Laadah(order),
the son of Shelah and grandson of Judah. (1 Chronicles 4:21)
Laadan(put
in order).
+An Ephraimite, ancestor of Joshua the son of Nun. (1 Chronicles 7:26)
+The son of Gershom, elsewhere called [789]Libni. (1 Chronicles
23:7,8,9; 26:21)
Laban(white).
+Son of Bethuel, brother of Rebekah and father of Leah and Rachel.
(B.C. about 1860-1740.) The elder branch of the family remained at
Haran, Mesopotamia, when Abraham removed to the land of Canaan, and it
is there that we first meet with Laban, as taking the leading part in
the betrothal of his sister Rebekah to her cousin Isaac. (Genesis
24:10,29-60; 27:43; 29:5) The next time Laban appears in the sacred
narrative it is as the host of his nephew Jacob at Haran. (Genesis
29:13,14) [[790]Jacob] Jacob married Rachel and Leah, daughters of
Laban, and remained with him 20 years, B.C. 1760-1740. But Laban's
dishonest and overreaching practice toward his nephew shows from what
source Jacob inherited his tendency to sharp dealing. Nothing is said
of Laban after Jacob left him.
+One of the landmarks named in the obscure and disputed passage (1:1)
The mention of Hezeroth has perhaps led to the only conjecture
regarding Laban of which the writer is aware, namely, that it is
identical with [791]Libnah. (Numbers 33:20)
Lacedaemoniansin
Greece the inhabitants of Sparta or Lacedaemon, with whom the Jews
claimed kindred. 1 Macc. 12:2,5,6,20,21; 14:20,23; 15:23; 2 Macc. 5:9.
Lachetthe
thong or fastening by which the sandal was attached to the foot. It
occurs int he proverbial expression in (Genesis 14:23) and is there
used to denote something trivial or worthless. Another semi-proverbial
expression in (Luke 3:16) points to the fact that the office of bearing
and unfastening the shoes of great personages fell to the meanest
slaves.
Lachish(invincible),
a city lying south of Jerusalem, on the borders of Simeon, and
belonging to the Amorites, the king of which joined with four others,
at the invitation of Adonizedek king of Jerusalem, to chastise the
Gibeonites for their league with Israel. (Joshua 10:3,5) They were
routed by Joshua at Beth-horon, and the king of Lachish fell a victim
with the others under the trees at Makkedah. ver. (Joshua 10:26) The
destruction of the town shortly followed the death of the king. vs.
(Joshua 10:31-33) In the special statement that the attack lasted two
days, in contradistinction to the other cities which were taken in one
(see ver. 35), we gain our first glimpse of that strength of position
for which Lachish was afterward remarkable. Lachish was one of the
cities fortified and garrisoned by Rehoboam after the revolt of the
northern kingdom. (2 Chronicles 11:9) In the reign of Hezekiah it was
one of the cities taken by Sennacherib. This siege is considered by
Layard and Hincks to be depicted on the slabs found by the former in
one of the chambers of the palace at Kouyunjik. After the return from
captivity, Lachish with its surrounding "fields" was reoccupied by the
Jews. (Nehemiah 11:30)
Lael(of
God), the father of Eliasaph. (Numbers 3:24)
Lahad(oppression),
son of Jahath, one of the descendants of Judah. (1 Chronicles 4:2)
Lahairoi(well
of the living God), The well. In this form is given in the Authorized
Version of (Genesis 24:62) and Genesis25:11 The name of the famous well
of Hagar's relief, in the oasis of verdure round which Isaac afterward
resided. It was southwest of Beersheba.
Lahmam(provisions),
a town in the lowland district of Judah. (Joshua 15:40)
Lahmi(warrior),
the brother of Goliath the Gittite, slain by Elhanan the son of Zair or
Zaor. (1 Chronicles 20:5) (B.C. 1020.)
Laish(lion),
father of Phaltiel, to whom Saul had given Michal, David's wife. (1
Samuel 25:44; 2 Samuel 3:15)
Lakes[[792]Palestina
And Palestine]
Lakum(fortification),
properly formed the landmarks of the boundary of Naphtali. (Joshua
19:33)
Lambsare
the young of sheep, but originally included also the young of goats.
They formed an important part of almost every sacrifice. (Exodus
29:38-41; Numbers 28:9,11; 29,13-40) etc. [On the paschal lamb see
[793]Passover]
Lamech(powerful),
properly Lemech.
+The fifth lineal descendant from Cain. (Genesis 4:18-24) He is the
only one except Enoch, of the posterity of Cain, whose history is
related with some detail. His two wives, Adah and Zillah, and his
daughter Naamah, are, with Eve, the only antediluvian women whose names
are mentioned by Moses. His three sons, Jabal, Jubal and Tubal-cain,
are celebrated in Scripture as authors of useful inventions. The
remarkable poem which Lamech uttered may perhaps be regarded as
Lamech's son of exultation on the invention of the sword by his son
Tubal-cain, in the possession of which he foresaw a great advantage to
himself and his family over any enemies.
+The father of Noah. (Genesis 5:29)
Lamentations
Of JeremiahTitle.--The
Hebrew title of this book, Ecah, is taken, like the titles of the five
books of Moses, from the Hebrew word with which it opens. Author.--The
poems included in this collection appear in the Hebrew canon with no
name attached to them, but Jeremiah has been almost universally
regarded as their author. Date.--The poems belong unmistakably to the
last days of the kingdom, or the commencement of the exile, B.C.
629-586. They are written by one who speaks, with the vividness and
intensity of an eye-witness, of the misery which he bewails.
Contents.--The book consists of five chapter, each of which, however,
is a separate poem, complete in itself, and having a distinct subject,
but brought at the same time under a plan which includes them all. A
complicated alphabetic structure pervades nearly the whole book. (1)
Chs. 1,2 and 4 contain twenty-two verses each, arranged in alphabetic
order, each verse falling into three nearly balanced clauses; ch.
(Lamentations 2:19) forms an exception, as having a fourth clause. (2)
Ch. 3 contains three short verses under each letter of the alphabet,
the initial letter being three times repeated. (3) Ch. 5 contains the
same number of verses as chs. 1,2,4, but without the alphabetic order.
Jeremiah was not merely a patriot-poet, weeping over the ruin of his
country; he was a prophet who had seen all this coming, and had
foretold it as inevitable. There are perhaps few portions of the Old
Testament which appear to have done the work they were meant to do more
effectually than this. The book has supplied thousands with the fullest
utterance for their sorrows in the critical periods of national or
individual suffering. We may well believe that it soothed the weary
years of the Babylonian exile. It enters largely into the order of the
Latin Church for the services of passion-week. On the ninth day of the
month of Ab (July-August), the Lamentations of Jeremiah were read, year
by year, with fasting and weeping, to commemorate the misery out of
which the people had been delivered.
Lamp
+That part of the golden candlestick belonging to the tabernacle which
bore the light; also of each of the ten candlesticks placed by Solomon
in the temple before the holy of holies. (Exodus 25:37; 1 Kings 7:49; 2
Chronicles 4:20; 13:11; Zechariah 4:2) The lamps were lighted every
evening and cleansed every morning. (Exodus 30:7,8)
+A torch or flambeau, such as was carried by the soldiers of Gideon.
(Judges 7:16,20) comp. Judg 15:4 The use in marriage processions of
lamps fed with oil is alluded to in the parable of the ten virgins.
(Matthew 25:1) Modern Egyptian lamps consist of small glass vessels
with a tube at the bottom containing a cotton wick twisted around a
piece of straw. For night travelling, a lantern composed of waxed cloth
strained over a sort of cylinder of wire rings, and a top and bottom of
perforated copper. This would, in form at least, answer to the lamps
within pitchers of Gideon. "The Hebrews, like the ancient Greeks and
Romans, as well as the modern Orientals, were accustomed to burn lamps
all night. This custom, with the effect produced by their going out or
being extinguished, supplies various figures to the sacred writers. (2
Samuel 21:17; Proverbs 13:9; 20:20) On the other hand, the keeping up
of a lamp's light is used as a symbol of enduring and unbroken
succession. (1 Kings 11:36; 15:4; Psalms 132:17) "--McClintock and
Strong.
LancetThis
word is found in (1 Kings 18:28) only. The Hebrew term is romach, which
is elsewhere rendered, and appears to mean a javelin or light spear. In
the original edition of the Authorized Version (1611) the word is
"lancers."
Language[[794]Tongues,
Confusion Of, CONFUSION OF]
Lantern(so
called of its shining) occurs only in (John 18:3) (It there probably
denotes any kind of covered light, in distinction from a simple taper
or common house-light, as well as from a flambeau. Lanterns were much
employed by the Romans in military operations. Two, of bronze, have
been found among the ruins of Herculaneum and Pompeii. They are
cylindrical, with translucent horn sides, the lamp within being
furnished with an extinguisher.--ED.)
Laodicea(justice
of the people), a town in the Roman province of Asia situated in the
valley of the Maeander, on a small river called the Lycus, with
Colossae and Hierapolis a few miles distant to the west. Built, or
rather rebuilt, by one of the Seleucid monarchs, and named in honor of
his wife, Laodicea became under the Roman government a place of some
importance. Its trade was considerable; it lay on the line of a great
road; and it was the seat of a conventus . From the third chapter and
seventeenth verse of Revelation we should gather it was a place of
great wealth. Christianity was introduced into Laodicea, not, however,
as it would seem, through the direct agency of St. Paul. We have good
reason for believing that when, in writing from Rome to the Christians
of Colossae, he sent a greeting to those of Laodicea, he had not
personally visited either place. But the preaching of the gospel at
Ephesus, (Acts 18:19; Acts 19:41) must inevitably have resulted in the
formation of churches in the neighboring cities, especially where Jews
were settled; and there were Jews in Laodicea. In subsequent times it
became a Christian city of eminence, the see of bishop and a
meeting-place of councils. The Mohammedan invaders destroyed it, and it
is now a scene of utter desolation, as was prophesied in (Revelation
3:14-22) and the extensive ruins near Denislu justify all that we read
of Laodicea in Greek and Roman writers. Another biblical subject of
interest is connected with Laodicea. From (Colossians 4:16) it appears
that St. Paul wrote a letter to this place when he wrote the letter to
Colossae. Ussher's view is that it was the same as the Epistle to the
Ephesians, which was a circular letter sent to Laodicea among other
places. The apocryphal Epistola ad Laodicenses is a late and clumsy
forgery.
Laodiceansthe
inhabitants of Laodicea. (Colossians 4:16; Revelation 3:14)
Lapidoth(torches),
the inhabitants of Laodicea. (Colossians 4:16; Revelation 3:14)
Lapwing(Heb.
duciphath) occurs only in (Leviticus 11:19) and in the parallel passage
of (14:18) amongst the list of those birds which were forbidden by the
law of Moses to be eaten by the Israelites. Commentators generally
agree that the hoopoe is the bird intended. The hoopoe is an occasional
visitor to England, arriving for the most part in the autumn. Its crest
is very elegant; each of the long feathers forming it is tipped with
black.
Lasea(Acts
27:8) a city of Crete, the ruins of which were discovered in 1856, a
few miles to the eastward of Fair Havens.
Lasha(fissure),
a place noticed in (Genesis 10:19) as marking the limit of the country
of the Canaanites. It lay somewhere in the southeast of Palestine.
Jerome and other writers identify it with Callirrhoe, a spot famous for
hot springs, near the eastern shore of the Dead Sea.
Lasharon(the
plain), one of the Canaanite towns whose kings were killed by Joshua.
(Joshua 12:18)
Latinthe
language spoken by the Romans, is mentioned only in (John 19:20) and
Luke 23:38
Latin
Versions[See
[795]Vulgate, The, THE]
Latticethis
word is used for a latticed window or simply a network placed before a
window or balcony. Perhaps the network through which Ahaziah fell and
received his mortal injury was on the parapet of his palace. (2 Kings
1:2) (The latticed window is much used in warm eastern countries. It
frequently projects from the wall (like our bay windows), and is formed
of reticulated work, often highly ornamental, portions of which are
hinged so that they may be opened or shut at pleasure. The object is to
keep the apartments cool by intercepting the direct rays of the sun,
while the air is permitted to circulate freely.--Fairbairn. [See
[796]House and [797]Window]
Laver
+In the tabernacle, a vessel of brass containing water for the priests
to wash their hands and feet before offering sacrifice. It stood in the
fore offering sacrifice. It stood in the court between the altar and
the door of the tabernacle. (Exodus 30:19,21) It rested on a basis,
i.e. a foot, which, was well as the laver itself, was made from the
mirrors of the women who assembled at the door of the tabernacle court.
