International Standard Bible Encyclopedia
Doxology — Dysentery
Doxology
Doxology - dok-sol'-o-ji (doxologia, "a praising," "giving glory"): A hymn or liturgical formula expressive of praise to God, as the Gloria in Excelsis (an expansion of Luke 2:14), sometimes called the Greater Doxology, and the Gloria Patri ("Glory be to the Father, and to the Son, and to the Holy Ghost, world without end, Amen") also known as the Lesser Doxology.
The clause, "as it was in the beginning, is now, and ever shall be," was probably added to the original simple formula to emphasize the church's dissent from the Arian conception of Christ.
The term is applied in particular to the concluding paragraph of the Lord's Prayer (Matthew 6:13 margin, "For thine is the kingdom," etc.; compare 1 Chronicles 29:11, and see LORD'S PRAYER).
To the same general class belong Psalms 41:13; 72:18 f; Psalms 89:52; Romans 16:27; Ephesians 2:20; 1 Timothy 1:17; Jude 1:25; Revelation 5:13 f; Revelation 19:1-3, and the modern stanza beginning "Praise God, from whom all blessings flow."
M. O. Evans
Drachma; Dram
Drachma; Dram - drak'-ma, (drachme): The word is used in the Septuagint as the rendering of beqa`, "half-shekel," which must refer to the light standard for the shekel, as its weight was about 62 grains. In the New Testament the word occurs only in Luke 15:8-9, where it is rendered "a piece of silver" (m "drachma"). It was commonly taken as equivalent to the Roman denarius, though not strictly so.
Dragon
Dragon - drag'-un (tannin, plural tannim, tannoth; drakon):
Tannin and the plural tanninim occur 14 t, and in English Versions of the Bible are variously rendered "dragon," "whale," "serpent" or "sea-monster"; but Lamentations 4:3, the King James Version "sea-monster," the King James Version margin"sea calves," the Revised Version (British and American) "jackals." Tannim occurs 12 times, and is rendered "dragons," the Revised Version (British and American) "jackals," except in Ezekiel 29:3, where the King James Version has "dragon" (the American Standard Revised Version "monster"), and in Ezekiel 32:2, where the King James Version has "whale" and the English Revised Version and the King James Version margin"dragon" (the American Standard Revised Version "monster"). Tannoth occurs once, in Malachi 1:3, where it is rendered "dragons," the Revised Version (British and American) "jackals." Drakon occurs 12 times in Revelation 12:1-17; Revelation 13:1-18; Revelation 16:1-21; and Revelation 20:1-15, where it is uniformly rendered "dragon." (Compare Arabic tinnin, the constellation, Draco.) Tannoth Septuagint domata, "dwellings") is a feminine plural form as if from tannah, but it suits the context to give it the same meaning as tannim.
In Exodus 7:9-10, 12, tannin is used of the serpents which were produced from Aaron's rod and the rods of the Egyptian magicians, whereas in Exodus 4:3 and Exodus 7:15, for the serpent produced from Aaron's rod, we find nachash, the ordinary word for serpent. In two passages we find "whale," the Revised Version (British and American) "sea-monster"; Genesis 1:21: "And God created the great sea-monsters, and every living creature that moveth"; Job 7:12: "Am I a sea, or a sea-monster, that thou settest a watch over me?" Other passages (the English Revised Version and the King James Version) are Deuteronomy 32:33: "Their wine is the poison of dragons (the American Standard Revised Version "serpents"), and the cruel venom of asps"; Nehemiah 2:13: "And I went out by night by the valley gate, even toward the dragon's (the American Standard Revised Version "jackal's") well" (the King James Version "dragon well"); Psalms 91:13: "Thou shalt tread upon the lion and adder: the young lion and the serpent (the King James Version "dragon") shalt thou trample under foot "; Psalms 148:7: "Praise Yahweh from the earth, ye sea-monsters (the King James Version "dragons"), and all deeps"; Jeremiah 51:34: "Nebuchadrezzar the king of Babylon hath devoured me, .... like a monster" (the King James Version "dragon"). Here also two tannim passages; Ezekiel 29:3: "Thus saith the Lord Yahweh: Behold, I am against thee, Pharaoh king of Egypt, the great monster (the King James Version "dragon") that lieth in the midst of his rivers, that hath said, My river is mine own, and I have made it for myself"; and Ezekiel 32:2: "Son of man, take up a lamentation over Pharaoh king of Egypt, and say unto him, Thou wast likened unto a young lion of the nations: yet art thou as a monster (the English Revised Version "dragon," the King James Version "whale") in the seas; and thou didst break forth with thy rivers and troubledst the waters with thy feet, and fouledst their rivers."
The foregoing passages offer no especial difficulties in the interpretation of the word tannin. All may fairly be understood to refer to a serpent or sea-monster or some imaginary creature, without invoking any ancient myths for their elucidation. The same may be said of the passages in Revelation. A dragon is taken as the personification of Satan, as of Pharaoh in the passages in Ezekiel. It is of course true that ancient myths may more or less distantly underlie some of these dragon and serpent references, and such myths may be demonstrated to throw additional light in certain cases, but at least the passages in question are intelligible without recourse to the myths. This however is not equally true of all the tannin passages. In Psalms 74:12 we read: "Yet God is my King of old, working salvation in the midst of the earth. Thou didst divide the sea by thy strength: thou brakest the heads of the sea-monsters (the King James Version "dragons") in the waters." Compare Isaiah 27:1; 51:9 f.
The three passages just cited seem to denote each some particular act, and are referred by Canon Cheyne (Encyclopedia Biblica, under the word "Dragon") to the old Babylonian myth of the conflict of Marduk and Tiamat in the Assyrian creation-legend (thus Gunkel, etc.). Indeed he refers to that myth not only these passages, but also Jeremiah 5:31; Ezekiel 29:3-6; Ezekiel 32:2-8 and Job 7:12, which have been cited above. In translating the last two passages, Canon Cheyne uses the definite article, "the dragon," instead of "a" as in the Revised Version (British and American), which makes a great difference in the meaning. In Psalms 87:4, it is clear that Rahab is a country, i.e. Egypt. Isaiah 30:7 is to the same point. In Isaiah 51:9-10, "that didst cut Rahab in pieces" and "that didst pierce the monster" (the King James Version "dragon"), are two coordinate expressions of one idea, which is apparently the defeat of the Egyptians, as appears in the reference to the passage of the Red Sea. In Isaiah 27:1, "leviathan the swift serpent" and "leviathan the crooked serpent" and "the monster (the King James Version and the English Revised Version "dragon") that is in the sea" have been identified with Babylon, Persia and Egypt (Encyclopedia Biblica, under the word "Dragon," 4). It is more probable that the first two expressions are coordinate, and amount to "leviathan the swift and crooked serpent," and that the verse may therefore refer to Babylonia and Egypt. Psalms 74:12-15 is more in line with the idea of the article in EB, but it is nevertheless susceptible of an explanation similar to that of the other two passages.
Tannim, "dragons" (the Revised Version (British and American) "jackals") occurs in Job 30:29; Psalms 44:19; Isaiah 13:22; 34:13; 35:7; 43:20; Jeremiah 9:11; 10:22; 14:6; 49:33; 51:37; tannoth, "dragons" (the Revised Version (British and American) "jackals") is found in Malachi 1:3. In all these passages, "jackal" suits the context better than "dragon," "sea-monster" or "serpent." An exception to the rendering of "dragon" or "serpent" or "sea-monster" for tannin is found in Lamentations 4:3: "Even the jackals draw out the breast, they give suck to their young ones." the King James Version has "seamonster," the King James Version margin"sea calves." A mammal is indicated, and the Revised Version (British and American) apparently assumes that tannin is an error for tannim. Two other exceptions are in Ezekiel 29:3 and Ezekiel 32:2, where English Versions of the Bible renders tannim by "dragon," since in these two passages "jackal" obviously will not suit.
See JACKAL.
On the constellational dragons or snakes, see ASTRONOMY, sec. II, 1-5.
Alfred Ely Day
Dragon Well
Dragon Well - (Nehemiah 2:13 the King James Version).
See JACKAL'S WELL.
Dragon, Bel and The
Dragon, Bel and The - See BEL AND THE DRAGON.
Dragon, Red
Dragon, Red - See REVELATION OF JOHN.
Dram
Dram - See DRACHMA; MONEY.
Drama Mimic
Drama Mimic - dra'-ma mim'-ik.
See GAMES.
Draught
Draught - draft (aphedron; Matthew 15:17; Mark 7:19): "Closet," "sink" or "privy" (Rheims), literally, "place for sitting apart" (compare 2 Kings 10:27, "draught-house," and Mishna "water-house"). According to the Mishna, Jehu turned the temple of Baal in Samaria into public latrines, "waterhouses." Mark adds here (Mark 7:19) that by this saying Jesus cleansed all articles of food, i.e., declared them to be clean.
Drawer of Water
Drawer of Water - dro'-er, (sho'ebh mayim, from sha'abh, "to bale up" water): In Syria and Palestine, outside of Mt. Lebanon and the Anti-Lebanon, the springs of water are scarce and the inhabitants of these less favored places have always depended upon wells and cisterns for their water supply. This necessitates some device for drawing the water. In the case of a cistern or shallow well, an earthenware water jar or a bucket made of tanned goats' skin is lowered into the water by a rope and then raised by pulling up the rope hand over hand (probably the ancient method), or by running the rope over a crude pulley fixed directly over the cistern or well. In the case of deep wells, the rope, attached to a larger bucket, is run over a pulley so that the water may be raised by the drawers walking away from the well as they pull the rope. Frequently animals are hitched to the rope to do the pulling.
In some districts where the water level is not too deep, a flight of steps leading down to the water's edge is constructed in addition to the opening vertically above the water. Such a well is pointed out near Haran in Mesopotamia as the one from which Rebekah drew water for Abraham's servant. In Genesis 24:16 we read that Rebekah "went down to the fountain, and filled her pitcher, and came up."
