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DOCTOR

dok'-ter: In Lk 2:46 didaskalos) "doctor" is equivalent to "teacher," which latter is the translation of the Revised Version (British and American). So in Lk 5:17; Acts 5:34, the King James Version and the Revised Version (British and American) "doctors," "doctor," of the law (nomodidaskalos).

See EDUCATION ;RABBI ;SCRIBES .


DOCTRINE

dok'-trin: Latin doctrina, from doceo, "to teach," denotes both the act of teaching and that which is taught; now used exclusively in the latter sense.

1. Meaning of Terms:

(1) In the Old Testament for (a) leqach "what is received," hence, "the matter taught" (Dt 32:2; Job 11:4; Prov 4:2; Isa 29:24, the American Standard Revised Version "instruction"); (b) she-mu`ah, "what is heard" (Isa 28:9, the Revised Version (British and American) "message," the Revised Version, margin "report"); (c) mucar, "discipline" (Jet 10:8 margin, "The stock is a doctrine (the Revised Version (British and American) "instruction") of vanities," i.e. "The discipline of unreal gods is wood (is like themselves, destitute of true moral force)" (BDB).

(2) In the New Testament for (i) didaskalia = (a) "the act of teaching" (1 Tim 4:13,16; 5:17; 2 Tim 3:10,16), all in the Revised Version (British and American) "teaching"; (b) "what is taught" (Mt 15:9; 2 Tim 4:3). In some passages the meaning is ambiguous as between (a) and (b). (ii) didache, always translated "teaching" in the Revised Version (British and American), except in Rom 16:17, where "doctrine" is retained in the text and "teaching" inserted in the margin = (a) the act of teaching (Mk 4:2; Acts 2:42, the King James Version "doctrine"); (b) what is taught (Jn 7:16,17; Rev 2:14,15,24, the King James Version "doctrine"). In some places the meaning is ambiguous as between (a) and (b) and in Mt 7:28; Mk 1:22; Acts 13:12, the manner, rather than the act or matter of teaching is denoted, namely, with authority and power.

2. Christ's Teaching Informal:

The meaning of these words in the New Testament varied as the church developed the content of its experience into a system of thought, and came to regard such a system as an integral part of saving faith (compare the development of the meaning of the term "faith"): (1) The doctrines of the Pharisees were a fairly compact and definite body of teaching, a fixed tradition handed down from one generation of teachers to another (Mt 16:12, the King James Version "doctrine"; compare Mt 15:9; Mk 7:7). (2) In contrast with the Pharisaic system, the teaching of Jesus was unconventional and occasional, discursive and unsystematic; it derived its power from His personality, character and works, more than from His words, so that His contemporaries were astonished at it and recognized it as a new teaching (Mt 7:28; 22:33; Mk 1:22,27; Lk 4:32). So we find it in the Synoptic Gospels, and the more systematic form given to it in the Johannine discourses is undoubtedly the work of the evangelist, who wrote rather to interpret Christ than to record His ipsissima verba (Jn 20:31).

3. Apostolic Doctrines:

The earliest teaching of the apostles consisted essentially of three propositions: (a) that Jesus was the Christ (Acts 3:18); (b) that He was risen from the dead (Acts 1:22; 2:24,32); and (c) that salvation was by faith in His name (Acts 2:38; 3:16). While proclaiming these truths, it was necessary to coordinate them with Hebrew faith, as based upon Old Testament revelation. The method of the earliest reconstruction may be gathered from the speeches of Peter and Stephen (Acts 2:14-36; 5:29-32; 7:2-53). A more thorough reconstruction of the coordination of the Christian facts, not only with Hebrew history, but with universal history, and with a view of the world as a whole, was undertaken by Paul. Both types of doctrine are found in his speeches in Acts, the former type in that delivered at Antioch (13:16-41), and the latter in the speeches delivered at Lystra (14:15-17) and at Athens (17:22-31). The ideas given in outline in these speeches are more fully developed into a doctrinal system, with its center removed from the resurrection to the death of Christ, in the epistles, especially in Galatians, Romans, Ephesians, Philippians and Colossians. But as yet it is the theological system of one teacher, and there is no sign of any attempt to impose it by authority on the church as a whole. As a matter of fact the Pauline system never was generally accepted by the church. Compare James and the Apostolic Fathers..

4. Beginnings of Dogma:

In the Pastoral and General Epistles a new state of things appears. The repeated emphasis on "sound" or "healthy doctrine" (1 Tim 1:10; 6:3; 2 Tim 1:13; 4:3; Tit 1:9; 2:1), "good doctrine" (1 Tim 4:6) implies that a body of teaching had now emerged which was generally accepted, and which should serve as a standard of orthodoxy. The faith has become a body of truth "once for all delivered unto the saints" (Jude 1:3). The content of this "sound doctrine" is nowhere formally given, but it is a probable inference that it corresponded very nearly to the Roman formula that became known as the Apostles' Creed.

See DOGMA .

T. Rees


DOCUS

do'-kus.

