DANIEL, BOOK OF later life and death of Daniel, as all accounts are vague and confused. DARIUS surrection of the nobles against him. Darius was apparently the rightful heir to the throne, being descended, collaterally with Cyrus, from the an Character. In the prophecies of Ezekiel mention is made of Daniel as a pattern of right-cient royal line of Persis. The reign of Darius eousness (14:14, 20) and wisdom (28:3), and, since Daniel was still young at that time (B. C. 594-588), some have thought that another prophet must be referred to. But Daniel was conspicuous for purity and knowledge at a very early age (Dan. 1:4, 17, 20), and he was probably over thirty years of age at the time of Ezekiel's prophecy. 3. A priest of the family of Ithamar who returned from the exile with Ezra (Ezra 8:2), B. C. about 457. He is probably the same with the priest Daniel who joined in the covenant drawn up by Nehemiah (Neh. 10:6), B. C. 445. DANʼIEL, BOOK OF. See BIBLE, BOOKS OF. DANʼITE (Judg. 13:2; 18:1, 11; 1 Chron. 12: 35), one of the tribe of DAN (q. v.). DAN-JA'AN (Heb. 27, dawn yah'-an, 2 Sam. 24:6). The LXX. and the Vulgate read "Dan in the woods." Opinions differ as to whether this is identical with Dan or Laish, or the ancient site called Danian in the mountains above Khan enNakura, south of Tyre, or a place near Gilead. DANʼNAH (Heb. 1, dan-naw', murmuring), a city in the mountains of Judah, about eight miles from Hebron (Josh. 15:49). DA'RA (Heb. 77, daw-rah), a contracted or corrupt form (1 Chron. 2:6) of the name DARDA (q. v.). DAR'DA (Heb. 77, dar-dah', pearl of knowledge), a son of Mahal, one of the four men of great fame for their wisdom, but surpassed by Solomon (1 Kings 4:31), B. C. before 960. In 1 Chron. 2:6, however, the same four names occur again as sons of Zerah," of the tribe of Judah, with the slight difference that Darda appears as Dara. Although the identity of these persons with those in 1 Kings 4 has been much debated, they are doubtless the same. belongs more to general than to Bible history; but as he had great influence on the history of the world, as well as upon the fortunes of the Jews, we must notice the leading stages of his career. For our information we are indebted not only to the Greek historians, but to his own inscriptions, written in the Old Persian cuneiform alphabet, whose decipherment also gave the key to the more ancient and complex Assyrian and Babylonian system of ideograms and syllable signs. (1) Period of revolt. The genius for universal rule possessed by Cyrus, his power of conciliation, his generosity and tolerance, had kept his heterogeneous empire in peace and contentment for seventeen years after the submission of the Lydians and Greeks of Asia Minor and nine years after the capture of Babylon. But during the reign of Cambyses discontent and misrule prepared the way for open revolt, which at the accession of Darius was carried on in all parts of his dominions. To name the disaffected districts would simply be to enumerate the provinces of the empire, or, more summarily, the countries of which it was originally composed. Persia proper, Susiana (Elam), Media, Babylonia, Assyria, Armenia, Parthia, Hyrcania, with less known regions to the the governors of Asia Minor and Egypt quietly east, revolted successively or concurrently, while assumed their independence. But the energy and military skill of Darius everywhere prevailed, and the whole formidable uprising was quelled after six years' work of stern repression, so that by 515 B. C. the sole authority of Persia was recognized in all the lands that had been subdued by Cyrus and Cambyses. (2) Period of reorganization. Cyrus had made it his policy to interfere as little as possible with the modes of government followed by his several subject states. For example, in many countries the native kings were confirmed and encouraged in their autonomous administraand in the smaller states native governors looked tion upon the payment of a reasonable tribute, after the royal revenues and at the same time ruled their people in accordance with traditional methods. This whole system was changed by Darius, who abolished the local kingdoms and principalities, divided the whole empire into "satrapies," each satrap being a Persian official with supreme authority in civil affairs, and a division of the imperial army to support him and maintain the government against all