The deep grooves in their curbs, worn by the ropes as the water was being raised, attest to the antiquity of many of the wells of Palestine and Syria. Any one of the hundreds of grooves around a single well was many years in being formed. The fact that the present method of drawing water from these wells is not making these grooves, shows that they are the work of former times.
The drawing of water was considered the work of women or of men unfit for other service (Genesis 24:11, 13, 13; 1 Samuel 9:11; John 4:7). In Syria, today, a girl servant willingly goes to draw the daily supply of water, but seldom is it possible to persuade a boy or man to perform this service. When the well or fountain is at a distance, or much water is needed, tanned skins or earthen jars are filled and transported on the backs of men or donkeys.
Water drawing was usually done at evening time (Genesis 24:11), and this custom has remained unchanged. There is no sight more interesting than the daily concourse at a Syrian water source. It is bound to remind one of the Bible stories where the setting is a wellside (Genesis 24:1-67; John 4:1-54).
The service of water drawing was associated, in early times, with that of hewer of wood (Deuteronomy 29:11). Joshua made the Gibeonites hewers of wood and drawers of water in exchange for their lives (Joshua 9:21, 23, 17). The inhabitants of Nineveh were exhorted to draw water and fill the cisterns of their fortresses in preparation for a siege (Nahum 3:14).
Figurative: Water drawing is mentioned in the metaphor of Isaiah 12:3, "Ye draw water out of the wells of salvation."
James A. Patch
Dream; Dreamer
Dream; Dreamer - drem, drem'-er (chalom, chelem; onar): In all time dreams and their interpretation have been the occasion of much curious and speculative inquiry. Because of the mystery by which they have been enshrouded, and growing out of a natural curiosity to know the future, much significance has been attached to them by people especially of the lower stages of culture. Even the cultured are not without a superstitious awe and dread of dreams, attaching to them different interpretations according to local color and custom.
Naturally enough, as with all other normal and natural phenomena for which men could assign no scientific and rational explanation, they would be looked upon with a certain degree of superstitious fear.
"Dreams,
Which are the children of an idle brain,
Begot of nothing but vain fantasy,
Which is as thin of substance as the air
And more inconstant than the wind."
--Shakespeare.
1. Physiological and Psychological Ground: While a fully satisfactory theory of dreams has not yet been established and while it is hardly possible that there will ever be a satisfactory explanation for each individual dream, yet through the rapid discoveries of physiological psychology in the recent decade or more, much new light is thrown on the subject. With the contribution modern psychology has made to our knowledge of the association of ideas through the connected relation of certain cortical centers and areas, it has come to be pretty well established that the excitation of certain bodily organs or surfaces will stimulate certain brain areas. Conversely the stimulation of certain cortical areas will produce a response in certain bodily regions over which these centers or areas preside. Connecting thought processes are therefore dependent upon the proper correlation of ideas through what are known physiologically as the association centers. If then it comes to pass that, as occurs in dreams, only fragmentary ideas or loosely connected trains of thought occur, and if, as frequently happens, there is momentary connection, but little connection with normal waking experience, it will easily be seen that the excitation of certain centers will awaken certain trains of thought which are but poorly related to the balance of one's thinking processes. Much is being said about the dissociation of ideas and the disturbance of personality of which dreams are one of several forms. Others are hallucinations, trances, visions, etc. Dreams are abnormal and sometimes pathological. Sleep is a normal experience. Perfect and natural sleep should be without dreams of any conscious occurrence. Perhaps psychologically there can be no such thing as perfectly dreamless sleep. Such a condition would probably be death itself. Nature doubtless has her silent vigils, keeping watch in the chambers of the soul during the deepest sleep. The only difference is that they do not come to the threshold of consciousness. Thus, dreams are to the sleeping state what visions and hallucinations are to the waking state, and like them have their ground in a distorted image-making function. While the source of the materials and the excitant may not be the same in each case, yet functionally they are the same.
The stimuli of dreams may be of two kinds. First, they may be physical and objective, or they may be due to suggestions and the association of ideas. They may be due to some physical disorder, such as imperfect digestion or circulation, improper ventilation or heating, or an uncomfortable position. Since by the very nature of the case dreams do not occur in a conscious state, the real cause cannot easily be discoverable and then only after the subject is entirely awakened through the effects of it. They may also be due to the association of ideas. Suggestion plays a large part. The vividness and recency of a conscious impression during the waking state may be thrown up from the subconscious region during the sleeping hours. The usual distorted aspect of dreams is doubtless due to the uncoupling of groups of ideas through the uncoupling of the cortical association areas, some of them being less susceptible than others to the existing stimulus.
The materials of dreams need not be recent; they may have been furnished by the conscious processes a long time before, but are brought to the threshold only by means of some train of ideas during a semi-conscious state. It is interesting to note that while time and space seem quite real in dreams, the amount covered in a single dream may occupy but a moment of time for the dreamer.
2. History of Belief in Dreams: Dreams have always played an important part in the literature and religion of all peoples. They have furnished mythologies; they have been the sources of systems of necromancy; they have become both the source and the explanation of otherwise inexplicable acts of Providence. Growing out of them we have a theory of nightmares and demonology. They have become the working material of the prophet both Biblical and pagan. Medieval civilization is not without its lasting effects of dreams, and modern civilization still clings with something of reverence to the unsolved mystery of certain dreams. While we have almost emerged from anything like a slavish adherence to a superstitious belief in dreams, we must still admit the possibility of the profound significance of dreams in the impressions they make upon the subject.
3. Dreams in the Old Testament: The Bible, contrary to a notion perhaps too commonly held, attaches relatively little religious significance to dreams. Occasionally, however, reference is made to communications from God through dreams (Genesis 20:6; 1 Kings 3:5; Matthew 1:20; Matthew 2:12-13, 19, 22). It recognizes their human relations more frequently. In the Old Testament literature, dreams play but little part except in the books of Genesis and Daniel, in which there are abundant references to them. For their moral bearings the most important ones perhaps are those referred to in Genesis 37:5-10. An uncritical attitude will give to them a lifeless and mechanical interpretation. A sympathetic and rational explanation gives them beauty, naturalness and significance. Joseph was the youngest and most beloved son of Jacob. He was just in the prime of adolescence, the very period of day dreaming. He was perhaps inordinately ambitious. This was doubtless heightened by the attentions of a doting father. The most natural dream would be that suggested by his usual waking state, which was one of ambition and perhaps unhealthy rivalry (see ASTRONOMY, sec. II, 6). The source of Pharaoh's dreams and his solicitude are likewise capable of interpretation on somewhat natural grounds (Genesis 41:7-32). The significance of them was given by Joseph.
Another illustration of the psychological exposition preceding is the dream of Solomon (1 Kings 3:5, 11-15). In this narrative, after Solomon had done what pleased Yahweh and had offered a most humble prayer on an occasion which to him was a great crisis and at the same time a moment of great ecstasy in his life, he doubtless experiences a feeling of sweet peace in consequence of it. His sleep would naturally be somewhat disturbed by the excitement of the day. The dream was suggested by the associations and naturally enough was the approving voice of Yahweh.
Dreaming and the prophetic function seem to have been closely associated (Deuteronomy 13:1, 3, 1). Whether from a coldly mechanical and superstitious, a miraculous, or a perfectly natural point of view, this relation is consistent. The prophet must be a seer, a man of visions and ideals. As such he would be subject, as in his waking states, so in his sleeping states, to extraordinary experiences. The remarkable dreams of Nebuchadnezzar, who stands out as an exceptional example, afford an illustration of what may be styled a disturbed personality (Daniel 2:3-45; Daniel 4:5-19). The effort made by the magicians, the enchanters, the Chaldeans, and the soothsayers, according to the best skill of the Orientals, was unavailing. Daniel, whether by extraordinary intellectual insight or by Divine communication, was able by his interpretation and its moral to set before the king a powerful lesson.
The New Testament gives still less place and importance to dreams than the Old Testament. There are only six references and one citation to dreams or dreamers. It is significant that all these references are by Mt, and still more significant that Jesus nowhere refers to dreams, evidently attaching little if any importance to them. The references in Matthew are confined entirely to warnings and announcements (Matthew 1:20; Matthew 2:12-13, 19, 22; 27:19). Once a citation (Acts 2:17) is used for illustrative purposes (compare Joel 2:28).
See also AUGURY,IV , 5; DIVINATION,VI , 1, l(b); MAGIC; REVELATION.
Whether God communicates directly or indirectly by dreams is still unsettled. With our present knowledge of spirit communication it would not seem unreasonable to assume that He may reveal Himself directly; and yet on the other hand the safest and perhaps surest explanation for our own day and experience is that in dream states the mind is more impressionable and responsive to natural causes through which God speaks and operates. That dreams have been and are valuable means of shaping men's thoughts and careers cannot be denied, and as such, have played an important part in the social and moral life of individuals and of society. A valuable modern illustration of this is the dream of Adoniram Judson Gordon (see How Christ Came to Church), through the influence of which his entire religious life and that of his church were completely transformed.
LITERATURE.
Judd, Psychology; Cutten, The Psychological Phenomena of Christianity; Ladd, Philosophy of Knowledge; Baldwin, Dictionary of Philosophy and Psychology; Ellis, The World of Dreams (Houghton, Mifflin Co.).
Walter G. Clippinger
Dredge
Dredge - drej: A mixture of oats and barley (Job 24:6 the King James Version margin; the King James Version "corn"; the Revised Version (British and American) "provender"). The Hebrew word is belil, usually "mixed grain," ZDMG, XLVIII, 236: grain not ground and boiled in water. Compare Job 6:5; Isaiah 30:24.