See DOK .


DODAI

do'-di, do'-da-i (1 Ch 27:4).

See DODO .


DODANIM

do'-da-nim (dodhanim, "leaders"): In Gen 10:4, the son of Javan, the son of Japheth. This would place the Dodanim among the Ioninns. The parallel passage 1 Ch 1:7, with the Septuagint and Samaritan Pentateuch, has, however, "Rodanim," which is probably the true reading. This identifies the people with the Rhodians (compare on Ezek 27:15 under DEDAN).


DODAVAHU

do-dav'-a-hu (dodhawahu, "loved of God"; the King James Version Dodavah): Father of Eliezer of Mareshah, a prophet in the days of Jehoshaphat (2 Ch 20:37).


DODO; DODAI

do'-do, (dodho, dodhay, "beloved"):

(1) The grandfather of Tola of the tribe of Issachar, one of the judges (Jdg 10:1).

(2) "The Ahohite," father of Eleazar, one of David's heroes, and (2 Sam 23:9; 1 Ch 11:12) himself the commander of one of the divisions of the army (1 Ch 27:4).

(3) The Bethlehemite, father of Elhanan, one of David's mighty men (2 Sam 23:24; 1 Ch 11:26).


DOE

do.

See DEER .


DOEG

do'-eg (do'-egh "anxious," "cared for"): "The Edomite," a servant of Saul, who watched David's intercourse with the priest Ahimelech, then denounced the priest to the king, and later executed his command to slay the priests at Nob. The position he held is described as that of "the mightiest" of Samuel's herdsmen (1 Sam 21:7 margin). Septuagint reads: "tending the mules." Rabbinical legends speak of him as the greatest scholar of his time. The traditional title of Ps 52 associates the composition of that Psalms with the events that led to the slaying of the priests (1 Sam 21:7; 22:9,18,22).

Nathan Isaacs


DOG

kelebh; (compare Arabic kelb, "dog"); kuon; and diminutive kunarion): References to the dog, both in the Old Testament and in the New Testament, are usually of a contemptuous character. A dog, and especially a dead dog, is used as a figure of insignificance. Goliath says to David (1 Sam 17:43 ): "Am I a dog, that thou comest to me with staves?" David says to Saul (1 Sam 24:14): "After whom dost thou pursue? after a dead dog, after a flea." Mephibosheth says to David (2 Sam 9:8): "What is th servant, that thou shouldest look upon such a dead dog as I am?" The same figure is found in the words of Hazael to Elisha (2 Ki 8:13). The meaning, which is obscure in the King James Version, is brought out well in the Revised Version: "But what is thy servant, who is but a dog, that he should do this great thing?" The characteristically oriental interrogative form of these expressions should be noted.

Other passages express by inference the low esteem in which dogs are held. Nothing worse could happen to a person than that his body should be devoured by dogs (1 Ki 14:11; 16:4; 21:19,23, etc.). Job 30:1 says of the youth who deride him that he disdained to set their fathers with the dogs of his flock. In Phil 3:2 and Rev 22:15, dogs are coupled with evil-workers, sorcerers, etc. In Mt 7:6 we read: "Give not that which is holy unto the dogs, neither cast your pearls before the swine."

Job 30:1 (cited above) refers to the use of dogs to guard flocks; and the comparison of inefficient watchmen with dumb dogs (Isa 56:10) implies that at least some dogs are useful. In the apocryphal Book of Tob, Tobias' dog is his companion on his travels (Tobit 5:16; 11:4; on this see Expository Times,XI , 258;HDB ,IV , 989; Geiger, Civilization of E. Iranians, I, 85 ff).

There is further the reference to the greyhound (Prov 30:31 English Versions) as one of the four things which are "stately in their going." But the rendering, "greyhound," rests solely upon inference, and is contrary to the Septuagint and Vulgate, which have respectively alektor and gallus, i.e. "cock," the King James Version margin "horse." The Hebrew has zarzir mothnayim, which the King James Version marginrenders "girt in the loins." the Revised Version, margin has "warhorse," Hebrew "well girt (or, well knit) in the loins." In support of the meaning, "girt," for zarzir, there is the word zer, which, with zarzir, is assigned to the obsolete root zarar and the Arabic zirr, "button," from zarr, "to button, "to compress." Further, to render zarzir by "cock" logically requires a change in the text, for mothnayim, "loins," becomes superlative and inappropriate (see Encyclopedia Biblica, under the word "Cock"). On the other hand, the Arabic zarzur is a starling (compare Arabic zarzar, "to utter cries," said of birds; carcar, "to cry out"; carcar, "cockroach," or "cricket"). Also, according to Encyclopedia Biblica (s.v. "Cock"), "the Talmudic zarzir .... means some bird (a kind of raven)." If the text stands, there appears to be no better rendering than "girt in the loins," which might fairly be taken to refer to a war horse or to a greyhound. The Persian greyhound would in that case be understood, a hairy race, which, according to the Royal Natural History, is less fleet than the English breed and is used in chasing gazelles and in hunting the wild ass, and which according to Doughty (Arabia Deseria) is kept by the Bedouin. "These dogs are said to be sometimes girdled by their owners to prevent them from over-eating and becoming fat" (L. Fletcher, British Museum (Natural History)).