outside attacks. Judges were also appointed with fixed circuits, and a system of posts was established, with royal roads extending everywhere for the transmission of dispatches and rescripts to and from the capital cities of Susa or Persepolis. Notice that this governmental system was an advance on the old Assyrian despotism, in that the sovereign ruled by delegated power, while still falling short of the representative systems that had their origin in the Greek republics. What is of particular importance to Bible readers is the application of the system to Palestine. There the returning exiles expected to found an autonomous princedom, but under DARI'US (Gr. Aapɛios, hence the Roman and modern form of the name; Old Persian Darayava'ush; Heb. 7). This name is borne by three personages in the Old Testament. 1. Darius Hystaspes (Ezra 4:5, 24; 5:5-7; 6:1, 12, 15; Hag. 1:1; 2:10; Zech. 1:1, 7; 7:1), the restorer of the Persian empire founded by Cyrus the Great (see CYRUS). Cyrus was succeeded in 529 B. C. by his son Cambyses, who possessed his father's adventurous spirit without his commanding genius. He added first Phoenicia and Cyprus, and afterward Egypt, to the new empire, but failed in attempting to carry out impracticable schemes of conquest in North Africa and Ethiopia. Encouraged by these disasters to Cambyses a pretender seized the throne, claiming that he was Smerdis, the deceased younger son of Cyrus, who had not long survived his father's death. Cambyses, despairing of success against the usurper, put an end to his own life while on his homeward march. The impostor, after a reign of a few months, was dethroned by Darius, the son of Hystaspes, in 521 B. C., who headed an in in the way of the people of Jerusalem; that the building of the temple should be forwarded; that interference with the work should be a capital offense, and that contributions should be made in money and goods from the king's local revenues toward the expenses of the restoration (Ezra 6:6– 12). Accordingly the satrap and his officers with all diligence carried out the orders of Darius (6:13, sq.), with the result that the temple was finished and dedicated in the sixth year of Darius (516 B. C.). 2. Darius the Mede (Dan. 5:31; 9:1; 11:1) is written, by the mistake of a scribe, for Gobryas, the general of Cyrus who took Babylon in July, 538 B. C. (see CYRUS). For four months, until the entry of Cyrus, he acted as governor of Babylon, Darius there was erected instead the Persian prov- (Ezra 6:1-5). Darius therefore made a new procince of Judah, with imperial supervision over mat-lamation insisting that no obstacle should be put ters civil and religious. (3) Period of foreign conquests. Not content with the empire that fell to him by succession, Darius planned and carried out vast schemes of foreign conquest. The most important of these were the acquisition, about 512 B. C., of northwestern India, and the subjection, about 508 B. C., of the coast land between the Bosporus and the Grecians tate of Thessaly. By the former the navigation of the lower Indus was controlled and the trade of India opened up by way of the Persian Gulf, with an enormous increase of the imperial revenue. The expedition which accomplished the latter result crossed the Bosporus, conquered maritime Thrace and Macedonia and the adjacent territory of the warlike Scythians to the north, whose inroads were a continual menace to the Asiatic provinces. Thus the Persian dominions now extended from the Caucasus to the borders of northern Greece and from India even unto Ethiopia" (Esth. 1:1) (4) Period of the Grecian wars. These, as is well known, were precipitated by disturbances among the Greeks of the Asiatic coast. though he was never king. He was also a "Mede," The revolt of the subject cities, in 501 B. C., was not a Persian in the strict sense, since the inscripsupported for a time by the European states tions call him “Gubaru of Gutium," this country of Athens and Eretria. It lasted till 494 B. C., being the home of an ancient people (the "Goyim and after its complete suppression steps were im- of Gen. 14:1) living on the western slope of the mediately taken by Darius for vengeance upon the mountains of Media, northeast of Babylonia. It is foreigners. The first great expedition by land impossible to make any other identification. Cyrus and sea, in 493, did not quite reach its destina- himself became