spirit
given
by
God
(Gn
2',
Ec
12').
This
conclusion
need
not
be
proved
further,
as
this
view
is
implied
in
all
the
teaching
of
the
Bible
about
God,
world,
man.
But,
setting
aside
this
new
sense
of
the
term,
we
must
consider
whether
the
Bible
gives
evidence
of
dualism
in
the
older
sense,
as
opposing
to
God
any
antagonist
or
hindrance
in
His
creating,
preserving,
and
ruling
the
world.
It
is
held
that
dualism
in
three
forms
can
be
traced
in
the
Bible
—
(1)
the
mythical,
(2)
the
meta-physical,
(3)
the
ethical.
Each
must
be
separately
examined.
1
.
Mythical
dualism
.
—
In
the
Babylonian
cosmology,
Marduk,
the
champion
of
the
upper
deities,
wages
war
against
Tiamat,
who
leads
the
lower
deities;
at
last
he
slays
her,
divides
her
body,
and
makes
part
a
covering
for
the
heavens
to
hold
back
the
upper
waters.
There
is
little
doubt
that
the
account
of
the
Creation
in
Gn
1
reproduces
some
of
the
features
of
this
myth,
but
it
is
transformed
by
the
monotheism
of
the
author
(see
Bennett's
Genesis,
pp.
67-72).
Tiamat
appears
under
the
name
Bahab
in
several
passages
(Job
9'^
[RV]
26>2.
>s
[see
Davidson's
Job.
p.
54],
Is
51",
cf.
27'
'leviathan
the
swift
serpent,'
'leviathan
the
crooked
serpent,'
'the
dragon
that
is
in
the
sea').
See
Cheyne's
notes
on
these
passages
in
the
Prophecies
of
Isaiah,
i.
158,
ii.
31.
In
illustration
of
Is
51'
he
quotes
the
address
to
Ra
in
the
Egyptian
Book
of
the
Dead:
'Haill
thou
who
hast
cut
in
pieces
the
Scorner
and
strangled
the
Apophis'
[i.e.
the
evil
serpent,
Ps
89'°,
cf.
Ps
74"-
"
'the
dragons,'
'leviathan'].
This
name
is
used
as
a
symbolic
name
of
Egypt
(Ps
87*,
Is
30'),
probably
on
account
of
its
position
on
the
Nile,
and
its
hostility
to
the
people
of
God.
The
sea
is
regarded
as
God's
foe
(Dn
7'
'four
great
beasts
came
up
from
the
sea";
Rev
13'
'a
beast
coming
up
out
of
the
sea,'
21'
'the
sea
is
no
more,'
that
is,
the
power
hostile
to
God
has
ceased),
a
conception
in
which
the
myth
survives.
The
influence
of
the
myth
is
seen
only
in
the
poetical
language,
but
not
in
the
rehgious
beliefs
of
the
Holy
Scriptures.
2.
Metaphysical
dualism.
—
Greek
thought
was
dual-istic.
Anaxagoras
assumed
hyl^,
'matter,'
as
well
as
nous,
'mind,'
as
the
ultimate
principles.
Plato
does
not
harmonize
the
world
of
ideas
and
the
world
of
sense.
Aristotle
begins
with
matter
and
form.
Neo-Platonism
seeks
to
fill
up
the
gulf
between
God
and
the
world
by
a
series
of
emanations.
In
Gnosticism
the
plirBma
and
the
logos
mediate
between
the
essential
and
the
phenomenal
existence.
St.
John
(1'-
")
meets
this
Greek
thought
of
his
enviromnent
by
asserting
that
Christ
is
the
Word
who
is
with
God
and
is
God,
and
who
has
become
flesh.
Against
Gnostic
heretics
St.
Paul
in
Colossians
(1"
2')
asserts
that
the
pleroma,
the
fulness
of
the
Godhead,
dwells
bodily
in
Christ
;
to
this
dualism
is
opposed
the
union
of
Creator
and
creation,
reason
and
matter
in
Christ.
From
this
metaphysical
there
resulted
a
practical
dualism
in
Greek
thought,
between
sense
and
reason.
While
Aristotle
thought
that
reason
might
use
sense
as
an
artist
his
material,
Neo-Platonism
taught
that
only
by
an
ascetic
discipline
could
reason
be
emanci-pated
from
the
bondage
of
sense;
and
Stoicism
treated
sense
as
a
usurper
in
man's
nature,
to
be
crushed
and
cast
out
by
reason.
Holsten
has
tried
to
show
that
this
duaUsm
is
involved
in
St.
Paul's
doctrine
of
the
flesh,
and
Pfleiderer
also
holds
this
position.
It
is
held
that
St.
Paul,
starting
from
the
common
Hebraic
notion
of
flesh
isarx),
'according
to
which
it
signifles
material
substance,
which
is
void
indeed
of
the
spirit,
but
not
contrary
to
it,
which
is
certainly
weak
and
perishable,
and
so
far
unclean,
but
not
positively
evil,'
advances
to
the
conception
of
the
flesh
as
'an
agency
opposed
to
the
spirit,'
having
'an
active
tendency
towards
death.'
'From
the
opposition
of
physically
different
substances
results
the
dualism
of
antagonistic
moral
principles'
(Pfleiderer's
Paulinism,
i.
52
ff.).
