Device – Dice-Playing

Device

de-vis': "A scheme," "invention," "plot." In the Old Testament it stands for six Hebrew words, of which the most common is machashebheth (from chashabh, "to think," "contrive"). In the New Testament it occurs only twice, once for Greek enthumesis (Acts 17:29), and once for noema (2 Corinthians 2:11). Sometimes the word means simply that which is planned or invented, without any evil implication, as in 2 Chronicles 2:14; Acts 17:29 (of artistic work or invention), and Ecclesiastes 9:10 (in the general sense of reasoning or contriving). But more frequently it is used in an evil sense, of a wicked purpose or plot, "Let us devise devices against Jeremiah" (Jeremiah 18:18); "For we are not ignorant of his (i.e. Satan's) devices" (2 Corinthians 2:11), etc.

D. Miall Edwards

Devil

dev'-'-l. See DEMON; SATAN.

Devoted, Things

de-vot'-ed, (cherem).

See CURSE; DEDICATE.

Devotion; Devotions

de-vo'-shun, (sebasmata): For the King James Version "your devotions" (Acts 17:23), the Revised Version (British and American) has "the objects of your worship," which is probably the intended meaning of the King James Version. the Revised Version (British and American) reads "devotion" for the King James Version "prayer" in Job 15:4 (the Revised Version, margin "meditation," Hebrew siach).

Devout

de-vout' (eulabes, eusebes, sebomai, "pious," "dutiful," "reverential"): The word is peculiar to Luke. Applied to Simeon (Luke 2:25), Cornelius (Acts 10:2,Acts 10:7), Ananias (Acts 22:12). "Devout proselytes" (Acts 13:43, the King James Version "religious proselytes"), with possible reference to the proselytes of righteousness as distinguished from the proselytes of the gate (see PROSELYTE). "Devout women of honorable estate" (Acts 13:50), proselytes to Judaism and wives of the men in high position among the heathen (see Josephus, BJ, II, xx, 2). "Devout Greeks" (Acts 17:4), probably, though not necessarily, proselytes of the gate, heathen by birth, who attended the synagogue services and worshipped God. "Devout persons" (Acts 17:17), proselytes of the gate.

M. O. Evans

Dew

du (Tal; drosos).

1. Formation of Dew:

Two things are necessary for the formation of dew, moisture and cold. In moist countries there is less dew because the change in temperature between day and night is too small. In the deserts where the change in temperature between day and night is sometimes as much as 40 degrees F., there is seldom dew because of lack of moisture in the atmosphere. Palestine is fortunate in being near the sea, so that there is always a large percentage of water vapor in the air. The skies are clear, and hence, there is rapid radiation beginning immediately after sunset, which cools the land and the air until the moisture is condensed and settles on cool objects. Air at a low temperature is not capable of holding as much water vapor in suspension as warm air. The ice pitcher furnishes an example of the formation of dew. Just as the drops of water form on the cool pitcher, so dew forms on rocks, grass and trees.

2. Value of Dew in Palestine:

In Palestine it does not rain from April to October, and were it not for the dew in summer all vegetation would perish. Dew and rain are equally important. If there is no rain the winter grass and harvests fail; if no dew, the late crops dry up and there is no fruit. Failure of either of these gifts of Nature would cause great want and hardship, but the failure of both would cause famine and death. Even on the edge of the great Syrian desert in Anti-Lebanon, beyond Jordan and in Sinai, a considerable vegetation of a certain kind flourishes in the summer, although there is not a drop of rain for six months. The dews are so heavy that the plants and trees are literally soaked with water at night, and they absorb sufficient moisture to more than supply the loss due to evaporation in the day. It is more surprising to one who has not seen it before to find a flourishing vineyard practically in the desert itself. Some of the small animals of the desert, such as the jerboa, seem to have no water supply except the dew. The dew forms most heavily on good conductors of heat, such as metals and stones, because they radiate their heat faster and cool the air around them. The wetting of Gideon's fleece (Judges 6:38) is an indication of the amount of dew formed, and the same phenomenon might be observed any clear night in summer in Palestine

3. Importance to Israel:

Dew was a present necessity to the people of Israel as it is today to the people of the same lands, so Yahweh says, "I will be as the dew unto Israel" (Hosea 14:5). Dew and rain are of equal importance and are spoken of together in 1 Kings 17:1. It was especially valued by the children of Israel in the desert, for it supplied the manna for their sustenance (Exodus 16:13; Numbers 11:9).