king of Babylon after the occution, and the second by sea, in 490, was frustrated pation, so that there is no room for any other by the world-famous defeat at Marathon. These hypothetical monarch. As to Darius Hystaspes expeditions were led by generals of Darius, and (see above), he did not become king of either he made plans for a third which he was to com- Babylon or Persia till 521 B. C., eight years after mand in person. A revolt in Egypt, in 487, and the death of Cyrus. He was also in one sense a his own death, in 486, put an end to the designs."Mede," but was descended from the ancient He was succeeded by his son Xerxes, the Ahasuerus royal line of the Persians. TIMENTE K Signature of Darius. of the Book of Esther, whose mother was a daugh- 3. Darius the Persian (Neh. 12:22). This ter of Cyrus the Great. (5) Darius and the Jews. was Darius Codomannus, the last king of Persia The exiles who returned under the protection of (B. C. 336-330), whose empire was destroyed by Cyrus (537 B. C.), having begun their political and Alexander the Great. He was a contemporary of religious life at Jerusalem, were thwarted in their the high priest Jaddua, who is referred to in the efforts to rebuild the temple by the Samaritans same verse. Thus the Bible brings before us nearly and other adversaries, who accused them of in- all the notable kings of Persia, from first to last. trigue and sedition against the Persian govern--J. F. McC. ment. Cyrus, being occupied with his eastern wars, did not take upon himself to interfere for the prosecution of the work. His successor, Cambyses, had little sympathy with his struggling sub-is jects. Thus the restoration of the sanctuary, so essential in all ways to the progress of the little nation, was delayed for seventeen years (Ezra 4 24). The accession of Darius gave new hope to the leaders of the Jews. In 520 B. C. the prophets Haggai and Zechariah stirred up the people to renewed efforts, and under their inspiration Zerub-chaos (Gen. 1:2–4). DARKNESS (Heb., kho-shek', the dark; Gr. σKóτoc, skot-os), in the physical sense, specially noticed, on three occasions, in the Scriptures: 1. At the period of creation, when darkness, it is said, "was on the face of the deep," the dispelling of which, by the introduction of light, was the commencement of that generative process by which order and life were brought out of primeval babel, the civil leader of the colony, set earnestly 2. The plague of darkness in Egypt (Exod. 10: to work (Ezra 51, 2). An appeal to Darius by 21), "darkness that might be felt." See PLAGUES Tattenai, the satrap of Syria (Ezra 5:3-17), em- OF EGYPT. bodying a memorial from the leaders of the Jews, resulted in the confirmation of their contention that their proceedings were not only lawful, but actually carried on under royal authority. Darius gave orders that search should be made, with the result that in Ecbatana the edict of Cyrus was found containing all that the Jews had claimed 3. The awful moment of our Lord's crucifixion, when "from the sixth hour there was darkness over all the land unto the ninth hour" (Matt. 27: 45). Some, chiefly ancient writers, have insisted upon rendering "over all the earth," and account for it by an eclipse of the sun. But an eclipse of the sun could not be visible to the whole world, DARKON and, moreover, there could not have been an eclipse, for it was the time of full moon, when the moon could not come between the sun and the earth. The darkness would, therefore, seem to have been confined to Palestine, and may have been caused by an extraordinary and preternatural obstruction of the light of the sun by the sulphurous vapors accompanying the earthquake which then occurred. The "thick darkness where God was" (Exod. 20:21) was doubtless the "thick darkness" in which "the Lord said he would dwell" (1 Kings 8:12), and has reference to the cloud upon the mercy seat. "Cloud and darkness are round about him" (Psa. 97:2) refers to the inscrutability of the divine nature and working. The darkness connected with the coming of the Lord (Isa. 13:9, 10; Joel 2:31; Matt. 24:29, etc.) has reference to the judgments attendant on his advent. DAVID mother cities, as “Heshbon and all her daughters” (Num. 21:25, marg.); so Tyre is called the daughter of Zidon (Isa. 23:12). Cities were commonly personified as women, and so, naturally, had the designation given to them of daughters