Dregs
Dregs - dregs: The "sediments," "lees," "grounds of liquor"; only in plural. In the King James Version it stands for: (1) Hebrew qubba`ath, "bowl," "chalice," found only in Isaiah 51:17, 22: "the dregs of the cup of trembling"; "the dregs of the cup of my fury." the Revised Version (British and American) correctly changes "dregs" into "bowl." (2) Hebrew shemarim, "sediments" or "dregs," especially lees of wine. "The dregs thereof, all the wicked of the earth shall wring (the American Standard Revised Version "drain") them out and drink them" (Psalms 75:8), i.e. God gives to the wicked the cup of wrathful judgment, which they must drink to the last drop.
Dress
Dress - In the Hebrew and Greek there is a wonderful wealth of terminology having to do with the general subject of dress among the ancient Orientals. This is reflected in the numerous synonyms for "dress" to be found in English Versions of the Bible, "apparel," "attire," "clothes," "raiment," "garments," etc. But the words used in the originals are often greatly obscured through the inconsistent variations of the translators. Besides there are few indications even in the original Hebrew or Greek of the exact shape or specific materials of the various articles of dress named, and so their identification is made doubly difficult. In dealing with the subject, therefore, the most reliable sources of information, apart from the meaning of the terms used in characterization, are certain well-known facts about the costumes and dress-customs of the orthodox Jews, and others about the forms of dress worn today by the people of simple life and primitive habits in modern Palestine. Thanks to the ultraconservatism and unchanging usages of the nearer East, this is no mean help. In the endeavor to discover, distinguish and deal with the various oriental garments, then, we will consider:
1. The Meaning of Terms; 2. The Materials; 3. The Outer Garments; 4. The Inner Garments; 5. The Headdress; 6. The Foot-gear; 7. The Dress of Jesus and His Disciples. 1. Meaning of Terms: There was originally a sharp distinction between classical and oriental costume, but this was palpably lessened under the cosmopolitanism of the Roman Empire. This of course had its effect both in the modification of the fashions of the day and upon the words used for articles of clothing in the New Testament.
(1) The terms most used for clothes in general were, in the Old Testament, cadhin, simlah, salmah, and in the New Testament himation (Matthew 21:7; 24:18; 26:65; Luke 8:27) and enduma (Matthew 22:11 f; compare Matthew 7:15), plural, though the oldest and most widely distributed article of human apparel was probably the "loin-cloth" (Hebrew 'ezor), entirely different from "girdle" (Greek zone). Biblical references for clothes are nearly all to the costume of the males, owing doubtless to the fact that the garments ordinarily used indoors were worn alike by men and women.
(2) The three normal body garments, the ones most mentioned in the Scriptures, are cadjin, a rather long "under garment" provided with sleeves; kethoneth (Greek chiton), a long-sleeved tunic worn over the cadhin, likewise a shirt with sleeves (see Masterman,DCG , article "Dress"); and simlah (Greek himation), the cloak of the King James Version and the Revised Version (British and American), used in the plural for "garments" in general; and the "girdle" (Greek zone; Arabic zunnar). The "headdress" (two types are now in use, the "turban" and the "kufiyeh") is never definitely named in the Bible, though we know it was the universal custom among ancient Orientals to cover the head.
(3) The simlah (Greek himation) signifies an "outer garment" (see below), a "mantle," or "cloak" (see lexicons). A kindred word in the Greek himatismos, (translated "raiment" in Luke 9:29, "garments" in Matthew 27:35, and "vesture" in John 19:24) stands in antithesis to himation. The Greek chiton, Hebrew kethoneth, the "under garment," is translated "coat" in Matthew 5:40, "clothes" in Mark 14:63. The Hebrew word me`il, Greek stole, Latin stola, stands for a variety of garment used only by men of rank or of the priestly order, rendered the Revised Version (British and American) "robe." It stands for the long garments of the scribes rendered "long robes" (Mark 12:38; Luke 20:46) and "best robe" in the story of the Prodigal Son (Luke 15:22). (For difference between me`il and simlah, see Kennedy, one-volHDB , 197.) Oriental influences led to the adoption of the long tunic in Rome, and in Cicero's time it was a mark of effeminacy. It came to be known in its white form as tunica alba, or "white tunic," afterward in English "alb."
Other New Testament terms are porphuran, the "purple" (Luke 16:19); the purple robe of Jesus is called himation in John 19:2; lention, "the towel" with which Jesus girded himself (John 13:4-5); then othonion, "linen cloth" (Luke 24:12; John 19:40); sindon, "linen cloth" (Matthew 27:59); and bussos, "fine linen" (Luke 16:19).
The primitive "aprons" of Genesis 3:7, made of "sewed fig-leaves," were quite different from the "aprons" brought to the apostles in Acts 19:12. The latter were of a species known among the Romans as semicinctium, a short "waist-cloth" worn especially by slaves (Rich, Dict. of Roman and Greek Antiq.).
2. The Materials: Anthropology, Scripture and archaeology all witness to the use by primitive man of skins of animals as dress material (Genesis 3:21, "coats of skin"; compare Hebrews 11:37, "went about in sheepskins, in goatskins").
Even today the traveler will occasionally see in Palestine a shepherd clad in "a coat of skin." Then, as now, goat's hair and camel's hair supplied the materials for the coarser fabrics of the poor. John the Baptist had his raiment, enduma, of camel's hair (literally, "of camel's hairs," Matthew 3:4). This was a coarse cloth made by weaving camel's hairs. There is no evidence that coats of camel's skin, like those made of goat's skin or sheep's skin have ever been worn in the East, as imagined by painters (see Meyer, Bleek, Weiss and Broadus; but compareHDB , article "Camel"). The favorite materials, however, in Palestine, as throughout the Orient, in ancient times, were wool (see Proverbs 27:26, "The lambs are for thy clothing") and flax (see Proverbs 31:13, where it is said of the ideal woman of King Lemuel, "She seeketh wool and flax, and worketh willingly with her hands"). The finest quality of ancient "linen" seems to have been the product of Egypt (see LINEN). The "silk" of Proverbs 31:22 the King James Version is really "fine linen," as in the Revised Version (British and American). The first certain mention of "silk" in the Bible, it is now conceded, is in Revelation 18:12, as the word rendered "silk" in Ezekiel 16:10, 13 is of doubtful meaning.
3. The Outer Garments: (1) We may well begin here with the familiar saying of Jesus for a basal distinction: "If any man would go to law with thee, and take away thy coat (Greek chiton), let him have thy cloak (himation) also" (Matthew 5:40). Here the "coat" (Hebrew kethoneth) was the ordinary "inner garment" worn by the Jew of the day, in which he did the work of the day (see Matthew 24:18; Mark 13:16). It resembled the Roman "tunic," corresponding most nearly to our "long shirt," reaching below the knees always, and, in case it was designed for dress occasions, reaching almost to the ground. Sometimes "two coats" were worn (Luke 3:11; compare Matthew 10:10; Mark 6:9), but in general only one. It was this garment of Jesus that is said by John (19:23) to have been "without seam, woven from the top throughout."
(2) The word himation, here rendered "cloak," denotes the well-known "outer garment" of the Jews (see Matthew 9:20-21; 14:36; Matthew 21:7-8; but compare also Matthew 9:16; 17:2; 24:18; 26:65; 31, 35). It appears in some cases to have been a loose robe, but in most others, certainly, it was a large square piece of cloth, like a modern shawl, which could be wrapped around the person, with more or less taste and comfort. Now these two, with the "girdle" (a necessary and almost universal article of oriental dress), were commonly all the garments worn by the ordinary man of the Orient. The "outer garment" was frequently used by the poor and by the traveler as his only covering at night, just as shawls are used among us now.
(3) The common Hebrew name for this "outer garment" in the Old Testament is as above, simlah or salmah. In most cases it was of "wool," though sometimes of "linen," and was as a rule certainly the counterpart of the himation of the Greek (this is its name throughout the New Testament). It answered, too, to the pallium of the Romans. It belonged, like them, not to the endumata, or garments "put on," but to the periblemata, or garments "wrapped, around" the body. It was concerning this "cloak" that the Law of Moses provided that, if it were taken in pawn, it should be returned before sunset--"for that is his only covering, it is his raiment for his skin: wherein shall he sleep? .... for I am gracious" (Exodus 22:27). The Jewish tribunals would naturally, therefore, allow the "inner garment" to be taken by legal process, rather than the outer one (Matthew 5:40; Luke 6:29); but Jesus virtually teaches that rather than have difficulty or indulge animosity one would better yield one's rights in this, as in other matters; compare 1 Corinthians 6:7.
Some identify the simlah of the ancient Hebrews with modern aba, the coarse blouse or overcoat worn today by the Syrian peasant (Nowack, Benzinger, Mackie in HDB); but the distinction between these two garments of the Jews, so clearly made in the New Testament, seems to confirm the conclusion otherwise reached, that this Jewish "outer garment" closely resembled, if it was not identical with, the himation of the Greeks (see Jew Encyclopedia, article "Cloke" and 1-volHDB , "Dress," 197; but compare Masterman,DCG , article "Dress," 499, and Dearmer,DCG , article "Cloke"). In no respect has the variety of renderings in our English Versions of the Bible done more to conceal from English readers the meaning of the original than in the case of this word simlah. For instance it is the "garment" with which Noah's nakedness was covered (Genesis 9:23); the "clothes" in which the Hebrews bound up, their kneading-troughs (Exodus 12:34); the "garment" of Gideon in Judges 8:25; the "raiment" of Ruth (Judges 3:3); just as the himation of the New Testament is the "cloak" of Matthew 5:40, the "clothes" of Matthew 24:18 the King James Version (the Revised Version (British and American) "cloak"), the "garment" (Mark 13:16 the King James Version, the Revised Version (British and American) "cloak").
