In
regard
to
the
devil's
relation
to
God,
the
degree
of
independence
and
personal
initiative
is
less
in
the
OT
than
in
the
NT,
but
nowhere
is
there
anything
like
the
exact
co-ordination
of
the
two.
The
representation
is
not
that
of
a
dualism,
but
of
the
revolt
of
a
subordinate
though
superhuman
power,
patiently
permitted
for
a
time
for
wise
purposes
and
then
peremptorily
put
down.
In
Job
1^
the
devil
associates
himself
with
'
the
sons
of
God,'
and
yet
is
represented
as
not
strictly
classed
with
them;
he
has
the
right
of
access
to
heaven,
but
his
activity
is
subject
to
Divine
consent.
Another
stage
is
marked
in
1
Ch
21',
where
the
statement
of
2
S
24'
is
modified
as
though
the
devil
worked
in
com-plete
and
unshackled
opposition
to
God.
In
the
Book
of
Enoch
he
is
the
ruler
of
a
kingdom
of
evil,
over
which
kingdom,
however,
the
Divine
sovereignty,
or
at
least
suzerainty,
stands.
The
NT
preserves
the
conception
in
most
of
its
parts.
God
and
the
devil
are
placed
in
antithesis
(Ja
4');
so
'the
power
of
darkness'
and
'the
kingdom
of
the
Son
of
his
love'
(Col
l''),
as
though
the
two
were
entirely
distinct.
The
devil
is
the
prince
and
personal
head
of
the
demons
(Mk
3'^).
According
to
Jn.,
he
is
'the
prince
of
this
world'
(123i),
and
Jesus
is
contrasted
with
him
(8«-
"
183«),
and
outside
the
sphere
of
his
influence
(143»).
St.
Paul
expresses
similar
views;
the
devil
is
'the
god
of
this
world'
or
age
(2
Co
4'),
'
the
prince
of
the
power
of
the
air'
(Eph
2^),
ruUng
over
the
evil
spirits
who
are
located
in
the
sky
or
air
(Lk
10'',
Eev
12';
cf.
'heavenly
places,'
Eph
e'^),
and
who
are
graded
in
orders
and
communities
much
like
the
spirits
of
good
(Eph
l^')-
The
dualism
is
so
imperfect
that
Christ
has
but
to
speak
and
the
demons
recognize
His
superior
authority.
He
is
the
stronger
(Lk
IV),
and
can
even
now,
under
the
limitations
of
the
moral
probation
of
men,
frustrate
the
devil's
designs
(Lk
22»2),
and
destroy
his
works
(1
Jn
3'),
and
will
eventually
bring
him
to
nought
(He
2").
Already
the
triumph
is
assured
and
partially
achieved
(Jn
16",
1
Jn
4»),
and
Christians
share
in
it
(Ko
162»).
It
be-comes
complete
and
final
at
the
Parousia
(1
Co
152=,
Ps
1101).
The
personality
of
the
devil
must
consequently
be
regarded
as
taught
by
Scripture.
He
is
not
conceived
as
the
original
or
only
source
of
evil,
but
as
its
supreme
personal
representative.
His
existence,
like
that
of
evil
itself,
may
be
ascribed
to
the
permissive
will
of
God,
with
analogous
limitations
in
each
case.
The
psychical
researches
of
recent
years
have
tended
to
confirm
the
belief
in
spiritual
existences,
good
and
bad,
and
thereby
to
reduce
a
fundamental
difficulty,
which
would
other-wise
attach
also
in
a
degree
to
the
belief
in
the
Holy
Spirit.
And
the
tradition
of
a
revolt
and
fall
of
angels
has
this
in
its
favour,
that
it
fits
in
with
the
belief
in
devils
and
the
devil,
and
provides
a
partially
intelUgible
account
of
circumstances
under
which
such
a
beUef
might
take
shape.
It
supplies
the
preceding
chapters
in
the
history,
and
enables
the
career
to
be
traced
from
the
first
stage
of
moral
choice
through
the
process
of
hardening
of
purpose
and
increasing
separation
from
God
to
the
appropriate
abyss
at
the
close.
The
devil
thus
becomes
a
type
of
every
confirmed
evil-doer:
and
the
patience
and
the
righteousness
of
God
are
alike
exempUfied.
E.
W.
Moss.
DEVOTED.—
See
Ban.
DEW.
—
The
process
whereby
dew
is
formed
is
en-hanced
in
Eastern
countries
Uke
Palestine,
where
the
surface
of
the
ground
and
the
air
in
contact
therewith
are
highly
heated
during
the
daytime,
but
where
at
night,
and
particularly
under
a
cloudless
sky,
the
heat
of
the
ground
is
radiated
into
space
and
the
air
becomes
rapidly
cooled
down.
The
excess
of
moisture
in
the
air
then
gently
'
falls
as
dew
on
the
tender
herb,'
and
some-times
so
copiously
as
to
sustain
the
life
of
many
plants
which
would
otherwise
perish
during
the
rainless
season;
or
even,
as
in
the
case
of
Gideon,
to
saturate
a
fleece
of
wool
(Jg
6").