(Exodus 38:8) The form of the laver is not specified, but may be
assumed to have been circular. Like the other vessels belonging to the
tabernacle, it was, together with its "foot," consecrated with oil.
(Leviticus 8:10,11)
+In Solomon's temple, besides the great molten sea, there were ten
lavers of brass, raised on bases, (1 Kings 7:27,39) five on the north
and five on the south side of the court of the priests. They were used
for washing the animals to be offered in burnt offerings. (2 Chronicles
4:6)
LawThe
word is properly used, in Scripture as elsewhere, to express a definite
commandment laid down by any recognized authority; but when the word is
used with the article, and without any words of limitation, it refers
to the expressed will to God, and in nine cases out of ten to the
Mosaic law, or to the Pentateuch of which it forms the chief portion.
The Hebrew word torah (law) lays more stress on its moral authority, as
teaching the truth and guiding in the right way; the Greek nomos (law),
on its constraining power as imposed and enforced by a recognized
authority. The sense of the word, however, extends its scope and
assumes a more abstracts character in the writings of St. Paul. Nomos,
when used by him with the article, still refers in general to the law
of Moses; but when used without the article, so as to embrace any
manifestation of "law," it includes all powers which act on the will of
man by compulsion, or by the pressure of external motives, whether
their commands be or be not expressed in definite forms. The occasional
use of the word "law" (as in (Romans 3:27) "law of faith") to denote an
internal principle of action does not really mitigate against the
general rule. It should also be noticed that the title "the Law" is
occasionally used loosely to refer to the whole of the Old Testament,
as in (John 10:34) referring to (Psalms 82:6) in (John 15:25) referring
to (Psalms 35:19) and in (1 Corinthians 14:21) referring to (Isaiah
28:11,12)
Law
Of MosesIt
will be the object of this article to give a brief analysis of the
substance of this law, to point out its main principles, and to explain
the position which it occupies in the progress of divine revelation. In
order to do this the more clearly, it seems best to speak of the law,
1st. In relation to the past; 2d. In its own intrinsic character.
+(a) In reference to the past, it is all-important, for the proper
understanding of the law, to remember its entire dependence on the
Abrahamic covenant. See (Galatians 3:17-24) That covenant had a twofold
character. It contained the "spiritual promise" of the Messiah; but it
contained also the temporal promises subsidiary to the former. (b) The
nature of this relation of the law to the promise is clearly pointed
out. The belief in God as the Redeemer of man, and the hope of his
manifestation as such int he person of the Messiah, involved the belief
that the Spiritual Power must be superior to all carnal obstructions,
and that there was in man spiritual element which could rule his life
by communion with a spirit from above. But it involved also the idea of
an antagonistic power of evil, from which man was to be redeemed,
existing in each individual, and existing also in the world at large.
(c) Nor is it less essential to remark the period of the history at
which it was given. It marked and determined the transition of Israel
from the condition of a tribe to that of a nation, and its definite
assumption of a distinct position and office in the history of the
world. (d) Yet, though new in its general conception, it was probably
not wholly new in its materials. There must necessarily have been,
before the law, commandments and revelations of a fragmentary
character, under which Israel had hitherto grown up. So far therefore
as they were consistent with the objects of the Jewish law, the customs
of Palestine and the laws of Egypt would doubtless be traceable in the
Mosaic system. (e) In close connection with, and almost in consequence
of, this reference to antiquity, we find an accommodation of the law to
the temper and circumstances of the Israelites, to which our Lord
refers int he case of divorce, (Matthew 19:7,8) as necessarily
interfering with its absolute perfection. In many cases it rather
should be said to guide and modify existing usages than actually to
sanction them; and the ignorance of their existence may lead to a
conception of its ordinances not only erroneous, but actually the
reverse of the truth. (f) In close connection with this subject we
observe also the gradual process by which the law was revealed to the
Israelites. In Ex 20-23, in direct connection with the revelation from
Mount Sinai, that which may be called the rough outline of the Mosaic
law is given by God, solemnly recorded by Moses, and accepted by the
people. In Ex 25-31, there is a similar outline of the Mosaic
ceremonial. On the basis of these it may be conceived that the fabric
of the Mosaic system gradually grew up under the requirements of the
time. The first revelation of the law in anything like a perfect form
is found in the book of Deuteronomy. yet even then the revelation was
not final; it was the duty of the prophets to amend and explain it in
special points, (Ezekiel 18:1) ... and to bring out more clearly its
great principles.
+In giving an analysis of the substance of the law, it will probably be
better to treat it, as any other system of laws is usually treated, by
dividing it into-- I. Laws Civil; II. Laws Criminal: III. Laws Judicial
and Constitutional; IV. Laws Ecclesiastical and Ceremonial. I. LAWS
CIVIL.
+LAW OF PER[798]SonS. (a) [799]Father AND [800]Son.--the power of a
father to be held sacred; cursing or smiting, (Exodus 21:15,17;
Leviticus 20:9) and stubborn and willful disobedience, to be considered
capital crimes. But uncontrolled power of life and death was apparently
refused to the father, and vested only in the congregation. (21:18-21)
Right of the first-born to a double portion of the inheritance not to
be set aside by partiality. (21:15-17) Inheritance by daughters to be
allowed in default of sons, provided, (Numbers 27:6-8) comp. Numb 36:1
... that heiresses married in their own tribe. Daughters unmarried to
be entirely dependent on their father. (Numbers 30:3-5) (b)
[801]Husband AND [802]Wife.--the power of a husband to be so great that
a wife could never be sui juris, or enter independently into any
engagement, even before God. (Numbers 30:6-15) A widow or a divorced
wife became independent, and did not against fall under her father's
power. ver. (Numbers 30:9) Divorce (for uncleanness) allowed, but to be
formal and irrevocable. (24:1-4) Marriage within certain degrees
forbidden. (Leviticus 18:1) ... etc. A slave wife, whether bought or
captive, not to be actual property, nor to be sold; if illtreated, to
be ipso facto free. (Exodus 21:7-9; 21:10-14) Slander against a wife's
virginity to be punished by fine,a nd by deprived of power of divorce;
on the other hand, ante-connubial uncleanness in her to be punished by
death. (22:13-21) the raising up of seed (Levirate law) a formal right
to be claimed by the widow, under pain of infamy, with a view to
preservation of families. (25:5-10) (c) MASTER AND [803]Slave.--Power
of master so far limited that death under actual chastisement was
punishable, (Exodus 21:20) and maiming was to give liberty ipso facto .
vs. (Exodus 21:26,27) The Hebrew slave to be freed at the sabbatical
year, and provided with necessaries (his wife and children to go with
only if they came to his master with him), unless by his own formal act
he consented to be a perpetual slave. (Exodus 21:1-6; 15:12-18) In any
case, it would seem, to be freed at the jubilee, (Leviticus 25:10) with
his children. If sold to a resident alien, to be always redeemable, at
a price proportioned to the distance of the jubilee. (Leviticus
25:47-54) Foreign slaves to be held and inherited as property forever,
(Leviticus 25:45,46) and fugitive slaves from foreign nations not to be
given up. (23:15) (d) STRANGERS.--These seem never to have been sui
juris, or able to protect themselves, and accordingly protection and
kindness toward them are enjoined as a sacred duty. (Exodus 22:21;
Leviticus 19:33,34)
+LAW OF THINGS. (a) LAWS OF LAND (AND PROPERTY).-- (1) All land to be
the property of God alone, and its holders to be deemed his tenants.
(Leviticus 25:23) (2) All sold land therefore to return to its original
owners at the jubilee, and the price of sale to be calculated
accordingly; and redemption on equitable terms to be allowed at all
times. (Leviticus 25:25-27) A house sold to be redeemable within a
year; and if not redeemed, to pass away altogether, ch. (Leviticus
25:29,30) But the houses of the Levites, or those in unwalled villages,
to be redeemable at all times, in the same way as land; and the
Levitical suburbs to be inalienable. ch. (Leviticus 25:31-34) (3) Land
or houses sanctified, or tithes, or unclean firstlings, to be capable
of being redeemed, at six-fifths value (calculated according to the
distance from the jubilee year by the priest); if devoted by the owner
and unredeemed, to be hallowed at the jubilee forever, and given to the
priests; if only by a possessor, to return to the owner at the jubilee.
(Leviticus 27:14-34) (4) Inheritance . (b) LAWS OF DEBT.-- (1) All
debts (to an Israelite) to be released at the seventh (sabbatical year;
a blessing promised to obedience, and a curse on refusal to lend.
(15:1-11) (2) Usury (from Israelites) not to be taken. (Exodus
22:25-27; 23:19,20) (3) Pledges not to be insolently or ruinously
exacted. (24:6,10-13,17,18) (c) TAXATION.-- (1) Census-money, a
poll-tax (of a half shekel), to be paid for the service of the
tabernacle. (Exodus 30:12-16) All spoil in war to be halved; of the
combatants' half, one five-hundreth, of the people's, one fiftieth, to
be paid for a "heave offering" to Jehovah. (2) Tithes .-- (a) Tithes of
all produce to be given for maintenance of the Levites. (Numbers
18:20-24) (Of this one tenth to be paid as a heave offering for
maintenance of the priests. vs. (Numbers 18:24-32)) (b) Second tithe to
be bestowed in religious feasting and charity, either at the holy place
or (every third year) at home. (14:22-28) (c) First-fruits of corn,
wine and oil (at least one sixtieth, generally one fortieth, for the
priests) to be offered at Jerusalem, with a solemn declaration of
dependence on God the King of Israel. (Numbers 18:12,13; 26:1-15)
Firstlings of clean beasts; the redemption money (five shekels) of man
and (half shekel, or one shekel) of unclean beasts to be given to the
priests after sacrifice. (Numbers 18:15-18) (3) Poor laws.-- (a)
Gleanings (in field or vineyard) to be a legal right of the poor.
(Leviticus 19:9,10; 24:19-22) (b) Slight trespass (eating on the spot)
to be allowed as legal. (23:24,25) (c) Wages to be paid day by day.
(24:15) (4) Maintenance of priests. (Numbers 18:8-32) (a) Tenth of
Levites' tithe . (See 2a.) (b) The heave and wave offerings (breast and
right shoulder of all peace offerings). (c) The meat and sin offerings,
to be eaten solemnly and only in the holy place. (c) First-fruits and
redemption money. (See 2c.) (e) Price of all devoted things, unless
specially given for a sacred service. A man's service, or that of his
household, to be redeemed at 50 shekels for man, 30 for woman, 20 for
boy and 10 for girl. II. LAWS CRIMINAL.
+OFFENCES AGAINST [804]God (of the nature of treason.) 1St Command.
Acknowledgment of false gods, (Exodus 22:20) as e.g. Molech, (Leviticus
20:1-5) and generally all idolatry . (13; 17:2-5) 2Nd Command.
Witchcraft and false prophecy. (Exodus 22:18; 18:9-22; Leviticus 19:31)
3Rd Command. Blasphemy . (Leviticus 24:15,16) 4Th Command.
Sabbath-breaking . (Numbers 15:32,36) Punishment in all cases, death by
stoning . Idolatrous cities to be utterly destroyed.
+OFFENCES AGAINST [805]Man. 5Th Command. Disobedience to or cursing or
smiting of parents, (Exodus 21:15,17; Leviticus 20:9; 21:18-21) to be
punished by death by stoning, publicly adjudged and inflicted; so also
of disobedience to the priests (as judges) or the Supreme Judge. Comp.
(1 Kings 21:10-14) (Naboth); (2 Chronicles 24:21) (Zechariah). 6Th
Command. (1) Murder to be punished by death without sanctuary or
reprieve, or satisfaction. (Exodus 21:12,14; 19:11-13) Death of a
slave, actually under the rod, to be punished. (Exodus 21:20,21) (2)
Death by negligence to be punished by death. (Exodus 21:28-30) (3)
Accidental homicide : the avenger of blood to seek safety by flight to
a city of refuge, there to remain till the death of the high priest.
(Numbers 35:9-28; 4:41-43; 19:4-10) (4) Uncertain murder to be expiated
by formal disavowal and sacrifice by the elders of the nearest city.
(21:1-9) (5) Assault to be punished by lex talionis, or damages.
