"A judge. (1.) The fifth son of Jacob. His mother was Bilhah," "Rachel's maid (Gen. 30:6, "God hath judged me", Heb. dananni)." "The blessing pronounced on him by his father was, "Dan shall" "judge his people" (49:16), probably in allusion to the judgeship" "of Samson, who was of the tribe of Dan." "The tribe of Dan had their place in the march through the "wilderness on the north side of the tabernacle (Num. 2:25, 31;" 10:25). It was the last of the tribes to receive a portion in the Land of Promise. Its position and extent are described in Josh. 19:40-48. "The territory of Dan extended from the west of that of Ephraim "and Benjamin to the sea. It was a small territory, but was very" "fertile. It included in it, among others, the cities of Lydda," "Ekron, and Joppa, which formed its northern boundary. But this" "district was too limited. "Squeezed into the narrow strip" "between the mountains and the sea, its energies were great" "beyond its numbers." Being pressed by the Amorites and the" "Philistines, whom they were unable to conquer, they longed for a" wider space. They accordingly sent out five spies from two of "their towns, who went north to the sources of the Jordan, and" "brought back a favourable report regarding that region. "Arise," "they said, "be not slothful to go, and to possess the land," for" "it is "a place where there is no want of any thing that is in" "the earth" (Judg. 18:10). On receiving this report, 600 Danites" "girded on their weapons of war, and taking with them their wives" "and their children, marched to the foot of Hermon, and fought" "against Leshem, and took it from the Sidonians, and dwelt" "therein, and changed the name of the conquered town to Dan" "(Josh. 19:47). This new city of Dan became to them a new home," "and was wont to be spoken of as the northern limit of Palestine," "the length of which came to be denoted by the expression "from" "Dan to Beersheba", i.e., about 144 miles." "But like Lot under a similar temptation, they seem to have "succumbed to the evil influences around them, and to have sunk" down into a condition of semi-heathenism from which they never emerged. The mounds of ruins which mark the site of the city show that it covered a considerable extent of ground. But there remains no record of any noble deed wrought by the degenerate tribe. Their name disappears from the roll-book of the natural "and the spiritual Israel.", Manning's Those Holy Fields." "This old border city was originally called Laish. Its modern "name is Tell el-Kady, "Hill of the Judge." It stands about four" "miles below Caesarea Philippi, in the midst of a region of" surpassing richness and beauty. "(2.) This name occurs in Ezek 27:19, Authorize Version; but the "words there, "Dan also," should be simply, as in the Revised" "Version, "Vedan," an Arabian city, from which various kinds of" merchandise were brought to Tyre. Some suppose it to have been the city of Aden in Arabia. (See [142]MAHANEH-DAN.)

"Found in Judg. 21:21, 23; Ps. 30:11; 149:3; 150:4; Jer. 31:4," "13, etc., as the translation of hul, which points to the" whirling motion of Oriental sacred dances. It is the rendering "of a word (rakad') which means to skip or leap for joy, in Eccl." "3:4; Job 21:11; Isa. 13:21, etc." "In the New Testament it is in like manner the translation of "different Greek words, circular motion (Luke 15:25); leaping up" "and down in concert (Matt. 11:17), and by a single person (Matt." 14:6). "It is spoken of as symbolical of rejoicing (Eccl. 3:4. Comp. Ps. 30:11; Matt. 11: 17). The Hebrews had their sacred dances "expressive of joy and thanksgiving, when the performers were" usually females (Ex. 15:20; 1 Sam. 18:6). "The ancient dance was very different from that common among Western nations. It was usually the part of the women only (Ex. 15:20; Judg. 11:34; comp. 5:1). Hence the peculiarity of David's conduct in dancing before the ark of the Lord (2 Sam. 6:14). The "women took part in it with their timbrels. Michal should, in" "accordance with the example of Miriam and others, have herself" "led the female choir, instead of keeping aloof on the occasion" "and "looking through the window." David led the choir" "uncovered, i.e., wearing only the ephod or linen tunic. He" "thought only of the honour of God, and forgot himself." "From being reserved for occasions of religious worship and "festivity, it came gradually to be practised in common life on" occasions of rejoicing (Jer. 31:4). The sexes among the Jews always danced separately. The daughter of Herodias danced alone (Matt. 14:6).

