Pasture, a Levitical town of Issachar Jos 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 Mt 17:14-18
The Greek form, rendered "devil" in the Authorized
Version of the New Testament. Daemons are spoken of as spiritual beings Mt 8:16
10:1 Mt 12:43-45 at enmity with God, and as having a certain power over man Jas
2:19 Re 16:14 They recognize our Lord as the Son of God Mt 8:29 Lu 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 Mt 25:41 Re 12:7-9 They are the "principalities and powers"
against which we must "wrestle" Eph 6:12
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 Mt 9:32 blindness Mt 12:22 epilepsy Mr 9:17-27
insanity Mt 8:28 Mr 5:1-5 Daemoniacs are frequently distinguished from those
who are afflicted with ordinary bodily maladies Mr 1:32 Mr 16:17,18 Lu 6:17,18
The daemons speak in their own persons Mt 8:29 Mr 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 Ac 19:15
Little fish; diminutive from dag a fish, the fish-god;
the national god of the Philistines Jud 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 Jud 16:23-30 and Ashdod 1Sa 5:1-7
See FISH
1Sa 5:2 or Beth-dagon, as elsewhere rendered Jos 15:41
19:27 was the sanctuary or temple of Dagon. The Beth-dagon of Jos 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 Jos 19:27 was one of
the border cities of Asher. That of 1Ch 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.) 1Sa 31:8-13
Da 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 Da 9:21 or more correctly, "between the two evenings."
See SACRIFICE
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 Ge 14:17 Some have identified it with the southern part of the valley
of Jehoshaphat, where Absalom reared his family monument 2Sa 18:18
A place on the west of the Sea of Galilee, mentioned only
in Mr 8:10 In the parallel passage it is said that Christ came "into the
borders of Magdala" Mt 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 Jos 19:38
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 2Ti 4:10 for some unknown purpose. Paul had himself formerly preached
in that region Ro 15:19 The present Emperor of Austria bears, among his other
titles, that of "King of Dalmatia."
A heifer, an Athenian woman converted to Christianity
under the preaching of Paul Ac 17:34 Some have supposed that she may have been
the wife of Dionysius the Areopagite.
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
Ge 14:15 It was the native place of Abraham's steward Ge 15:2 It is not again
noticed till the time of David, when "the Syrians of Damascus came to
succour Hadadezer" (q.v.), 2Sa 8:5 1Ch 18:5 In the reign of Solomon, Rezon
became leader of a band who revolted from Hadadezer 1Ki 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 2Ki 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 2Ki 16:7-9 comp. Isa 7:8 In
this, prophecy was fulfilled Isa 17:1 Am 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 Ac 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 Ga 1:16,17 Christianity was planted here as a centre Ac 9:20 from which
it spread to the surrounding regions. In A.D. 634 Damascus was conquered by the
growing Muslim 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.
In Ro 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 1Co 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 Ro 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.
A judge.
1. The fifth son of Jacob. His mother was Bilhah,
Rachel's maid Ge 30:6 "God hath judged me", Heb. dananni). The
blessing pronounced on him by his father was, "Dan shall judge his
people" Ge 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 Nu 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 Jos 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" Jud 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 Jos 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 Eze 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
Found in Jud 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 Ec 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 Lu 15:25
leaping up and down in concert Mt 11:17 and by a single person Mt 14:6 It is
spoken of as symbolical of rejoicing Ec 3:4 Comp. Ps 30:11 Mt 11:17 The Hebrews
had their sacred dances expressive of joy and thanksgiving, when the performers
were usually females Ex 15:20 1Sa 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 Jud 11:34 comp. Jud 5:1 Hence the peculiarity of David's conduct
in dancing before the ark of the Lord 2Sa 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 Mt 14:6
God is my judge, or judge of God.
1. David's second son, "born unto him in Hebron, of
Abigail the Carmelitess" 1Ch 3:1 He is called also Chileab 2Sa 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 Da 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 Da 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 Da
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 Da 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 Da 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 Da 9:1ff. 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" Da 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 Eze
14:14,20 and wisdom Eze 28:3
See NEBUCHADNEZZAR
Is ranked by the Jews in that division of their Bible
called the Hagiographa (Heb. Khethubim).
See BIBLE 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'"2Ch 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 Mt 24:15 25:31 26:64
and his apostles 1Co 6:2 2Th 2:3 for its authority; and
2. the important testimony of Ezekiel Eze 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 Da 2:4 7:1ff. 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 Da 7:1,28 Da 8:2 9:2 10:1,2 12:4,5
See BELSHAZZAR
Woodland Dan, a place probably somewhere in the direction
of Dan, near the sources of the Jordan 2Sa 24:6 The LXX. and the Vulgate read
"Dan-ja'ar", i.e., "Dan in the forest."