4. The Under Garments: (1) In considering the under garments, contrary to the impression made by English Versions of the Bible, we must begin with the "loin-cloth" (Hebrew 'ezor), which unlike the "girdle" (see GIRDLE), was always worn next to the skin. The figurative use made of it in Isaiah 11:5, and Jeremiah 13:11, e.g. will be lost unless this is remembered. Often it was the only "under garment," as with certain of the prophets (Elijah, 2 Kings 1:8; compare John the Baptist, Matthew 3:4; Isaiah, Matthew 20:2, and Jeremiah, Matthew 13:1 ff). In later times it was displaced among the Hebrews by the "shirt" or "tunic" (see TUNIC ). The universal "sign of mourning" was the girding of the waist with an 'ezor or "hair-cloth" (English Versions, "sack-cloth"). A "loincloth" of "linen" was worn by the priests of early times and bore the special name of 'ephodh (1 Samuel 2:18; compare 2 Samuel 6:14 ff).
(2) The ordinary "under garment," later worn by all classes--certain special occasions and individuals being exceptions--was the "shirt" (Hebrew kethoneth) which, as we have seen, reappears as chiton in Greek, and tunica in Latin It is uniformly rendered "coat" in English Versions of the Bible, except that the Revised Version, margin has "tunic" in John 19:23. The well-known piece of Assyrian sculpture, representing the siege and capture of Lachish by Sennacherib, shows the Jewish captives, male and female, dressed in a moderately tight garment, fitting close to the neck (compare Job 30:18) and reaching almost to the ankles; which must represent the kethoneth, or kuttoneth of the period, as worn in towns at least. Probably the kuttoneth of the peasantry was both looser and shorter, resembling more the modern kamis of the Syrian fellah (compare Latin camisa, and English "chemise").
(3) As regards sleeves, they are not expressly mentioned in the Old Testament, but the Lachish tunics mentioned above have short sleeves, reaching half-way to the elbows. This probably represents the prevailing type of sleeve among the Hebrews of the earlier period. An early Egyptian picture of a group of Semitic traders (circa 2000 BC) shows a colored tunic without sleeves, which, fastened on the left shoulder, left the right bare. Another variety of sleeves, restricted to the upper and wealthy classes, had long and wide sleeves reaching to the ground. This was the tunic worn by Tamar, the royal princess (2 Samuel 13:18, "A garment of divers colors upon her; for with such robes were the king's daughters that were virgins appareled"), "the tunic of (i.e. reaching to) palms and soles" worn by Joseph, familiarly known as the "coat of many colors" (Genesis 37:3), a rendering which represents now an abandoned tradition (compare Kennedy,HDB ). The long white linen tunic, which was the chief garment of the ordinary Jewish priest of the later period, had sleeves, which, for special reasons, were tied to the arms (compare Josephus, Ant., III, vii, 2).
(4) Ultimately it became usual, even with the people of the lower ranks, to wear an under "tunic," or "real shirt" (Josephus, Ant., XVII, vi, 7; Mishna, passim, where it is called chaluq). In this case the upper tunic, the kuttoneth proper, would be removed at night (compare Song of Solomon 5:3, "I have put off my garment").
The material for the tunic might be either (1) woven on the loom in two pieces, and afterward put together without cutting (compare Dict. of Roman and Greek Antiq., article "Tunica"), or (2) the garment might be woven whole on a special loom, "without seam," i.e. so as to require no sewing, as we know from the description given in John 19:23, and from other sources, was the chiton worn by our Lord just before His crucifixion. The garments intended by the Hebrew (Daniel 3:21-27), rendered "coats" the King James Version, have not been certainly made out. The King James Version margin has "mantles" the English Revised Version "hosen" the American Standard Revised Version "breeches" (see HOSEN). For "coat of mail" (1 Samuel 17:5) see ARMOR.
5. The Headdress: When the Hebrews first emerged into view, they seem to have had no covering for the head except on special demand, as in case of war, when a leather-helmet was worn (see ARMOR). Ordinarily, as with the fellah of Palestine today, a rope or cord served as a fillet (compare 1 Kings 20:32, and Virgil, Aeneid (Dryden), iv.213: "A golden fillet binds his awful brows"). Such "fillets" may be seen surviving in the representation of Syrians on the monuments of Egypt. Naturally, in the course of time, exposure to the Syrian sun in the tropical summer time would compel recourse to some such covering as the modern kufiyeh, which lets in the breeze, but protects in a graceful, easy way, the head, the neck and the shoulders. The headgear of Ben-hadad's tribute carriers (see above) resembles the Phrygian cap.
The head covering, however, which is best attested, at least for the upper ranks of both sexes, is the turban (Hebrew tsaniph, from a root meaning to "wind round"). It is the ladies' "hood" of Isaiah 3:23, the Revised Version (British and American) "turban"; the "royal diadem" of Isaiah 62:3, and the "mitre" of Zechariah 3:5, the Revised Version, margin "turban" or "diadem." Ezekiel's description of a lady's headdress: "I bound thee with attire of fine linen" (Ezekiel 16:10 margin), points to a turban. For the egg-shaped turban of the priests see BONNET (the Revised Version (British and American) "head-tires"). The hats of Daniel 3:21 (the Revised Version (British and American) "mantles") are thought by some to have been the conical Babylonian headdress seen on the monuments. According to 2 Maccabees 4:12 the Revised Version (British and American) the young Jewish nobles were compelled by Antiochus Epiphanes to wear the petasos, the low, broad-brimmed hat associated with Hermes. Other forms of headdress were in use in New Testament times, as we learn from the Mishna, as well as from the New Testament, e.g. the suddar (soudarion) from Latin sudarium (a cloth for wiping off perspiration, sudor) which is probably the "napkin" of John 11:44; 20:7, although there it appears as a kerchief, or covering, for the head. The female captives from Lachish (see above) wear over their tunics an upper garment, which covers the forehead and falls down over the shoulders to the ankles. Whether this is the garment intended by the Hebrew in Ruth 3:15, rendered "vail" by the King James Version and "mantle" by the Revised Version (British and American), and "kerchiefs for the head" (Ezekiel 13:18 the Revised Version (British and American)), we cannot say. The "veil" with which Rebekah and Tamar "covered themselves" (Genesis 24:65; 38:14) was most
likely a large "mantle" in which the whole body could be wrapped, like the cadhin (see above). But it seems impossible to draw a clear distinction between "mantle" and "veil" in the Old Testament (Kennedy). The case of Moses (Exodus 34:33) gives us the only express mention of a "face-veil."
6. Footgear: The ancient Hebrews, like Orientals in general, went barefoot within doors. Out of doors they usually wore sandals, less frequently shoes. The simplest form of sandal then, as now, consisted of a sole of untanned leather, bound to the foot by a leather thong, the shoe-latchet of Genesis 14:23 and the latchet of Mark 1:7, etc. In the obelisk of Shalmaneser, however, Jehu's attendants are distinguished by shoes completely covering the feet, from the Assyrians, who are represented as wearing sandals fitted with a heel-cap. Ladies of Ezekiel's day wore shoes of "sealskin" (Ezekiel 16:10 the Revised Version (British and American)). The soldiers' "laced boot" may be intended in Isaiah 9:5 (the Revised Version (British and American), margin). Then, as now, on entering the house of a friend, or a sacred precinct (Exodus 3:5; Joshua 5:15), or in case of mourning (2 Samuel 15:30), the sandals, or shoes, were removed. The priests performed their offices in the Temple in bare feet (compare the modern requirement on entering a mosque).
7. The Dress of Jesus and His Disciples: In general we may say that the clothes worn by Christ and His disciples were of the simplest and least sumptuous kinds. A special interest must attach even to the clothes that Jesus wore. These consisted, it seems quite certain, not of just five separate articles (see Edersheim,LTJM , I, 625), but of six. In His day it had become customary to wear a linen shirt (chaluq) beneath the tunic (see above). That our Lord wore such a "shirt" seems clear from the mention of the laying aside of the upper garments (himatia, plural), i.e. the "mantle" and the "tunic," before washing His disciples' feet (John 13:4). The tunic proper worn by Him, as we have seen, was "woven without seam" throughout, and was of the kind, therefore, that fitted closely about the neck, and had short sleeves. Above the tunic would naturally be the linen girdle, wound several times about the waist. On His feet were leather sandals (Matthew 3:11). His upper garment was of the customary sort and shape, probably of white woolen cloth, as is suggested by the details of the account of the Transfiguration (Mark 9:3), with the four prescribed "tassels" at the corners. As to His headdress, we have no description of it, but we may set it down as certain that no Jewish teacher of that day would appear in public with the head uncovered. He probably wore the customary white linen "napkin" (sudarium), wound round the head as a turban, with the ends of it falling down over the neck. The dress of His disciples was, probably, not materially different.
In conclusion it may be said that, although the dress of even orthodox Jews today is as various as their lands of residence and their languages, yet there are two garments worn by them the world over, the Tallith and the 'arba` kanephoth (see DCG , article "Dress," Colossians 1). Jews who affect special sanctity, especially those living in the Holy Land, still wear the Tallith all day, as was the common custom in Christ's time. As the earliest mention of the 'arba` kanephoth is in 1350 AD, it is clear that it cannot have existed in New Testament times.
LITERATURE.
Nowack's and Benzinger's Hebrew Archaologie; Tristram, Eastern Customs in Bible Lands; Rich, Dict. of Roman and Greek Antiq.; Edersheim, Life and Times of Jesus the Messiah, 625, and elsewhere; articles on "Dress," "Clothing," "Costumes," etc., HDB, DCG, Jew Encyclopedia (by Noldeke) in Encyclopedia Biblica (by Abrahams and Cook); Masterman, "Dress and Personal Adornment in Mod. Palestine," in Biblical World, 1902, etc.
George B. Eager
Drink
Drink - See FOOD; DRINK, STRONG.
Drink Offering
Drink Offering - See SACRIFICE.
Drink, Strong
Drink, Strong - (shekhar; sikera; from shakhar, "to be or become drunk"; probably from the same root as sugar, saccharine): With the exception of Numbers 28:7, "strong drink" is always coupled with "wine." The two terms are commonly used as mutually exclusive, and as together exhaustive of all kinds of intoxicants.