This
con-
clusion
is,
however,
generally
challenged
with
good
reason,
and
cannot
be
regarded
as
proved.
The
question
will
be
more
fully
discussed
in
art.
Flesh.
3.
Ethical
dualism.—
In
Persian
thought
there
are
opposed
to
one
another,
as
in
conflict
with
one
another,
Ormuad
and
Ahriman,
the
personal
principles
of
good
and
evil.
While
the
OT
recognizes
the
power
of
sin
in
the
world,
yet
God's
ultimate
causality
and
sole
supremacy
are
affirmed.
In
post-exilic
Judaism,
how-ever,
there
was
a
twofold
tendency
so
to
assert
the
transcendence
of
God
that
angels
must
be
recognized
as
mediating
between
Him
and
the
world,
and
to
pre-serve
His
moral
perfection
by
assigning
the
evil
in
the
world
to
the
agency
of
evil
spirits
under
the
leader-ship
of
Satan,
the
adversary.
While
these
tendencies
may
be
regarded
as
inherent
in
the
development
of
Hebrew
monotheism,
both
were
doubtless
stimulated
by
the
influence
of
Persian
thought
with
its
elaborate
angelology
and
demonology.
In
the
Apocalyptic
Uterature
the
present
world
is
represented
as
under
Satan's
dominion,
and
as
wrested
from
him
only
by
a
supernatural
manifestation
of
God's
power
to
establish
His
Kingdom.
This
dualism
pervades
the
Apocalypse.
In
the
NT
generally
the
doctrine
of
the
devU
current
in
Judaism
is
taken
over,
but
the
Divine
supremacy
is
never
denied,
and
the
Divine
victory
over
all
evil
is
always
confidently
anticipated.
(See
artt.
Apoca-lyptic
Literature,
Devil,
Eschatology.)
While
in
the
Bible
there
are
these
traces
of
the
three-fold
dualism,
it
is
never
developed
;
and
monotheism
is
throughout
maintained,
God's
sole
eternity,
ultimate
causality,
and
final
victory
being
asserted,
while
God
is
distinguished
from
the
world,
and
in
the
world
a
distinction
between
matter
and
mind
is
recognized.
Alfred
E.
Garvie.
DUKE.—
The
title
of
'duke'
in
the
AV
has
a
very
general
meaning.
It
is
an
inheritance
from
the
Eng.
of
earlier
versions,
in
which
(after
Vulg.
dux)
'duke'
meant
any
leader
or
chief.
Latimer
calls
Gideon
a
duke,
and
Wychf
uses
this
title
of
Christ,
as
in
his
Works
(iii.
137),
'
Jesus
Christ,
duke
of
oure
batel.'
The
title
of
'duke'
is
confined
in
AV
to
the
chiefs
of
Edom,
with
the
exception
of
Jos
IS'i
'dukes
of
Sihon,'
and
1
Mac
10"
(applied
to
Jonathan
Maccabaeus).
DULCIMEB.
—
This
term,
which
denotes
a
stringed
instrument
(?
the
mediaeval
'psaltery';
see
Music,
§4
(1)
(&)),
is
given
incorrectly
by
EV
in
Dn
3'-
"
as
tr.
of
sumpSnya
(Gr.
loan-word),
which
prob.
=
'
bagpipe';
see
Music,
§
4
(2)
(d).
DXIMAH.—
1.
ated
in
Gn
25"
(1
Ch
l'»)
as
among
the
twelve
tribes
of
Ishmael.
The
region
thus
indicated
is
supposed
to
be
the
oasis
formerly
called
by
the
Arabs
DUmat
d-Jendel
and
now
known
as
el-JSt,
about
three-fourths
of
the
way
from
Damascus
to
Medina.
The
same
place
may
be
referred
to
in
the
obscure
oracle
Is
21",
but
the
LXX
has
'
Idumaea,'
and
it
is
possible
that
Edom
is
meant.
2.
The
name
of
a
town
in
the
highlands
of
Judah
(Jos
15'^).
The
reading
is
not
certain.
The
LXX
and
Vulg.
indicate
Rumah,
and
not
all
editions
of
the
Hebrew
agree.
If
the
received
text
is
correct,
an
identification
may
be
plausibly
made
with
ed-Daumeh
10
miles
S.W.
of
Hebron.
J.
F.
McCurdy.
DUMBNESS.—
See
Medicine.
DUNG.
—
1.
Used
in
the
East
as
manure
(Lk
13')
and
for
fuel;
especially
that
of
cattle,
where
wood
and
charcoal
are
scarce
or
unattainable.
Directions
for
personal
cleanliness
are
given
in
Dt
23'°-";
and
in
the
case
of
sacrifices
the
dung
of
the
animals
was
burnt
outside
the
camp
(Ex
29",
Lv
4"-,
"
8",
Nu
19').
2.
The
word
is
used
(a)
to
express
contempt
and
abhor-rence,
as
in
the
case
of
the
carcase
of
Jezebel
(2
K
9")
;
and
in
that
of
the
Jews
(Jer
9^,
Zeph
1").
(6)
To
spread
dung
upon
the
face
was
a
sign
of
humiliation
(Mai
2")
.
(c)
As
representing
worthlessness,
Paul
counted
all
things
but
dung
that
he
might
win
Christ
(Ph
3»).
