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CYCLOPEDIA of BIBLICAL, THEOLOGICAL and ECCLESIASTICAL LITERATURE D - Delia’Ah by James Strong & John Mcclintock

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CYCLOPEDIA of BIBLICAL, THEOLOGICAL and ECCLESIASTICAL LITERATURE D - Delia’Ah by James Strong & John Mcclintock THE AGES DIGITAL LIBRARY REFERENCE CYCLOPEDIA of BIBLICAL, THEOLOGICAL and ECCLESIASTICAL LITERATURE D - Delia’ah by James Strong & John McClintock To the Students of the Words, Works and Ways of God: Welcome to the AGES Digital Library. We trust your experience with this and other volumes in the Library fulfills our motto and vision which is our commitment to you: MAKING THE WORDS OF THE WISE AVAILABLE TO ALL — INEXPENSIVELY. AGES Software Rio, WI USA Version 1.0 © 2000 2 D. Daah SEE GLEDE. Dab’areh a less correct mode of Anglicizing (Joshua 21:28) the name DABERATH SEE DABERATH (q.v.). Dabaritta SEE DABERATH. Dab’basheth (Heb. Dabbe’sheth, tv,B,Di, a camel’s hump, as in Isaiah 30:6, q. d. Camel- hump Hill; Sept. Dabasqe>, Alex. Dabasqai>, Vat. Baiqa>raba; Vulg. Debbaseth), a place on the boundary-line of the tribe of Zebulon, between Maralah and Jokneam (Joshua 19:11; see Keil, Comment. in loc.); apparently the modern Jebata, which seems likewise to correspond to one of the places named Gabatha (Euseb. Gabaa> and Gabaqa>), located, by Jerome (Onomast. s.v. Gabathon) near Diocaesarea, in the plain of Legio (Robinson, Researches, 3, 201, whose map places it east of Uknufis, apparently by an error; see Van de Velde, Memoir, p. 1-10). It was again visited by Dr. Robinson (Later Res. p. 113), but is not described by him (comp. Ritter, Erdkunde, 16:748). Knobel suggests (Jos. Erklart, p. 458) that the name in the Onomasticon may have arisen from a Hebrew epithet (t[ib]G, i.e. Gibeath, q. d. the hill of the plain), a view which its isolation from the camel ridge seems to confirm (Ritter, 16:700), although the modern village seems to be upon a very slight, if any eminence. Dab’erath (Heb. Daberath’, trib]*D [once, Joshua 19:12, with the art. had- Daberath’, trib]*Dhi; once, 1 Chronicles 6:72, Dobrath’, trib]D;], according to Furst a fem. form of rb,Do, pasture; Sept. in Joshua Dabra>q 3 and Dabraqa> v. r. Dabirw>q, in Chron. Ajmw>v v. r. Dabw>r; Vulg. Dabereth), a town in the tribe of Issachar (Joshua 21:28, where the A.V. has “Dabareh”), near the border of Zebulon (Joshua 19:12, where it is named next to Chisloth-tabor), and assigned to the Levites (1 Chronicles 6:72). It is probably the same with the village Dabira (Dabeira>), mentioned by Eusebius and Jerome (Onomast. s.v.) as lying near Matthew Tabor, in the region of Diocaesarea (Reland, Paloest. p. 737); and also the Dabaritta, repeatedly mentioned by Josephus (Dabari>ttwn kw>mh, War, 2:21, 3; Dabaritthnoi>, Life, 26; Daba>ritta v. r. Dara>bitta, Life, 62) as lying in the great plain on the confines of Galilee (Reland, Paloest. p. 737, too nicely objects that the border between Issachar and Zebulon would not be assigned to Galilee). In exact agreement with these notices there still exists, on the side of a ledge of rocks just at the base of Matthew Tabor, on the north-west, the village Deburieh, a small, poor, and filthy place, containing the bare walls of an old church, based upon massive foundations of a still older date. The situation, however, is beautiful, with the wooded heights of Tabor rising behind, and in front the plain of Esdraelon expanding like a sea of verdure (Robinson, Res. 3, 210; Maundrell, Early Trav. p. 479, Ritter, Erdk. 16:679; De Saulcy, Narrative, 1:75; Schwarz, Palest. p. 166,167). Tradition (Van de Velde, 2:374) incorrectly makes this the scene of the miracle on the lunatic child performed by our Lord after his descent from the Mount of Transfiguration (Matthew 17:14). Da’bria one of the five swift scribes who recorded the visions of Esdras (2 Esdras 14:24; comp. 37, 42). Dach Simon a German Christian poet, born July 29, 1605, at Memel; became in 1633 sub-teacher of the cathedral school of Konigsberg, co-rector in 1636, professor of poetry in the University in 1639, and died April 16, 1659. He stands among the first poets of the so-called Konigsberg school. His productions were partly religious, partly social, and appeared under divers titles; they were collected and published by his widow. Some 150 of his religious pieces were published by H. Alberti, Arien, etc. (Konigsb. 1640- 50), and afterwards incorporated in the Konigsberg Hymnbook of 1690. See Gebauer, S. Dach u. seine Freunde als Kirchenliederdichter (Tubing. 