4. Symbol of Blessing:

Isaac in blessing Jacob asked that the "dew of heaven" (Genesis 27:28) may be granted to him; that these things which make for fertility and prosperity may be his portion. "The remnant of Jacob shall be in the midst of many peoples as dew from Yahweh" (Micah 5:7), as a means of blessing to the nations. "Blessed of Yahweh for .... dew" (Deuteronomy 33:13).

5. Symbol of Refreshment:

Dew is the means of refreshing and reinvigorating all vegetation. Many Scripture references carry out this idea. The song of Moses says, "My speech shall distill as the dew" (Deuteronomy 32:2). "A cloud of dew" (Isaiah 18:4) refreshes the harvesters. "My head is filled with dew" (Song of Songs 5:2). "Like the dew of Hermon" (Psalms 133:3). "Thou hast the dew of thy youth" (Psalms 110:3). "Thy dew is as the dew of herbs" (Isaiah 26:19). Job said of the time of his prosperity, "The dew lieth all night upon my branch" (Job 29:19).

Other figures use dew as the symbol of stealth, of that which comes up unawares (2 Samuel 17:12), and of inconstancy (Hosea 6:4; Hosea 13:3). God's knowledge covers the whole realm of the phenomena of Nature which are mysteries to man (Job 38:28; Proverbs 3:20).

Alfred H. Joy

Di-Zahab

di'-za-hab, diz'-a-hab di-za-habh; Septuagint Katachrusea, (literally, "abounding in gold"):

The name occurs in a list apparently intended to fix definitely the situation of the camp of Israel in the plains of Moab (Deuteronomy 1:1). No place in the region has been found with a name suggesting this; and there is no other clue to its identification. Some names in the list are like those of stations earlier in the wanderings. Thinking that one of these may be intended Burckhardt suggested Mina edh-Dhahab, a boat harbor between Ras Mohammad and `Aqaba. Cheyne gets over the difficulty by accepting a suggestion of Sayee that Di-zahab corresponds to Me-zahab (Genesis 36:39); this latter he then transforms into Mitzraim, and identifies it with the North Arabian Mucri (Encyclopedia Biblica, under the word). The changes, however, seem greater than can be justified.

W. Ewing

Diadem

di'-a-dem: There are seven Bible references to the diadem, four in the Old Testament and three in the New Testament. The Hebrew words do not mark any clear distinctions.

(1) tsaniph, tsanoph, tsaniphah (all from tsanaph, primarily "to wrap," "dress," "roll") mean a headdress in the nature of a turban or piece of cloth wrapped or twisted about the head. The word is also rendered "hood," "mitre." Job 29:14: "My justice was as a robe and a diadem" (RVm, "turban"); Isaiah 62:3: "a royal diadem in the hand of thy God."

(2) tsephirah, means "a crown," "diadem," i.e. something round about the head; Isaiah 28:5 "a diadem of beauty, unto the residue of his people."

(3) mitsnepheth, means an official turban or tiara of priest or king, translated also "mitre." Ezekiel 21:26: "Remove the mitre, and take off the crown."

(4) diadema, the Greek word in the New Testament for "diadem," means "something bound about the head." Found 3 t, all in Revelation 12:3: "a great red dragon .... and upon his heads seven diadems" (the King James Version "crowns"); Revelation 13:1: "a beast .... and on his horns ten diadems"; 19:11,12: "a white horse .... and upon his head are many diadems." See CROWN.