(Exodus 21:18,19,22-25; Leviticus 24:19,20) 7Th Command. (1) Adultery
to be punished by death of both offenders; the rape of a married or
betrothed woman, by death of the offender. (22:13-27) (2) Rape or
seduction of an unbetrothed virgin to be compensated by marriage, with
dowry (50 shekels), and without power of divorce; or, if she be
refused, by payment of full dowry. (Exodus 22:16,17; 22:28,29) (3)
Unlawful marriages (incestuous, etc.) to be punished, some by death,
some by childlessness. (Leviticus 20:1) ... 8Th command. (1) Theft to
be punished by fourfold or double restitution; or nocturnal robber
might be slain as an outlaw. (Exodus 22:1-4) (2) Trespass and injury of
things lent to be compensated. (Exodus 23:5-15) (3) Perversion of
justice (by bribes, threats, etc.), and especially oppression of
strangers, strictly forbidden. (Exodus 22:9) etc. (4) Kidnapping to be
punished by death. (24:7) 9Th Command. False witness to be punished by
lex talionis . (Exodus 23:1-3; 19:16-21) Slander of a wife's chastity,
by fine and loss of power of divorce. (22:18,19) A fuller consideration
of the tables of the Ten Commandments is given elsewhere. [[806]Ten
Commandments COMMANDMENTS] III. LAWS JUDICIAL AND CONSTITUTIONAL.
+JURISDICTION. (a) Local judges (generally Levites as more skilled in
the law) appointed, for ordinary matters, probably by the people with
approbation of the supreme authority (as of Moses in the wilderness),
(Exodus 18:25; 1:15-18) through all the land. (16:18) (b) Appeal to the
priests (at the holy place), or to the judge ; their sentence final,
and to be accepted under pain of death. See (17:8-13) comp. appeal to
Moses, (Exodus 18:26) (c) Two witnesses (at least) required in capital
matters. (Numbers 35:30; 17:6,7) (d) Punishment, except by special
command, to be personal, and not to extend to the family. (24:16)
Stripes allowed and limited, (25:1-3) so as to avoid outrage on the
human frame. All this would be to a great extent set aside--1st. By the
summary jurisdiction of the king, see (1 Samuel 22:11-19) (Saul); (2
Samuel 12:1-5; 14:4-11; 1 Kings 3:16-28) which extended even to the
deposition of the high priest. (1 Samuel 22:17,18; 1 Kings 2:26,27) The
practical difficulty of its being carried out is seen in (2 Samuel
15:2-6) and would lead of course to a certain delegation of his power.
2Nd. By the appointment of the Seventy, (Numbers 11:24-30) with a
solemn religious sanction. In later times there was a local sanhedrin
of twenty-three in each city, and two such in Jerusalem, as well as the
Great Sanhedrin, consisting of seventy members, besides the president,
who was to be the high priest if duly qualified, and controlling even
the king and high priest. The members were priest, scribes (Levites),
and elders (of other tribes). A court of exactly this nature is noticed
as appointed to supreme power by Jehoshaphat. See (2 Chronicles 19:8-11)
+ROYAL POWER. The king's power limited by the law, as written and
formally accepted by the king; and directly forbidden to be despotic.
(Military conquest discouraged by the prohibition of the use of horses.
See (Joshua 11:6) For an example of obedience to this law see (2 Samuel
8:4) and of disobedience to it see (1 Kings 10:26-29) (17:14-20) comp.
1Sam 10:25 Yet he had power of taxation (to one tenth) and of
compulsory service, (1 Samuel 8:10-18) the declaration of war, (1
Samuel 11:1) ... etc. There are distinct traces of a "mutual contract,"
(2 Samuel 5:3) a "league," (2 Kings 11:17) the remonstrance with
Rehoboam being clearly not extraordinary. (1 Kings 13:1-6) The princes
of the congregation .--The heads of the tribes, see (Joshua 9:15) seem
to have had authority under Joshua to act for the people, comp. (1
Chronicles 27:16-22) and in the later times "the princes of Judah" seem
to have had power to control both the king and the priests. See
(Jeremiah 26:10-24; 38:4,5) etc.
+ROYAL REVENUE. (1) Tenth of produce. (2) Domain land. (1 Chronicles
27:26-29) Note confiscation of criminal's land. (1 Kings 21:15) (3)
Bond service, (1 Kings 5:17,18) chiefly on foreigners. (1 Kings
9:20-22; 2 Chronicles 2:16,17) (4) Flocks and herds. (1 Chronicles
27:29-31) (5) Tributes (gifts) from foreign kings. (6) Commerce ;
especially in Solomon's time. (1 Kings 10:22,29) etc. IV.
ECCLESIASTICAL AND CEREMONIAL LAW.
+LAW OF [807]Sacrifice (considered as the sign and the appointed means
of the union with God, on which the holiness of the people depended).
A. ORDINARY SACRIFICES. (a) The whole burnt offering, (Leviticus 1:1)
... of the herd or the flock; to be offered continually, (Exodus
29:38-42) and the fire on the altar never to be extinguished.
(Leviticus 6:8-13) (b) The meat offering, (Leviticus 2; 6:14-23) of
flour, oil and frankincense, unleavened and seasoned with salt. (c) The
peace offering, (Leviticus 3:1; Leviticus 7:11-21) of the herd or the
flock; either a thank offering or a vow or free-will offering. (d) The
sin offering or trespass offering . Le 4,5,6 (A) For sins committed in
ignorance. Le 4 (B) For vows unwittingly made and broken, or
uncleanness unwittingly contracted. Levi 5 (C) For sins wittingly
committed. (Leviticus 6:1-7) b. EXTRAORDINARY SACRIFICES. (a) At the
consecration of priests. Le 8,9 (b) At the purification of women. Le 12
(c) At the cleansing of lepers. Le 13,14 (d) On the great day of
atonement. Le 16 (e) On the great festivals. Le 23
+LAW OF HOLINESS (arising from the union with God through sacrifice).
a. HOLINESS OF PERSONS. (1) Holiness of the whole people as "children
of God," (Exodus 19:5,6; Leviticus 11-15,17,18; 14:1-21) shown in (a)
The dedication of the first-born, (Exodus 13:2,12,13; 22:29,30) etc.;
and the offering of all firstlings and first-fruits. Deuteronomy 26,
etc. (b) Distinction of clean and unclean food. Levi 11; Deuteronomy
14. (c) Provision for purification. Levi 12,13,14,15; (23:1-4) (d) Laws
against disfigurement. (Leviticus 19:27; 14:1) comp. (25:3) against
excessive scourging. (e) Laws against unnatural marriages and lusts. Le
18,20 (2) Holiness of the priests (and Levites) . (a) Their
consecration. Le 8,9; Ex 29 (b) Their special qualifications and
restrictions. (Leviticus 21:1; Leviticus 22:1-9) (c) Their rights,
(18:1-6; Numbers 18:1) ... and authority. (17:8-13) b. HOLINESS OF
PLACES AND THINGS. (a) The tabernacle with the ark, the vail, the
altars, the laver, the priestly robes, etc. Ex 25-28,30. (b) The holy
place chosen for the permanent erection of the tabernacle, (12:1;
14:22-29) where only all sacrifices were to be offered and all tithes,
firstfruits, vows, etc., to be given or eaten. c. HOLINESS OF TIMES.
(a) The Sabbath. (Exodus 20:9-11; 23:12) etc. (b) The sabbatical year.
(Exodus 23:10,11; Leviticus 25:1-7) etc. (c) The year of jubilee.
(Leviticus 25:8-16) etc. (d) The passover. (Exodus 12:3-27; Leviticus
23:4,5) (e) The feast of weeks (pentecost). (Leviticus 23:15) etc. (f)
The feast of tabernacles . (Leviticus 23:33-43) (g) The feast of
trumpets. (Leviticus 23:23-25) (h) The day of atonement . (Leviticus
23:26-32) etc. Such is the substance of the Mosaic law. The leading
principle of the whole is its THEOCRATIC CHARACTER, its reference, that
is, of all action and thoughts of men directly and immediately to the
will of God. It follows from this that it is to be regarded not merely
as a law, that is, a rule of conduct based on known truth and
acknowledged authority, but also as a revelation of God's nature and
his dispensations. But this theocratic character of the law depends
necessarily on the belief in God, as not only the creator and sustainer
of the world, but as, by special covenant, the head of the Jewish
nation. This immediate reference to God as their king is clearly seen
as the groundwork of their whole polity. From this theocratic nature of
the law follow important deductions with regard to (a) the view which
it takes of political society; (b) the extent of the scope of the law;
(c) the penalties by which it is enforced; and (d) the character which
it seeks to impress on the people. (a) The Mosaic law seeks the basis
of its polity, first, in the absolute sovereignty of God; next, in the
relationship of each individual to God, and through God to his
countrymen. It is clear that such a doctrine, while it contradicts none
of the common theories, yet lies beneath them all. (b) The law, as
proceeding directly from God and referring directly to him, is
necessarily absolute in its supremacy and unlimited in its scope. It is
supreme over the governors, as being only the delegates of the Lord,
and therefore it is incompatible with any despotic authority in them.
On the other hand, it is supreme over the governed, recognizing no
inherent rights in the individual as prevailing against or limiting the
law. It regulated the whole life of an Israelite. His actions were
rewarded and punished with great minuteness and strictness--and that
according to the standard, not of their consequences but of their
intrinsic morality. (c) The penalties and rewards by which the law is
enforced are such as depend on the direct theocracy. With regard to
individual actions, it may be noticed that, as generally some penalties
are inflicted by the subordinate and some only the supreme authority,
so among the Israelites some penalties came from the hand of man, some
directly from the providence of God. (d) But perhaps the most important
consequence of the theocratic nature of the law was the peculiar
character of goodness which it sought to impress on the people. The
Mosaic law, beginning with piety as its first object, enforces most
emphatically the purity essential to those who, by their union with
God, have recovered the hope of intrinsic goodness, while it views
righteousness and love rather as deductions from these than as
independent objects. The appeal is not to any dignity of human nature,
but to the obligations of communion with a holy God. The subordination,
therefore, of this idea also to the religious idea is enforced; and so
long as the due supremacy of the latter was preserved, all other duties
would find their places in proper harmony.
LawyerThe
title "lawyer" is generally supposed to be equivalent to the title
"scribe." The scribe expounded the law in the synagogues and schools.
[See [808]Scribes]
Laying
On Of HandsThis
"formed at an early period a part of the ceremony observed on the
appointment and consecration of persons to high and holy undertakings;"
(and in the Christian Church was especially used in setting apart men
to the ministry and to other holy offices. It is a symbolical act
expressing the imparting of spiritual authority and power.--ED.)
Lazarus(whom
God helps), another form of the Hebrew name Eleazar.
+Lazarus of Bethany, the brother of Martha and Mary. (John 11:1) All
that we know of him is derived from the Gospel of St. John, and that
records little more than the facts of his death and resurrection. The
language of (John 11:1) implies that the sisters were the better known.
Lazarus is "of Bethany, of the village of Mary and her sister Martha."
From this and from the order of the three names in (John 11:5) we may
reasonably infer that Lazarus was the youngest of the family. All the
circumstances of John 11 and 12 point to wealth and social position
above the average.
+The name of a poor man in the well-known parable of (Luke 16:19-31)
The name of Lazarus has been perpetuated in an institution of the
Christian Church. The leper of the Middle Ages appears as a lazzaro .
The use of lazaretto and lazarhouse for the leper hospitals then
founded in all parts of western Christendom, no less than that of
lazaroni for the mendicants of Italian towns, is an indication of the
effect of the parable upon the mind of Europe in the Middle Ages, and
thence upon its later speech.
LeadThis
is one of the most common of metals, found generally in veins of rocks,
though seldom in a metallic state, and most commonly in combination
with sulphur. It was early known to the ancients, and the allusions to
it in Scripture indicate that the Hebrews were well acquainted with its
uses. The rocks in the neighborhood of Sinai yielded it in large
quantities, and it was found in Egypt. In (Job 19:24) the allusion is
supposed to be to the practice of carving inscriptions upon stone and
pouring molten lead into the cavities of the letters, to render them
legible and at the same time preserve them from the action of the air.
Leaf,
LeavesThe
word occurs in the Authorized Version either in singular or plural
number in three different senses.
+Leaf of a tree. The righteous are often compared to green leaves.
(Jeremiah 17:8) The ungodly, on the other hand, are "as an oak whose
leaf fadeth." (Isaiah 1:30)
+Leaves of doors. The hebrew word, which occurs very many times in the
Bible, and which in (1 Kings 6:32) (margin) and 1Kin 6:34 Is translated
"leaves" in the Authorized Version, signifies beams, ribs, sides, etc.
+Leaves of a book or roll occurs in this sense only in (Jeremiah 36:23)
The Hebrew word (literally doors) would perhaps be more correctly
translated columns.