Domestic dogs have probably been derived from various species of wolves and jackals. In this connection, it is noteworthy that the dogs of certain regions greatly resemble the wolves of those regions. The pariah dogs of Syria and Palestine resemble the jackals, especially in color and in the tail, differing in their greater size and in the shape of muzzle and ears. It is fair to assume that they are much the same as existed in Bible times. They are in general meek and harmless creatures, and are valuable as scavengers, but disturb the night with their barking. Each quarter of the city has its own pack of dogs, which vigorously resents any invasion of its territory. A dog which for any reason finds itself in foreign territory gets home as quickly as possible, and is lucky if it does not have to run the gauntlet of a pack of vicious foes. The pariah dog is sometimes brought up to be a sheep dog, but the best shepherd dogs are great wolfish creatures, which are usually obtained from Kurdistan.

Alfred Ely Day


DOGMA

dog'-ma (dogma, from dokeo, "that which seems," "an opinion," particularly the opinion of a philosopher):

1. As Law and Ordinance:

In the decadent period of Greek philosophy, the opinion, or ipse dixit, of the master of a philosophical school came to be quoted as authoritative truth; also, the opinion of a sovereign imposed as law upon his subjects: a decree or ordinance of the civil authority. The word never appears in English Versions of the Bible, although it is used 5 times in the Greek New Testament, but with the one exception of Acts 16:4, in a sense widely different from that which ecclesiastical usage has given to it from the 2nd century downward. "Dogma" is used in the New Testament, (1) of Roman laws: "a decree (Greek dogma) from Caesar Augustus" (Lk 2:1); "the decrees of Caesar" (Acts 17:7) = the whole body of Roman law; (2) of ordinances of religious law: "the law of commandments contained in ordinances" (Eph 2:15); "the bond written in ordinances" (Col 2:14) = the Mosaic ordinances as expressing the moral law which condemned the sinner, and whose enmity Christ abolished by His death. It is a significant revelation of the spirit of Greek theology that all the Greek commentators understood by ordinances in these two places, the gospel as a body of dogmas which had removed the commandment or bond that was against us (see Lightfoot, Colossians, at the place); (3) of the decrees of the Council of Jerusalem (Acts 15:20), which Paul and his companions delivered to the Gentilechurches (Acts 16:4). Here we have one element that entered into the later ecclesiastical meaning of the word. These dogmas were decisions on religious matters, imposed by a more or less authoritative council of the church as a condition of admission to its membership.

2. As Formulated Teaching:

There is however one important difference. These decrees relate to moral and ceremonial matters, but from the 2nd century downward, dogma means especially a theological doctrine. In Greek theology "doctrine" and "dogma" meant the same thing. Each had its origin in the opinion of some great teacher; each rested upon revelation and claimed its authority; each meant an exposition of a particular truth of the gospel, and of the whole Christian truth, which the church adopted as the only right exposition. Each word might be used for the teaching of a philosopher, or of a heretic, although for the latter, "heresy" became the regular term. On the one side stood the doctrines or dogmas of the majority or the "Catholic" church, and on the other side, those of the heretics. So long as the "Catholic" ideal of orthodoxy and uniformity of belief held the field, there was no room for the distinction now made between "doctrine," as a scientific and systematic expression of the truth of the Christian religion, and "dogma," as those truths "authoritatively ratified as expressing the belief of the church." This distinction could only arise when men began to think that various expressions of Christian truth could coexist in the church, and is therefore quite modern and even recent. Dogma in this sense denotes the ancient conception of theology as an authoritative system of orthodoxy, and doctrine, the modern conception, outside the dogmatic churches, where theology is regarded as a scientific exposition of truth.

LITERATURE.

Harnack, History of Dogma, I, chapter i; Drummond, Studies in Christian Doctrine, 1-7.

T. Rees


DOK

dok (Dok, Dagon): A small fortress, "little stronghold" near Jericho (1 Macc 16:15), built by Ptolemy, son of Abubus, where he entertained and murdered his father-in-law Simon Maccabeus and his two sons. Josephus (Ant., XIII, viii, 1; BJ, I, ii, 3) calls the place Dagon and places it above Jericho. The name persists in Ain Duk with its copious springs of excellent water about 4 miles Northwest of Jericho. Some ancient foundations in the neighborhood are possibly those of Ptolemy's fortress, but more probably of a Templars' station which is known to have stood there as late as the end of the 13th century. For its importance in earlier Jewish history, see Smith,HGHL , 250, 251.

J. Hutchinson


DOLEFUL

dol'-fool ('oach, "howling"): The "doleful creatures" referred to in Isa 13:21 are probably "jackals," although some have suggested "leopard," or "hyena." The older English Versions of the Bible gives "great owls." The word rendered "doleful lamentation" in Mic 2:4 (niheyah) is simply a form of the word ordinarily translated "wailing" (nehi). Compare the King James Version margin.