Originally shekhar seems to have been a general term for intoxicating drinks of all kinds, without reference to the material out of which they were made; and in that sense, it would include wine. Reminiscences of this older usage may be found in Numbers 28:7 (where shekhar is clearly equivalent to wine, as may be seen by comparing it with Numbers 28:14, and with Exodus 29:40, where the material of the drink offering is expressly designated "wine").
When the Hebrews were living a nomadic life, before their settlement in Canaan, the grape-wine was practically unknown to them, and there would be no need of a special term to describe it. But when they settled down to an agricultural life, and came to cultivate the vine, it would become necessary to distinguish it from the older kinds of intoxicants; hence, the borrowed word yayin ("wine") was applied to the former, while the latter would be classed together under the old term shekhar, which would then come to mean all intoxicating beverages other than wine (Leviticus 10:9; Numbers 6:3; Deuteronomy 14:26; Proverbs 20:1; Isaiah 24:9). The exact nature of these drinks is not clearly indicated in the Bible itself. The only fermented beverage other than grape-wine specifically named is pomegranate-wine (Song of Solomon 8:2: "the juice of my pomegranate," the Revised Version, margin "sweet wine of my pomegranate"); but we may infer that other kinds of shekhar besides that obtained from pomegranates were in use, such as drinks made from dates, honey, raisins, barley, apples, etc. Probably Jerome (circa 400 AD) was near the mark when he wrote, "Sikera in the Hebrew tongue means every kind of drink which can intoxicate, whether made from grain or from the juice of apples, or when honeycombs are boiled down into a sweet and strange drink, or the fruit of palm oppressed into liquor, and when water is colored and thickened from boiled herbs" (Ep. ad Nepotianum). Thus shekhar is a comprehensive term for all kinds of fermented drinks, excluding wine.
Probably the most common sort of shekhar used in Biblical times was palm or date-wine. This is not actually mentioned in the Bible, and we do not meet with its Hebrew name yen temarim ("wine of dates") until the Talmudic period. But it is frequently referred to in the Assyrian-Babylonian contract tablets (cuneiform), and from this and other evidence we infer that it was very well known among the ancient Semitic peoples. Moreover, it is known that the palm tree flourished abundantly in Biblical lands, and the presumption is therefore very strong that wine made of the juice of dates was a common beverage. It must not be supposed, however, that the term shekhar refers exclusively to date-wine. It rather designates all intoxicating liquors other than grape-wine, while in few cases it probably includes even wine.
There can be no doubt that shekhar was intoxicating. This is proved (1) from the etymology of the word, it being derived from shakhar, "to be or become drunk" (Genesis 9:21; Isaiah 29:9; Jeremiah 25:27, etc.); compare the word for drunkard (shikkar), and for drunkenness (shikkaron) from the same root; (2) from descriptions of its effects: e.g. Isaiah graphically describes the stupefying effect of shekhar on those who drink it excessively (28:7,8). Hannah defended herself against the charge of being drunk by saying, "I have drunk neither wine nor strong drink," i.e. neither wine nor any other intoxicating liquor (1 Samuel 1:15). The attempt made to prove that it was simply the unfermented juice of certain fruits is quite without foundation. Its immoderate use is strongly condemned (Isaiah 5:11-12; Proverbs 20:1; see DRUNKENNESS). It was forbidden to ministering priests (Leviticus 10:9), and to Nazirites (Numbers 6:3; Judges 13:4, 7, 14; compare Luke 1:15), but was used in the sacrificial meal as drink offering (Numbers 28:7), and could be bought with the tithe-money and consumed by the worshipper in the temple (Deuteronomy 14:26). It is commended to the weak and perishing as a means of deadening their pain; but not to princes, lest it might lead them to pervert justice (Proverbs 31:4-7).
D. Miall Edwards
Dromedary
Dromedary - drum'-e-da-ri, drom'-e-da-ri.
See CAMEL.
Drop, Dropping
Drop, Dropping - "To drop" expresses a "distilling" or "dripping" of a fluid (Judges 5:4; Proverbs 3:20; Song of Solomon 5:5, 13; Joel 3:18; Amos 9:13; compare 1 Samuel 14:26, "the honey dropped" (margin "a stream of honey")); Job 29:22 and Isaiah 45:8 read "distil" (the King James Version "drop"). The continuous "droppings" of rain through a leaking roof (roofs were usually made of clay in Palestine, and always liable to cracks and leakage) on a "very rainy day" is compared to a contentious wife (Proverbs 19:13; 27:15); "What is described is the irritating, unceasing, sound of the fall, drop after drop, of water through the chinks in the roof" (Plumptre, in the place cited); compare also the King James Version Ecclesiastes 10:18 (the Revised Version (British and American) "leaketh").
Dropsy
Dropsy - drop'-si (hudropikos, "a man afflicted with hudrops or dropsy"): Both forms of this disease occur in Palestine, that in which the limbs and body are distended with water called anasarca, depending generally on cardiac or renal disease, and the form confined to the abdomen, usually the result of liver infection. The latter is the commoner, as liver disease is a frequent result of recurrent attacks of malarial fever. The man was evidently able to move about, as he had entered into the Pharisee's house (Luke 14:2).
Dross
Dross - dros (sigh): The refuse of smelting of precious metal (Proverbs 25:4; 26:23); used figuratively of what is base or worthless (Isaiah 1:22, 25; Ezekiel 22:18-19; Psalms 119:119).
Drought
Drought - drout.
See FAMINE.
Drove
Drove - drov.
See CATTLE.
Drowning
Drowning - droun'-ing.
See PUNISHMENTS.
Drum
Drum - drum (tumpanon): This was the Hebrew toph, "tabret" or "timbrel," a hand-drum, consisting of a ring of wood or metal covered with a tightly drawn skin, with small pieces of metal hung around the rim, like a tambourine. It was raised in the one hand and struck with the other, usually by women, but sometimes also by men, at festivities and on occasions of rejoicing. See 1 Maccabees 9:39, the Revised Version (British and American) "timbrels."
Drunkenness
Drunkenness - drunk'-'-n-nes (raweh, shikkaron, shethi; methe):
I. Its Prevalance. The Bible affords ample proof that excessive drinking of intoxicants was a common vice among the Hebrews, as among other ancient peoples. This is evident not only from individual cases of intoxication, as Noah (Genesis 9:21), Lot (Genesis 19:33, 15), Nabal (1 Samuel 25:36), Uriah made drunk by David (2 Samuel 11:13), Amnon (2 Samuel 13:28), Elah, king of Israel (1 Kings 16:9), Benhadad, king of Syria, and his confederates (1 Kings 20:16), Holofernes (Judith 13:2), etc., but also from frequent references to drunkenness as a great social evil. Thus, Amos proclaims judgment on the voluptuous and dissolute rulers of Samaria "that drink wine in (large) bowls" (Amos 6:6), and the wealthy ladies who press their husbands to join them in a carousal (Amos 4:1); he also complains that this form of self-indulgence was practiced even at the expense of the poor and under the guise of religion, at the sacrificial meals (Amos 2:8; see also Isaiah 5:11-12, 22; Isaiah 28:1-8; 56:11 f). Its prevalence is also reflected in many passages in the New Testament (e.g. Matthew 24:49; Luke 21:34; Acts 2:13, 15; Ephesians 5:18; 1 Thessalonians 5:7). Paul complains that at Corinth even the love-feast of the Christian church which immediately preceded the celebration of the Eucharist, was sometimes the scene of excessive drinking (1 Corinthians 11:21). It must, however, be noted that it is almost invariably the well-to-do who are charged with this vice in the Bible. There is no evidence to prove that it prevailed to any considerable extent among the common people. Intoxicants were then an expensive luxury, beyond the reach of the poorer classes.
See DRINK, STRONG.
II. Its Symptoms and Effects. These are most vividly portrayed: (1) some of its physical symptoms (Job 12:25; Psalms 107:27; Proverbs 23:29; Isaiah 19:14; 28:8; 29:9; Jeremiah 25:16); (2) its mental effects: exhilaration (Genesis 43:34), jollity and mirth (1 Esdras 3:20), forgetfulness (1 Esdras 3:20), loss of understanding and balance of judgment (Isaiah 28:7; Hosea 4:11); (3) its effects on man's happiness and prosperity: its immediate effect is to make one oblivious of his misery; but ultimately it "biteth like a serpent, and stingeth like an adder," and leads to woe and sorrow (Proverbs 23:29-32) and to poverty (Proverbs 23:21; compare Proverbs 21:17; Ecclesiasticus 19:1); hence, wine is called a "mocker" deceiving the unwise (Proverbs 20:1); (4) its moral and spiritual effects: it leads to a maladministration of justice (Proverbs 31:5; Isaiah 5:23), provokes anger and a contentious, brawling spirit (Proverbs 20:1; 23:29; 1 Esdras 3:22; Ecclesiasticus 31:26, 29 f), and conduces to a profligate life (Ephesians 5:18; "riot," literally, profligacy). It is allied with gambling and licentiousness (Joel 3:3), and indecency (Genesis 9:21 f). Above all, it deadens the spiritual sensibilities, produces a callous indifference to religious influences and destroys all serious thought (Isaiah 5:12).
III. Attitude of the Bible to the Drink Question. Intemperance is condemned in uncompromising terms by the Old Testament and the New Testament, as well as by the semi-canonical writings. While total abstinence is not prescribed as a formal and universal rule, broad principles are laid down, especially in the New Testament, which point in that direction.
