2. One of the tribes of Israel, named after the fifth son of Jacob. As Dan’s son Hushim was also called Shuham, the Shuhamites were the only family enrolled for Dan. (Num. 26:42) When entering Egypt Dan had only this one son, yet some two centuries later after coming out of slavery the tribe numbered 62,700 men twenty years old and upward. (Gen. 46:23; Num. 1:1, 38, 39) It was the second most populous tribe as to men of battle age. In the wilderness Dan’s tribe, with Ahiezer as chieftain, was assigned to camp on the N of the tabernacle alongside the tribes of Asher and Naphtali. On the move the tribe marched in the highly important position as rear guard, a compliment to their courage, loyalty and dependability.—Num. 2:25-31; 10:25.

When the Promised Land was divided up, with chieftain Bukki the son of Jogli representing Dan, as matters turned out, this tribe got one of the smallest territories despite the fact that it was still the second largest in number. Its lot, however, the seventh, fell on very desirable soil, bordering the tribes of Judah, Ephraim and Benjamin, a land extending from the fertile valleys of the Shephelah to the seacoast plains of the Mediterranean. But because of not driving out the squatter nations, as Jehovah had commanded, Dan suffered severely. (Num. 26:43; 34:22; Josh. 19:40-46; Judg. 1:34) It was for such reason that part of the tribe moved to the northern extremity of Palestine and took over the city of Leshem or Laish and called it “Dan.” (Josh. 19:47, 48; Judg. 18:11-31) In the course of this exploit the Danites robbed a man named Micah of his carved image and set it up as their own god, notwithstanding that members of Dan had been chosen years earlier to stand for the maledictions from Mount Ebal, which included, “Cursed is the man who makes a carved image or a molten statue, a thing detestable to Jehovah.” (Deut. 27:13-15) Dan was conspicuously absent from giving support to Judge Barak against the forces of Sisera.—Judg. 5:17.

In Bible history certain individuals of the tribe of Dan distinguished themselves. There was Oholiab, son of Ahisamach, who was given divine wisdom to assist Bezalel; he was a man highly skilled in embroidering and weaving costly materials for the tabernacle furnishings. (Ex. 31:1-6; 35:34, 35; 38:22, 23) Samson the faithful servant of Jehovah as judge of Israel for twenty years proved Moses’ prediction true: “Dan is a lion cub.” (Deut. 33:22; Judg. 13:2, 24, 25; 15:20) When David became king, 28,600 Danites were numbered among his loyal troops. Later, Azarel the son of Jeroham is mentioned as the chief prince of the tribe. (1 Chron. 12:35; 27:22) The mother of the “skillful man” that the king of Tyre sent to assist Solomon in building the temple was of the tribe of Dan.—2 Chron. 2:13, 14.

3. A city in the extreme N of Palestine. Prior to its capture by the tribe of Dan, it was called Leshem or Laish by the pagan inhabitants. (Josh. 19:47; Judg. 18:7, 27) The Danites rebuilt the destroyed city and called it “Dan by the name of their father, Dan.” (Judg. 18:28, 29) However, the city is mentioned some four centuries earlier by the name of “Dan” in the account of Abraham’s pursuit of Chedorlaomer and his allies all the way “up to Dan.” (Gen. 14:14) It is possible that this use of the name “Dan” at that early date may be related to the name of the river that has its source just below the city and which is known as Nahr el-Leddan. Jerome (Comm. in Matt. xvi, 13) was of the opinion that the name of the Jordan River derived from the river’s having two sources, one named Jor and the other Dan, resulting in the united stream’s being called “Jordan,” which name was in use in Abraham’s day. (Gen. 13:10) At any rate, there is nothing to argue against the existence of this name “Dan” as applying to the indicated area in the time of Abraham. The correspondence of this early name to that of the forefather of the tribe of Dan may have been coincidental or even divinely directed.

The name “Dan” again appears in the Pentateuch at Deuteronomy 34:1, where it is included among the extremities of the territory seen by Moses in his final view of the Promised Land from his position on Mount Nebo. Since Dan is located at the base of the Anti-Lebanon mountains (and not far from Mount Hermon), this may mean that Moses’ view reached up to that range. The use of the name “Dan” here could correspond to its usage in the case of Abraham or could be the result of Joshua’s recording the final portion of the book, which includes events following Moses’ death.

Dan lay in the “low plain that belonged to Beth-rehob,” and this area, N of the waters of Merom and just below Lebanon, was a fertile and very desirable region, well watered. (Judg. 18:28) The site has been identified with Tell el-Qadi, which in Arabic means “mound of the judge,” thus preserving the meaning of the Hebrew “Dan.” Two springs there join to form the Nahr el-Leddan, which is the most abundant in water of the streams that combine a few miles away to form the Jordan. The city was on an elevation of several hundred feet on the base of Mount Hermon and overlooked the spacious Huleh Basin. Its position was also strategic, as it lay on the important trade route between Tyre and Damascus.—Ezek. 27:19.