4 1828); Henneberger, Jahrb. f. deutsche LiteraturGesch. (Meiningen, 1854. Pierer, Universal-Lexikon, s.v. Dacherius SEE ACHERY, D. D’Achery SEE ACHERY, D. Daco’bi (Dakoubi> v. r. Dakou>b, Vulg. Accuba), one of the heads of the families of “porters” that returned from Babylon (1 Esdras 5:28); the same with AKKUB SEE AKKUB (q.v. No. 2) of the Hebrews text (Ezra 2:42). Da Costa Isaac (a descendant of Uriel Acosta, q.v.), was born Jan. 14, 1798, at Amsterdam, where he also pursued his studies until 1817, when he went to Layden to devote his time to the study of law and belles-lettres. In 1822, after the death of his father, he abandoned Judaism and embraced Christianity, and became one of the most active opponents of the new rationalistic opinions. A circle of religiously-inclined persons gathered about him, and to these he expounded the Bible until after the Revolution of 1830, when he visited different cities of Holland and delivered a series of lectures. In 1839 he became a member of the Netherlands Institute, and renewed his efforts as a poet, while he still carried on a controversy with theologians of other schools and against all ecclesiastical innovations. He died April 28, 1860. Besides numerous poems and works in general literature, he wrote, Israel en de Volken (1849); Over de eenheid en overeenstimming de evangelien (1840, 2 vols.); Over de waarheid en wardij van het Oude Testament (1843); Paulus (1846); Beschoulw’ng over het evangelie van Lukas (1856); De apostel Johannes en zijne schriften. — Pierer, Universal-Lexikon, 19:831. Daddae’us (Loddai~ov v. r. Loldai~ov, Vulg. Loddoeus), the “captain of the treasury” among the exiles at Babylon (1 Esdras 8:46; in the preceding verse Anglicized Saddoeus); evidently a corruption (through the blending 5 with the preceding particle l[i) of the IDDO SEE IDDO (q.v.) of the Hebrew text (Ezra 8:17). Daemon in Greek dai>mwn, and its derivative daimo>nion, both rendered “devil” in the English version of the New Test.; in the original, however, they are carefully distinguished from the term dia>bolov. SEE DEVIL. These two words, dai>mwn and daimo>nion, are used as synonymous both by profane and sacred writers. The entmologies which the Greek authors themselves assign to them all point to some supposed characteristic of those intelligent beings to whom the words are applied. For example, Plato, in his Cratylus (i. 398, ed. Serran.), derives the word from dah>mwn, “knowing” (of which, indeed, the form dai>mwn is found in Archil. [B.C. 650]), in allusion to the superior intelligence and consequent efficiency ascribed to dsemons; Eusebius (Praep. Evang. 4:5) from deimai>nw, “to be terrified;” others, as Proclus (in Hesiod.), from dai>w, “to distribute,” because daemons were supposed to assign the lots or destinies of mankind (in which case it would be similar to Moi~ra). The subject is greatly encumbered with superstition. I. By heathen writers the terms in question are employed with considerable latitude. In Homer, where the gods are but supernatural men, dai>mion is used interchangeably with qeo>v (1l. 17:98, 99; comp. 104); hence any particular divinity, as Venus (11. in); afterwards in Hesiod (Op. 121), when the idea of the gods had become more exalted and less familiar, the dai>monev, are spoken of as intermediate beings (“minores diis et majores hominibus,” Liv. 8:20; Adam, Rom. Antiq. p. 287), the messengers of the gods to men. This latter usage of the word evidently prevailed afterwards as the correct one, although in poetry, and even in the vague language of philosophy, to< daimo>nion was sometimes used as equivalent to to< qei~on for any superhuman nature. Aristotle applies daimo>nion to the Divinity, Providence (Rhetor. 2:23). But Plato (Symp. p. 202, 203) fixes it distinctly in the more limited sense. Among them were numbered the spirits of good men, “made perfect” after death (Plato, Crat. p. 398, quotation from Hesiod). It was also believed that they became tutelary deities of individuals (to the purest form of which belief Socrates evidently referred in the doctrine of his (daimo>nion); and hence dai>mwn was frequently used in the sense of the “fate” or “destiny” of a man (as in the tragedians 6 constantly), thus recurring, it would seem, directly to its original derivation. 1. Daemons, in the theology of the Gentiles, are middle beings between gods and mortals. This is the judgment of Plato, which will be considered decisive: “Every daemon is a middle being between God and mortal.” He thus explains what he means by a middle being: “God is not approached immediately by man, but all the commerce and intercourse between gods and men are performed by the mediation of daemons.” He enters into further particulars: “Daemons are reporters and carriers from men to the gods, and again from the gods to men, of the supplications and prayers of the one, and of the injunctions and rewards of devotion from the other” (Plato, Sympos. 3, 202, 203, ed.
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