William Edward Raffety

Dial Of Ahaz

di'-al, a'-haz:

1. Hezekiah's Sickness and the Sign

2. The Sign a Real Miracle

3. The "Dial" a Staircase

4. Time of Day of the Miracle

5. Hezekiah's Choice of the Sign

6. Meaning of the Sign

7. The Fifteen "Songs of Degrees"

1. Hezekiah's Sickness and the Sign:

One of the most striking instances recorded in Holy Scripture of the interruption, or rather reversal, of the working of a natural law is the going back of the shadow on the dial of Ahaz at the time of Hezekiah's recovery from his illness. The record of the incident is as follows. Isaiah was sent to Hezekiah in his sickness, to say:

"Thus saith Yahweh, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee; on the third day thou shalt go up unto the house of Yahweh. .... And Hezekiah said unto Isaiah, What shall be the sign that Yahweh will heal me, and that I shall go up unto the house of Yahweh the third day? And Isaiah said, This shall be the sign unto thee from Yahweh, that Yahweh will do the thing that he hath spoken: shall the shadow go forward ten steps, or go back ten steps? And Hezekiah answered, It is a light thing for the shadow to decline ten steps: nay, but let the shadow return backward ten steps. And Isaiah the prophet cried unto Yahweh; and he brought the shadow ten steps backward, by which it had gone down on the dial of Ahaz" (2 Kings 20:5–11). And in Isaiah 38:8, it is said, "Behold, I will cause the shadow on the steps, which is gone down on the dial of Ahaz with the sun, to return backward ten steps. So the sun returned ten steps on the dial whereon it was gone down."

2. The Sign a Real Miracle:

The first and essential point to be noted is that this was no ordinary astronomical phenomenon, nor was it the result of ordinary astronomical laws then unknown. It was peculiar to that particular place, and to that particular time; otherwise we should not read of "the ambassadors of the princes of Babylon, who sent .... to inquire of the wonder that was done in the land" (2 Chronicles 32:31). It is impossible, therefore, to accept the suggestion that the dial of Ahaz may have been improperly constructed, so as to produce a reversal of the motion of the shadow at certain times. For such a maladjustment would have occasioned the repetition of the phenomenon every time the sun returned to the same position with respect to the dial. The narrative, in fact, informs us that the occurrence was not due to any natural law, known or unknown, since Hezekiah was given the choice and exercised it of his own free will, as to whether a shadow should move in a particular direction or in the opposite. But there are no alternative results in the working of a natural law. "If a state of things is repeated in every detail, it must lead to exactly the same consequences." The same natural law cannot indifferently produce one result, or its opposite. The movement of the shadow on the dial of Ahaz was, therefore, a miracle in the strict sense of the term. It cannot be explained by the working of any astronomical law, known or unknown. We have no information as to the astronomical conditions at the time; we can only inquire into the setting of the miracle.

3. The "Dial" a Staircase:

It is unfortunate that one important word in the narrative has been rendered in both the King James Version and the Revised Version (British and American) by a term which describes a recognized astronomical instrument. The word "dial" (ma'aloth) is usually translated "degrees," "steps," or "stairs," and indeed is thus rendered in the same verse. There is no evidence that the structure referred to had been designed to serve as a dial or was anything other than a staircase, "the staircase of Ahaz." It was probably connected with that "covered way for the sabbath that they had built in the house, and the king's entry without," which Ahaz turned "round the house of Yahweh, because of the king of Assyria" (2 Kings 16:18 the Revised Version, margin). This staircase, called after Ahaz because the alteration was due to him, may have been substituted for David's "causeway that goeth up," which was "westward, by the gate of Shallecheth" (1 Chronicles 26:16), or more probably for Solomon's "ascent by which he went up unto the house of Yahweh" which so impressed the queen of Sheba (2 Chronicles 9:4).