DOLPHIN

dol'-fin.

See BADGER .


DOMINION

do-min'-yun: In Eph 1:21; Col 1:16 the word so translated (kuriotes) appears to denote a rank or order of angels. The same word is probably to be so interpreted in Jude 1:8 (the King James Version and the Revised Version (British and American) "dominion"), and in 2 Pet 2:10 (the King James Version "government," the Revised Version (British and American) "dominion").

See ANGEL .


DOOM

doom: Occurs only once in the King James Version (2 Esdras 7:43), "The day of doom shall be the end of this time" (the Revised Version (British and American) "the day of judgment"); but the Revised Version (British and American) gives it as the rendering of tsephirah, in Ezek 7:7,10 (the King James Version "the morning," the Revised Version, margin "the turn" or "the crowning time"; but the meaning is not yet quite certain); and in 1 Cor 4:9 (epithanatios, "as men doomed to death," the King James Version "appointed (originally "approved") unto death"). Our word "doom" is connected with the word "deem," and signifies either the act of judging or (far more often) the sentence itself or the condition resulting therefrom (compare "Deemster" of Isle of Man and Jersey). Generally, but not always, an unfavorable judgment is implied. Compare Dryden, Coronation of CharlesII , i, 127:

"Two kingdoms wait your doom, and, as you choose,

This must receive a crown, or that must lose."

J. R. Van Pelt


DOOR

dor: Most commonly the rendering of Hebrew pethach, "doorway," deleth, "door" proper (the two distinguished in Gen 19:6), or of Greek thura, which represents both meanings. The door proper was usually of wood, frequently sheeted with metal, sometimes of one slab of stone, as shown in excavations in the Hauran. It turned on pivots (the "hinges" of Prov 26:14) working in sockets above and below, and was provided with a bolt (2 Sam 13:17) or with lock and key (Jdg 3:23). The doorway was enclosed by the stone threshold (1 Ki 14:17), the two doorposts on either side, and the lintel above (Ex 12:7). Doors were frequently two-leaved, and folding ones are mentioned in connection with the temple (1 Ki 6:34). Where "door" is used in connectio with city gates (Neh 3:1 ff) it refers to the door proper which swings on its hinges as distinguished from the whole structure. The custom of fastening to the doorposts small cases containing a parchment inscribed with the words of Dt 6:4-9; 11:13-21 had its origin in the command there given.

See also GATE ;HOUSE .

Figurative: (1) Christ is "the door" into the gospel ministry (Jn 10:1,2,7); ministers must receive their authority from Him, and exercise it in His spirit. (2) `Through faith in Him also both shepherds and sheep enter into the kingdom of God (Jn 10:9), and find all their spiritual needs supplied.' (3) The figure in Rev 3:20 is expressive of Christ's patient, persistent and affectionate appeal to men. (4) Elsewhere also of opportunity (Mt 25:10; Acts 14:27; 1 Cor 16:9; 2 Cor 2:12; Rev 3:8). (5) Of freedom and power (Col 4:3).

See also ACHOR ;SHEPHERD .

Benjamin Reno Downer


DOORKEEPER

dor'-kep-er (sho`er): The gates of an oriental city and of the temple courts so closely resembled the door of a house that the same Hebrew word was used for doorkeeper and gatekeeper. It is often translated by the less definite word "porter" (which see).

In the preexilic writings (2 Sam 18:26; 2 Ki 7:10,11) reference is made to porters at the gates of the cities Mahanaim and Samaria. In these early writings there is also mention of a small number of "keepers of the threshold" of the temple, whose duties included the gathering of money from the people for temple purposes, and the care of the sacred vessels (2 Ki 12:9; 22:4; 23:4). They held an honorable position (2 Ki 25:18), and occupied chambers in the temple (Jer 35:4). The same term is used to describe officers in the household of the king of Persia (Est 2:21; 6:2).

Differing from these "keepers of the threshold" in some respects are the doorkeepers or porters mentioned in Chronicles, Ezra, and Nehemiah. These formed a numerous sacred order (1 Ch 9:22; 23:5) from the time of David. Their duties and the words describing them in two passages, "keepers of the thresholds" (1 Ch 9:19) and "porters of the thresholds" (2 Ch 23:4), connect them in some measure with the "keeper of the threshold" referred to above. They guarded the gates of the house of Yahweh (1 Ch 9:23), closing and opening them at the proper times (1 Ch 9:27) and preventing the unclean from entering the sacred enclosure (2 Ch 23:19); they had charge of the sacred vessels and of the free-will offerings (2 Ch 31:14), and dwelt in the chambers about the temple (1 Ch 9:27). They were Levites, and came in from the Levitical villages every seventh day for service in their turn (1 Ch 9:25). Their office was honorable, ranking with the singers, after the priests and Levites (Ezr 2:42; 1 Ch 15:18).

