Ue
allowed
the
Jews
to
rebuild
the
Temple.
The
prophets
Haggai
and
Zechariah
encouraged
the
people
to
go
on
with
the
work,
and
when
Tattenai,
the
Persian
governor
of
Syria,
demanded
their
authority,
they
alleged
a
decree
of
Cyrus.
On
reference
being
made
to
Darius
and
the
decree
being
found,
the
king
confirmed
it,
and
ordered
facilities
to
be
aflotded
for
the
building.
It
was
completed
in
the
6th
year
of
his
reign
(Ezr
4.
5.
6,
Hag
1'
2i»,
Zee
1").
2.
Darius
the
Persian
(Neh
1222).
Possibly
Darius
Codomannus,
the
last
king
of
Persia
(b.c.
336-330),
1
Mac
1'.
3.
'Darius'
in
1
Mac
12'
(AV)
is
an
error
for
the
Spartan
'Arius'
(wh.
see).
4.
'Darius
the
Mede'
(Dn
11'),
son
of
Ahasuerus
of
the
seed
of
the
Medes
(9'),
is
said
(5")
to
have
succeeded
to
the
kingdom
of
Babylon
after
Belshazzar's
death,
and
to
have
been
sixty-two
years
old
when
he
received
the
kingdom.
This
account
does
not
answer
to
what
we
kno*
of
any
king
called
Darius.
Gobryas
was
he
who
actually
received
the
kingdom
for
Cyrus,
entering
Babylon
on
the
16th
of
Tammuz,
four
months
before
Cyrus
made
his
triumphal
entry.
He
too
appointed
governors
in
Babylon
(cf.
Dn
6'),
and
seems
from
the
Babylonian
Chronicle
to
have
been
in
the
attack
which
resulted
in
Belshazzar's
death.
Whether
Gobryas
is
intended,
whether
Darius
was
another
name
of
his,
or
whether
some
mistake
has
crept
into
the
text,
cannot
be
decided
without
fresh
evidence.
It
is
certain
that
no
king
of
Babylon
called
Darius
succeeded
Belshazzar
or
preceded
Cyrus.
C.
H.
W.
Johns.
DARKNESS.—
See
Light.
DARKON.
—
His
sons
were
among
those
who
re-turned
with
Zerubbabel
(Ezr
2«,
Neh
7");
called
in
1
Es
5^
Lozon.
DARK
SAYING.—
See
Parable
(in
OT),
§
1.
DARLING.
—
Ps
22™
'Deliver
my
darling
from
the
power
of
the
dog';
35"
'rescue
my
soul
from
their
destructions,
my
darling
from
the
lions.'
The
Heb.
word
(ydhldh)
means
an
only
son.
In
the
Psalms
it
is
used
poetically
of
the
psalmist's
own
life,
as
his
unique
and
priceless
possession.
DART.—
See
Aemocr,
Ahmb,
§
1
(6).
DATES.—
See
CmiONOLoaT.
DATHAN.—
See
Kohab.
DATHEMA
(1
Mac
5').-
A
fortress
in
Bashan.
It
may
perhaps
be
the
modem
DUmeh
on
the
S.
border
of
the
Leja
district,
N.
of
Ashteroth-karnaim.
DAUGHTER.—
See
Family.
DAVID
('beloved').
—
The
second
and
greatest
of
the
kings
of
Israel
;
the
youngest
of
the
eight
sons
of
Jesse
the
Bethlehemite;
he
belonged
to
the
tribe
of
Judah.
The
details
of
his
life
are
gathered
from
1
S
16'-1
K
2",
1
Ch
111-293"
(besides
some
scattered
notices
in
the
earlier
chapters
of
1
Ch.),
the
Psalms
which
bear
on
this
period,
and
Bk.
vii
of
the
Antiquities
of
Josephus,
though
this
latter
adds
but
little
to
our
knowledge.
It
is
necessary
to
bear
in
mind
two
points
of
importance
in
deaUng
with
the
records
of
the
life
of
David:
firstly,
the
Hebrew
text
is,
in
a
number
of
cases,
very
corrupt
(notably
in
the
books
of
Samuel),
and
in
not
a
few
passages
the
Alexandrian
(Greek)
version
is
to
be
preferred;
secondly,
our
records
have
been
gathered
together
from
a
variety
of
sources,
and
therefore
they
do
not
present
a
connected
whole;
that
they
are
for
this
reason
sometimes
at
variance
with
each
other
stands
in
the
natural
order
of
things.
1.
Early
years.
—
David
was
a
shepherd
by
calUng,
and
he
continued
this
occupation
until
he
had
reached
full
manhood;
the
courage
and
strength
sometimes
required
for
the
protection
of
flocks
make
it
clear
that
he
was
more
than
a
mere
youth
when
he
first
appeared
upon
the
scene
of
public
life
(1
S
17«-
«).
There
are
altogether
three
different
accounts
of
David's
entry
upon
the
stage
of
life.
(i)
1
S
16'-".