Leah(wearied),
the daughter of Laban. (Genesis 29:16) The dullness or weakness of her
eyes was so notable that it is mentioned as a contrast to the beautiful
form and appearance of her younger sister Rachel. Her father took
advantage of the opportunity which the local marriage rite afforded to
pass her off in her sister's stead on the unconscious bridegroom, and
excused himself to Jacob by alleging that the custom of the country
forbade the younger sister to be given first in marriage. Jacob's
preference of Rachel grew into hatred of Leah after he had married both
sisters. Leah, however, bore to him in quick succession Reuben, Simeon,
Levi, Judah, then Issachar, Zebulun and Dinah, before Rachel had a
child. She died some time after Jacob reached the south country in
which his father Isaac lived. She was buried in the family grave in
Machpelah, near Hebron. (Genesis 49:31) (B.C. about 1720.)
Leasing(falsehood).
This word is retained in the Authorized Version of (Psalms 4:2; 5:6)
from the older English versions; but the Hebrew word of which it is the
rendering is elsewhere almost uniformly translated "lies." (Psalms
40:4; 58:3) etc.
LeatherThe
notices of leather in the Bible are singularly few; indeed the word
occurs but twice in the Authorized Version, and in each instance in
reference to the same object, a girdle. (2 Kings 1:8; Matthew 3:4)
There are, however, other instances in which the word "leather" might
with propriety be substituted for "skin." (Leviticus 11:32; 13:48;
Numbers 31:20) Though the material itself is seldom noticed, yet we
cannot doubt that it was extensively used by the Jews; shoes, bottles,
thongs, garments, ropes and other articles were made of it. The art of
tanning, however, was held in low esteem by the Jews.
LeavenVarious
substances were known to have fermenting qualities; but the ordinary
leaven consisted of a lump of old dough in a high state of
fermentation, which was mixed into the mass of dough prepared for
baking. The use of leaven was strictly forbidden in all offerings made
to the Lord by fire. During the passover the Jews were commanded to put
every particle of leaven from the house. The most prominent idea
associated with leaven in connection with the corruption which it had
undergone,a nd which it communicated to bread in the process of
fermentation. It is to this property of leaven that our Saviour points
when he speaks of the "leaven (i.e. the corrupt doctrine) of the
Pharisees and of the Sadducees," (Matthew 16:6) and St. Paul, when he
speaks of the "old leaven." (1 Corinthians 5:7) (Another quality in
leaven is noticed in the Bible, namely, its secretly penetrating and
diffusive power. In this respect it was emblematic of moral influence
generally, whether good or bad; and hence our Saviour adopts it as
illustrating the growth of the kingdom of heaven in the individual
heart and in the world at large: because (1) its source is from
without; (2) it is secret in its operation; (3) it spreads by contact
of particle with particle; (4) it is widely diffusive, one particle of
leaven being able to change any number of particles of flour; and
because (5) it does not act like water, moistening a certain amount of
flour, but is like a plant, changing the particles it comes in contact
with into its own nature, with like propagating power.--ED.)
Lebana(white),
one of the Nethinim whose descendants returned from Babylon with
Zerubbabel. (Nehemiah 7:48) He is called Lebanah.
Lebanah(white)
in (Ezra 2:45)
Lebanona
mountain range in the north of Palestine. The name Lebanon signifies
white, and was applied either on account of snow which, during a great
part of the year, cover its whole summit, or on account of the white
color of its limestone cliffs and peaks. It is the "white
mountain"--the Mont Blane of Palestine. Lebanon is represented in
Scripture as lying upon the northern border of the land of Israel.
(1:7; 11:24; Joshua 1:4) Two distinct ranges bear this name. They run
in parallel lines from southwest to northeast for about 90 geographical
miles, enclosing between them a long, fertile valley from five to eight
miles wide, anciently called Coele-Syria . The western range is the
"Libanus" of the old geographers and the Lebanon of Scripture. The
eastern range was called "Anti-Libanus" by geographers, and "Lebanon
toward the sunrising" by the sacred writers. (Joshua 13:5)
+Lebanon--the western range-- commences on the south of the deep ravine
of the Litany, the ancient river Leontes, which drains the valley of
Cole-Syria, and falls into the Mediterranean five miles north of Tyre.
It runs northeast in a straight line parallel to the coast, to the
opening from the Mediterranean into the plain of Emesa, called in
Scripture the "entrance of Hamath." (Numbers 34:8) Here Nehr
el-Kebir--the ancient river Eleutherus-- sweeps round its northern end,
as the Leontes does round its southern. The average elevation of the
range is from 6000 to 8000 feet; but two peaks rise considerably
higher. On the summits of both these peaks the snow remains in patches
during the whole summer. The line of cultivation runs along at the
height of about 6000 feet; and below this the features of the western
slopes are entirely different. The rugged limestone banks are scantily
clothed with the evergreen oak, and the sandstone with pines; while
every available spot is carefully cultivated. The cultivation is
wonderful, and shows what all Syria might be if under a good
government. Fig trees cling to the naked rock; vines are trained along
narrow ledges; long ranges of mulberries, on terraces like steps of
stairs, cover the more gentle declivities; and dense groves of olives
fill up the bottoms of the glens. Hundreds of villages are seen-- here
built among labyrinths of rocks, there clinging like among labyrinths
of rocks, there clinging like swallows' nests to the sides of cliffs;
while convents, no less numerous, are perched on the top of every peak.
The vine is still largely cultivated in every part of the mountain.
Lebanon also abounds in olives, figs and mulberries; while some
remnants exist of the forests of pine, oak and cedar which formerly
covered it. (1 Kings 5:6; Ezra 3:7; Psalms 29:5; Isaiah 14:8)
Considerable numbers of wild beasts still inhabit its retired glens and
higher peaks; the writer has seen jackals, hyaenas, wolves, bears and
panthers. (2 Kings 14:9; Song of Solomon 4:8); Habb 2:17 Along the base
of Lebanon runs the irregular plain of Phoenicia--nowhere more than two
miles wide, and often interrupted by bold rocky spurs that dip into the
sea. The main ridge of Lebanon is composed of Jura limestone, and
abounds in fossils. Long belts of more recent sandstone run along the
western slopes, which are in places largely impregnated with iron.
Lebanon was originally inhabited by the Hivites and Giblites. (Joshua
13:5,6; Judges 3:3) The whole mountain range was assigned to the
Israelites, but was never conquered by them. (Joshua 13:2-6; Judges
3:1-3) During the Jewish monarchy it appears to have been subject of
the Phoenicians. (1 Kings 5:2-6; Ezra 3:7) From the Greek conquest
until modern times Lebanon had no separate history.
+Anti-Libanus.--The main chain of Anti-Libanus commences in the plateau
of Bashan, near the parallel of Caesarea Philippi, runs north to
Hermon, and then northeast in a straight line till it stinks down into
the great plain of Emesa, not far from the site of Riblah. Hermon is
the loftiest peak; the next highest is a few miles north of the site of
Abila, beside the village of Bludan, and has an elevation of about 7000
feet. The rest of the ridge averages about 5000 feet; it is in general
bleak and barren, with shelving gray declivities, gray cliffs and gray
rounded summits. Here and there we meet with thin forests of dwarf oak
and juniper. The western slopes descend abruptly into the Buka'a ; but
the features of the eastern are entirely different. Three side ridges
here radiate from Hermon, like the ribs of an open fan, and form the
supporting walls of three great terraces. Anti-Libanus is only once
distinctly mentioned in Scripture, where it is accurately described as
"Lebanon toward the sunrising." (Joshua 13:5)
Lebaoth(lionesses),
a town which forms one of the last group of the cities of "the south"
in the enumeration of the possessions of Judah, (Joshua 15:32) probably
identical with Beth-lebaoth.
Lebbaeus(a
man of heart), one name of Jude, who was one of the twelve apostles.
Lebonah(frankincense),
a place named in (Judges 21:19) only. Lebonah has survived to our times
under the almost identical form of el-Lubban . It lies to the west of
and close to the Nablus road, about eight miles north of Beitan
(Bethel) and two from Seilun (Shiloh).
Lecah(progress),
a name mentioned in the genealogies of Judah, (1 Chronicles 4:21) only,
as one of the descendants of Shelah, the third son of Judah by the
Canaanites Bath-shua.
Leech[HORSE-LEECH]
Leeks(Heb.
chatsir). The leek was a bulbous vegetable resembling the onion. Its
botanical name is Allium porrum. The Israelites in the wilderness
longed for the leeks and onions of Egypt. (Numbers 11:5) The word
chatsir, which in (Numbers 11:5) is translated leeks, occurs twenty
times in the Hebrew text. The Hebrew term, which properly denotes
grass, is derived from a root signifying "to be green," and may
therefore stand in this passage for any green food--lettuce, endive,
etc.; it would thus be applied somewhat in the same manner as we use
the term "greens;" yet as the chatsir is mentioned together with onions
and garlic in the text, and as the most ancient versions unanimously
understand leeks by the Hebrew word, we may be satisfied with our own
translation.
Leesthe
coarser parts of a liquor, its sediment or dregs. "Wine on the lees"
means a generous, full-bodied liquor. (Isaiah 25:6) Before the wine was
consumed, it was necessary to strain off the lees; such wine was then
termed "well refined." (Isaiah 25:6) To drink the lees, or "dregs," was
an expression for the endurance of extreme punishment. (Psalms 75:8)
Legionthe
chief subdivision of the Roman army, containing about 6000 infantry,
with a contingent of cavalry. The term does not occur in the Bible in
its primary sense, but appears to have been adopted in order to express
any large number, with the accessory ideas of order and subordination.
(Matthew 26:53; Mark 5:9)
Lehabim(fiery,
flaming), occurring only in (Genesis 10:13) the name of a Mizraite
people or tribe. There can be no doubt that they are the same as the
Rebu or Lebu of the Egyptian inscriptions,a nd that from them Libya and
the Libyans derived their name. These primitive Libyans appear to have
inhabited the northern part of Africa to the west of Egypt, though
latterly driven from the coast by the Greek colonists of the Cyrenaica.
Lehi(jaw
bone), a place in Judah, probably on the confines of the Philistines'
country, between it and the cliff Etam; the scene of Samson's
well-known exploit with the jaw bone. (Judges 15:9,14,19) It may
perhaps be identified with Beit-Likiyeh, a village about two miles
below the upper Beth-horon.
Lemuel(dedicated
to God), the name of an unknown king to whom his mother addressed the
prudential maxims contained in (Proverbs 31:1-9) The rabbinical
commentators identified Lemuel with Solomon. Others regard him as king
or chief of an Arab tribe dwelling on the borders of Palestine, and
elder brother of Agur, whose name stands at the head of (Proverbs 30:1)
Lentils(Heb.
'adashim), a leguminous plant bearing seeds resembling small beans. The
red pottage which Jacob prepared and for which Esau sold his birthright
was made from them. (Genesis 25:34) There are three of four kinds of
lentils, all of which are much esteemed in those countries where they
are grown, viz., the south of Europe, Asia and north Africa. The red
lentil is still a favorite article of food in the East. Lentil bread is
eaten by the poor of Egypt. The lentil is much used with other pulse in
Roman Catholic countries during Lent; and some are of opinion that from
this usage the season derives its name.
Leopard(Heb.
namer) is invariably given by the Authorized Version as the translation
of the Hebrew word, which occurs in the seven following passages: (Song
of Solomon 4:8; Isaiah 11:6; Jeremiah 5:6; 13:23; Daniel 7:6; Hosea
13:7); Habb 1:8 Leopard occurs also in Ecclus. 28:23 and in (Revelation
13:2) From (Song of Solomon 4:8) we learn that the hilly ranges of
Lebanon were in ancient times frequented by these animals. They are now
not uncommonly seen in and about Lebanon and the southern maritime
mountains of Syria. Under the name namer, which means "spotted," it is
not improbable that another animal, namely the cheetah (Gueparda
jubata), may be included; which is tamed by the Mohammedans of Syria,
who employ it in hunting the gazelle.