4. Time of Day of the Miracle:

At certain times of the day the shadow of some object fell upon this staircase, and we learn from both 2Ki and Isa that this shadow had already gone down ten steps, while from Isa we learn in addition that the sun also was going down. The miracle therefore took place in the afternoon, when the sun moves on its downward course, and when all shadows are thrown in an easterly direction. We are not told what was the object that cast the shadow, but it must have stood to the west of the staircase, and the top of the staircase must have passed into the shadow first, and the foot of the staircase have remained longest in the light. The royal palace is understood to have been placed southeast of the Temple, and it is therefore probable that it was some part of the Temple buildings that had cast its shadow down the stairway in full view of the dying king, as he lay in his chamber. If the afternoon were well advanced the sun would be moving rapidly in altitude, and but little in azimuth; or, in other words, the shadow would be advancing down the steps at its quickest rate, but be moving only slowly toward the left of those who were mounting them. It may well have been the case, therefore, that the time had come when the priests from Ophel, and the officials and courtiers from the palace, were going up the ascent into the house of the Lord to be present at the evening sacrifice; passing from the bright sunshine at the foot of the stairs into the shadow that had already fallen upon the upper steps. The sun would be going straight down behind the buildings and the steps already in shadow would sink into deeper shadow, not to emerge again into the light until a new day's sun had arisen upon the earth.

5. Hezekiah's Choice of the Sign:

We can therefore understand the nature of the choice of the sign that was offered by the prophet to the dying king. Would he choose that ten more steps should be straight- way engulfed in the shadow, or that ten steps already shadowed should be brought back into the light? Either might serve as a sign that he should arise on the third day and go up in renewed life to the house of the Lord; but the one sign would be in accordance with the natural progress of events, and the other would be directly opposed to it. It would be a light thing, as Hezekiah said, for the shadow to go forward ten steps; a bank of cloud rising behind the Temple would effect that change. But no disposition of cloud could bring the shadow back from that part of the staircase which had already passed into it, and restore it to the sunshine. The first change was, in human estimation, easily possible, "a light thing"; the second change seemed impossible. Hezekiah chose the seemingly impossible, and the Lord gave the sign and answered his prayer. We need not ask Whether the king showed more or less faith in choosing the "impossible" rather than the "possible" sign. His father Ahaz had shown his want of faith by refusing to put the Lord to the test, by refusing to ask a sign, whether in the heaven above or in the earth beneath. The faith of Hezekiah was shown in asking a sign, which was at once in the heaven above and in the earth beneath, in accepting the choice offered to him, and so putting the Lord to the test. And the sign chosen was most fitting, Hezekiah lay dying, whether of plague or of cancer we do not know, but his disease was mortal and beyond cure; he was already entering into the shadow of death. The word of the Lord was sure to him; on "the third day" he would rise and go up in new life to the house of God.

6. Meaning of the Sign:

But what of the sign? Should the shadow of death swallow him up; should his life be swiftly cut off in darkness, and be hidden until a new day should dawn, and the light of a new life, a life of resurrection, arise? (Compare John 11:24.) Or should the shadow be drawn back swiftly, and new years be added to his life before death could come upon him? Swift death was in the natural progress of events; restoration to health was of the impossible. He chose the restoration to health, and the Lord answered his faith and his prayer.

We are not able to go further into particulars. The first temple, the royal palace, and the staircase of Ahaz were all destroyed in the destruction of Jerusalem by Nebuchadnezzar, and we have no means of ascertaining the exact position of the staircase with respect to Temple or palace, or the number of the steps that it contained, or the time of the day, or the season of the year when the sign was given. It is possible that if we knew any or all of these, a yet greater significance, both spiritual and astronomical, might attach to the narrative.