1. In the Old Testament: In the Old Testament, intemperance is most repugnant to the stern ethical rigorism of the prophets, as well as to the more utilitarian sense of propriety of the "wisdom" writers. As might be expected, the national conscience was but gradually quickened to the evil of immoderate drinking. In the narratives of primitive times, excessive indulgence, or at least indulgence to the point of exhilaration, is mentioned without censure as a natural thing, especially on festive occasions (as in Genesis 43:34 the Revised Version, margin). But a conscience more sensitive to the sinfulness of overindulgence was gradually developed, and is reflected in the denunciations of the prophets and the warning of the wise men (compare references underI andII , especially Isaiah 5:11 f,Isaiah 22:1-25; Isaiah 28:1-8; Proverbs 23:29-33). Nowhere is the principle of total abstinence inculcated as a rule applicable to all. In particular cases it was recognized as a duty. Priests while on duty in the sanctuary were to abstain from wine and strong drink (Leviticus 10:9; compare Ezekiel 44:21). Nazirites were to abstain from all intoxicants during the period of their vows (Numbers 6:3 f; compare Amos 2:12), yet not on account of the intoxicating qualities of wine, but because they represented the simplicity of the older pastoral life, as against the Canaanite civilization which the vine symbolized (W. R. Smith, Prophets of Israel, 84 f). So also the Rechabites abstained from wine (Jeremiah 35:6, 8, 14) and social conveniences, because they regarded the nomadic life as more conducive to Yahweh-worship than agricultural and town life, with its temptations to Baal-worship. In Daniel and his comrades we have another instance of voluntary abstinence (Daniel 1:8-16). These, however, are isolated instances. Throughout the Old Testament the use of wine appears as practically universal, and its value is recognized as a cheering beverage (Judges 9:13; Psalms 104:15; Proverbs 31:7), which enables the sick to forget their pains (Proverbs 31:6). Moderation, however, is strongly inculcated and there are frequent warnings against the temptation and perils of the cup.
2. Deutero-Canonical and Extra-Canonical Writings:
In Apocrypha, we have the attitude of prudence and common sense, but the prophetic note of stern denunciation is wanting. The path of wisdom is the golden mean. "Wine is as good as life to men, if thou drink it in its measure; .... wine drunk in season and to satisfy is joy of heart, and gladness of soul: wine drunk largely is bitterness of soul, with provocation and conflict" (Ecclesiasticus 31:27-30 the Revised Version (British and American)). A vivid picture of the effects of wine-drinking is given in 1 Esdras 3:18-24. Stronger teaching on the subject is given in the Testament of the Twelve Patriarchs. The use of wine is permitted to him who can use it temperately, but abstinence is enjoined as the wiser course (Testament to the Twelve Patriarchs, Judges 1:16, 3).
3. In the New Testament: In the New Testament, intemperance is treated as a grave sin. Only once, indeed, does our Lord explicitly condemn drunkenness (Luke 21:34), though it is implicitly condemned in other passages (Matthew 24:49 = Luke 12:45). The meagerness of the references in our Lord's teaching is probably due to the fact already mentioned, that it was chiefly prevalent among the wealthy, and not among the poorer classes to whom our Lord mainly ministered. The references in Paul's writings are very numerous (Galatians 5:21; Ephesians 5:18, et al.). Temperance and sobriety in all things are everywhere insisted on (e.g. Acts 24:25; Galatians 5:23; 2 Peter 1:6). A bishop and those holding honorable position in the church should not be addicted to wine (1 Timothy 3:2 f; Titus 1:7 f; Titus 2:2 f). Yet Jesus and His apostles were not ascetics, and the New Testament gives no rough-and-ready prohibition of strong drink on principle. In contrast with John the Baptist, who was a Nazirite from birth (Luke 1:15), Jesus was called by His enemies a "wine-bibber" (Matthew 11:19). He took part in festivities in which wine was drunk (John 2:10). There are indications that He regarded wine as a source of innocent enjoyment (Luke 5:38 f; Luke 17:8). To insist on a distinction between intoxicating and unfermented wine is a case of unjustifiable special pleading. It must be borne in mind that the drink question is far more complex and acute in modern than in Biblical times, and that the conditions of the modern world have given rise to problems which were not within the horizon of New Testament writers. The habit of excessive drinking has spread enormously among the common people, owing largely to the cheapening of alcoholic drinks. The fact that the evil exists today in greater proportions may call for a drastic remedy and a special crusade. But rather than defend total abstinence by a false or forced exegesis, it were better to admit that the principle is not formally laid down in the New Testament, while maintaining that there are broad principles enunciated, which in view of modern conditions should lead to voluntary abstinence from all intoxicants. Such principles may be found, e.g. in our Lord's teaching in Matthew 16:24 f; Mark 9:42 f, and in the great Pauline passages--Romans 14:13-21; 1 Corinthians 8:8-13.
IV. Drunkenness in Metaphor. Drunkenness very frequently supplies Biblical writers with striking metaphors and similes. Thus, it symbolizes intellectual or spiritual perplexity (Job 12:25; Isaiah 19:14; Jeremiah 23:9), bewilderment and helplessness under calamity (Jeremiah 13:13; Ezekiel 23:33). It furnishes a figure for the movements of sailors on board ship in a storm (Psalms 107:27), and for the convulsions of the earth on the day of Yahweh (Isaiah 24:20). Yahweh's "cup of staggering" is a symbol of affliction, the fury of the Lord causing stupor and confusion (Isaiah 51:17-23; compare Isaiah 63:6; Jeremiah 25:15 ff; Ezekiel 23:33; Psalms 75:8). The sword and the arrow are said to be sodden with drink like a drunkard with wine (Deuteronomy 32:42; Jeremiah 46:10). In the Apocalypse, Babylon (i.e. Rome) is portrayed under the figure of a "great harlot" who makes kings "drunken with the wine of her fornication"; and who is herself "drunken with the blood of the saints, and ... of the martyrs of Jesus" (Revelation 17:2, 6).
D. Miall Edwards
Drusilla
Drusilla - droo-sil'-a (Drousilla, or Drousilla): Wife of Felix, a Jewess, who along with her husband "heard (Paul) concerning the faith in Christ Jesus" during Paul's detention in Caesarea (Acts 24:24). Beta text gives the rendering "Drusilla the wife of Felix, a Jewess, asked to see Paul and to hear the word." The fact that Drusilla was a Jewess explains her curiosity, but Paul, who was probably acquainted with the past history of her and Felix, refused to satisfy their request in the way they desired, and preached to them instead concerning righteousness and self-restraint and the final judgment. At this "Felix was terrified" (Acts 24:25). Beta text states that Paul's being left in bonds on the retirement of Felix was due to the desire of the latter to please Drusilla (compare Acts 24:27). Probably this explanation, besides that of the accepted text, was true also, as Drusilla, who was a member of the ruling house, saw in Paul an enemy of its power, and hated him for his condemnation of her own private sins.
The chief other source of information regarding Drusilla is Josephus Drusilla was the youngest of the three daughters of Agrippa I, her sisters being Bernice and Mariamne. She was born about 36 AD and was married when 14 years old to Azizus, king of Emeza. Shortly afterward she was induced to desert her husband by Felix, who employed a Cyprian sorcerer, Simon by name, to carry out his purpose. She was also influenced to take this step by the cruelty of Azizus and the hatred of Bernice who was jealous of her beauty. Her marriage with Felix took place about 54 AD and by him she had one son, Agrippa, who perished under Titus in an eruption of Mt. Vesuvius. The mention by Josephus of "the woman" who perished along with Agrippa (Ant., XX, vii, 2) refers probably not to his mother Drusilla but to his wife.
C. M. Kerr
Dualism
Dualism - du'-al-iz'-m.
See PHILOSOPHY.
Due
Due - du.
See DUTY.
Duke
Duke - duk: The rendering in the King James Version in Genesis 36:15 ff; Exodus 15:15, and 1 Chronicles 1:51 ff of 'alluph (the American Standard Revised Version and the English Revised Version, margin "chief"), and in Joshua 13:21 of necikhim ("dukes," the Revised Version (British and American) "princes"). It occurs also, as the rendering of strategos, in 1 Maccabees 10:65 (the Revised Version (British and American) "captain"). Elsewhere necikhim is translated "princes" or "principal men." The fact that with two exceptions the term is applied in English Versions of the Bible only to the chiefs of Edom has led to the impression that in the family of Esau the chiefs bore a special and hereditary title. But 'alluph was a general term for tribal chief or prince (compare Zechariah 9:7; Zechariah 12:5-6; the Revised Version (British and American) "chieftains," the King James Version "governors").
Moreover, at the time the King James Version was made the word "duke" was not used as a title in England: the term had the same general force as dux, the word employed in the Vulgate (Jerome's Latin Bible, 390-405 A.D.) So Sir T. Elyot (died 1546) speaks of "Hannibal, duke of Carthage" ( The Governor, II, 233); Shakespeare, Henry V, III, 2, 20, "Be merciful, great duke, to men of mould" (compare Midsummer Night's Dream, I, 1, 21); Sylvester (1591) Du Bartas, "The great Duke, that (in dreadful aw) (Upon Mt. Horeb learn'd th' eternal law." In a still earlier age Wycliff uses the word of the Messiah (Matthew 2:6); and in Select Works, III, 137, "Jesus Christ, duke of oure batel."
Yet in all probability the Hebrew word was more specific than "chief" or "duke" in the broad sense. For if 'alluph is derived from 'eleph, "thousand," "tribe," the term would mean the leader of a clan, a "chiliarch" (compare Septuagint, Zechariah 9:7; Zechariah 12:5-6). the American Standard Revised Version has eliminated the word "duke."
See CHIEF.
J. R. Van Pelt
Dulcimer
Dulcimer - dul'-si-mer.
See MUSIC under Nebhel and Sumphonia.