Leper,
LeprosyThe
predominant and characteristic form of leprosy in the Old Testament is
a white variety, covering either the entire body or a large tract of
its surface, which has obtained the name of Lepra mosaica . Such were
the cases of Moses, Miriam, Naaman and Gehazi. (Exodus 4:6; Numbers
12:10; 2 Kings 5:1,27) comp. Levi 13:13 But, remarkably enough, in the
Mosaic ritual diagnosis of the disease, (Leviticus 13:1; Leviticus
14:1) ... this kind, when overspreading the whole surface, appears to
be regarded as "clean." (Leviticus 13:12,13,16,17) The Egyptian
bondage, with its studied degradations and privations, and especially
the work of the kiln under an Egyptian sun, must have had a frightful
tendency to generate this class of disorders. The sudden and total
change of food, air, dwelling and mode of life, caused by the exodus,
to this nation of newly-emancipated slaves, may possibly have had a
further tendency to produce skin disorders, and severe repressive
measures may have been required in the desert-moving camp to secure the
public health or to allay the panic of infection. Hence it is possible
that many, perhaps most, of this repertory of symptoms may have
disappeared with the period of the exodus, and the snow-white form,
which had pre-existed, may alone have ordinarily continued in a later
age. The principal morbid features are a rising or swelling, a scab or
baldness, and a bright or white spot. (Leviticus 13:2) But especially a
white swelling in the skin, with a change of the hair of the part from
the natural black to white or yellow, ch. (Leviticus
13:3,4,10,20,25,30) or an appearance of a taint going "deeper than the
skin," or, again, "raw flesh" appearing in the swelling, ch. (Leviticus
13:10,14,15) was a critical sign of pollution. The tendency to spread
seems especially to have been relied on. A spot most innocent in other
respects, if it "spread much abroad," was unclean; whereas, as before
remarked, the man so wholly overspread with the evil that it could find
no further range was on the contrary "clean." ch. (Leviticus 13:12,13)
These two opposite criteria seem to show that whilst the disease
manifested activity, the Mosaic law imputed pollution to and imposed
segregation on the suffered, but that the point at which it might be
viewed as having run its course was the signal for his readmission to
communion. It is clear that the leprosy of Levi 13,14 means any severe
disease spreading on the surface of the body in the way described, and
so shocking of aspect, or so generally suspected of infection, that
public feeling called for separation. It is now undoubted that the
"leprosy" of modern Syria, and which has a wide range in Spain, Greece
and Norway, is the Elephantiasis graecorum . It is said to have been
brought home by the crusaders into the various countries of western and
northern Europe. It certainly was not the distinctive white leprosy,
nor do any of the described symptoms in Levi 13 point to elephantiasis.
"White as snow," (2 Kings 5:27) would be a inapplicable to
elephantiasis as to small-pox. There remains a curious question as
regards the leprosy of garments and houses. Some have though garments
worn by leprous patients intended. This classing of garments and
house-walls with the human epidermis, as leprous, has moved the mirth
of some and the wonder of others. Yet modern science has established
what goes far to vindicate the Mosaic classification as more
philosophical than such cavils. It is now known that there are some
skin diseases which originate in an acarus, and others which proceed
from a fungus. In these we may probably find the solution of the
paradox. The analogy between the insect which frets the human skin and
that which frets the garment that covers it--between the fungous growth
that lines the crevices of the epidermis and that which creeps in the
interstices of masonry--is close enough for the purposes of a
ceremonial law. It is manifest also that a disease in the human subject
caused by an acarus or by a fungus would be certainly contagious, since
the propagative cause could be transferred from person to person.
(Geikie in his "Life of Christ" says: "Leprosy signifies smiting,
because it was supposed to be a direct visitation of Heaven. It began
with little specks on the eyelids and on the palms of the hands, and
gradually spread over different parts of the body, bleaching the hair
white wherever it showed itself, crusting the affected parts with
shining scales, and causing swellings and sores. From the skin it
slowly ate its way through the tissues, to the bones and joints, and
even to the marrow, rotting the whole body piecemeal. The lungs, the
organs of speech and hearing, and the eyes, were attacked in turn, till
at last consumption or dropsy brought welcome death. The dread of
infection kept men aloof from the sufferer; and the law proscribed him
as above all men unclean. The disease was hereditary to the fourth
generation." Leprosy in the United States.--The Medical Record,
February, 1881, states that from the statistics collected by the
Dermatological Society it appears that there are between fifty and one
hundred lepers in the United States at present. Is modern leprosy
contagious?--Dr. H.S. Piffard of New York, in the Medical Record,
February, 1881, decides that it is in a modified degree contagious. "A
review of the evidence led to the conclusion that this disease was not
contagious by ordinary contact; but it may be transmitted by the blood
and secretions. A recent writer, Dr. Bross, a Jesuit missionary
attached to the lazaretto at Trinidad, takes the ground that the
disease in some way or other is transmissible. It is a well-established
fact that when leprosy has once gained for itself a foothold in any
locality, it is apt to remain there and spread. The case of the
Sandwich Islands illustrates the danger. Forty years ago the disease
did not exits there; now one-tenth of the inhabitants are lepers." This
is further confirmed by the fact stated by Dr. J. Hutchinson, F.R.S.,
that "We find that nearly everywhere the disease is most common on the
seashore, and that, when it spreads inland, it generally occurs on the
shores of lakes or along the course of large rivers." Leprosy as a type
of sin.--"Being the worst form of disease, leprosy was fixed upon by
God to be the especial type of sin, and the injunctions regarding it
had reference to its typical character." It was (1) hereditary; (2)
contagious; (3) ever tending to increase; (4) incurable except by the
power of God; (5) a shame and disgrace; (6) rendering one alone in the
world; (7) deforming, unclean; (8) "separating the soul from God,
producing spiritual death; unfitting it forever for heaven and the
company of they holy, and insuring its eternal banishment, as polluted
and abominable." (9) Another point is referred to by Thompson (in "The
Land and the Book"): "Some, as they look on infancy, reject with horror
the thought that sin exists within. But so might any one say who looked
upon the beautiful babe in the arms of a leprous mother. But time
brings forth the fearful malady. New-born babes of leprous parents are
often as pretty and as healthy in appearance as any; but by and by its
presence and workings become visible in some of the signs described in
the thirteenth chapter of Leviticus."--ED.)
Leshem(precious
stone), another form of Laish, afterward Dan, occurring in (Joshua
19:47)
Letushim(hammered),
the name of the second of the sons of Dedan son of Jokshan. (Genesis
25:3)
Leummim(peoples),
the name of the third of the descendants of Dedan son of Jokshan,
(Genesis 25:3) being in the plural form, like his brethren, Asshurim
and Letushim.
Levi(joined).
+The name of the third son of Jacob by his wife Leah. (B.C. about
1753.) The name, derived from lavah, "to adhere," gave utterance to the
hope of the mother that the affections of her husband, which had
hitherto rested on the favored Rachel, would at last be drawn to her:
"This time will my husband be joined unto me, because I have borne him
three sons." (Genesis 29:34) Levi, with his brother Simeon, avenged
with a cruel slaughter the outrage of their sister Dinah. [[809]Dinah]
Levi, with his three sons, Gershon, Kohath and Merari, went down to
Egypt with his father Jacob. (Genesis 47:11) When Jacob's death draws
near, and the sons are gathered round him, Levi and Simeon hear the old
crime brought up again to receive its sentence. They no less than
Reuben, the incestuous firstborn, had forfeited the privileges of their
birthright. (Genesis 49:5-7) [[810]Levites]
+Two of the ancestors of Jesus. (Luke 3:24,29)
+Son of Alphaeus or Matthew; one of the apostles. (Mark 2:14; Luke
5:27,29) [See [811]Matthew]
Leviathan(jointed
monster) occurs five times in the text of the Authorized Version, and
once in the margin of (Job 3:8) where the text has "mourning." In the
Hebrew Bible the word livyathan, which is, with the foregoing
exception, always left untranslated in the Authorized Version, is found
only in the following passages: (Job 3:8; 41:1; Psalms 74:14; 104:26;
Isaiah 27:1) In the margin of (Job 3:8) and text of (Job 41:1) the
crocodile is most clearly the animal denoted by the Hebrew word.
(Psalms 74:14) also clearly points to this same saurian. The context of
(Psalms 104:26) seems to show that in this passage the name represents
some animal of the whale tribe, which is common in the Mediterranean;
but it is somewhat uncertain what animal is denoted in (Isaiah 27:1) As
the term leviathan is evidently used in no limited sense, it is not
improbable that the "leviathan the piercing serpent," or "leviathan the
crooked serpent," may denote some species of the great rock-snakes
which are common in south and west Africa.
Levites(descendants
of Levi). Sometimes the name extends to the whole tribe, the priests
included, (Exodus 6:25; Leviticus 25:32; Numbers 35:2; Joshua 21:3,41)
etc; sometimes only to those members of the tribe who were not priests,
and as distinguished from them. Sometimes again it is added as an
epithet of the smaller portion of the tribe, and we read of "the
priests the Levites." (Joshua 3:3; Ezekiel 44:15) The history of the
tribe and of the functions attached to its several orders is essential
to any right apprehension of the history of Israel as a people. It will
fall naturally into four great periods:-- I. The time of the exodus
.--There is no trace of the consecrated character of the Levites till
the institution of a hereditary priesthood in the family of Aaron,
during the first withdrawal of Moses to the solitude of Sinai. (Exodus
24:1) The next extension of the idea of the priesthood grew out of the
terrible crisis of Exod 32. The tribe stood forth separate and apart,
recognizing even in this stern work the spiritual as higher than the
natural. From this time they occupied a distinct position. The tribe of
Levi was to take the place of that earlier priesthood of the first-born
as representatives of the holiness of the people. At the time of their
first consecration there were 22,000 of them, almost exactly the number
of the first-born males in the whole nation. As the tabernacle was the
sign of the presence among the people of their unseen King, so the
Levites were, among the other tribes of Israel, as the royal guard that
waited exclusively on him. It was obviously essential for their work as
the bearers and guardians of the sacred tent that there should be a
fixed assignment of duties; and now accordingly we meet with the first
outlines of the organization which afterward became permanent. The
division of the tribe into the three sections that traced their descent
from the sons of Levi formed the groundwork of it. The work which they
all had to do required a man's full strength, and therefore, though
twenty was the starting-point for military service, Numb 1, they were
not to enter on their active service till they were thirty. (Numbers
4:23,30,35) At fifty they were to be free from all duties but those of
superintendence. (Numbers 8:25,26) (1) The Kohathites, as nearest of
kin to the priests, held from the first the highest offices. They were
to bear all the vessels of the sanctuary, the ark itself included.
(Numbers 3:31; 4:15; 31:35) (2) the Gershonites had to carry the
tent-hangings and curtains. (Numbers 4:22-26) (3) The heavier burden of
the boards, bars and pillars of the tabernacle fell on the sons of
Merari. The Levites were to have no territorial possessions. In place
of them they were to receive from the others the tithes of the produce
of the land, from which they, in their turn, offered a tithe to the
priests, as a recognition of their higher consecration. (Numbers
18:21,24,26; Nehemiah 10:37) Distinctness and diffusion were both to be
secured by the assignment to the whole tribe of forty-eight cities,
with an outlying "suburb," (Numbers 35:2) of meadowland for the
pasturage of their flocks and herds. The reverence of the people for
them was to be heightened by the selection of six of these as cities of
refuge. Through the whole land the Levites were to take the place of
the old household priests, sharing in all festivals and rejoicings.
(12:19; 14:26,27; 26:11) Every third year they were to have an
additional share in the produce of the land. (14:28; 26:12) To "the
priests the Levites" was to belong the office of preserving,
transcribing and interpreting the law. (17:9-12; 31:26) II. The period
of the judges.--The successor of Moses, though belonging to another
tribe, did all that could be done to make the duty above named a
reality. The submission of the Gibeonites enabled him to relieve the
tribe-divisions of Gershon and Merari of the most burdensome of their
duties. The conquered Hivites became "hewers of wood and drawers of
water" for the house of Jehovah and for the congregation. (Joshua 9:27)
As soon as the conquerors had advanced far enough to proceed to a
partition of the country, the forty-eight cities were assigned to them.
III. The monarchy.--When David's kingdom was established, there came a
fuller organization of the whole tribe. Their position in relation to
the priesthood was once again definitely recognized. In the worship of
the tabernacle under David, as afterward in that of the temple, the
Levites were the gatekeepers, vergers, sacristans, choristers, of the
central sanctuary of the nation. They were, in the language of (1
Chronicles 23:24-32) to which we may refer as almost the locus
classicus on this subject, "to wait on the sons of Aaron for the
service of the house of Jehovah, in the courts, and the chambers, and
the purifying of all holy things." They were, besides this, "to stand
every morning to thank and praise Jehovah, and likewise at even." They
were, lastly, "to offer"--i.e. to assist the priest in offering-- "all
burnt sacrifices to Jehovah in the sabbaths and on the set feasts."