7. The Fifteen "Songs of Degrees":

Fifteen years were added to the life of Hezekiah. In the restoration of the second temple by Herod fifteen steps led from the Court of the Women to the Court of Israel, and on these steps the Levites during the Feast of Tabernacles were accustomed to stand in order to sing the fifteen "songs of degrees" (Pss 120-134). At the head of these same steps in the gateway, lepers who had been cleansed from their disease presented themselves to the priests. It has been suggested that Hezekiah himself was the compiler of these fifteen "songs of the steps," in thankfulness for his fifteen years of added life. Five of them are ascribed to David or as written for Solomon, but the remaining ten bear no author's name. Their subjects are, however, most appropriate to the great crises and desires of Hezekiah's life. His great Passover, to which all the tribes were invited, and so many Israelites came; the blasphemy of Rabshakeh and of Sennacherib's threatening letter; the danger of the Assyrian invasion and the deliverance from it; Hezekiah's sickness unto death and his miraculous restoration to health; and the fact that at that time he would seem to have had no son to follow him on the throne--all these subjects seem to find fitting expression in the fifteen Psalms of the Steps.

E. W. Maunder

Diamond

di'-a-mund. See STONES, PRECIOUS.

Diana; Artemis

di-an'-a (Artemis "prompt," "safe"): A deity of Asiatic origin, the mother goddess of the earth, whose seat of worship was the temple in Ephesus, the capital of the Roman province of Asia. Diana is but the Latinized form of the Greek word Artemis, yet the Artemis of Ephesus should not be confused with the Greek goddess of that name.

She may, however, be identified with the Cybele of the Phrygians whose name she also bore, and with several other deities who were worshipped under different names in various parts of the Orient. In Cappadocia she was known as Ma; to the Syrians as Atargatis or Mylitta; among the Phoenicians as Astarte, a name which appears among the Assyrians as Ishtar; the modern name Esther is derived from it. The same goddess seems to have been worshipped by the Hittites, for a female deity is sculptured on the rocks at Yazili Kaya, near the Hittite city of Boghazkeui. It may be shown ultimately that the various goddesses of Syria and Asia Minor all owe their origin to the earlier Assyrian or Babylonian Ishtar, the goddess of love, whose chief attributes they possessed. The several forms and names under which she appears axe due to the varying developments in different regions.

Tradition says that Diana was born in the woods near Ephesus, where her temple was built, when her image of wood (possibly ebony; Pliny, NH, xvi. 40; Acts 19:35) fell from the sky (see also ASTRONOMY, sec. I, 8 (2)). Also according to tradition the city which was later called Ephesus was founded by the Amazons, and Diana or Cybele was the deity of those half-mythical people. Later when Ephesus fell into the possession of the Greeks, Greek civilization partly supplanted the Asiatic, and in that city the two civilizations were blended together. The Greek name of Artemis was given to the Asiatic goddess, and many of the Greek colonists represented her on their coins as Greek. Her images and forms of worship remained more Asiatic than Greek Her earliest statues were figures crudely carved in wood. Later when she was represented in stone and metals, she bore upon her head a mural headdress, representing a fortitled city wall; from it, drapery hung upon each side of her face to her shoulders. The upper part of her body was completely covered with rows of breasts to signify that she was the mother of all life. The lower arms were extended. The lower part of the body resembled a rough block, as if her legs had been wrapped up in cloth like those of an Egyptian mummy. In later times her Greek followers represented her with stags or lions standing at her sides. The most renowned of her statues stood on the platform before the entrance to her temple in Ephesus. As the statues indicate, she impersonated the reproductive powers of men and of animals and of all other life.

At the head of her cult was a chief priest, originally a eunuch who bore the name and later the title Megabyzos. Under him were priests known as Essenes, appointed. perhaps from the city officials, for but a single year; it was their duty to offer the sacrifices to the goddess in behalf of the city. Other subordinate classes of priests known as Kouretes, Krobatai and Hilroi performed duties which are now obscure. The priestesses were even more numerous, and, probably from their great numbers, they were called Melissai or bees; the Ephesian symbol therefore which appears commonly upon the coins struck in the city, is a bee. The Melissai, which in the early times were all virgins, were of three classes; it is no longer known just what the special duties of each class were. The ritual of the temple services consisted of sacrifices and of ceremonial prostitution, a practice which was common to many of the religions of the ancient Orient, and which still exists among some of the obscure tribes of Asia Minor.