Dan became synonymous with the extreme N of Israel as shown by the frequent expression “from Dan to Beer-sheba.” (Judg. 20:1; 1 Sam. 3:20; 2 Sam. 3:10; 1 Ki. 4:25; 2 Chron. 30:5) There were, in actuality, other towns farther N than Dan, even as there were several towns farther S than Beer-sheba, but apparently Dan was a city of major importance in the N as Beer-sheba was in the S. Due to its position it was logically among the first to suffer when the land was attacked from the N, as in the invasion by Syrian Ben-hadad. (1 Ki. 15:20; 2 Chron. 16:4) This is doubtless reflected in Jeremiah’s prophetic expressions at Jeremiah 4:15; 8:16. Following the division of the kingdom, Jeroboam set up golden calves at Dan and at Bethel in his effort to divert his subjects from the temple in Jerusalem.—1 Ki. 12:28-30; 2 Ki. 10:29.

DANCING

The rhythmic performance of bodily movements, usually accompanied with music, ranging anywhere between a slow tempo and a violent frenzy. Dancing is an outward expression of one’s emotions and attitudes, often those of joy and ecstasy, rarely of hatred and revenge (as exhibited in war dances). The emotions and feelings displayed in the dance are heightened by appropriately colored costumes or symbolic accessories.

The art of dancing is of very ancient origin and from earliest times has been used by almost all races as a medium of emotional expression, particularly in worship. In the Hebrew Scriptures several expressions occur that are translated “dancing,” “circle dances,” “dancing around” and “skipping about.”

VICTORY AND FESTIVE DANCES

Dancers expressed their heartfelt praise and thanksgiving to Jehovah after Israel witnessed the faith-inspiring demonstration of Jehovah’s power in destroying the Egyptians. So, as the men joined Moses in singing a victory song, Miriam led the women in dances to the accompaniment of tambourines. (Ex. 15:1, 20, 21) Another victory dance motivated by deep religious feelings was that of Jephthah’s daughter, who came out to join her father in praising Jehovah for having given the Ammonites into his hands. (Judg. 11:34) The women of Israel, dancing to the music of lutes and tambourines, welcomed Saul and David back after Jehovah’s victory over the Philistines. (1 Sam. 18:6, 7; 21:11; 29:5) Dancing was also a part of certain annual festivals in connection with the worship of Jehovah. (Judg. 21:19-21, 23) The Psalms also endorse dancing as a means of honoring and praising Jehovah. “Praise Jah, you people! . . . Let them praise his name with dancing. With the tambourine and the harp let them make melody to him.” “Praise him with the tambourine and the circle dance.”—Ps. 149:1, 3; 150:4

It was a great occasion when the ark of the covenant finally arrived in Jerusalem, especially for King David, who gave way to his emotions in a most vigorous dance. “And David was dancing around before Jehovah with all his power, . . . leaping and dancing around before Jehovah.” (2 Sam. 6:14-17) In the parallel passage David is described as “skipping about.”—1 Chron. 15:29.

RELIGIOUS

Dancing also held a very religious significance among the people of the pagan nations. The processions of ancient Babylon and other nations were usually of a religious nature, and often processional dances were staged as part of the event. The dances in Greece usually acted out some legend connected with their gods, who were themselves depicted as dancing. Fertility dances were designed to stimulate the sexual passions of both participants and observers. The Canaanites performed circle dances around their idols and sacred poles honoring the fertility forces of nature. The worship of Baal was associated with wild, unrestrained dances. In Elijah’s time there was such a display by the priests of Baal who, in the course of the demonic dance, lacerated themselves with knives as they kept “limping around” the altar. (1 Ki. 18:26-29) Other translations say they “performed a limping dance” (AT), “danced in halting wise” (JPS), “performed their hobbling dance.” (JB) On making the golden calf, the Israelites also indulged in a form of pagan dancing before their idol, thus meriting Jehovah’s condemnation.—Ex. 32:6, 17-19.

Dancing for amusement and relaxation as an expression of joy and gaiety is also a very ancient custom, being depicted on the walls of Egyptian tombs purportedly from before Abraham’s day. Paintings and reliefs show numerous dance steps being performed by both groups and solo performers. Such troupes and individual dancers provided entertainment at festivals and at private parties.

