jabin,
which was commanded by Sisera, and gained a great and decisive
victory. The Canaanitish army almost wholly perished. That was a
great and ever-memorable day in Israel. In Judg. 5 is given the
grand triumphal ode, the "song of Deborah," which she wrote in
grateful commemoration of that great deliverance. (See LAPIDOTH
¯T0002240, JABIN ¯T0001938 [2].)

$$T0000997
\Debt\
The Mosaic law encouraged the practice of lending (Deut. 15:7;
Ps. 37:26; Matt. 5:42); but it forbade the exaction of interest
except from foreigners. Usury was strongly condemned (Prov.
28:8; Ezek. 18:8, 13, 17; 22:12; Ps. 15:5). On the Sabbatical
year all pecuniary obligations were cancelled (Deut. 15:1-11).
These regulations prevented the accumulation of debt.

$$T0000998
\Debtor\
Various regulations as to the relation between debtor and
creditor are laid down in the Scriptures.

  (1.) The debtor was to deliver up as a pledge to the creditor
what he could most easily dispense with (Deut. 24:10, 11).

  (2.) A mill, or millstone, or upper garment, when given as a
pledge, could not be kept over night (Ex. 22:26, 27).

  (3.) A debt could not be exacted during the Sabbatic year
(Deut. 15:1-15).

  For other laws bearing on this relation see Lev. 25:14, 32,
39; Matt. 18:25, 34.

  (4.) A surety was liable in the same way as the original
debtor (Prov. 11:15; 17:18).

$$T0000999
\Decalogue\
the name given by the Greek fathers to the ten commandments;
"the ten words," as the original is more literally rendered (Ex.
20:3-17). These commandments were at first written on two stone
slabs (31:18), which were broken by Moses throwing them down on
the ground (32:19). They were written by God a second time
(34:1). The decalogue is alluded to in the New Testament five
times (Matt. 5:17, 18, 19; Mark 10:19; Luke 18:20; Rom. 7:7, 8;
13:9; 1 Tim. 1:9, 10).

  These commandments have been divided since the days of Origen
the Greek father, as they stand in the Confession of all the
Reformed Churches except the Lutheran. The division adopted by
Luther, and which has ever since been received in the Lutheran
Church, makes the first two commandments one, and the third the
second, and so on to the last, which is divided into two. "Thou
shalt not covet thy neighbour's house" being ranked as ninth,
and "Thou shalt not covet thy neighbour's wife," etc., the
tenth. (See COMMANDMENTS ¯T0000871.)