They lived for the greater part of the year in their own cities, and
came up at fixed periods to take their turn of work. (1 Chronicles
25:1; 1 Chronicles 26:1) ... The educational work which the Levites
received for their peculiar duties, no less than their connection, more
or less intimate, with the schools of the prophets, would tend to make
them the teachers of the others, the transcribers and interpreters of
the law, the chroniclers of the times in which they lived. (Thus they
became to the Israelites what ministers and teachers are to the people
now, and this teaching and training the people in morality and religion
was no doubt one of the chief reasons why they were set apart by God
from the people, and yet among the people.--ED.) The revolt of the ten
tribes, and the policy pursued by Jeroboam, who wished to make the
priests the creatures and instruments of the king, and to establish a
provincial and divided worship, caused them to leave the cities
assigned to them in the territory of Israel, and gather round the
metropolis of Judah. (2 Chronicles 11:13,14) In the kingdom of Judah
they were, from this time forward, a powerful body, politically as well
as ecclesiastically. IV. After the captivity.--During the period that
followed the captivity of the Levites contributed to the formation of
the so-called Great Synagogue. They, with the priests, formed the
majority of the permanent Sanhedrin, and as such had a large share in
the administration of justice even in capital cases. They appear but
seldom in the history of the New Testament.
LeviticusThe
third book in the Pentateuch is called Leviticus because it relates
principally to the Levites and priests and their services. The book is
generally held to have been written by Moses. Those critics even who
hold a different opinion as to the other books of the Pentateuch assign
this book in the main to him. One of the most notable features of the
book is what may be called its spiritual meaning. That so elaborate a
ritual looked beyond itself we cannot doubt. It was a prophecy of
things to come; a shadow whereof the substance was Christ and his
kingdom. We may not always be able to say what the exact relation is
between the type and the antitype; but we cannot read the Epistle to
the Hebrews and not acknowledge that the Levitical priests "served the
pattern and type of heavenly things;" that the sacrifices of the law
pointed to and found their interpretation in the Lamb of God; that the
ordinances of outward purification signified the true inner cleansing
of the heart and conscience from dead works to serve the living God.
One idea--HOLINESS-- moreover penetrates the whole of this vast and
burdensome ceremonial, and gives it a real glory even apart from any
prophetic significance.
Libanus[[812]Lebanon]
LibertinesThis
word, which occurs once only in the New Testament-- (Acts 6:9)--is the
Latin libertini, that is, "freedmen." They were probably Jews who,
having been taken prisoners by Pompey and other Roman generals in the
Syrian wars, had been reduced to slavery and had afterward been
emancipated, and returned, permanently or for a time, to the country of
their fathers.
Libnah(whiteness).
+A royal city of the Canaanites which lay in the southwest part of the
Holy Land, taken by Joshua immediately after the rout of Beth-horon. It
was near Lachish, west of Makkedah. It was appropriated with its
"suburbs" to the priests. (Joshua 21:13; 1 Chronicles 6:57) In the
reign of Jehoram the son of Jehoshaphat it "revolted" form Judah at the
same time with Edom. (2 Kings 8:22; 2 Chronicles 21:10) Probably the
modern Ayak el-Menshiyeh .
+One of the stations at which the Israelites encamped on their journey
between the wilderness of Sinai and Kadesh. (Numbers 33:20,21)
Libni(white).
+The eldest son of Gershon the son of Levi, (Exodus 6:17; Numbers 3:18;
1 Chronicles 6:17,20) and ancestor of the family of the Libnites. (B.C.
after 1700.)
+The son of Mahli or Mahali, son of Merari, (1 Chronicles 6:29) as the
text at present stands. It is probable, however, that he is the same
with the preceding, and that something has been omitted. Comp. ver. (1
Chronicles 6:29) with 1Chr 6:20,42
LibyaThis
name occurs only in (Acts 2:10) It is applied by the Greek and Roman
writers to the African continent, generally, however, excluding Egypt.
Lice(Heb.
cinnam, cinnim). this word occurs in the Authorized Version only in
(Exodus 8:16-18) and in (Psalms 105:31) both of which passages have
reference to the third great plague of Egypt. The Hebrew word has given
occasion to whole pages of discussion. Some commentators, and indeed
modern writers generally, suppose that gnats are the animals intended
by the original word; while, on the other hand, the Jewish rabbis,
Josephus and others, are in favor of the translation of the Authorized
Version. Upon the whole it appears that there is not sufficient
authority for departing from this translation. Late travellers (e.g.
Sir Samuel Baker) describe the visitation of vermin in very similar
terms:--"It is as though the very dust were turned into lice." The lice
which he describes are a sort of tick, not larger than a grain of sand,
which when filled with blood expand to the size of a hazel nut.--Canon
Cook.
LieutenantsThe
Hebrew achash darpan was the official title of the satraps or viceroys
who governed the provinces of the Persian empire; it is rendered
"prince" in (Daniel 3:2; 6:1)
Lign
Aloes[[813]Aloes,
Lign Aloes]
Ligure(Heb.
leshem), a precious stone mentioned in (Exodus 28:19; 39:12) as the
first in the third row of the high priest's breastplate. It is
impossible to say, with any certainty, what stone is denoted by the
Hebrew term; but perhaps tourmaline, or more definitely the red variety
known as rubellite, has better claims than any other mineral. Rubellite
is a hard stone, and used as a gem, and is sometimes sold for red
sapphire.
Likhi(learned),
a Manassite, son of Shemidah the son of Manasseh. (1 Chronicles 7:19)
Lily(Heb.
shushan, shoshannah). Although there is little doubt that the Hebrew
word denotes some plant of the lily species, it is by no means certain
what individual of this class it specially designates. The plant must
have been a conspicuous object on the shores of the Lake of Gennesaret,
(Matthew 6:28; Luke 12:27) it must have flourished in the deep broad
valleys of Palestine, (Song of Solomon 2:1) among the thorny shrubs,
ib. (Song of Solomon 2:2) and pastures of the desert, ib. (Song of
Solomon 2:16; 4:5; 6:3) and must have been remarkable for its rapid and
luxuriant growth. (Hosea 14:5), Ecclus. 39:14. That its flowers were
brilliant in color would seem to be indicated in (Matthew 6:28) where
it is compared with the gorgeous robes of Solomon; and that this color
was scarlet or purple is implied in (Song of Solomon 5:13) There
appears to be no species of lily which so completely answers all these
requirements as the Lilium chalcedonicum, or scarlet martagon, which
grows in profusing in the Levant. But direct evidence on the point is
still to be desired from the observation of travellers. (It is very
probable that the term lily here is general, not referring to any
particular species, but to a large class of flowers growing in
Palestine, and resembling the lily, as the tulip, iris, gladiolus,
etc.--ED.)
Limethe
substance obtained form limestone, shells, etc., by heat. It is noticed
only three times in the Bible, viz., in (27:2) (Authorized Version
"plaster"), (Isaiah 33:12) and Amos 2:1
Linencloth
made from flax. Several different Hebrew words are rendered linen,
which may denote different fabrics of linen or different modes of
manufacture. Egypt was the great centre of the linen trade. Some linen,
made form the Egyptian byssus, a flax that grew on the banks of the
Nile, was exceedingly soft and of dazzling whiteness. This linen has
been sold for twice its weight in gold. Sir J.G. Wilkinson says of it,
"The quality of the fine linen fully justifies all the praises of
antiquity, and excites equal admiration at the present day, being to
the touch comparable to silk, and not inferior in texture to our finest
cambric."
Lintelthe
beam which forms the upper part of the framework of a door.
Linus(a
net), a Christian at Rome, known to St. Paul and to Timothy, (2 Timothy
4:21) who was the first bishop of Rome after the apostles. (A.D. 64.)
Lion"The
most powerful, daring and impressive of all carnivorous animals, the
most magnificent in aspect and awful in voice." At present lions do not
exist in Palestine; but they must in ancient times have been numerous.
The lion of Palestine was in all probability the Asiatic variety,
described by Aristotle and Pliny as distinguished by its short and
curly mane, and by being shorter and rounder in shape, like the
sculptured lion found at Arban. It was less daring than the longer
named species, but when driven by hunger it not only ventured to attack
the flocks in the desert in presence of the shepherd, (1 Samuel 17:34;
Isaiah 31:4) but laid waste towns and villages, (2 Kings 17:25,26;
Proverbs 22:13; 26:13) and devoured men. (1 Kings 13:24; 20:36) Among
the Hebrews, and throughout the Old Testament, the lion was the
achievement of the princely tribe of Judah, while in the closing book
of the canon it received a deeper significance as the emblem of him who
"prevailed to open the book and loose the seven seals thereof."
(Revelation 5:5) On the other hand its fierceness and cruelty rendered
it an appropriate metaphor for a fierce and malignant enemy. (Psalms
7:2; 22:21; 57:4; 2 Timothy 4:17) and hence for the arch-fiend himself.
(1 Peter 5:8)
Lish(lion),
the city which was taken by the Danites, and under its new name of Dan
became famous as the northern limit of the nation. (Judges
18:7,14,27,29) [[814]Dan] It was near the sources of the Jordan. In the
Authorized Version Laish is again mentioned in the account of
Sennacherib's march on Jerusalem. (Isaiah 10:30) This Laish is probably
the small village Laishah, lying between Gallim and Anathoth in
Benjamin, and of which hitherto no traces have been found. (Fairbairn's
"Imperial Bible Dictionary" suggests that it may be the present little
village el-Isawiyeh, in a beautiful valley a mile northeast of
Jerusalem.--ED.)
Lizard(that
which clings to the ground) (Heb. letaah . (Leviticus 11:30) Lizards of
various kinds abound in Egypt, Palestine and Arabia. The lizard denoted
by the Hebrew word is probably the fan-foot lizard (Ptyodactylus gecko)
which is common in Egypt and in parts of Arabia, and perhaps is found
also in Palestine. It is reddish brown spotted with white. The gecko
lives on insects and worms, which it swallows whole. It derives its
name from the peculiar sound which some of the species utter.
Lmri(eloquent).
+A man of Judah, of the great family of Pharez. (1 Chronicles 9:4)
(B.C. much before 536.)
+Father or progenitor of Zaccur. (Nehemiah 3:2) (B.C. before 446.)
Loammi(not
my people), the figurative name given by the prophet Hosea to his
second son by Gomer the daughter of Diblaim, (Hosea 1:9) to denote the
rejection of the kingdom of Israel by Jehovah. Its significance is
explained in vs. 9,10
LoanThe
law strictly forbade any interest to be taken for a loan to any poor
person, and at first, as it seems, even in the case of a foreigner; but
this prohibition was afterward limited to Hebrews only, from whom, of
whatever rank, not only was no usury on any pretence to be exacted, but
relief to the poor by way of loan was enjoined, and excuses for evading
this duty were forbidden. (Exodus 22:25; Leviticus 25:35,37) As
commerce increased, the practice of usury, and so also of suretyship,
grew up; but the exaction of it from a Hebrew appears to have been
regarded to a late period as discreditable. (Psalms 15:5; Proverbs
6:1,4; 11:15; 17:18; 20:16; 22:26; Jeremiah 15:10; Ezekiel 18:13)
Systematic breach of the law in this respect was corrected by Nehemiah
after the return from captivity. (Nehemiah 5:1,13) The money-changers,
who had seats and tables in the temple, where traders whose profits
arose chiefly from the exchange of money with those who came to pay
their annual half-shekel. The Jewish law did not forbid temporary
bondage in the case of debtors, but it forbade a Hebrew debtor to be
detained as a bondman longer than the seventh year, or at farthest the
year of jubilee. (Exodus 21:2; Leviticus 25:39,42; 15:9)
Loaves[[815]Bread]
LockWhere
European locks have not been introduced, the locks of eastern houses
are usually of wood, and consist of a partly hollow bolt from fourteen
inches to two feet long for external doors or gates, or from seven to
nine inches for interior doors. The bold passes through a groove in a
piece attached to the door into a socket in the door-post.
Locusta
well-known insect, of the grasshopper family, which commits terrible
ravages on vegetation in the countries which it visits. "The common
brown locust is about three inches in length, and the general form is
that of a grasshopper." The most destructive of the locust tribe that
occur in the Bible lands are the (Edipoda migratoria and the Acridium
peregrinum ; and as both these species occur in Syria and Arabia, etc.,
it is most probable that one or other is denoted in those passages
which speak of the dreadful devastations committed by these insects.