of the country to which they belonged, as daughter of Zion," "daughter of Jerusalem " (Isa. 37:22, etc.). The condition of daughters, that is, of young women, in the East, their employments, duties, etc., may be gathered from various parts of the Scriptures, and seems to have borne but little resemblance to that of young women of respectable parentage among ourselves. Rebekah drew and fetched water; Rachel kept sheep, as did the daughters of Jethro, though he was a priest, or a prince, of Midian. They superintended and performed domestic services for the family. Tamar, though a king's daughter, baked bread; and the same of others. DAUGHTER-IN-LAW (Heb. 2, kallaw'; Gr. víuon, noom'-fay), means, literally, a bride, and is applied to a son's wife. DA'VID.-1. Name and Family. (Heb. 777, or 7777, daw-veed', affectionate, or beloved.) The second king of Israel. Figurative. Darkness is used as symbolical of ignorance and spiritual blindness (Isa. 9:2; John 1:5; 1 John 2:8, etc.). With respect to the gloom associated with darkness it becomes significant of sorrow and distress; hence, "the day of darkness" is the time of calamity and trouble (Joel 2:2). Isa. 8:22; 9:2; 13:10, etc., refer to the unlighted streets of Eastern countries, and From the subjoined register we learn several indicate the despair and wretchedness of the facts of importance. David's father, Jesse, was lost. Darkness affording a covering for the per-partly of Moabitish origin, being the grandson of formance of evil, "the works of darkness" (Eph. Boaz and Ruth. His mother's name is unknown, 5:11) is employed to designate the more flagrant and all we know of her character is derived from exhibitions of unrighteousness. Darkness is used two brief allusions to her in the poetry of her to represent the state of the dead (Job 10:21; son, from which we may gather that she was a 18:18). godly woman, whose devotion to God's service DARʼKON (Heb. 777, dar-kone', derivation uncertain), one whose "children," or descendants, were among the "servants of Solomon" who returned from Babylon with Zerubbabel (Ezra 2:56; Neh. 7:58), B. C. about 458. DARLING (Heb. 7, yaw-kheed'; united, only, hence beloved; Psa. 22:20; 35:17), one's self. See GLOSSARY. DART, the rendering of several Hebrew and Greek words, meaning an arrow or light spear. The Hebrews are supposed to have discharged the arrow while on fire, to which allusion may be made in Deut. 32:23, 42; Psa. 7:13; 120:4; Zech. 9:14; Eph. 6:16. See ARMOR. DA'THAN (Heb. 777, daw-thawn', of a spring, or well), a Reubenite chieftain, son of Eliab, who joined the conspiracy of Korah, the Levite, and, with his accomplices, was swallowed up by an earthquake (Num. 16:1, sq.; 26:9; Deut. 11:6; Psa. 106:17), B. C. about 1190. David commemorates as at once a token of God's favor to himself and a stimulus to him to conseerate himself to God (Psa. 86:16; 116:16)" (Kitto). 5:4), B. C. 1030, was the youngest of seven sons David, born in Beth-lehem (1 Sam. 16:1; 2 Sam. (or eight if we admit Elihu, mentioned in the Syriac and Arabic Versions). His sisters were Zeruiah and Abigail, though they are not expressly called the daughters of Jesse; and Abigail (2 Sam. 17:25) is called the daughter of NAHASH (q. v.). As the youngest of the family he may have possibly received the name, which first appears in him, of David, the Darling. Perhaps for this same reason he was never intimate with his brethren. The familiarity which he lost with his brothers he gained with his nephews, the three sons of his sister Zeruiah, and the one son of his sister Abigail. 2. Early History. (1) As shepherd. By his elder brothers David seems to have been held in small esteem, and to him was allotted the humble office of tending the flocks. While thus occupied DAUGHTER (Heb. 2, bath, feminine of, he beguiled the time with music, and as a minbane, son; Gr. Ovɣárno, thoo-gat'-air) is used in strel gained considerable renown (1 Sam. 16:18). Scripture, like son, with some latitude. In addi- One incident alone of his solitary shepherd life tion to its usual and proper sense of daughter, has come down to us-his conflict with the lion and born or adopted, it is used to designate a step- the bear in defense of his father's flocks (17: sister, niece, or any female descendant (Gen. 20:12; 34-36). (2) Anointed as Saul's successor. After 24:48; Num. 25:1; Deut. 23:17). More generally the rejection of Saul