Desert – Dust

Desert

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

1. ARABAH. This word means that very depressed and enclosed region--the deepest and the hottest chasm in the world--the sunken valley north and south of the Dead Sea, but more particularly the former. [ARABAH] Arabah in the sense of the Jordan valley is translated by the word "desert" only in (Ezekiel 47:8)

2. MIDBAR. This word, which our translators have most frequently rendered by "desert," is accurately "the pasture ground." It is most frequently used for those tracts of waste land which lie beyond the cultivated ground in the immediate neighborhood of the towns and villages of Palestine, and which are a very familiar feature to the traveller in that country. (Exodus 3:1; 6:3; 19:2)

3. CHARBAH appears to have the force of dryness, and thence of desolation. It is rendered "desert" in Psal 102:6; Isai 48:21; Ezek 13:4 The term commonly employed for it in the Authorized Version is "waste places" or "desolation."

4. JESHIMON, with the definite article, apparently denotes the waste tracts on both sides of the Dead Sea. In all these cases it is treated as a proper name in the Authorized Version. Without the article it occurs in a few passages of poetry in the following of which it is rendered; "desert:" (Psalms 78:40; 106:14; Isaiah 43:19,20)

Deuel, Or Deuel

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

Deuteronomy

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

1. The first discourse. (1:1; 4:40) After a brief historical introduction the speaker recapitulates the chief events of the last forty years in the wilderness. To this discourse is appended a brief notice of the severing of the three cities of refuge on the east side of the Jordan. (4:41-43)

2. The second discourse is introduced like the first by an explanation of the circumstances under which it was delivered. (4:44-49) It extends from chap. (5:1-26) 19 And contains a recapitulation, with some modifications and additions of the law already given on Mount Sinai.

3. In the third discourse, (27:1-30) 20 The elders of Israel are associated with Moses. The people are commanded to set up stones upon Mount Ebal, and on them to write "all the words of this law." Then follow the several curses to be pronounced by the Levites on Ebal, (27:14-26) and the blessings on Gerizim. (28:1-14)

4. The delivery of the law as written by Moses (for its still further preservation) to the custody of the Levites, and a charge to the people to hear it read once every seven years, Deut. 31; the Song of Moses spoken in the ears of the people, (31:30; 32:44) and the blessing of the twelve tribes. (33:5) The book closes, Deuteronomy 34, with an account of the death of Moses, which is first announced to him ch. (32:48-52) The book bears witness to its own authorship, (31:19) and is expressly cited in the New Testament as the work of Moses. (Matthew 19:7,8; Mark 10:3; Acts 3:22; 7:37) The last chapter, containing an account of the death of Moses, was of course added by a later hand, and probably formed originally the beginning of the book of Joshua. [PENTATEUCH, THE]

Devil

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

Dew

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

Diadem

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

Dial

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

Diamond

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

Diana

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

Diblaim

(double cake), mother of Hosea’s wife Gomer. (Hosea 1:3) (B.C. before 725.)

Diblath

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

Dibon

(wasting).

1. A town on the east side of Jordan, in the rich pastoral country, which was taken possession of and rebuilt by the children of Gad. (Numbers 32:3,34) From this circumstance it possibly received the name of DIBON-GAD. (Numbers 33:45,46) Its first mention is in (Numbers 21:30) and from this it appears to have belonged originally to the Moabites. We find Dibon counted to Reuben in the lists of Joshua. (Joshua 13:9,17) In the time of Isaiah and Jeremiah, however, it was again in possession of Moab. (Isaiah 15:2; Jeremiah 48:18,22) comp. Jere 48:24 In modern times the name Dhiban has been discovered as attached to extensive ruins on the Roman road, about three miles north of the Arnon (Wady Modjeb).

2. One of the towns which were reinhabited by the men of Judah after the return from captivity, (Nehemiah 11:25) identical with DIMONAH.