Locusts occur in great numbers, and sometimes obscure the sun. (Exodus
10:15; Judges 6:5; Jeremiah 46:23) Their voracity is alluded to in
(Exodus 10:12,15; Joel 1:4,7) They make a fearful noise in their
flight. (Joel 2:5; Revelation 9:9) Their irresistible progress is
referred to in (Joel 2:8,9) They enter dwellings, and devour even the
woodwork of houses. (Exodus 10:6; Joel 2:9,10) They do not fly in the
night. (Nahum 3:17) The sea destroys the greater number. (Exodus 10:19;
Joel 2:20) The flight of locusts is thus described by M. Olivier
(Voyage dans l' Empire Othoman, ii. 424): "With the burning south winds
(of Syria) there come from the interior of Arabia and from the most
southern parts of Persia clouds of locusts (Acridium peregrinum), whose
ravages to these countries are as grievous and nearly as sudden as
those of the heaviest hail in Europe. We witnessed them twice. It is
difficult to express the effect produced on us by the sight of the
whole atmosphere filled on all sides and to a great height by an
innumerable quantity of these insects, whose flight was slow and
uniform, and whose noise resembled that of rain: the sky was darkened,
and the light of the sun considerably weakened. In a moment the
terraces of the houses, the streets, and all the fields were covered by
these insects, and in two days they had nearly devoured all the leaves
of the plants. Happily they lived but a short time, and seemed to have
migrated only to reproduce themselves and die; in fact, nearly all
those we saw the next day had paired, and the day following the fields
were covered with their dead bodies." "Locusts have been used as food
from the earliest times. Herodotus speaks of a Libyan nation who dried
their locusts in the sun and ate them with milk. The more common
method, however, was to pull off the legs and wings and roast them in
an iron dish. Then they thrown into a bag, and eaten like parched corn,
each one taking a handful when he chose."--Biblical Treasury. Sometimes
the insects are ground and pounded, and then mixed with flour and water
and made into cakes, or they are salted and then eaten; sometimes
smoked; sometimes boiled or roasted; again, stewed, or fried in butter.
Lod[[816]Lydda]
Lodebar(without
pasture), a place named with Mahanaim, Rogelim and other transjordanic
towns, (2 Samuel 17:27) and therefore no doubt on the east side of the
Jordan. It was the native place of Machir-ben-Ammiel. (2 Samuel 9:4,5)
Lodge,
ToThis
word, with one exception only, has, at least in the narrative portions
of the Bible, almost invariably the force of "passing the night."
Log[[817]Weights
And Measures AND [818]Measures]
Lois(agreeable),
the grandmother of Timothy, and doubtless the mother of his mother,
Eunice. (2 Timothy 1:5) It seems likely that Lois had resided long at
Lystra; and almost certain that from her, as well as from Eunice,
Timothy obtained his intimate knowledge of the Jewish Scriptures. (2
Timothy 3:15) (A.D. before 64.)
Lookingglas[MIRRORS]
Lord[[819]God]
Lords
Day, The(Kuriake
Hemera), (Revelation 1:10) (only), the weekly festival of our Lord's
resurrection, and identified with "the first day of the week," or
"Sunday," of every age of the Church. Scripture says very little
concerning this day; but that little seems to indicate that the
divinely-inspired apostles, by their practice and by their precepts,
marked the first day of the week as a day for meeting together to break
bread, for communicating and receiving instruction, for laying up
offerings in store for charitable purposes, for occupation in holy
thought and prayer. [See [820]Sabbath]
Lords
Prayerthe
prayer which Jesus taught his disciples. (Matthew 6:9-13; Luke 11:2-4)
"In this prayer our Lord shows his disciples how an infinite variety of
wants and requests can be compressed into a few humble petitions. It
embodies every possible desire of a praying heart, a whole world of
spiritual requirements; yet all in the most simple, condensed and
humble form, resembling, in this respect, a pearl on which the light of
heaven plays."--Lange. "This prayer contains four great general
sentiments, which constitute the very soul of religion,--sentiments
which are the germs of all holy deeds in all worlds. (1) Filial
reverence : God is addressed not as the great unknown, not as the
unsearchable governor, but as a father, the most intelligible,
attractive and transforming name. It is a form of address almost
unknown to the old covenant, now an then hinted at as reminding the
children of their rebellion. (Isaiah 1:2); Mali 1:6 Or mentioned as a
last resource of the orphan and desolate creature, (Isaiah 63:16) but
never brought out in its fullness, as indeed it could not be, till he
was come by whom we have received the adoption of sons."--Alford. (2)
"Divine loyalty : 'Thy kingdom come.' (3) Conscious dependence : 'Give
us this day,' etc. (4) Unbounded confidence : 'For thine is the power,'
etc."--Dr. Thomas' Genius of the Gospels. The doxology, "For thine is
the kingdom" etc., is wanting in many manuscripts. It is omitted in the
Revised Version; but it nevertheless has the authority of some
manuscripts, and is truly biblical, almost every word being found in (1
Chronicles 29:11) and is a true and fitting ending for prayer.
Lords
SupperThe
words which thus describe the great central act of the worship of the
Christian Church occur but in a single passage of the New Testament--
(1 Corinthians 11:20)
+Its institution .--It was instituted on that night when Jesus and his
disciples met together to eat the passover, (Matthew 26:19; Mark 14:16;
Luke 22:13) (on Thursday evening, April 6, A.D. 30). It was probably
instituted at the third cup (the cup of blessing) of the passover [see
on [821]Passover], Jesus taking one of the unleavened cakes used at the
feast and breaking it and giving it to his disciples with the cup. The
narratives of the Gospels show how strongly the disciples were
impressed with the words which had given a new meaning to the old
familiar acts. They had looked on the bread and the wine as memorials
of the deliverance from Egypt. They were not told to partake of them
"in remembrance" of their Master and Lord. The words "This is my body"
gave to the unleavened bread a new character. They had been prepared
for language that would otherwise have been so startling, by the
teaching of John ch. (John 6:32-58) and they were thus taught to see in
the bread that was broken the witness of the closest possible union and
incorporation with their Lord. The cup, which was "the new testament in
his blood," would remind them, in like manner, of the wonderful
prophecy in which that new covenant had been foretold. (Jeremiah
31:31-34) "Gradually and progressively he had prepared the minds of his
disciples to realize the idea of his death as a sacrifice. he now
gathers up all previous announcements in the institution of this
sacrament."--Cambridge Bible. The festival had been annual. No rule was
given as to the time and frequency of the new feast that thus
supervened on the old, but the command "Do this as oft as ye drink it,"
(1 Corinthians 11:25) suggested the more continual recurrence of that
which was to be their memorial of one whom they would wish never to
forget. Luke, in the Acts, describes the baptized members of the Church
as continuing steadfast in or to the teaching of the apostles, in
fellowship with them and with each other, and in breaking of bread and
in prayers. (Acts 2:42) We can scarcely doubt that this implies that
the chief actual meal of each day was one in which they met as
brothers, and which was either preceded or followed by the more solemn
commemorative acts of the breaking of the bread and the drinking of the
cup. It will be convenient to anticipate the language and the thoughts
of a somewhat later date, and to say that, apparently, they thus united
every day the Agape or feast of love with the celebration of the
Eucharist. At some time, before or after the meal of which they partook
as such, the bread and the wine would be given with some special form
of words or acts, to indicate its character. New converts would need
some explanation of the meaning and origin of the observance. What
would be so fitting and so much in harmony with the precedents of the
paschal feast as the narrative of what had passed ont he night of its
institution? (1 Corinthians 11:23-27)
+Its significance.--The Lord's Supper is a reminder of the leading
truths of the gospel: (1) Salvation, like this bread, is the gift of
God's love. (2) We are reminded of the life of Christ--all he was and
did and said. (3) We are reminded, as by the passover, of the grievous
bondage of sin from which Christ redeems us. (4) It holds up the
atonement, the body of Christ broken, his blood shed, for us. (5) In
Christ alone is forgiveness and salvation from sin, the first need of
the soul. (6) Christ is the food of the soul. (7) We must partake by
faith, or it will be of no avail. (8) We are taught to distribute to
one another the spiritual blessings God gives us. (9) By this meal our
daily bread is sanctified. (10) The most intimate communion with God in
Christ. (11) Communion with one another. (12) It is a feast of joy.
"Nothing less than the actual joy of heaven is above it." (13) It is a
prophecy of Christ's second coming, of the perfect triumph of his
kingdom. (14) It is holding up before the world the cross of Christ;
not a selfish gathering of a few saints, but a proclamation of the
Saviour for all. Why did Christ ordain bread to be used in the Lord's
Supper, and not a lamb ? Canon Walsham How replies, "Because the types
and shadows were to cease when the real Sacrifice was come. There was
to be no more shedding of blood when once his all-prevailing blood was
shed. There must be nothing which might cast a doubt upon the
all-sufficiency of that. " (Then, the Lamb being sacrificed once for
all, what is needed is to teach the world that Christ is now the bread
of life. Perhaps also it was because bread was more easily provided,
and fitted thus more easily to be a part of the universal
ordinance.--ED.)
+Was it a permanent ordinance?--"'Do this in remembrance of me' points
to a permanent institution. The command is therefore binding on all who
believe in Christ; and disobedience to it is sin, for the unbelief that
keeps men away is one of the worst of sins."--Prof. Riddle. "The
subsequent practice of the apostles, (Acts 2:42,46; 20:7) and still
more the fact that directions for the Lord's Supper were made a matter
of special revelation to Paul, (1 Corinthians 11:23) seem to make it
clear that Christ intended the ordinance for a perpetual one, and that
his apostles so understood it."--Abbott.
+Method of observance.--"The original supper was taken in a private
house, an upper chamber, at night, around a table, reclining, women
excluded, only the ordained apostles admitted. None of these conditions
are maintained to-day by any Christian sect." But it must be kept with
the same spirit and purpose now as then.
Loruhamah(the
uncompassionated), the name of the daughter of Hosea the prophet, given
to denote the utterly ruined condition of the kingdom of Israel. (Hosea
1:6)
Lot(literally
a pebble). The custom of deciding doubtful questions by lot is one of
great extent and high antiquity. Among the Jews lots were used with the
expectation that God would so control them as to give a right direction
to them. They were very often used by God's appointment. "As to the
mode of casting lots, we have no certain information. Probably several
modes were practiced." "Very commonly among the Latins little counters
of wood were put into a jar with so narrow a neck that only one could
come out at a time. After the jar had been filled with water and the
contents shaken, the lots were determined by the order in which the
bits of wood, representing the several parties, came out with the
water. in other cases they were put into a wide open jar, and the
counters were drawn out by the hand. Sometimes again they were cast in
the manner of dice. The soldiers who cast lots for Christ's garments
undoubtedly used these dice."--Lyman Abbott. (veil or covering), the
son of Haran, and therefore the nephew of Abraham. (Genesis 11:27,31)
(B.C. before 1926-1898.) His sisters were Milcah the wife of Nahor, and
Iscah, by some identified with Sarah. haran died before the emigration
of Terah and his family from Ur of the Chaldees, ver. 28, and Lot was
therefore born there. He removed with the rest of his kindred to
Charran, and again subsequently with Abraham and Sarai to Canaan. ch.
(Genesis 12:4,5) With them he took refuge in Egypt from a famine,a nd
with them returned, first to the "south," ch. (Genesis 13:1) and then
to their original settlement between Bethel and Ai. vs. (Genesis
13:3,4) But the pastures of the hills of Bethel, which had with ease
contained the two strangers on their first arrival, were not able any
longer to bear them, so much had their possessions of sheep, goats and
cattle increased. Accordingly they separated, Lot choosing the fertile
plain of the Jordan, and advancing as far as Sodom. (Genesis 13:10-14)
The next occurrence in the life of Lot is his capture by the four kings
of the east and his rescue by Abram. ch. (Genesis 13:14) The last scene
preserved to us in the history of Lot is too well known to need
repetition. He was still living in Sodom, (Genesis 19:1) ... from which
he was rescued by some angels on the day of its final overthrow. he
fled first to Zoar, in which he found a temporary refuge during the
destruction of the other cities of the plain. Where this place was
situated is not known with certainty. [[822]Zoar] The end of Lot's wife
is commonly treated as one of the difficulties of the Bible; but it
surely need not be so. It cannot be necessary to create the details of
the story where none are given. On these points the record is silent.
The value and the significance of the story to us are contained in the
allusion of Christ. (Luke 17:32) Later ages have not been satisfied so
to leave the matter, but have insisted on identifying the "pillar" with
some one of the fleeting forms which the perishable rock of the south
end of the Dead Sea is constantly assuming in its process of
decomposition and liquefaction. From the incestuous intercourse between
Lot and his two daughters sprang the nations of Moab and Ammon.