Dumah
Dumah - du'-ma (dumah, "silence"): This word occurs in the Old Testament with the following significations: (1) the land of silence or death, the grave (Psalms 94:17; 115:17); (2) a town in the highlands of Judah between Hebron and Beersheba, now ed-Daume (Joshua 15:52); (3) an emblematical designation of Edom in the obscure oracle (Isaiah 21:11-12); (4) an Ishmaelite tribe in Arabia (Genesis 25:14; 1 Chronicles 1:30). According to the Arabic geographies this son of Ishmael rounded the town of Dumat-el-Jandal, the stone-built Dumah, so called to distinguish it from another Dumah near the Euphrates. The former now bears the name of the Jauf ("belly"), being a depression situated half-way between the head of the Persian Gulf and the head of the gulf of Akaba. Its people in the time of Mohammed were Christians of the tribe of Kelb. It contained a great well from which the palms and crops were irrigated. It has often been visited by European travelers in recent times. See Jour. Royal Geog. Soc., XXIV (1854), 138-58; W. G. Palgrave, Central and Eastern Arabia, chapter ii. It is possible that the oracle in Isa (number 3 above) concerns this place.
Thomas Hunter Weir
Dumb
Dumb - dum (alam, 'illem, literally, "tied in the tongue"; kophos): Used either as expressing the physical condition of speechlessness, generally associated with deafness, or figuratively as meaning the silence produced by the weight of God's judgments (Psalms 39:2-9; Daniel 10:15) or the oppression of external calamity (Psalms 38:13). As an adjective it is used to characterize inefficient teachers destitute of spirituality ("dumb dogs," Isaiah 56:10). The speechlessness of Saul's companions (Acts 9:7) was due to fright; that of the man without the wedding garment was because he had no excuse to give (Matthew 22:12). Idols are called mute, because helpless and voiceless (Habakkuk 2:18-19; 1 Corinthians 12:2). The dumbness of the sheep before the shearer is a token of submission (Isaiah 53:7; Acts 8:32).
Temporary dumbness was inflicted as a sign upon Ezekiel (3:26; 24:27; 33:22) and as a punishment for unbelief upon Zacharias (Luke 1:22). There are several cases recorded of our Lord's healing the dumb (Matthew 15:30; Mark 7:37; Luke 11:14, etc.). Dumbness is often associated with imbecility and was therefore regarded as due to demoniac possession (Matthew 9:32; 12:22). The evangelists therefore describe the healing of these as effected by the casting out of demons. This is especially noted in the case of the epileptic boy (Mark 9:17). The deaf man with the impediment in his speech (Mark 7:32) is said to have been cured by loosening the string of his tongue. This does not necessarily mean that he was tongue-tied, which is a condition causing lisping, not stammering; he was probably one of those deaf persons who produce babbling, incoherent and meaningless sounds. I saw in the asylum in Jerusalem a child born blind and deaf, who though dumb, produced inarticulate noises.
In an old 14th-century psalter "dumb" is used as a verb in Psalms 39:1-13: "I doumbed and meked and was ful stille."
Alexander Macalister
Dung; Dung Gate
Dung; Dung Gate - dung ('ashpoth, domen, peresh; skubalon, etc.): Nine different words occurring in the Hebrew have been translated "dung" in the Old Testament. The word used to designate one of the gates of Jerusalem ('ashpoth, Nehemiah 2:13; 3:14) is more general than the others and may mean any kind of refuse. The gate was probably so named because outside it was the general dump heap of the city. Visitors in recent years riding outside the city walls of Jerusalem, on their way to the Mt. of Olives or Jericho, may have witnessed such a dump against the wall, which has existed for generations.
The first mention made of dung is in connection with sacrificial rites. The sacred law required that the dung, along with what parts of the animal were not burned on the altar, should be burned outside the camp (Exodus 29:14; Leviticus 4:11; 8:17; 16:27; Numbers 19:5).
The fertilizing value of dung was appreciated by the cultivator, as is indicated by Luke 13:8 and possibly Psalms 83:10 and Isaiah 25:10.
Dung was also used as a fuel. Ezekiel 4:12, 15 will be understood when it is known that the dung of animals is a common fuel throughout Palestine and Syria, where other fuel is scarce. During the summer, villagers gather the manure of their cattle, horses or camels, mix it with straw, make it into cakes and dry it for use as fuel for cooking, especially in the winter when wood or charcoal or straw are not procurable. It burns slowly like peat and meets the needs of the kitchen. In Mesopotamia the writer saw it being used with forced draft to fire a steam boiler. There was no idea of uncleanness in Ezekiel's mind, associated with the use of animal dung as fuel (Ezekiel 4:15).
Figuratively: Dung was frequently used figuratively to express the idea (a) of worthlessness, especially a perishable article for which no one cares (1 Kings 14:10; 2 Kings 6:25; 9:37; Job 20:7; Psalms 83:10; Jeremiah 8:2; 9:22; 16:4; 25:33; Zephaniah 1:17; Philippians 3:8 (the American Standard Revised Version "refuse")). Dunghill was used in the same way (1 Samuel 2:8; Ezra 6:11; Psalms 113:7; Isaiah 25:10; Daniel 2:5; 3:29; Luke 14:35; Lamentations 4:5); (b) as an expression of disgust (2 Kings 18:27; Isaiah 36:12); (c) of rebuke (Malachi 2:3).
James A. Patch
Dungeon
Dungeon - dun'-jun.
See PRISON.
Dunghill
Dunghill - dung'-hil ('ashpoth, 1 Samuel 2:8, madhmenah, etc., with other words; kopria, Luke 14:35): Dung heap, or place of refuse. To sit upon a dunghill (1 Samuel 2:8; Psalms 113:7; Lamentations 4:5) is significant of the lowest and most wretched condition. To turn a house into a dunghill (Daniel 2:5; 3:29), or be flung upon a dunghill (Luke 14:35), marks the extreme of ignominy.
See also DUNG.
Dura
Dura - du'-ra (dura'): The name of the plain on which Nebuchadnezzar, king of Babylon, set up the great golden image which all his subjects were ordered to worship (Daniel 3:1). Oppert placed it to the Southeast of Babylon, near a small river and mounds bearing the name of Douair or Duair, where, also, was what seemed to be the base of a great statue (Exped. scientifique en Mesopotamie, I, 238 f). Others have believed that name to indicate a portion of the actual site of Babylon within the great wall (duru) of the city--perhaps the rampart designated dur Su-anna, "the rampart (of the city) Lofty-defense," a name of Babylon. The fact that the plain was within the city of Babylon precludes an identification with the city Duru, which seems to have lain in the neighborhood of Erech (Hommel, Grundriss, 264, note 5). It is noteworthy that the Septuagint substitutes Deeira, for Dura, suggesting that the Greek translators identified it with the Babylonian Deru, a city which apparently lay toward the Elamite border. It seems to have been called also Dur-ili, "god's rampart." That it was at some distance is supported by the list WAI, IV, 36 [38], where Duru, Tutul and Gudua (Cuthah), intervene between Deru or Dur-ili and Tindir (Babylon). "The plain of the dur" or "rampart" within Babylon would therefore seem to be the best rendering.
T. G. Pinches
Dure
Dure - dur (proskairos): Used for "endure" (which see), the King James Version Matthew 13:21 (the Revised Version (British and American) "endureth").
Dust
Dust - dust (`aphar; koniortos, chous): Small particles of earth. The word has several figurative and symbolic meanings: (1) Dust being the material out of which God is said to have formed man (Genesis 2:7), it became a symbol of man's frailty (Psalms 103:14, "For he knoweth our frame; he remembereth that we are dust"; compare Genesis 18:27; Job 4:19, etc.), and of his mortality (Genesis 3:19, Dust thou art, and unto dust shalt thou return"; compare Job 34:15; Psalms 104:29; Ecclesiastes 3:20; 12:7, etc.) Hence, it is used figuratively for the grave (Psalms 22:15, 29; 30:9; Daniel 12:2). (2) Such actions as to lie in the dust, to lick the dust, to sprinkle dust on the head, are symbols expressive of deep humiliation, abasement or lamentation (e.g. Job 2:12; 42:6, Psalms 72:9; Isaiah 2:10; 47:1; 49:23; Lamentations 2:10; 3:29; Ezekiel 27:30; Micah 7:17; Revelation 18:19). Hence, such expressions as "He raiseth up the poor out of the dust," i.e. out of their state of lowliness (1 Samuel 2:8; Psalms 113:7). (3) Throwing dust was an act expressive of execration. Thus, Shimei "cursed" David and "threw stones at him, and cast dust," literally, "dusted (him) with dust" (2 Samuel 16:13). So the crowd which Paul addressed at Jerusalem manifested their wrath against him by tossing about their garments and casting dust into the air (Acts 22:23). (4) Shaking the dust off one's feet against anyone (Matthew 10:14; Mark 6:11; Luke 9:5; 10:11; Acts 13:51) is symbolic of renunciation, as we would say "washing one's hands of him," an intimation that all further intercourse was at an end. It was practiced by the Pharisees on passing from Gentileto Jewish soil, it being a rabbinical doctrine that the dust of a heathen land defiles. (5) It is also used figuratively for an innumerable multitude (e.g. Genesis 13:16; 28:14; Job 27:16; Psalms 78:27). (6) The expression "Yahweh will make the rain of thy land powder and dust" (Deuteronomy 28:24) means the dust in consequence of the drought shall fall down instead of rain on the dry ground. In Judea and vicinity during a sirocco, the air becomes filled with sand and dust, which are blown down by the wind with great violence.
D. Miall Edwards
Duty
Duty - du'-ti (dabhar; opheilo): The word duty occurs only three times in the Old Testament and twice in the New Testament. In the Old Testament it is the translation of dabhar, which, meaning originally "speech," or "word," came to denote any particular "matter" that had to be attended to. In the two places where it is rendered "duty" (2 Chronicles 8:14; Ezra 3:4) the reference is to the performance of the Temple services--praise and sacrifice--and it is probably from these passages that the phrase "taking duty" in church services is derived. In other passages we have different words employed to denote the priests' dues: the King James Version Leviticus 10:13-14, hok ("statutory portion"); Deuteronomy 18:3, mishpat ("judgment"). In Proverbs 3:27, we have a reference to duty in the moral sense, "Withhold not good from them to whom it is due," ba`-al (i.e. as in the King James Version margin, "from the owners thereof"). In Exodus 21:10 we have the "duty of marriage" (`onah), that which was due to the wife.