the Lord commanded Samuel still it is used of the female branch of a family, to go to Beth-lehem and anoint one of the sous of or female portion of community, as “ the daugh- Jesse as king. He therefore took a heifer, went ters of Moab," of "the Philistines," "of Aaron to Beth-lehem, and summoned Jesse and his sons (Num. 25:1; 2 Sam. 1:20; Luke 1:5). Small to the sacrifice. The heifer was killed, and the towns were called daughters of neighboring large party were waiting to begin the feast. As the sons appeared before Samuel, beginning with the eldest, he was restrained by divine intimation from choosing them. Seven had thus passed by, and Samuel said unto Jesse, "Are here all thy children?" Jesse replied, "There remaineth yet the youngest, and, behold, he keepeth the sheep." In obedience to the command of the prophet David was sent for. Soon there entered a youth, ruddy, and withal of a beautiful countenance and goodly to look to. "And the Lord said, Arise, anoint DAVID'S Salmon dismay of his countrymen-hears the reward proposed by the king-is introduced to Saul-undertakes the combat. Rejecting Saul's armor, which he finds too cumbersome, he takes only his shepherd's staff, a satchel (in which he places five smooth stones from a brook), and a sling. A colloquy takes place between the two combatants, after the manner of ancient warfare, and the giant advances. David, placing a stone in his sling, sends it whizzing to its mark in the forehead FAMILY REGISTER. him for this is he. Joel? Then Samuel took the horn | of his opponent, who falls with his face to the ground. Rushing forward he takes the sword of Goliath and cuts off his head (17:1-51). Two trophies long remained of the battle-one, the huge sword of the Philistine, which was hung up behind the ephod of the tabernacle at Nob (21:9); the other the head of Goliath, which David took to Jerusalem (17:54). (3) In Saul's 3. His Relations with Saul. (1) Introduc- family. When David went forth to meet the tion. With the rejection of Saul on the part of Philistine Saul inquired of Abner about him. God the Spirit of Jehovah departed from him, Abner professed ignorance, and David was, thereand an evil spirit from Jehovah troubled him. fore, upon his return, brought before Saul and When Saul's attendants noticed the mental ail- questioned. He gave the name of his father and, ments of the king they advised him to let the in all probability, further information respecting evil spirit be charmed away by music, and recom- himself and family, as the words of ch. 18:1 seem mended David as minstrel. David appeared at to indicate a protracted conversation. "And Saul court, and "when the evil spirit from God was took him that day, and would let him go no upon Saul, David took his harp and played; so more home to his father's house" (17:55–18:2). Saul was refreshed and was well, and the evil (4) Jonathan's friendship. It was at this interspirit departed from him" (1 Sam. 16:14-23). | view that Jonathan found his heart drawn toward (2) Slays Goliath. After Saul's condition improved David, and, in the graphic language of Scripture, David probably returned to Beth-lehem. While "his soul was knit with the soul of David, and the armies of the Philistines and of Israel are en- Jonathan loved him as his own soul." He soon camped in "the terebinth" valley Goliath, a Philis-made known his love, and the two young men entine of gigantic stature and clothed in complete tered into a covenant of friendship, which was in armor, insults the comparatively defenseless Is- the highest degree honorable to both, and which, raelites, among whom the king alone appears to in the case of Jonathan, calls forth our admirabe well armed (17:38; comp. 18:20). No one tion and regard. As a sign and pledge of his can be found to take up the challenge. At this friendship Jonathan gave David his clothes and juncture David appears in the camp, sent by Jesse armor (18:1-4). This seems to have been a very with food for his brethren. He hears the chal-common custom in ancient times (compare the lenge, now made for the fortieth time-sees the exchange of armor made by Glaucus and Diomedes Homer's Iliad, vi, 230). (5) Saul's jealousy. David conducted himself with great prudence, and Saul placed him above the men of war, and made him one of their commanders. Probably some days, if not weeks, after David's victory over Goliath the Israelites returned