Murmuring, a city Jos 15:49 in the mountains of Judah
about 8 miles south-west of Hebron.
Pearl of wisdom, one of the four who were noted for their
wisdom, but whom Solomon excelled 1Ki 4:31
In the Revised Version of 1Ch 29:7 Ezr 2:69 8:27 Ne
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.
See DRAM
The holder or supporter, the name of several Persian
kings.
1. Darius the Mede Da 11:1 "the son of Ahasuerus, of
the seed of the Medes" Da 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) Daniel was promoted to the highest dignity Da 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" Da 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 and was succeeded by a
usurper named Smerdis, who occupied the throne only ten months, and was
succeeded by this Darius (B.C. 521) 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 Ezr 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 Ezr 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 Ne 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)
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 Ex 10:23 When Jesus hung upon the cross Mt 27:45
Lu 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 1Ki 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 Mt 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 Eze 30:18 The "day of darkness"
in Joe 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 Mt 6:23 and of death Job 10:21 17:13
Ps 22:20 35:17 means an "only one."
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 De 32:23,42 Ps 7:13 120:4
The fruit of a species of palm (q.v.), the Phoenix
dactilifera. This was a common tree in Palestine Joe 1:12 Ne 8:15 Palm branches
were carried by the Jews on festive occasions, and especially at the feast of
Tabernacles Le 23:40 Ne 8:15
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 Nu 16:1 26:9 De 11:6 Ps 106:17
This word, besides its natural and proper sense, is used
to designate,
1. A niece or any female descendant Ge 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" 2Sa 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 Ge 49:22
6. The "daughters of music" Ec 12:4 are singing
women.
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 2Sa 17:25 As to his
personal appearance, we only know that he was red-haired, with beautiful eyes
and a fair face 1Sa 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 1Sa 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
1Sa 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" 1Sa 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 1Sa 17:1ff. 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 1Sa 18:6-16 which he showed in various ways. He
conceived a bitter hatred toward him, and by various stratagems sought his
death 1Sa 18:1-30 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
1Sa 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
1Sa 20:1-34 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 1Sa 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 1Sa 22:1-4 1Ch 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 2Sa 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 52:1ff. Hearing that Keilah, a town on the western
frontier, was harassed by the Philistines, David with his men relieved it 1Sa
23:1-14 and then, for fear of Saul, he fled to the strongholds in the
"hill country" of Judah. Comp. Ps 31:1ff. While encamped there, in
the forest in the district of Ziph, he was visited by Jonathan, who spoke to
him words of encouragement 1Sa 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 1Sa 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 1Sa 25:1ff. whom David married after Nabal's
death. Saul again went forth 1Sa 26:1ff. 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 1Sa 27:1ff. 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 2Sa 1:1ff. 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" 2Sa 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 2Sa 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
2Sa 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 2Sa 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 2Sa 4:1-12 David king over all
Israel 2Sa 5:1-5 1Ch 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 2Sa 6:1ff. 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 1Sa
6:1-7:1ff. In consequence of the death of Uzzah (for it was a divine ordinance
that only the Levites should handle the ark,)Nu 4:1ff. 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 24:1ff. 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 1Ch 16:1ff. 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 2Sa
8:1ff. 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
2Sa 8:3-13 10:1ff. 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
2Sa 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 2Sa
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
2Sa 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 (Peace), and who ultimately succeeded him on the throne
2Sa 12:24,25. 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 2Sa 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 2Sa 7:18-29. The building of the
temple was reserved for his son Solomon, who would be a man of peace 1Ch 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 2Sa 13:1ff. 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 2Sa 14:1ff. After this there fell upon the land the calamity
of three years' famine 2Sa 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 2Sa 24:1ff. 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 2Sa 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 2Sa 18:1-8 Absalom's army was defeated, and
himself put to death by the hand of Joab 2Sa 18:9-18. 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" 2Sa 18:33 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 2Sa 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 1Ch 22:1ff. 1Ch 28:1ff. a house which was to be
"exceeding magnifical, of fame and of glory throughout all countries"
1Ch 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 1Ki 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 2Sa 23:1-7 After a reign of forty
years and six months 2Sa 5:5 1Ch 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 1Sa 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 "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 2Sa 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 2Sa 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.