The temple of Diana was not properly the home of the goddess; it was but a shrine, the chief one, devoted to her service. She lived in Nature; she was everywhere wherever there was life, the mother of all living things; all offerings of every possible nature were therefore acceptable to her; hence, the vast wealth which poured into her temple. Not only was she worshipped in her temple, but in the minute shrines or naoi which were sometimes modeled after the temple. More frequently the shrines were exceedingly crude objects, either of silver or stone or wood or clay. They were made at Ephesus by dependents of the temple, and carried by the pilgrims throughout the world. Before them Diana might also be worshipped anywhere, just as now from the soil of the sacred Mesopotamian city of Kerbela, where the sons of Ali were martyred, little blocks are formed and are carried away by the Shiah Moslems that they may pray upon sacred ground wherever they may be. The makers of the shrines of Diana formed an exceedingly large class among whom, in Paul's time, was Demetrius (Acts 19:24). None of the silver shrines have been discovered, but those of marble and of clay have appeared among the ruins of Ephesus. They are exceedingly crude; in a little shell-like bit of clay, a crude clay female figure sits, sometimes with a tambourine in one hand and a cup in the other, or with a lion at her side or beneath her foot. Though the shrines were sold as sacred dwelling-places of the goddess, that the pilgrims who carried them to their distant homes, or buried them in the graves with their dead, might be assured of her constant presence, their real purpose was to increase the temple revenues by their sale at a price which was many times their cost. With the shrines of Diana may be compared the household gods of clay found in abundance among the ruins of the earlier Babylonian cities, especially those cities in which temples to the goddess Ishtar stood.

E. J. Banks

Diaspora

di-as'-po-ra. See DISPERSION.

Diblah

dib'-la (dibhlah, "circle"; Deblatha): The name occurs only in Ezekiel 6:14 (the King James Version "Diblath"), and the place has not been identified. If the reading is correct it may possibly be represented by Dibl, a village in Upper Galilee, South of Tibnin. But more likely it is a scribal error for Riblah.

Diblaim

dib'-la-im, dib-la'-im (dibhlayim, "two cakes"): A native of Northern Israel and father of Gomer, the wife of Hosea (Hosea 1:3).

Diblath

dib'-lath.

See DIBLAH.

Diblathaim

dib-la-tha'-im.

See ALMON-DIBLATHAIM.

Dibon; Dibon-Gad

di'-bon (dibhon, "washing"; Daibon):

(1) A city of Moab captured by the Amorites (Numbers 21:30), and held by them at the invasion by Israel. It was taken and given to the tribe of Gad, whence it is called Dibon-gad (Numbers 32:34; Numbers 33:45). In Joshua 13:17 it is reckoned to Reuben. Along with other cities in the territory North of the Arnon, Dibon changed hands several times between Moab and Israel. Mesha claims it (MS), and in Jeremiah 48:18,Jeremiah 48:22 it is named among the cities of Moab. The form of the name, Dimon, in Isaiah 15:9, may have been given to make it resemble the Hebrew dam, "blood," to support the play upon words in the verse (HDB, under the word). It is represented by the modern Dhiban, about 4 miles North of Aroer (`Ara`ir), on the line of the old Roman road. The ruins that spread over two adjacent knolls are of no importance: walls, a tower, cistern, etc. Near Dibon the famous Moabite Stone was found.

(2) A town in Judah, occupied after the exile (Nehemiah 11:25). It may be the same as Dimonah (Joshua 15:22); unidentified.

W. Ewing

Dibri

dib'-ri (dibhri, "eloquent" (?)): A Danite, whose daughter Shelomith married an Egyptian. Their son was "cut off" (stoned) for blasphemy (Leviticus 24:11).

Dice-Playing

See GAMES.