from pursuing and plundering the Philistines. Then "the women came out of all the cities of Israel, singing and dancing to meet King Saul, with tabrets, with joy, and with instruments of music. And the women answered one another as they played, and said, Saul hath slain his thousands, and David his ten thousands." These words aroused the jealousy of Saul, who eyed David askance and plotted his destruction (18:5-9). He attempted to take David's life with a javelin, but failed (vers. 10, 11). Afraid of David, because the Lord was with him, Saul removed him from his immediate presence by appointing him a captain over a thousand. to another (Phaltiel), and was not restored to David until after Saul's death. (1) With Samuel. David fled to Samuel at Ramah, and reported to him all that Saul had done. He, doubtless, sought advice from the prophet, and desired to strengthen himself by intercourse with him for the troubles that still awaited him. He and Samuel went and dwelt in Naioth. Saul, learning of David's whereabouts, sent messengers to take him; but the three companies, as soon as they came into the presence of the prophets, were completely disarmed, they themselves prophesying. Saul afterward went to Ramah and made inquiry at Sechu for Samuel and David. The Spirit of the Lord came upon him, and he went prophesying to Naioth (1 Sam. 19:19, sq.). (2) Consults Jonathan. David fled to Ramah, and a secret interview with Jonathan confirmed the alarm already excited by Saul's endeavor to seize him there, and he now determined to leave his native country Ramah Gibeah Jericho Gibeon ( Care of Adullam 5 10 Gath Val. of Elah Kellah o Hebron Engedi udah R. Jordan and take refuge at the court of his enemy. He and Jonathan renewed their covenant of friendship, and his friend dismissed him in peace (ch. 20). (3) Visits Nob. David repaired to Nob, the seat of the tabernacle, partly to obtain food and weapons, and partly to have an interview with the high priest. On the pretext of a secret mission from Saul he gained an answer from the oracle, some of the consecrated bread, and the sword of Goliath (21: 1-9). (4) Flees to Gath. David, for fear of Saul, repaired to Achish, king of Gath, but it being made known to the king that he was the slayer of Goli ath, David feigned madness. The king thereupon dismissed him from his presence, and David became an outlaw (21:10-15). Scene of David's Wanderings. But David behaved so wisely that all Israel and Judah came to love him as a leader, which fact only increased Saul's animosity (vers. 12-16). Although he had promised to give his daughter (Merab) to the slayer of Goliath, he now offered her to David only on condition of future service, hoping for his destruction at the hands of the Philistines. Even then he broke his promise and gave his daughter to Adriel, the Meholathite (vers. 17-19). Learning of David's love for Michal, "Saul said, I will give him her, that she may be a snare to him." The condition was that David should slay a hundred Philistines, with the hope that he would fall in the attempt. David slew two hundred of the enemy, and received Michal for his wife (v. 20, sq.). Saul still followed up his persecution, but David had two faithful friends at court-Jonathan and Michal. Warned by the one of Saul's purpose to kill him, and assisted by the other, he escaped by night (19:1-18) and became a fugitive. Rabbath Moab Mizpeh ( Kerak ) 5. As an Outlaw. (1) In Adullam. He repaired to the cave of Adullam, which he made his headquarters. There came to him here his brethren and his father's house, together with others (who were in distress or had creditors, or were dissatisfied with the government of Saul), until they numbered about four hundred men (1 Sam. 22:1, 2). (2) In the hold. His next move was to a stronghold, either the mountain afterward called Herodium, close to Adullam, or the fastness called by Josephus Masada, the Grecized form of the Hebrew word Matzed (1 Sam. 22:4, 5; 1 Chron. 12:16), in the neighborhood of En-gedi. While there he had located his aged parents, for the sake of greater security, beyond the Jordan, with their ancestral kinsmen of Moab (1 Sam. 22:3, 4). In so doing he was probably influenced by his remembrance of the fact that Naomi and her family had found in that land a place of sojourn, and 4. A Fugitive. David saw Jonathan no more except by stealth. Michal was given in marriage |