1. David took from the Jebusites the fortress of Mount
Zion. He "dwelt in the fort, and called it the city of David" 1Ch
11:7 This was the name afterwards given to the castle and royal palace on Mount
Zion, as distinguished from Jerusalem generally 1Ki 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" Lu
2:4,11 because it was David's birth-place and early home 1Sa 17:12
The Jews reckoned the day from sunset to sunset Le 23:32 It
was originally divided into three parts Ps 55:17 "The heat of the
day" 1Sa 11:11 Ne 7:3 was at our nine o'clock, and "the cool of the
day" just before sunset Ge 3:8 Before the Captivity the Jews divided the
night into three watches,
1. from sunset to midnight La 2:19
2. from midnight till the cock-crowing Jud 7:19
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
Mr 13:35 See WATCHES 26789 The division of the day by hours is first mentioned
in Da 3:6,15 4:19 Da 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 Joh 11:9 The word "day"
sometimes signifies an indefinite time Ge 2:4 Isa 22:5 Heb 3:8 etc. In Job 3:1
it denotes a birthday, and in Isa 2:12 Ac 17:31 2Ti 1:18 the great day of final
judgment.
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.
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.
Job 38:12 Lu 1:78 the dawn of the morning; daybreak.
(Comp.) Isa 60:1,2 Mal 4:2 Re 22:16
Which precedes and accompanies the sun-rising. It is
found only in 2Pe 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 Re 2:28 22:16 (Comp.) Nu 24:17
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 Ac 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" Ac 21:8 Their office was at first secular, but it afterwards became
also spiritual. Both Philip and Stephen, who were of "the seven,
"preached; they did "the work of evangelists."
Ro 16:1,3,12 Php 4:2,3 1Ti 3:11 5:9,10 Ti 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)
The name given by Greek writers of the second century to
that inland sea called in Scripture the "salt sea" Ge 14:3 Nu 34:12
the "sea of the plain" De 3:17 the "east sea" Eze 47:18 Joe
2:20 and simply "the sea" Eze 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 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 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.
See OMER
A scarcity of provisions 1Ki 17:1ff. There were frequent
dearths in Palestine. In the days of Abram there was a "famine in the
land" Ge 12:10 so also in the days of Jacob Ge 47:4,13 We read also of
dearths in the time of the judges Ru 1:1 and of the kings 2Sa 21:1 1Ki 18:2 2Ki
4:38 8:1 In New Testament times there was an extensive famine in Palestine Ac
11:28 in the fourth year of the reign of the emperor Claudius (A.D. 44 and 45)
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"
Ec 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" 2Co 5:1 the "putting off this tabernacle" 2Pe
1:13, 14
4. Being "unclothed" 2Co 5:3,4
5. "Falling on sleep" Ps 76:5 Jer 51:39 Ac
13:36 2Pe 3:9
6. "I go whence I shall not return" Job 10:21
7. "Make me to know mine end" Ps 39:4
8. "to depart" Php 1:23
9. The grave is represented as "the gates of
death" Job 38:17 Ps 9:13 107:18
10. The gloomy silence of the grave is spoken of under
the figure of the "shadow of
death" Jer 2:6
11. Death is the effect of sin Ro 5:12 and not a
"debt of nature."
12. It is but once Heb 9:27
13. universal Ge 3:19 Ro 5:12
14. Jesus has by his own death taken away its sting for all
his followers 1Co 15:55-57
15. There is a spiritual death in trespasses and sins,
i.e., the death of the soul under the power of sin Ro 8:6 Eph 2:1,3 Col 2:13
16. The "second death" Re 2:11 is the
everlasting perdition of the wicked Re 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 Mt 18:11 Ro 5:10 2Co 5:21
Ga 1:4 3:13 Eph 1:7 2:16 Ro 8:32-35
Oracle town; sanctuary.
1. One of the eleven cities to the west of Hebron, in the
highlands of Judah Jos 15:49 Jud 1:11-15 It was originally one of the towns of
the Anakim Jos 15:15 and was also called Kirjath-sepher (q.v.) and
Kirjath-sannah Jos 15:49. Caleb, who had conquered and taken possession of the
town and district of Hebron Jos 14:6-15 offered the hand of his daughter to any
one who would successfully lead a party against Debir. Othniel, his younger
brother Jud 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" Jos 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" Jos 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 Jos 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" Jos
10:26.
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 Ge 24:59 Many
years afterwards she died at Bethel, and was buried under the "oak of
weeping", Allon-bachuth Ge 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" Jud 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 Jud 5:1ff. is given the grand triumphal ode,
the "song of Deborah, "which she wrote in grateful commemoration of
that great deliverance.