In Ps 84:10, "I had rather be a doorkeeper in the house of my God," the word is not used in its technical sense. the Revised Version, margin gives "stand (the King James Version margin "sit") at the threshold," to an eastern mind a situation of deep humility (compare title of the Ps and 1 Ch 9:19).

In the New Testament the order of temple doorkeepers is not referred to. But a doorkeeper (thuroros) is mentioned in connection with a private house (Mk 13:34), with the high priest's house (Jn 18:16,17), and with sheep-folds (Jn 10:3), a maid serving as doorkeeper in some cases (Acts 12:13).

George Rice Hovey


DOORPOST

dor'-post.

See HOUSE .


DOPHKAH

dof'-ka (dophqah, "drover"): A desert camp of the Israelites, the first after leaving the wilderness of Sin (Nu 33:12,13).

See WANDERINGS OF ISRAEL .


DOR; DORA

dor, do'-ra (do'r, dor, "habitation," "circle"; Dor; Josephus, Dora; modern TanTurah): A town of the coast of Palestine, South of Carmel (Apion, II, 10; Vita, 8), about 8 miles North of Caesarea. It was occupied in the earliest times by the Canaanites and probably belonged to Phoenicia, tradition saying that it was a Sidonian colony. It furnished an abundance of the shell-fish so valuable for the manufacture of the Tyrian purple, and this would have led the Phoenicians to occupy the site. In the 12th century BC, the region was occupied by the northern people who raided the whole Syrian coast and Egypt. They were driven back by the Egyptians, but renewed the attack, and the weakness of Egypt in the middle of the century enabled them to settle in the coast region South of Carmel; a tribe of them occupied Dor, and others the territory to the limits of the desert of Sinai, and became the Philistine people so well known by their contests with the Hebrews. Naphoth-dor, "the heights of Dor," may be the slopes of Carmel inland from TanTurah. Dor fell within the territory assigned to Manasseh (Josh 17:11; compare Ant, V, i, 22). It was the seat of a king who possessed other towns on the heights back of the coast. He was one of the allies of Jabin of Hazor in the conflict with Joshua (Josh 11:2) and was conquered by him (Josh 12:23), but Dor was not occupied by the Israelites (Josh 17:11; Jdg 1:27).

The inhabitants of Dor were at enmity with the Phoenician towns and it would seem that the Sidonians seized it to obtain its rich supplies of shell-fish, and this probably caused the war of retaliation waged by the Philistines, under the lead of Ashkelon, against Sidon in the middle of the 11th century. Sidon was besieged by land, and the inhabitants were compelled to flee to Tyre. Dor seems to have been occupied by Solomon since he placed one of his purveyors in the town (1 Ki 4:11), and Tiglath-pileser III reduced it and set a governor over it (Rawl., Phoenician., 84). Here Tryphon was besieged by Antiochus, but escaped to Apamea (1 Macc 15:11,13,15; Ant, XIII, vii, 2). It was made free by Pompey, and joined to the province of Syria (XIV, iv, 4). The youths of the place set up a statue of Tiberius in the Jewish synagogue, an outrage that was reported to Publius Petronius by Agrippa, and reparation was made (XIX, vi, 3). It does not seem to have been of much importance in later times, though the fortifications still remaining on the ruined site, from the period of the Middle Ages, show that it was then occupied. It is now only a miserable village nestled in the ruins.

H. Porter


DORCAS

dor'-kas (Dorkas, the Greek equivalent of Aramaic tabitha, "a gazelle"): The name was borne by a Christian woman of Joppa. She is called a disciple (mathetria: Acts 9:36, the only place in the New Testament where the feminine form is used). She seems to have had some means and also to have been a leader in the Christian community. Dorcas was beloved for the manner in which she used her position and means, for she "was full of good works, and almsdeeds which she did." Among her charities was the clothing of the poor with garments she herself made (Acts 9:39), and by following her example, numerous "Dorcas societies" in the Christian church perpetuate her memory. There is a local memorial in the "Tabitha School" in Jaffa devoted to the care and education of poor girls.

Her restoration to life by Peter is recorded. At the time of her death Peter was in Lydda where he had healed Aeneas. Being sent for, he went to Joppa, and, by the exercise of the supernatural powers granted to him, "he presented her alive" to the mourning community. In consequence of this miracle "many believed on the Lord" (Acts 9:42).

S. F. Hunter


DORYMENES

do-rim'-e-nez (Dorumenes): Father of Ptolemy Macron (1 Macc 3:38; 2 Macc 4:45); probably the same man who fought against Antiochus the Great (Polyb. v.61).


DOSITHEUS

do-sith'-e-us (Dositheos):

(1) A captain of Judas Maccabeus (2 Macc 12:19-25); along with Sosipater he captured Timotheus after the battle of Carnion, but granted him his life and freedom on the representation that "he had in his power the parents of many of them and the brethren of some," who, if they put him to death, should "be disregarded."

(2) A soldier in the army of Judas Maccabeus (2 Macc 12:35); he made a special attack upon Gorgias, governor of Idumaea, the opposing general, and would have taken the "accursed man" prisoner but for the interference of a Thracian horseman.