Deprivation
of
dew,
as
well
as
of
rain,
becomes
a
terrible
calamity
in
the
East.
On
this
account
'dew
and
rain'
are
associated
in
the
impreca-tion
called
down
by
David
on
the
mountains
of
Gilboa
(2
S
1^');
and
in
the
curse
pronounced
on
Ahab
and
his
kingdom
by
Elijah
(1
K
17'),
as
also
by
the
prophet
Haggai
on
the
Jews
after
the
Restoration
(Hag
1'°)
owing
to
their
unwillingness
to
rebviild
the
Temple.
In
the
Book
of
Job
the
formation
of
dew
is
pointed
to
as
one
of
the
mysteries
of
nature
insoluble
by
man
(Job
38*8);
but
in
Pr.
it
is
ascribed
to
the
omniscience
and
power
of
the
Lord
(Pr
3^°).
Dew
is
a
favourite
emblem
in
Scripture:
(a)
richness
and
fertility
(Gn
27^*,
Dt
33");
(&)
refreshing
and
vivifying
effects
(Dt
32^,
Is
18<);
(c)
stealth
(2
S
IV^);
(d)
inconstancy
(Hos
6<
133);
(e)
the
young
warriors
of
the
Messianic
king
(Ps
110').
DIADEM.
—
See
Crown,
and
Dkess,
§
5.
DIAL
(2
K
20",
Is
38').—
The
Heb.
word
commonly
denotes
'steps'
(see
Ex
20™,
1
K
10"),
and
is
so
ren-dered
elsewhere
in
this
narrative
(2
K
20'-",
Is
38';
AV
'degrees').
The
'steps'
referred
to
doubtless
formed
part
of
some
kind
of
sun-clock.
According
to
Herod,
ii.
109,
the
Babylonians
were
the
inventors
of
the
-polos
or
concave
dial,
the
gnomon,
and
the
division
of
the
day
into
12
hours.
The
introduction
by
Ahaz
of
a
device
for
measuring
the
time
may
be
regarded
as
a
result
of
his
intercourse
with
the
Assyrians
(2
K
16™),
but
it
is
uncertain
what
kind
of
clock
is
intended.
See
also
art.
Time.
DIAHOND.
—
See
Adamant,
and
Jewels
and
Precious
Stones.
DIANA
OF
THE
EPHESIANS.—
This
name
is
really
erroneous,
and
it
is
unfortunate
that
it
has
become
popularized
beyond
possibiUty
of
correction.
The
goddess
meant
is
Artemis.
There
were
two
conceptions
of
Artemis
In
ancient
times:
(1)
the
Greek
maiden
hunt-ress,
sister
of
Apollo;
to
this
conception
corresponds
the
Italian
Diana;
(2)
the
mother-goddess,
the
emblem
of
fertility,
the
fountain
of
nourishment,
an
Anatolian
divinity,
who
was
Grecized
under
the
name
of
Artemis:
this
is
the
goddess
referred
to
in
Acts,
and
she
has
nothing
to
do
with
Diana,
representing
in
fact
a
contrary
idea.
While
Artemis
(Diana)
was
represented
in
art
attired
as
a
huntress,
with
the
bow
and
arrows,
the
Anatolian
Artemis
was
represented
with
many
breasts
{muUimammia),
and
sometimes
in
company
with
two
stags.
In
this
form
she
was
worshipped
over
the
whole
of
Lydia,
before
Greeks
ever
settled
there,
and
the
same
divine
power
of
reproduction
was
worshipped
under
other
names
over
most
of
the
peninsula
of
Asia
Minor.
The
rude
idol
preserved
in
her
chief
temple
at
Ephesus
was
said
to
have
fallen
from
heaven
(this
is
the
real
meaning
of
Ac
19"),
a
not
uncommon
idea
in
ancient
times,
which
suggests
that
such
images
were
sometimes
meteoric
stones.
The
chief
priest,
who
bore
a
Persian
title,
had
under
him
a
large
company
of
priestesses.
There
was
also
a
large
body
of
priests,
each
appointed
for
a
year,
who
seem
to
have
been
city
ofBcials
at
the
same
time,
and
other
bodies
of
ministers.
The
ritual
was
of
the
abominable
character
which
it
might
be
expected
to
have.
The
epithet
'great'
(Ac
IQ!*)
is
proved
by
inscriptions
to
have
been
charac-teristically
applied
to
the
goddess,
and
the
exclamation
in
Acts
may
have
been
really
an
invocation.
The
silver
shrines
(Ac
19=")
were
small
representations
of
the
goddess
within
her
shrine
purchased
by
the
rich.
The
poor
bought
them
in
terra-cotta
or
marble.
Both
classes
dedicated
them
as
offerings
to
the
goddess,
in
whose
temple
they
would
be
hung
up.
When
the
accumulation
became
too
great,
the
priests
cleared
them
away,
throwing
the
terra-cotta
or
marble
ones
onto
the
rubbish
heap,
or
into
a
hole,
but
securing
the
others>for
the
melting-pot.
All
those
which
survive
are
naturally
in
terra-cotta
or
marble.
The
goddess