Dibongan

[DIBON]

Dibri

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

Didrachmon

[MONEY; SHEKEL]

Didymus

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

Diklah

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

Dilean

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

Dimnah

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

Dimon

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

Dimonah

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

Dinah

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

Dinaites

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

Dinhabah

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

Dionysius

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

Diotrephes

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

Disciple

[APOSTLES]

Diseases

[MEDICINE]

Dishan

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

Dishon

(antelope)

1. The fifth son of Seir. (Genesis 36:21,26,30; 1 Chronicles 1:38)

Dispersion, The Jews Of The

or simply THE DISPERSION, was the general title applied to those Jews who remained settled in foreign countries after the return from the Babylonian exile, and during the period of the second temple. At the beginning of the Christian era the Dispersion was divided into three great sections, the Babylonian, the Syrian, the Egyptian. From Babylon the Jews spread throughout Persia, Media and Parthia. Large settlements of Jews were established in Cyprus, in the islands of the AEgean, and on the western coast of Asia Minor. Jewish settlements were also established at Alexandria by Alexander and Ptolemy I. The Jewish settlements in Rome, were consequent upon the occupation of Jerusalem by Pompey, B.C. 63. The influence of the Dispersion on the rapid promulgation of Christianity can scarcely be overrated. The course of the apostolic preaching followed in a regular progress the line of Jewish settlements. The mixed assembly from which the first converts were gathered on the day of Pentecost represented each division of the Dispersion. (Acts 2:9-11) (1) Parthians...Mesopotamia; (2) Judea (i.e. Syria)...Pamphylia; (3) Egypt...Greece; (4) Romans..., and these converts naturally prepared the way for the apostles int he interval which preceded the beginning of the separate apostolic missions. St. James and St. Peter wrote to the Jews of the Dispersion. (James 1:1; 1 Peter 1:1)

Divination

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

Divorce

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

Dizahab

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

Dodai

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

Dodanim

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

Dodavah

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

Dodo

(loving).

1. A man of Bethlehem, father of Elhanan, who was one of David’s thirty captains. (2 Samuel 23:24; 1 Chronicles 11:26) He is a different person from

2. DODO THE AHOHITE, father of Eleazar, the second of the three mighty men who were over the thirty. (2 Samuel 23:9; 1 Chronicles 11:12) (B.C. before 1046).

Doeg

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

Dog

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

Doors

[GATE]

Dophkah

(cattle-driving), a place mentioned (Numbers 33:12) as a station in the desert where the Israelites encamped. [WILDERNESS OF THE WANDERING OF THE WANDERING IN THE WILDERNESS]

Dor

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

Dorcas

(gazelle). [TABITHA]

Dositheus

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

Dothaim

[DOTHAN]

Dothan

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

Dove

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

Doves Dung

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

Dowry

[MARRIAGE]

Drachm

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

Dragon

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

1. The former is used, always in the plural, in (Job 30:29; Psalms 44:19; Isaiah 34:13; 43:20; Jeremiah 9:11) It is always applied to some creatures inhabiting the desert, and we should conclude from this that it refers rather to some wild beast than to a serpent. The syriac renders it by a word which, according to Pococke, means a "jackal."

2. The word tannin seems to refer to any great monster, whether of the land or the sea, being indeed more usually applied to some kind of serpent or reptile, but not exclusively restricted to that sense. (Exodus 7:9,10,12; 32:33; Psalms 91:13) In the New Testament it is found only in the Apocalypse, (Revelation 12:3,4,7,9,16,17) etc., as applied metaphorically to "the old serpent, called the devil, and Satan."