"God is my judge, or judge of God. (1.) David's second son, "born" "unto him in Hebron, of Abigail the Carmelitess" (1 Chr. 3:1). He" is called also Chileab (2 Sam. 3:3). "(2.) One of the four great prophets, although he is not once spoken of in the Old Testament as a prophet. His life and prophecies are recorded in the Book of Daniel. He was descended "from one of the noble families of Judah (Dan. 1:3), and was" "probably born in Jerusalem about B.C. 623, during the reign of" Josiah. At the first deportation of the Jews by Nebuchadnezzar (the kingdom of Israel had come to an end nearly a century "before), or immediately after his victory over the Egyptians at" "the second battle of Carchemish, in the fourth year of the reign" "of Jehoiakim (B.C. 606), Daniel and other three noble youths" "were carried off to Babylon, along with part of the vessels of" the temple. There he was obliged to enter into the service of "the king of Babylon, and in accordance with the custom of the" "age received the Chaldean name of Belteshazzar, i.e., "prince of" "Bel," or "Bel protect the king!" His residence in Babylon was" "very probably in the palace of Nebuchadnezzar, now identified" "with a mass of shapeless mounds called the Kasr, on the right" bank of the river. "His training in the schools of the wise men in Babylon (Dan. 1:4) was to fit him for service to the empire. He was distinguished during this period for his piety and his stict "observance of the Mosaic law (1:8-16), and gained the confidence" and esteem of those who were over him. His habit of attention gained during his education in Jerusalem enabled him soon to "master the wisdom and learning of the Chaldeans, and even to" excel his compeers. "At the close of his three years of discipline and training in "the royal schools, Daniel was distinguished for his proficiency" "in the "wisdom" of his day, and was brought out into public" life. He soon became known for his skill in the interpretation "of dreams (1:17; 2:14), and rose to the rank of governor of the" "province of Babylon, and became "chief of the governors" (Chald." Rab-signin) over all the wise men of Babylon. He made known and also interpreted Nebuchadnezzar's dream; and many years "afterwards, when he was now an old man, amid the alarm and" consternation of the terrible night of Belshazzar's impious "feast, he was called in at the instance of the queen-mother" "(perhaps Nitocris, the daughter of Nebuchadnezzar) to interpret" the mysterious handwriting on the wall. He was rewarded with a "purple robe and elevation to the rank of "third ruler." The" "place of "second ruler" was held by Belshazzar as associated" "with his father, Nabonidus, on the throne (5:16). Daniel" "interpreted the handwriting, and "in that night was Belshazzar" "the king of the Chaldeans slain." "After the taking of Babylon, Cyrus, who was now master of all "Asia from India to the Dardanelles, placed Darius (q.v.), a" "Median prince, on the throne, during the two years of whose" "reign Daniel held the office of first of the "three presidents" "of the empire, and was thus practically at the head of affairs," no doubt interesting himself in the prospects of the captive "Jews (Dan. 9), whom he had at last the happiness of seeing" "restored to their own land, although he did not return with" "them, but remained still in Babylon. His fidelity to God exposed" "him to persecution, and he was cast into a den of lions, but was" miraculously delivered; after which Darius issued a decree "enjoining reverence for "the God of Daniel" (6:26). He" "prospered in the reign of Darius, and in the reign of Cyrus the" "Persian," whom he probably greatly influenced in the matter of" the decree which put an end to the Captivity (B.C. 536). "He had a series of prophetic visions vouch-safed to him which opened up the prospect of a glorious future for the people of "God, and must have imparted peace and gladness to his spirit in" "his old age as he waited on at his post till the "end of the" "days." The time and circumstances of his death are not recorded." "He probably died at Susa, about eighty-five years of age." "Ezekiel, with whom he was contemporary, mentions him as a "pattern of righteousness (14:14, 20) and wisdom (28:3). (See" [143]NEBUCHADNEZZAR.)

Is ranked by the Jews in that division of their Bible called the Hagiographa (Heb. Khethubim). (See [144]BIBLE.) It consists of "two distinct parts. The first part, consisting of the first six" "chapters, is chiefly historical; and the second part, consisting" "of the remaining six chapters, is chiefly prophetical." "The historical part of the book treats of the period of the "Captivity. Daniel is "the historian of the Captivity, the writer" who alone furnishes any series of events for that dark and dismal period during which the harp of Israel hung on the trees that grew by the Euphrates. His narrative may be said in general to intervene between Kings and Chronicles on the one hand and "Ezra on the other, or (more strictly) to fill out the sketch" which the author of the Chronicles gives in a single verse in his last chapter: `And them that had escaped from the sword "carried he [i.e., Nebuchadnezzar] away to Babylon; where they" were servants to him and his sons until the reign of the kingdom "of Persia'" (2 Chr. 36:20)." "The prophetical part consists of three visions and one lengthened prophetical communication. "The genuineness of this book has been much disputed, but the arguments in its favour fully establish its claims. (1.) We have the testimony of Christ (Matt. 24:15; 25:31; 26:64) and his apostles (1 Cor. 6:2; 2 Thess. 2:3) for its authority; and (2) "the important testimony of Ezekiel (14:14, 20; 28:3). (3.) The" character and records of the book are also entirely in harmony with the times and circumstances in which the author lived. (4.) "The linguistic character of the book is, moreover, just such as" might be expected. Certain portions (Dan. 2:4; 7) are written in the Chaldee language; and the portions written in Hebrew are in a style and form having a close affinity with the later books of "the Old Testament, especially with that of Ezra. The writer is" "familiar both with the Hebrew and the Chaldee, passing from the" one to the other just as his subject required. This is in strict accordance with the position of the author and of the people for whom his book was written. That Daniel is the writer of this "book is also testified to in the book itself (7:1, 28; 8:2; 9:2;" "10:1, 2; 12:4, 5). (See [145]BELSHAZZAR.)"

"Woodland Dan, a place probably somewhere in the direction of" "Dan, near the sources of the Jordan (2 Sam. 24:6). The LXX. and" "the Vulgate read "Dan-ja'ar", i.e., "Dan in the forest."

"Murmuring, a city (Josh. 15:49) in the mountains of Judah about" 8 miles south-west of Hebron.

See where Dan occurs in the Bible...

Definition of Dan:
"judgment; he that judges"