(3) A Jew, son of Drimylus (3 Macc 1:3) who rescued Ptolemy Philopator from a plot of Theodotus. He afterward proved an apostate from Judaism.

(4) A Levite priest who "in the 4th year of the reign of Ptolemy and Cleopatra" carried the translation of the Book of Esther to Alexandria (Additions to Esther 11:1).

J. Hutchison


DOTAEA

do-te'-a (the King James Version, incorrectly, Judea; Dotaia): Another form of the name DOTHAN (which see).


DOTE

dot: "To dote" means either "to be weakminded" or "to be foolishly fond." In the latter sense it is employed in Ezek 23:5 ff; in the former, in Jer 50:36 the King James Version (the Revised Version (British and American) "shall become fools"); the King James Version Sirach 25:2 (the Revised Version (British and American) "lacking understanding"), and the King James Version 1 Tim 6:4 (the Revised Version, margin "to be sick"; the King James Version margin"a fool").


DOTHAIM

do'-tha-im: Mentioned in Judith 4:6 and frequently in connection with the invasion of Holofernes. See next article.


DOTHAN

do'-than (dothayin, dothan, "two wells," "double feast"; Dothaeim): A place to the North of Shechem whither Jacob's sons went for pasture for the flocks; where Joseph who followed them was sold to the Ishmaelites, after having been imprisoned in a "pit" (Gen 37:17 ff). Here in later days the eyes of Elisha's servant were opened to see the mountain "full of horses and chariots of fire," guarding his master from the encircling Syrians (2 Ki 6:13 ff). This is certainly to be identified with Tell Dothan, which lies on the East of the ancient road leading from Gilead across Esdraelon to the seacoast, and thence to Egypt. It is about 5 miles to the Southwest of Jenin. There are some traces of old buildings, two cisterns--Dothayin or Dothayin = "two cisterns" or "pits"--and one copious spring. Excellent pasture is found in the surrounding plain, and on the adjoining slopes.

W. Ewing


DOUBLE

dub'-'-l (shanah, "to repeat," as in counting; kaphal, "to fold over," or "double," as a cloth): A word used quite frequently in the Old Testament. Jacob ordered his sons to take double money in their hands, i.e. twice the necessary amount (Gen 43:12,15). If a thief be caught with a living animal he was to restore double (Ex 22:4); if property be stolen out of the house of one to whom it is entrusted he was to restore double (Ex 22:7,9). The firstborn was to receive a double portion of the inheritance (Dt 21:17). Likewise also by a beautiful symbol Elisha asked for a double portion of Elijah's spirit to fall upon him (2 Ki 2:9). Degrees of punishment or sufferings were also expressed by the idea of a doubling (Isa 61:7; Jer 16:18; 17:18; Zec 9:12). The use of the second Hebrew form in Job 11:6 and 41:13 seems quite confusing in its translation. the King James Version translates it simply "double," but the Revised Version (British and American) gives it its expanded and derived meaning, "manifold in understanding," and "who shall come within his jaws," respectively, "manifold" in the first instance meaning multiplied, and "jaws" doubtless meaning the double row of teeth. The classic phrases in the New Testament are those used by James to represent instability and a wavering disposition, dipsuchos, literally, "doubleminded" (Jas 1:8; 4:8).

Walter G. Clippinger


DOUBT

dout: This word, found only a score of times in the Bible, translates nevertheless about half as many different Hebrew and Greek originals with a corresponding variety of meanings.

In Gen 37:33 "without doubt" is to be taken in the common sense of "certainly"; in Job 12:2 in the sarcastic sense of "indeed!" In Dan 5:12,16, it is used as a difficult problem or mystery to be explained, and these are the only cases of its employment in the Old Testament.

In the New Testament it is about equally used to translate diaporeo, and diakrino, and their cognates. The first means "to be without resource," "utterly at a loss," "nonplussed"; and the second, "to judge diversely." For the first, see Jn 13:22; Acts 2:12 the King James Version; Acts 5:24 the King James Version; Acts 10:17 the King James Version; Acts 25:20 the King James Version; and Gal 4:20 the King James Version. For the second see Mt 21:21; Mk 11:23; Acts 10:20; Rom 14:23. The last-named is deserving of particular attention. "He that doubteth is condemned (the King James Version "damned") if he eat," means that in a case of uncertainty as to one's Christian liberty, it were better to err on the side of restraint. In Lk 12:29 "to be of doubtful mind" (meteorizo, literally, "to suspend"; see Thayer, under the word), means "to be driven by gusts," or "to fluctuate in mid-air."

Here, as in Mt 14:31, "doubt" does not indicate a lack of faith, but rather "a state of qualified faith": its weakness, but not its absence.

In Jn 10:24 "doubt" translates airo psuchen, which literally means "to lift up the soul" or "to keep one in suspense"; so the Revised Version (British and American).

See also DISPUTATION .

James M. Gray


DOUGH

do.