In the New Testament "duty" is expressed by opheilo, "to owe," "to be due." In Luke 17:10, we have "Say, ... we have done that which it was our duty to do," and in Romans 15:27 the King James Version, it is said of the Gentiles with reference to the Jewish Christians, "Their duty is also to minister unto them in carnal things," the American Standard Revised Version "they owe it." In Matthew 18:34 we have "till he should pay all that was due" (opheilo, "owing"), and in 1 Corinthians 7:3 the King James Version, "Render unto the wife due opheile benevolence," the American Standard Revised Version "her due."
See also ETHICS.
W. L. Walker
Dwarf
Dwarf - dworf: The rendering in English Versions of the Bible of the Hebrew word dak, "thin," "small," in Leviticus 21:20, where a list is given of physical failings which forbade man of the seed of Aaron to officiate at the altar, though he might partake of the sacrificial gifts. The precise meaning of the Hebrew word here is uncertain; elsewhere it is used of the lean kine (Genesis 41:3) and blasted ears (verse 23) of Pharaoh's dream; of the grains of manna (Exodus 16:14), of the still, small voice (1 Kings 19:12), of dust (Isaiah 29:5), etc. Septuagint and Vulgate (Jerome's Latin Bible, 390-405 A.D.) suggest defective eyes; but "withered" would perhaps best express the meaning.
See PRIESTS AND LEVITES.
F. K. Farr
Dwell
Dwell - dwel:
(1) In the Old Testament "dwell" is a translation of 9 words, of which by far the most frequent is yashabh, "to sit down," translated "dwell" over 400 times (Genesis 4:20; Joshua 20:4; 1 Chronicles 17:1, 4-5, etc.); also very frequently "sit," and sometimes "abide," "inhabit," "remain." Another word often rendered "dwell" is shakhan or shakhen ("to settle down"), from which is derived the rabbinic word shekhinah (literally, "that which dwells"), the light on the mercy-seat which symbolized the Divine presence (Exodus 25:8, etc.). In order to avoid appearing to localize the Divine Being, wherever God is said to "dwell" in a place, the Targum renders that He "causes His Shekinah to dwell" there.
(2) In the New Testament "dwell" most frequently stands for oikeo, or one of its compounds; also skenoo, and (chiefly in the Johannine writings) meno, which, however, is always translated "abide" in the Revised Version (British and American), and generally in the King James Version. Mention may be made of the mystical significance of the word in some New Testament passages, of the indwelling of the Father or of the Godhead in Christ (John 14:10; Colossians 1:19; 2:9), of the believer in Christ (John 6:56 the King James Version; Ephesians 3:17), and in God (1 John 4:15 the King James Version; compare Psalms 90:1; 91:1), and of the Holy Spirit or God in the believer (John 14:17; the King James Version 1 John 3:24; 4:15 f).
D. Miall Edwards
Dye; Dyeing
Dye; Dyeing - di, di'-ing (me'oddam, hamuc, tebhul, cebha`): Four different Hebrew words have been translated "dyed": the King James Version (a) me'-oddam, found in Exodus 25:5; 26:14; 35:7; 36:19; 39:34; (b) hamuts (the Revised Version, margin "crimsoned") (Isaiah 63:1); (c) tebhul (Ezekiel 23:15). Tebhul is probably more correctly rendered "flowing turban" as in the Revised Version (British and American) of the above verses (Brown-Driver-Briggs' Hebrew Lexicon); (d) gebha`, "dyed" is so translated in the American Standard Revised Version of Judges 5:30 (BDB); compare Arabic sabagh. The above references and other color words mentioned elsewhere (see COLOR) indicate that the Israelites were acquainted with dyed stuffs, even if they themselves did not do the dyeing. An analysis of the various Biblical references shows but four colors which were produced on cloth by dyeing, namely, purple, blue (violet), crimson and scarlet. Of these, purple is the one best known because of the many historical references to it. It was the symbol of royalty and luxury. Because of its high price, due to the expensive method of obtaining it, only royalty and the rich could afford purple attire. One writer tells us that the dyestuff was worth its weight in silver. Probably it was because of its scarcity, and because it was one of the very limited number of dyes known, rather than for any remarkable beauty of color, that the purple was so much sought after. If Pliny's estimate is to be accredited, then "in the dye the smell of it was offensive and the color itself was harsh, of a greenish hue and strongly resembling that of the sea when in a tempestuous state."
1. Purple and Blue: The purple and blue dyes were extracted from shellfish. The exact process used by the ancients is still a question in spite of the attempts of early writers to describe it. Tyre and Sidon were noted as the suppliers of these colors, hence, the name "Tyrian purple." The inhabitants of these cities were at first simply dealers in the purple (Ezekiel 27:7, 24), but they afterward became the manufacturers, as the heaps of the emptied shells of the Murex trunculus, which still exist in the vicinity of these cities, testify. The pigment was secreted by a gland in the lining of the stomach. The shell was punctured and the fish removed in order to secure the dye. The juice, at first whitish, changed on exposure to yellowish or greenish and finally to red, amethyst or purple, according to the treatment. A modified color was obtained by first dipping the textile in a cochineal bath and then in the purple, Tyrian purple was considered most valuable when it was "exactly the color of clotted blood and of a blackish hue" (Pliny). See also LYDIA; THYATIRA. Besides the shellfish above mentioned, several other species are noted by different writers, namely, Murex branderis, Murex erinaceus, Murex buccinum (purpura haemastoma). This latter species is still used by the dwellers on the shores where it is found. Various species of the murex are found today at Haifa (Syria), about the Greek isles and on the North coast of Africa. The purple color has been produced from them by modern chemists, but it is of historical interest only, in the light of the discovery of modern artificial dyes with which it could not compete commercially.
Two words have been used in the Hebrew Bible to describe the colors from shellfish: (a) 'argaman (Greek porphura). This has been translated "purple"; (b) tekheleth which was probably a shade of violet, but has been translated "blue" in both the King James Version and the Revised Version (British and American).
2. Crimson and Scarlet: As indicated elsewhere (See COLORS ), three Hebrew words have been rendered crimson or scarlet: (a) karmil (compare Arabic kirmiz and English "carmine"), (b) tola', and (c) shani. We know nothing further about the method of producing these colors than that they were both obtained from the kermes insect which feeds on a species of live oak growing in Southern Europe and Turkey in Asia. The modern dyer can obtain several shades from the cochineal insect by varying the mordants or assistants used with the dye. Pliny mentions the same fact as being known by the ancient Egyptians. Some of the Syrian dyers still use the kermes, commonly called dud ("worms"), although most of them hove resorted to the artificial European dyes which they indiscriminately call dud frangy ("foreign worms").
The "rams' skins dyed red" mentioned in Exodus are still made in Syria. After the ram's skin has been tanned in sumac, it is laid out on a table and a solution of the dye, made by boiling dud in water, is rubbed on. After the dye is dry, the skin is rubbed with oil and finally polished. No native product is more characteristic of the country than the slippers, Bedouin shoes, and other leather articles made from "rams' skins dyed red" (see TANNER).
3. Other Dyes Probably Known: Other dyes probably known were:
(1) Madder. In Judges 10:1, we read that "after Abimelech there arose to save Israel Tola the son of Puah." These were probably names of clans. In the Hebrew they are also color words. Tola` is the scarlet dye and pu'ah, if, as is probable, it is the same as the Arabic fuwah, means "madder." This would add another dyestuff. Until the discovery of alizarin, which is artificial madder, the growing of fuwah was one of the industries of Cyprus and Syria. It was exported to Europe and was also used locally for producing "Turkey red" on cotton and for dyeing dull reds on wool for rug making (see THYATIRA). It was the custom near Damascus for a father to plant new madder field for each son that was born. The field began to yield in time to support the boy and later become his inheritance. Madder is mentioned in the Talmud and by early Latin writers. A Saracenic helmet and a shield of similar origin, in the possession of the writer, are lined with madder-dyed cotton.
(2) Indigo. Another dye has been discovered among the Egyptian mummy cloths, namely, indigo. Indigo blue was used in weaving to form the borders of the cloths. This pigment was probably imported from India.
(3) Yellows and Browns. #Yellows and browns of doubtful origin have also been found in the Egyptian tombs.
The Jews acquired from the Phoenicians the secret of dyeing, and later held the monopoly in this trade in some districts. A Jewish guild of purple dyers is mentioned on a tombstone in Hieropolis. In the 12th century AD Jews were still dyers and glass workers at Tyre. Akhissar, a Jewish stronghold in Asia Minor, was famous as a dyeing city.
See also ATTIRE;DYED ATTIRE .
LITERATURE.
See "Crafts" especially in Wilkinson, Perrot and Chipiez, Jew Encyclopedia, andHDB .
James A. Patch
Dysentery
Dysentery - dis'-en-ter-i (dusenteria): In Acts 28:8 the Revised Version (British and American) uses this word in place of the phrase "bloody flux" of the King James Version to describe the disease by which the father of Publius was affected in Malta at the time of Paul's shipwreck. The acute form of this disease is often attended with high temperature, hence, Luke speaks of it as "fever and dysentery" ([@puretois kai dusenteria). The disease is still occasionally epidemic in Malta where there have been several bad outbreaks among the garrison in the last century, and it has proved to be an intractable and fatal disease there. It is due to parasitic microbe, the Bacillus dysenteriae. In 2 Chronicles 21:19 there is reference to an epidemic of a similar nature in the days of Jehoram. The malady, as predicted by Elisha, attacked the king and assumed a chronic form in the course of which portions of the intestine sloughed. This condition sometimes occurs in the amoebic form of dysentery, cases of which sometimes last over two years.
Alexander Macalister