efficient reorganization of the administrative structure throughout the empire, the formation of an imperial law code, called the “Ordinance of Good Regulations,” and for having reopened the canal connecting the Nile River of Egypt with the Red Sea.

It is particularly with regard to the rebuilding of the temple at Jerusalem that Darius Hystaspis figures in the Bible record. The temple work had begun in 537 B.C.E. but about 522 it came under ban and “continued stopped until the second year of the reign of Darius” (520/519). (Ezra 4:4, 5, 24) During this year the prophets Haggai and Zechariah stirred up the Jews to renew the construction and the work got under way again. (Ezra 5:1, 2; Hag. 1:1, 14, 15; Zech. 1:1) This provoked an inquiry and the sending of a letter to Persian King Darius by Tattenai, the governor representing the imperial interests in the region W of the Euphrates, and other officials, advising him of the construction work, setting forth the Jews’ claim for the legality of the project, and requesting an investigation in the royal archives to see if there existed written evidence to substantiate that claim. (Ezra 5:3-17) The Jewish declaration that contrasted the actions of the Chaldean Nebuchadnezzar, as the destroyer of the temple, with the Persian Cyrus, as the one authorizing its reconstruction, should have had an appropriate and felicitous effect on Darius since, in the first years of his reign, he had to overcome two revolts by rebels each taking the name Nebuchadnezzar (called Nebuchadnezzar III and Nebuchadnezzar IV by historians), claiming to be sons of Nabonidus, and endeavoring to make Babylon independent of the Persian Empire.

The official search of records in the archives at Ecbatana, the ancient Median capital, uncovered the document by Cyrus. Darius thereupon sent orders to Governor Tattenai that he and the other officials should not only refrain from interfering with the temple work but also provide building funds from the “royal treasury of the tax beyond the River,” as well as animals and other necessary supplies for the sacrificial offerings. Anyone violating the king’s order was to be impaled on a stake and his house “turned into a public privy.”—Ezra 6:1-12.

With this official cooperation, and with continued prophetical encouragement (Zech. 7:1; 8:1-9, 20-23), the temple work went on to successful completion by the “sixth year of the reign of Darius” (Ezra 6:13-15; probably by March 5/6 of 515 B.C.E.). Since Darius’ inscriptions show him to be a devoted worshiper of Ahura Mazda, it is evident that his action, though serving Jehovah God’s purpose and doubtless having his direction, was basically done out of respect for the irrevocable nature of the Medo-Persian laws and in harmony with a policy of tolerance by Darius’ government, evidence for which tolerance is found in some of his inscriptions.

LATER CAMPAIGNS IN GREECE

Toward the turn of the century, various Greek cities of Ionia revolted against Persian domination and, though their revolt was quelled, Darius determined to punish Athens and Eretria for their having rendered aid to the rebellious cities. This led to a Persian invasion of Greece, resulting, however, in defeat of Darius’ forces at the battle of Marathon in 490 B.C.E. Though Darius made careful preparations for a further Grecian campaign, he was unable to carry it out before his death in 486 B.C.E. He was succeeded by his son Xerxes.

3. Nehemiah 12:22 mentions the recording of Levitical heads of paternal houses “in the days of Eliashib, Joiada and Johanan and Jaddua . . . down till the kingship of Darius the Persian.” Since Eliashib was high priest at the time of Nehemiah’s return to Jerusalem (Neh. 3:1) and since by the time of Nehemiah’s second visit to that city (during or following the thirty-second year of Artaxerxes [c. 443 B.C.E.]) Joiada had a married son (Neh. 13:28), it is likely that the “Darius” mentioned was Darius II, Ochus (also called Nothus, the “illegitimate son” of Artaxerxes I), who ruled from 423 to 404 B.C.E.

A letter found among the Elephantine Papyri, reckoned as dating from the last years of the fifth century B.C.E., makes reference to “Johanan” as high priest at Jerusalem at that time.

4. Darius III (surnamed Codomannus), the last king of the Persian Empire. He became king in 336 B.C.E., the same year Alexander the Great was crowned king of Macedonia. Though Darius III is not mentioned directly in the Bible account, he, as the head of the Persian Empire, experienced the fulfillment of Daniel’s prophecy concerning the two-horned ram (representing Medo-Persia) and the powerful he-goat (representing the Grecian kingdom). (Dan. 8:2-7, 20, 21) Darius III was able to effect the reconquest of Egypt, but when he later (334 B.C.E.) marched against the swiftly advancing forces of Alexander he met defeat at the Granicus River in the northwestern corner of Asia Minor. The Persian forces withdrew and prepared for another attempt at halting Alexander’s advances, this time engaging the Greek forces on the narrow plain of Issus, at the point where Asia Minor and Syria join. Again Alexander routed the Persians and, two years later (331), the final battle was fought at Gaugamela, not far from the ruins of ancient Nineveh on the Tigris River. Utterly defeated, Darius took flight but was murdered by a satrap of the Persian Empire in the year 330 B.C.E. Thus, the Medo-Persian Empire had “no deliverer out of its [the symbolic he-goat’s] hand.”—Dan. 8:7; see PERSIA, PERSIANS.

DARKON

(Darʹkon) [possibly, rough].

One whose descendants were represented among “the sons of the servants of Solomon” returning with Zerubabbel from Babylonian captivity.—Ezra 2:1, 2, 55, 56; Neh. 7:6, 7, 57, 58.

DATE

The fruit of the date palm (Phoenix dactylifera), a tree common to Palestine. Dates are oval-shaped, fleshy, sweet tasting, and produce one seed.

In the Bible account dates are mentioned only indirectly. For example, the Shulammite maiden