See BREAD .


DOVE

duv (tor, yonah; peristera; Latin Zenaedura carolinensis): A bird of the family Columbidae. Doves and pigeons are so closely related as to be spoken and written of as synonymous, yet there is a distinction recognized from the beginning of time. It was especially marked in Palestine, because doves migrated, but pigeons remained in their chosen haunts all the year. Yet doves were the wild birds and were only confined singly or in pairs as caged pets, or in order to be available for sacrifice. Pigeons, without question, were the first domesticated birds, the record of their conquest by man extending if anything further back than ducks, geese and swans. These two were the best known and the most loved of all the myriads of birds of Palestine. Doves were given preference because they remained wild and were more elusive. The thing that escapes us is usually a little more attractive than the thing we have. Their loving natures had been noted, their sleek beautiful plumage, their plump bodies. They were the most precious of anything offered for sacrifice. Their use is always specified in preference to pigeons if only one bird was used; if both, the dove is frequently mentioned first. Because of their docility when caged, their use in sacrifice, and the religious superstition concerning them, they were allowed to nest unmolested and, according to species, flocked all over Palestine. The turtle-dove nested in gardens and vineyards, and was almost as tame as the pigeons. The palm turtle-dove took its name from its love of homing in palm trees, and sought these afield, and in cities, even building near the temple in Jerusalem. It also selected thorn and other trees. It has a small body, about ten inches in length, covered with bright chestnut-colored feathers, the neck dappled with dark, lustrous feathers. The rock dove swarmed over, through, and among the cliffs of mountains and the fissures of caves and ravines. The collared turtle-dove was the largest of the species. It remained permanently and homed in the forests of Tabor and Gilead, around the Dead Sea, and along the Jordan valley. This bird was darker than the others and took its name from a clearly outlined collar of dark feathers encircling the neck, and was especially sought for caged pets on account of its size and beauty.

In all, the dove is mentioned about fifty times in the Bible. Many of these references are concerning its use in sacrifice and need not all be mentioned. The others are quoted and explained from a scientific standpoint and in accordance with the characteristics and habits of the birds. The first reference to the dove occurs in Gen 8:8-12, in the history of the flood; then follows its specified use in sacrifice; note of its migratory habits is made, and then in poetry, prophecy, comparison, simile and song, it appears over and over throughout the Bible.

In Gen 8:8-12, we read, "And he sent forth a dove from him, to see if the waters were abated." Noah first sent out a raven, because it was a strong, aggressive bird and would return to its mate. But the raven only flew over the water and returned to perch on the ark. This was not satisfactory, so Noah in looking for a bird better suited to his purpose, bethought him of the most loving and tender bird he knew--the dove. It not only would return to the ark, but would enter and go to the cage of its mate, and if it found green food it would regurgitate a portion for her or its young, or if not nesting he could tell by its droppings if greenery had been eaten and so decide if the waters were going down. And this is precisely what happened. The dove came back, and the watching Noah saw it feed its mate little green olive leaves, for the dove never carries food in the beak, but swallows and then regurgitates it to mate and young. This first reference to birds was made on account of the loving, tender characteristics of the species; the next, because they were the most loved by the people, and therefore chosen as most suitable to offer as sacrifice (Gen 15:9). In Lev 1:14 f, doves are mentioned as sacrifice: "And the priest shall bring it unto the altar, and wring off its head, and burn it on the altar; and the blood thereof shall be drained out on the side of the altar." In Lev 5:7 the proper preparation of the sacrifice is prescribed. For method of handling sacrifice see 5:8,9,10. In Lev 12:6 the law for a sacrifice for a mother is given, and 12:8 of same chapter provides that if she be too poor to offer a lamb, doves or pigeons will suffice. In Lev 14:4-8 the reference for the sacrifice of a leper is merely to "birds," because it is understood that they are pigeons and doves, and it contains the specification that if the victim is too poor to afford so elaborate a sacrifice, a smaller one will suffice. The birds are named in 14:22: "Two turtle-doves, or two young pigeons, such as he is able to get; and the one shall be a sin-offering, and the other a burnt-offering" (compare Lev 15:14,29; Nu 6:10). When David prayed for the destruction of the treacherous, he used the dove in comparison, and because he says he would "lodge in the wilderness" he indicates that he was thinking of the palm turtle.

"And I said, Oh that I had wings like a dove!

Then would I fly away, and be at rest" (Ps 55:6).

In chanting a song of triumph, David used an exquisite thought.

"When ye lie among the sheepfolds,

It is as the wings of a dove covered with silver,

And her pinions with yellow gold" (Ps 68:13).

He referred to the rock dove because the metallic luster on its neck would gleam like gold in sunshine, and the soft grayish-white feathers beneath the wings as he would see the bird above him in flight would appear silver-like. By this quotation David meant that in times of peace, when men slept contentedly at home among their folds, their life was as rich with love and as free in peace as the silver wing of the dove that had the gold feathers and was unmolested among the inaccessible caves and cliffs. In Ps 74:19 the term "turtle-dove" is used to indicate people whom the Almighty is implored to protect: "Oh deliver not the soul of thy turtle-dove unto the wild beast: forget not the life of thy poor for ever."