David
is
here
represented
as
having
been
designated
by
Jahweh
as
Saul's
successor;
Samuel
is
sent
to
Bethlehem
to
anoint
him;
all
the
seven
sons
of
Jesse
pass
before
the
prophet,
but
the
Spirit
does
not
move
him
to
anoint
any
of
them
;
in
perplexity
he
asks
the
father
if
he
has
any
more
children,
whereupon
the
youngest
is
produced,
and
Samuel
anoints
him.
Graphic
as
the
story
Is,
it
strikes
one
as
incomplete.
Samuel
does
not
even
know
of
the
existence
of
Jesse's
youngest
son;
the
future
king
of
Israel
is
introduced
as
a
mere
stripling
whom
nobody
seems
to
know
or
care
about,
and
he
is
left
as
abruptly
as
he
is
Introduced.
From
all
we
know
of
Israel's
early
heroes,
a
man
was
not
raised
to
be
a
leader
of
the
people
unless
or
until
he
had
first
proved
himself
in
some
way
to
be
the
superior
of
his
fellows.
It
was,
of
course,
different
when
the
monarchy
had
been
securely
estaWished
and
the
hereditary
suc-cession
had
come
into
vogue;
though
even
then
there
were
exceptions,
e.g.
in
the
case
of
Jehu.
This
was
clearly
so
in
the
case
of
Saul,
who
had
the
reputation
of
being
a
'mighty
man
of
valour'
(1
S
9");
and
in
the
parallel
case
of
the
anointing
of
one
to
be
king
while
the
throne
was
still
occupied,
viz.
Jehu,
it
is
not
an
unknown
man
who
is
anointed
(see
1
K
19",
2
K
93«
).
The
story,
therefore,
of
David's
anointing
by
Samuel
strikes
one
as
being
an
incomplete
fragment.
(ii)
1
S
16"-2».
In
this
second
account,
the
servants
of
Saul
recommend
that
the
king
should
send
for
some-one
who
is
a
'cunning
player
on
the
harp,'
in
order
that
by
means
of
music
the
mental
disorder
from
which
he
is
suffering
may
be
allayed.
The
son
of
Jesse
is
proposed,
and
forthwith
sent
for;
when
Saul
is
again
attacked
by
the
malady
—
said
to
be
occasioned
by
'an
evil
spirit
from
the
Lord'
—
David
plays
upon
the
harp,
and
Saul
'is
refreshed'
in
spirit.
In
this
account
David
is
represented
as
a
grown
man,
for
it
is
said
that
Saul
made
him
his
armour-bearer.
(iii)
1
S
17.
The
Greek
version
omits
a
large
part
of
this
account
(vv.'*-"-
^-^>),
which
seems
itself
to
have
been
put
together
from
different
sources.
Accord-ing
to
it,
David's
first
appearance
was
on
the
eve
of
a
battle
between
the
Israelites
and
the
Philistines.
His
father
is
in
the
habit
of
sending
him
to
the
Israelite
camp
with
provisions
for
his
three
eldest
brothers,
who
are
among
the
warriors
of
the
IsraeUte
army
;
on
one
such
occasion
he
finds
the
camp
in
consternation
on
account
of
the
defiance
of
a
PhiUstine
hero,
the
giant
Goliath.
This
man
offers
to
fight
in
single
combat
with
any
IsraeUte
who
will
come
out
and
face
him,
but
in
spite
of
the
high
reward
offered
by
the
king
to
any
one
who
will
slay
him
—
namely,
great
riches
and
the
king's
daughter
in
marriage
—
nobody
appears
to
answer
the
challenge.
David
gathers
these
details
from
different
people
in
the
camp,
and,
feeling
sure
of
the|help
of
Jahweh,
determines
to
fight
the
giant.
He
communicates
his
purpose
to
Saul,
who
at
first
discourages
him,
but
on
seeing
his
firmness
and
confidence
arms
him
and
bids
him
go
forth
in
the
name
of
Jahweh.
David,
however,
finds
the
armour
too
cumbersome,
and
discards
it,
taking
instead
nothing
but
five
smooth
stones
and
a
sUng.
After
mutual
defiance,
David
slings
one
of
his
stones;
the
giant
is
hit,
and
falls
down
dead;
David
rushes
up,
draws
the
sword
of
the
dead
warrior,
and
cuts
off
his
head.
Thereupon
panic
takes
hold
of
the
Philistine
host,
and
they
flee,
pursued
by
the
Israelites,
who
thus
gain
a
complete
victory
(see
Elhanan).
It
is
worthy
of
note
that
each
of
these
three
accounts
which
introduce
David
to
history
connects
with
him
just
those
three
characteristics
which
subsequent
ages
loved
to
dwell
upon.
The
first
presents
him
as
the
beloved
of
Jahweh
(cf.
his
name,
'beloved'),
who
was
specially
chosen,
the
man
after
God's
own
heart,
the
son
of
Jesse;
the
second
presents
him
as
the
harpist,
who
was
known
in
later
ages
as
the
'sweet
psalmist
of
Israel';
while
the
third,
which
is
probably
the
nearest
to
actual
history,
presents
him
as
the
warrior-