Dram

[DARIC]

Dreams

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

Dress

This subject includes the following particulars:

1. Materials;

2. Color and decoration;

3. Name, form, and mode of wearing the various articles;

4. Special usages relating thereto.

5. Materials .--After the first "apron" of fig leaves, (Genesis 3:7) the skins of animals were used for clothing. (Genesis 3:21) Such was the "mantle" worn by Elijah. Pelisses of sheepskin still form an ordinary article of dress in the East. The art of weaving hear was known to the Hebrews at an early period, (Exodus 25:4; 26:7) and wool was known earlier still. (Genesis 38:12) Their acquaintance with linen and perhaps cotton dates from the captivity in Egypt, (1 Chronicles 4:21) silk was introduced much later. (Revelation 18:12) The use of mixed material, such as wool and flax, was forbidden. (Leviticus 19:19; 22:11)

6. Color and decoration. --The prevailing color of the Hebrew dress was the natural white of the materials employed, which might be brought to a high state of brilliancy by the art of the fuller. (Mark 9:3) The notice of scarlet thread, (Genesis 38:28) implies some acquaintance with dyeing. The elements of ornamentation were -- (1) weaving with threads previously dyed, (Exodus 35:25) (2) the introduction of gold thread or wire, (Exodus 27:6) ff; (3) the addition of figures. Robes decorated with gold, (Psalms 45:13) and with silver thread, cf. (Acts 12:21) were worn by royal personages; other kinds of embroidered robes were worn by the wealthy, (Judges 5:30; Psalms 45:14; Ezekiel 16:13) as well as purple, (Proverbs 31:22; Luke 16:19) and scarlet. (2 Samuel 1:24)

7. The names, forms, and modes of wearing the robes. -- The general characteristics of Oriental dress have preserved a remarkable uniformity in all ages: the modern Arab dresses much as the ancient Hebrew did. The costume of the men and women was very similar; there was sufficient difference, however, to mark the sex, and it was strictly forbidden to a woman to wear the appendages, such as the staff, signet-ring, and other ornaments, of a man; as well as to a man to wear the outer robe of a woman. (22:5) We shall first describe the robes which were common to the two sexes, and then those which were peculiar to women. (1) The inner garment was the most essential article of dress. It was a closely-fitting garment, resembling in form and use our shirt, though unfortunately translate "coat" in the Authorized Version. The material of which it was made was either wool, cotton or linen. It was without sleeves, and reached only to the knee. Another kind reached to the wrists and ankles. It was in either case kept close to the body by a girdle, and the fold formed by the overlapping of the robe served as an inner pocket. A person wearing the inner garment alone was described as naked. (2) There was an upper or second tunic, the difference being that it was longer than the first. (3) the linen cloth appears to have been a wrapper of fine linen, which might be used in various ways, but especially as a night-shirt. (Mark 14:51) (4) The outer garment consisted of a quadrangular piece of woollen cloth, probably resembling in shape a Scotch plaid. The size and texture would vary with the means of the wearer. It might be worn in various ways, either wrapped round the body or thrown over the shoulders like a shawl, with the ends or "skirts" hanging down in front; or it might be thrown over the head, so as to conceal the face. (2 Samuel 15:30; Esther 6;12) The ends were skirted with a fringe and bound with a dark purple ribbon, (Numbers 15:38) it was confined at the waist by a girdle. The outer garment was the poor man’s bed clothing. (Exodus 22:26,27) The dress of the women differed from that of the men in regard to the outer garment, the inner garment being worn equally by both sexes. (Solomon 5:3) Among their distinctive robes we find a kind of shawl, (Ruth 3:15; Isaiah 3:22) light summer dresses of handsome appearance and ample dimensions,a nd gay holiday dresses. (Isaiah 3:24) The garments of females were terminated by an ample border of fringe (skirts , Authorized Version), which concealed the feet. (Isaiah 47:2; Jeremiah 13:22) The travelling cloak referred to by St. Paul, (2 Timothy 4:13) is generally identified with the Roman paenula . It is, however, otherwise explained as a travelling-case for carrying clothes or books. The coat of many colors worn by Joseph, (Genesis 37:3,23) is variously taken to be either a "coat of divers colors" or a tunic furnished with sleeves and reaching down to the ankles. The latter is probably the correct sense.