Solomon uses the dove repeatedly in comparison or as a term of endearment. In Song 1:15; 4:1; 5:12, he compares the eyes of his bride full, tender, beautiful, with those of a dove. In 2:12 he uses the voice of the dove as an indication of spring. In 2:14 he addresses the bride as a rock dove, In 5:2 is another term of endearment, this time used in the dream of the bride (compare 6:9). Isa 38:14 has reference to the wailing, mournful dove note from which the commonest species take the name "mourning dove." The reference in Isa 60:8 proves that the prophet was not so good an observer, or so correct in his natural history as David, who may have learned from the open. As a boy, David guarded the flocks of his father and watched the creatures around him. When exulting over the glory of the church in the numerous accessions of Gentiles, Isaiah cried, "Who are these that fly as a cloud, and as the doves to their windows?" This proves that he confounded pigeons and doves. Doves were wild, mostly migratory, and had no "windows." But the clay cotes of pigeons molded in squares so that one large cote sheltered many pairs in separate homes had the appearance of latticed windows and were used as a basis in estimating a man's wealth. This reference should be changed to read, "and as pigeons to their windows." In Jer 8:7 the fact is pointed out that doves were migratory; and in 48:28 people are advised to go live in solitary places and be peaceable, loving and faithful, like the rock doves. See also Ezek 7:16: "But those of them that escape shall escape, and shall be on the mountains like doves of the valleys, all of them moaning, every one in his iniquity." This merely means that people should be driven to hide among the caves and valleys where the rock doves lived, and that the sound of their mourning would resemble the cry of the birds. It does not mean, however, that the doves were mourning, for when doves coo and moan and to our ears grow most pitiful in their cries, they are the happiest in the mating season. The veneration cherished for doves in these days is inborn, and no bird is so loved and protected as the dove--hence, it is unusually secure and happy and its mournful cry is the product of our imagination only. The dove is the happiest of birds. Hos 7:11 and 11:11 each compares people with doves; the first, because the birds at times appear foolishly trusting; the second, because, while no bird is more confiding, none is more easily frightened. "And Ephraim is like a silly dove, without understanding: they call unto Egypt, they go to Assyria" (7:11). "They shall come trembling as a bird out of Egypt, and as a dove out of the land of Assyria; and I will make them to dwell in their houses, saith Yahweh" (11:11). The reference in Nah 2:7 is to the voice of the birds.

New Testament references will be found in a description of the baptism of Jesus (Mt 3:16). People are admonished to be "harmless as doves" (Mt 10:16). "And Jesus entered into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the money-changers, and the seats of them that sold the doves" (Mt 21:12). This proves that these birds were a common article of commerce, probably the most used for caged pets, and those customarily employed for sacrifice.

Dove's Dung (chari yonim, Kethibh for dibhyonim): 2 Ki 6:25: "And there was a great famine in Samaria: and, behold, they besieged it, until an ass's head was sold for fourscore pieces of silver, and the fourth part of a kab of dove's dung for five pieces of silver." This seems so repulsive that some commentators have tried to prove the name applied to the edible root of a plant, but the history of sieges records other cases where matter quite as offensive was used to sustain life. The text is probably correct as it stands.

Gene Stratton-Porter


DOWRY

dou'-ri: In all Hebrew marriages, the dowry held an important place. The dowry sealed the betrothal. It took several forms. The bridegroom presented gifts to the bride. There was the mohar, "dowry" as distinguished from matttan, "gifts to the members of the family" (compare Gen 24:22,53; Gen 34:12). The price paid to the father or brothers of the bride was probably a survival of the early custom of purchasing wives (Gen 34:12; Ex 22:17; 1 Sam 18:25; compare Ruth 4:10; Hos 3:2). There was frequently much negotiation and bargaining as to size of dowry (Gen 34:12). The dowry would generally be according to the wealth and standing of the bride (compare 1 Sam 18:23). It might consist of money, jewelry or other valuable effects; sometimes, of service rendered, as in the case of Jacob (Gen 29:18); deeds of valor might be accepted in place of dowry (Josh 15:16; 1 Sam 18:25; Jdg 1:12). Occasionally a bride received a dowry from her father; sometimes in the shape of land (Jdg 1:15), and of cities (1 Ki 9:16). In later Jewish history a written marriage contract definitely arranged for the nature and size of the dowry.

Edward Bagby Pollard


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 Lk 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 (Mt 6:13 margin, "For thine is the kingdom," etc.; compare 1 Ch 29:11, and see LORD'S PRAYER ).

To the same general class belong Ps 41:13; 72:18 f; 89:52; Rom 16:27; Eph 2:20; 1 Tim 1:17; Jude 1:25; Rev 5:13 f; 19:1-3, and the modern stanza beginning "Praise God, from whom all blessings flow."

M. O. Evans



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