See LAPIDOTH See JABIN
The Mosaic law encouraged the practice of lending De 15:7
Ps 37:26 Mt 5:42 but it forbade the exaction of interest except from
foreigners. Usury was strongly condemned Pr 28:8 Eze 18:8,13,17 22:12 Ps 15:5
On the Sabbatical year all pecuniary obligations were cancelled De 15:1-11
These regulations prevented the accumulation of debt.
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 De 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
De 15:1-15 For other laws bearing on this relation see Le 25:14,32,39 Mt
18:25,34
4. A surety was liable in the same way as the original
debtor Pr 11:15 17:18
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
Ex 31:18 which were broken by Moses throwing them down on the ground Ex 32:19
They were written by God a second time Ex 34:1 The decalogue is alluded to in
the New Testament five times Mt 5:17,18,19 Mr 10:19 Lu 18:20 Ro 7:7,8 13:9 1Ti
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
Ten cities=deka, ten, and polis, a city, a district on
the east and south-east of the Sea of Galilee containing "ten cities,
"which were chiefly inhabited by Greeks. It included a portion of Bashan
and Gilead, and is mentioned three times in the New Testament Mt 4:25 Mr 5:20
7:31 These cities were Scythopolis, i.e., "city of the Scythians",
(ancient Bethshean, the only one of the ten cities on the west of Jordan),
Hippos, Gadara, Pella (to which the Christians fled just before the destruction
of Jerusalem), Philadelphia (ancient Rabbath-ammon), Gerasa, Dion, Canatha,
Raphana, and Damascus. When the Romans conquered Syria (B.C. 65) they rebuilt,
and endowed with certain privileges, these "ten cities, "and the
province connected with them they called "Decapolis."
A name given to the valley of Jehoshaphat (q.v.) as the
vale of the sentence. The scene of Jehovah's signal inflictions on Zion's
enemies Joe 3:14 marg., "valley of concision or threshing".
"The decrees of God are his eternal, unchangeable,
holy, wise, and sovereign purpose, comprehending at once all things that ever
were or will be in their causes, conditions, successions, and relations, and
determining their certain futurition. The several contents of this one eternal
purpose are, because of the limitation of our faculties, necessarily conceived
of by us in partial aspects, and in logical relations, and are therefore styled
Decrees." The decree being the act of an infinite, absolute, eternal,
unchangeable, and sovereign Person, comprehending a plan including all his
works of all kinds, great and small, from the beginning of creation to an
unending eternity; ends as well as means, causes as well as effects, conditions
and instrumentalities as well as the events which depend upon them, must be
incomprehensible by the finite intellect of man. The decrees are:
1. eternal Ac 15:18 Eph 1:4 2Th 2:13
2. unchangeable Ps 33:11 Isa 46:9
3. comprehend all things that come to pass Eph 1:11 Mt
10:29,30 Eph 2:10 Ac 2:23 4:27,28 Ps 17:13,14
4. efficacious, as they respect those events he has
determined to bring about by his own immediate agency; or
5. permissive, as they respect those events he has
determined that free agents shall be permitted by him to effect. This doctrine
ought to produce in our minds "humility, in view of the infinite greatness
and sovereignty of God, and of the dependence of man; confidence and implicit
reliance upon wisdom, rightenousness, goodness, and immutability of God's
purpose."
See PREDESTINATION
Low ground.
1. A son of Raamah Ge 10:7 His descendants are mentioned
in Isa 21:13 Eze 27:15 They probably settled among the sons of Cush, on the
north-west coast of the Persian Gulf.
2. A son of Jokshan, Abraham's son by Keturah 1Ch 1:32
His descendants settled on the Syrian borders about the territory of Edom. They
probably led a pastoral life.
The descendants of Dedan, the son of Raamah. They are
mentioned in Isa 21:13 as sending out "travelling companies" which
lodged "in the forest of Arabia." They are enumerated also by Ezekiel
Eze 27:20 among the merchants who supplied Tyre with precious things.
Joh 10:22,42 i.e., the feast of the renewing. It was instituted
B.C. 164 to commemorate the purging of the temple after its pollution by
Antiochus Epiphanes (B.C. 167) and the rebuilding of the altar after the Syrian
invaders had been driven out by Judas Maccabaeus. It lasted for eight days,
beginning on the 25th of the month Chisleu (December), which was often a period
of heavy rains Ezr 10:9,13 It was an occasion of much rejoicing and festivity.
But there were other dedications of the temple.
1. That of Solomon's temple 1Ki 8:2 2Ch 5:3
2. the dedication in the days of Hezekiah 2Ch 29:1ff.
3. the dedication of the temple after the Captivity Ezr
6:16