8. Special usages relating to dress. --The length of the dress rendered it inconvenient for active exercise; hence the outer garments were either left in the house by a person working close by, (Matthew 24:18) or were thrown off when the occasion arose, (Mark 10:50) or, if this were not possible, as in the case of a person travelling, they were girded up. (1 Kings 18:46; 1 Peter 1:13) On entering a house the upper garment was probably laid aside, and resumed on going out. (Acts 12:8) In a sitting posture, the garments concealed the feet; this was held to be an act of reverence. (Isaiah 6:2) The number of suits possessed by the Hebrews was considerable: a single suit consisted of an under and upper garment. The presentation of a robe in many instances amounted to installation or investiture, (Genesis 41:42; Esther 8:15; Isaiah 22:21) on the other hand, taking it away amounted to dismissal from office. 2 Macc. 4:38. The production of the best robe was a mark of special honor in a household. (Luke 15:22) The number of robes thus received or kept in store for presents was very large, and formed one of the main elements of wealth in the East, (Job 22:6; Matthew 6:19; James 5:2) so that to have clothing implied the possession of wealth and power. (Isaiah 3:6,7) On grand occasions the entertainer offered becoming robes to his guests. The business of making clothes devolved upon women in a family. (Proverbs 31:22; Acts 9:39) little art was required in what we may term the tailoring department; the garments came forth for the most part ready made from the loom, so that the weaver supplanted the tailor.

Drink, Strong

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

1. Beer , which was largely consumed in Egypt under the name of zythus , and was thence introduced into Palestine. It was made of barley; certain herbs, such as lupine and skirret, were used as substitutes for hops.

2. Cider , which is noticed in the Mishna as apple wine.

3. Honey wine , of which there were two sorts, one consisting of a mixture of wine, honey and pepper; the other a decoction of the juice of the grape, termed debash (honey) by the Hebrews, and dibs by the modern Syrians.

4. Date wine , which was also manufactured in Egypt. It was made by mashing the fruit in water in certain proportions.

5. Various other fruits and vegetables are enumerated by Pliny as supplying materials for factitious or home-made wine, such as figs, millet, the carob fruit, etc. It is not improbable that the Hebrews applied raisins to this purpose in the simple manner followed by the Arabians, viz., by putting them in jars of water and burying them in the ground until fermentation took place.

Dromedary

[Camel]

Drusilla

(watered by the dew), daughter of herod Agrippa *., (Acts 24:24) ff., and Cypros. Born A.D. 38. She was at first betrothed to Antiochus Epiphanes, prince of Commagene, but was married to Azizus, king of Emesa. Soon after, Felix, procurator of Judea, brought about her seduction by means of the Cyprian sorcerer Simon, and took her as his wife. In (Acts 24:24) we find her in company with Felix at Caesarea. Felix who, together with his mother, perished in the eruption of Vesuvius under Titus.

Dulcimer

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

Dumah

(silence).

1. A son of Ishmael, most probably the founder of the Ishmaelite tribe of Arabia, and thence the name of the principal place of district inhabited by that tribe. (Genesis 25:14; 1 Chronicles 1:30; Isaiah 21:11)

2. A city in the mountainous district of Judah, near Hebron, (Joshua 15:52) represented by the ruins of a village called ed-Daumeh , six miles southwest of Hebron.

Dung

The uses of dung were two-fold --as manure and as fuel. The manure consisted either of straw steeped in liquid manure, (Isaiah 25:10) or the sweepings, (Isaiah 5:25) of the streets and roads, which were carefully removed from about the houses, and collected in heaps outside the walls of the towns at fixed spots --hence the dung-gate at Jerusalem --and thence removed in due course to the fields. The difficulty of procuring fuel in Syria, Arabia and Egypt has made dung in all ages valuable as a substitute. It was probably used for heating ovens and for baking cakes, (Ezra 4:12,15) the equable heat which it produced adapting it pecularily for the latter operation. Cow’s and camels dung is still used for a similar purpose by the Bedouins.

Dungeon

[PRISON]

Dura

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

Dust

[MOURNING]