OTHER BIBLE MENTION OF DANCING

In Israel, dancing was performed mostly in groups particularly by women. When men joined in the dance, they were in separate companies; apparently there was no mingling of the sexes in their dances. The dances were both processional and circular (Judg. 21:21; 2 Sam. 6:14-16), but these styles did not make the dances akin to the processional pagan or circle dances. The motives and objectives behind the dances themselves, the announced purpose of the dances, the movements of the dancing bodies and the ideas such movements convey to observers are the important things to consider and compare in determining resemblance in dance patterns.

In the Christian Greek Scriptures the word or·kheʹo·mai, meaning “to leap with a regularity of motion,” is translated “dance.” Herod was so pleased with Salome’s dancing at his birthday party that he granted her request and had John the Baptist beheaded. (Matt. 14:6-11; Mark 6:21-28; see SALOME No. 2.) Jesus Christ likened his generation to the young children he observed playing games and dancing in the marketplace. (Matt. 11:16-19; Luke 7:31-35) In Jesus’ illustration of the prodigal son, however, a different Greek word is used, kho·rosʹ, from which the English word “chorus” is drawn. This Greek word has reference to a company of dancers, evidently a dancing troupe hired as entertainment for such a festive occasion.—Luke 15:25.

DANIEL

(Danʹi·el) [God is (my) judge]

1. David’s second son, born to him at Hebron by Abigail. (1 Chron. 3:1) He is called Chileab at 2 Samuel 3:3. With the slaying of the firstborn Amnon, he could feel in line for the kingship after David, but no mention is made of a usurpation, suggesting either that he respected the God-given appointment of Solomon or that he died before his father.

2. An outstanding prophet of Jehovah of the tribe of Judah. The writer of the book bearing his name. Very little is known of his early life, but he tells of being taken to Babylon, likely as a teen-age prince, along with other royal offspring and nobles. (Dan. 1:3-6) This was in Jehoiakim’s third year (as tributary king), which third year started in the spring of 618 B.C.E. (Dan. 1:1) With Jehoiakim’s inglorious death, Jehoiachin, his son, ruled for a few months before surrendering. Still within Jehoiakim’s third year, but by now early in 617 B.C.E., Jehoiachin and other “foremost men,” also young Daniel (2 Ki. 24:15), were taken into captivity by Nebuchadnezzar.

UNDER BABYLONIAN RULE

While many of the exiles were located by the river Chebar outside the city of Babylon, Daniel and his three companions were selected to receive special training in Babylonian learning for three years to equip them for governmental service. In accord with custom, they were given Babylonian names, Daniel’s being Belteshazzar, meaning “Protect his life.” Not wishing to pollute himself with the foods allotted, which might include some prohibited by the Mosaic law or defiled by pagan rituals, he made request that their diet be limited to vegetables and water. They were taught in all the Babylonian wisdom, but it was Jehovah God who gave them “knowledge and insight in all writing and wisdom; and Daniel himself had understanding in all sorts of visions and dreams.” (Dan. 1:17) Examined by the king at the end of three years, they were found to be “ten times better than all the magic-practicing priests and the conjurers that were in all his royal realm.”—Dan. 1:20.

Daniel continued in court service until the fall of Babylon. At chapter 1, verse 19, it is stated that his three companions also “continued to stand before the king” (of Babylon). Whether they lived to hold this position until Babylon’s fall is not stated, but Daniel did, and also after this he was in the Persian court until at least the third year of Cyrus.—Dan. 10:1.

Nebuchadnezzar’s dream

In Nebuchadnezzar’s second year (probably dating from Jerusalem’s overthrow in 607 B.C.E.), he has a dream that ‘agitates his spirit.’ All the wise men being unable to reveal it, Daniel comes before the king and not only tells him the dream, by divine revelation, but interprets it, thereby saving himself and the other wise men from execution. This prompts Nebuchadnezzar to make Daniel “ruler over all the jurisdictional district of Babylon and the chief prefect over all the wise men.” (Dan. 2:48) His three companions receive high positions outside the court, while Daniel serves in the court of the king.

Just why Daniel was not also involved in the issue of integrity encountered by his companions, Shadrach, Meshach, and Abednego, when commanded to worship the golden image set up in the plain of Dura, is not certain. (Dan. chap. 3) Many conjectures have been made, but since the Bible is silent on the matter, these would be speculation. Daniel’s previous course as well as his later loyalty to God even in danger of death, as described in chapter 6, provides full assurance that, if present, and whatever the circumstances, Daniel did not compromise by bowing before the image. Also Jehovah’s Word expresses his approval of Daniel as wholly devoted, listing him alongside Noah and Job.—Ezek. 14:14, 20; Matt. 24:15; Heb. 11:32, 33.

Later Daniel interpreted Nebuchadnezzar’s dream regarding the immense tree that was cut down and then allowed to sprout again as representing the