Lotan(covering),
the eldest son of Seir the Horite. (Genesis 36:20,22,29; 1 Chronicles
1:38,39)
Lots,
Feats Of[[823]Purim]
Love
Feasts(Agape),
(2 Peter 2:13; Jude 1:12) an entertainment in which the poorer members
of the church partook, furnished from the contributions of Christians
resorting to the eucharistic celebration, but whether before or after
may be doubted. The true account of the matter is probably that given
by Chrysostom, who says that after the early community of goods had
ceased the richer members brought to the church contributions of food
and drink, of which, after the conclusion of the services and the
celebration of the Lord's Supper, all partook together, by this means
helping to promote the principle of love among Christians. The intimate
connection especially in early times, between the Eucharist itself and
the love feasts has led some to speak of them as identical. The love
feasts were forbidden to be held in churches by the Council of
Laudicea, A.D. 320; but in some form or other they continued to a much
later period.
Lubim(dwellers
in a thirsty land),a nation mentioned as contributing, together with
Cushites and Sukkiim, to Shishak's army, (2 Chronicles 12:3) and
apparently as forming with Cushites the bulk of Zerah's army, (2
Chronicles 16:8) spoken of by Nahum, (Nahum 3:9) with Put or Phut, as
helping No-amon (Thebes), of which Cush and Egypt were the strength.
Upon the Egyptian monuments we find representations of a people called
Rebu or Lebu, who correspond to the Lubim, and who may be placed on the
African coast to the westward of Egypt, perhaps extending far beyond
the Cyrenaica.
Lucas(Philemon
1:24) [[824]Luke]
Lucifer(light-bearer),
found in (Isaiah 14:12) coupled with the epithet "son of the morning,"
clearly signifies a "bright star," and probably what we call the
morning star. In this passage it is a symbolical representation of the
king of Babylon in his splendor and in his fall. Its application, from
St. Jerome downward, to Satan in his fall from heaven arises probably
from the fact that the Babylonian empire is in Scripture represented as
the type of tyrannical and self idolizing power, and especially
connected with the empire of the Evil One in the Apocalypse.
Lucius
+A kinsman or fellow tribesman of St. Paul, (Romans 16:21) by whom he
is said by tradition to have been ordained bishop of the church of
Cenchreae. He is thought by some to be the same with Lucius of Cyrene.
+Lucius of Cyrene is first mentioned in the New Testament in company
with Barnabas, Simeon called Niger, Manaen and Saul, who are described
as prophets and teachers of the church at Antioch. (Acts 13:1) Whether
Lucius was one of the seventy disciples is quite a matter of
conjecture; but it is highly probable that he formed one of the
congregation to whom St. Peter preached on the day of Pentecost, (Acts
2:10) and there can hardly be a doubt that he was one of "the men of
Cyrene" who, being "scattered abroad upon the persecution that arose
about Stephen," went to Antioch preaching the Lord Jesus. (Acts
11:19,20)
Lud(strife)
the fourth name in the list of the children of Shem, (Genesis 10:22)
comp. 1Chr 1:17 Supposed to have been the ancestor of the Lydians.
Ludim(strife),
(Genesis 10:13; 1 Chronicles 1:11) a Mizraite people or tribe descended
from Ludim the son of Mizraim; also called Lydians. It is probable that
the Ludim were settled to the west of Egypt, perhaps farther than any
other Mizraite tribe. Lud and the Ludim are mentioned in four passages
of the prophets-- (Isaiah 66:19; Jeremiah 46:9; Ezekiel 27:10; 38:5)
There call be no doubt that but one nation is intended in these
passages, and it seems that the preponderance of evidence is in favor
of the Mizaraite Ludim.
Luhith(made
of tables or boards), The ascent of, a place in Moab, occurs only in
(Isaiah 15:5) and the parallel passage of Jeremiah. (Jeremiah 48:5) In
the days of Eusebius and Jerome it was still known, and stood between
Areopolis (Rabbath-moab) and Zoar.
Luke(light-giving),
or Lu'cas, is an abbreviated form of Lucanus. It is not to be
confounded with Lucius, (Acts 13:1; Romans 16:21) which belongs to a
different person. The name Luke occurs three times in the New
Testament-- (Colossians 4:14; 2 Timothy 4:11); Phle 1:24--And probably
in all three the third evangelist is the person spoken of. Combining
the traditional element with the scriptural we are able to trace the
following dim outline of the evangelist's life. He was born at Antioch
in Syria, and was taught the science of medicine. The well known
tradition that Luke was also a painter, and of no mean skill, rests on
the authority of late writers. He was not born a Jew, for he is not
reckoned among those "of the circumcision" by St. Paul. Comp.
(Colossians 4:11) with ver. 14. The date of his conversion is
uncertain. He joined St. Paul at Troas, and shared his Journey into
Macedonia. The sudden transition to the first person plural in (Acts
16:9) is most naturally explained after all the objections that have
been urged, by supposing that Luke the writer of the Acts, formed one
of St. Paul's company from this point. As far as Philippi the
evangelist journeyed with the apostle. The resumption of the third
person on Paul's departure from that place, (Acts 17:1) would show that
Luke was now left behind. During the rest of St. Paul's second
missionary journey we hear of Luke no more; but on the third journey
the same indication reminds us that Luke is again of the company, (Acts
20:5) having joined it apparently at Philippi, where he had been left.
With the apostle he passed through Miletus, Tyre and Caesarea to
Jerusalem. ch. Acts 20:6; 21:18 As to his age and death there is the
utmost uncertainty. He probably died a martyr, between A.D. 75 and A.D.
100. He wrote the Gospel that bears his name, and also the book of Acts.
Luke,
Gospel OfThe
third Gospel is ascribed, by the general consent of ancient
Christendom, to "the beloved physician," Luke, the friend and companion
of the apostle Paul.
+Date of the Gospel of Luke .--From (Acts 1:1) it is clear that the
Gospel described "the former treatise" was written before the Acts of
the Apostles; but how much earlier is uncertain. Perhaps it was written
at Caesarea during St. Paul's imprisonment there, A.D. 58-60.
+Place where the Gospel was written.--If the time has been rightly
indicated, the place would be Caesarea.
+Origin of the Gospel.--The preface, contained in the first four verses
of the Gospel, describes the object of its writer. Here are several
facts to be observed. There were many narratives of the life of our
Lord Current at the early time when Luke wrote his Gospel. The ground
of fitness for the task St. Luke places in his having carefully
followed out the whole course of events from the beginning. He does not
claim the character of an eye-witness from the first but possibly he
may have been a witness of some part of our Lord's doings. The ancient
opinion that Luke wrote his Gospel under the influence of Paul rests on
the authority of Irenreus, Tertulian, Origen and Eusebius. The four
verses could not have been put at the head of a history composed under
the exclusive guidance of Paul or of any one apostle and as little
could they have introduced a gospel simply communicated by another. The
truth seems to be that St. Luke, seeking information from every
quarter, sought it from the preaching of his be loved master St. Paul;
and the apostle in his turn employed the knowledge acquired from other
sources by his disciple.
+Purpose for which the Gospel was written.--The evangelist professes to
write that Theophilus "might know the certainty of those things wherein
he had been instructed." ch, (Luke 1:4) This Theophilus was probably a
native of Italy and perhaps an inhabitant of Rome, in tracing St.
Paul's journey to Rome, places which an Italian might be supposed not
to know are described minutely, (Acts 27:8,12,16) but when he comes to
Sicily and Italy this is neglected. Hence it would appear that the
person for whom Luke wrote in the first instance was a Gentile reader;
and accordingly we find traces in the Gospel of a leaning toward
Gentile rather than Jewish converts.
+Language and style of the Gospel.--It has never been doubted that the
Gospel was written in Greek, whilst Hebraisms are frequent, classical
idioms and Greek compound words abound, for which there is classical
authority. (Prof. Gregory, in "Why Four Gospels" says that Luke wrote
for Greek readers, and therefore the character and needs of the Greeks
furnish the key to this Gospel. The Greek was the representation of
reason and humanity. He looked upon himself as having the mission of
perfecting man. He was intellectual, cultured, not without hope of a
higher world. Luke's Gospel therefore represented the character and
career of Christ as answering the conception of a perfect and divine
humanity. Reason, beauty righteousness and truth are exhibited as they
meet in Jesus in their full splendor. Jesus was the Saviour of all men,
redeeming them to a perfect and cultured manhood.--ED.)
Lunatics(from
the Latin Luna, the moon, because insane persons, especially those who
had lucid intervals, were once supposed to be affected by the changes
of the moon). This word is used twice in the New Testament-- (Matthew
4:24; 17:15) Translated epileptic in the Revised Version.) It is
evident that the word itself refers to same disease affecting both the
body and the mind, which might or might not be a sign of possession By
the description of (Mark 9:17-26) it is concluded that this disease was
epilepsy.
Luz(almond
tree). It seems impossible to discover with precision whether Luz and
Bethel represent one and the same town--the former the Canannite, the
latter the Hebrew, name--or whether they were distinct places, though
in close proximity. The most probable conclusion is that the two places
were, during the times preceding the conquest, distinct, Luz being the
city and Bethel the pillar and altar of Jacob that after the
destruction of Luz by the tribe of Ephraim the town of Bethel arose.
When the original Luz was destroyed, through the treachery of one of
its inhabitants, the man who had introduced the Israelites into the
town went into the "land of the Hittites" and built a city which he
named after the former one. (Judges 1:28) Its situation, as well as
that of the land of the Hittites," has never been discovered, and is
one of the favorable puzzles of Scripture geographers.
Lycaonia(land
of Lycanon, or wolf land), a district of Asia Minor. From what is said
in (Acts 14:11) of "the speech of Lycaonia," it is evident that the
inhabitants of the district, in St. Paul's day, spoke something very
different from ordinary Greek. Whether the language was some Syrian
dialect or a corrupt form of Greek has been much debated. The fact that
the Lycaonians were similar with the Greek mythology is consistent with
either supposition. Lycaonia is for the most part a dreary plain, bare
of trees, destitute of fresh water, and with several salt lakes. (It
was about 20 miles long from east to west, and 13 miles wide.
"Cappadocia is on the east, Galatia on the north, Phrygia on the west
and Cilicia on the south "Among its chief cities are Derbe, Lystra and
Iconium.--ED.) After the provincial system of Rome had embraced the
whole of Asia Minor, the boundaries of the provinces were variable; and
Lycaonia was, politically, sometimes in Cappadocia, sometimes in
Galatia. Paul visited it three times in his missionary tours.
Lycia(land
of Lycus) is the name of that southwestern region of the peninsula of
Asia Minor which is immediately opposite the island of Rhodes. The
Lycians were incorporated in the Persian empire, and their ships were
conspicuous in the great war against the Greeks (Herod. vii. 91, 92).
After the death of Alexander the Great, Lycia was included in the Greek
Seleucid kingdom, and was a part of the territory which the Romans
forced Antiochus to cede. It was not till the reign of Claudius that
Lycia became part of the Roman provincial system. At first it was
combined with Pamiphylia. Such seems to have been the condition of the
district when St. Paul visited the Lycian towns of Patara, (Acts 21:1)
and Myra. (Acts 27:5) At a later period of the Roman empire Lyoia was a
separate province, with Myra for it capital.
Lydda(strife),
the Greek form of the name, (Acts 9:32,35,38) which appears in the
Hebrew records as [825]Lod a town of Benjamin, founded by Shamed or
Shamer. (1 Chronicles 8:12; Ezra 2:33; Nehemiah 7:37; 11:35) It is
still called Lidd or Ludd, and stands in part of the great maritime
plain which anciently bore the name of Sharon. It is nine miles from
Joppa, and is the first town on the northernmost of the two roads
between that place and Jerusalem. The watercourse outside the town is
said still to bear the name of Abi-Butrus (Peter), in memory the
apostle. It was destroyed by Vespasian, and was probably not rebuilt
till the time of Hadrian, when it received the name of Diospois. When
Eusebius wrote (A.D. 320-330) Diospolis was a well-known and
much-frequented town. The modern town is, for a Mohammedan place, buy
and prosperous.
Lydiathe
first European convert of St. Paul, and afterward his hostess during
his first stay at Philippi. (Acts 18:14,15) also Acts 18:40 (A.D. 47.)
She was a Jewish proselyte at the time of the apostle's coming; and it
was at the Jewish Sabbath-worship by the side of a stream ver 13, that
the preaching of the gospel reached her heart. Her native place was
Thyatira, in the province of Asia. ver. 14; (Revelation 2:18) Thyatira
was famous for its dyeing works; and Lydia wars connected with this
trade, as a seller either of dye or of dyed goods. We infer that she
was a person of considerable wealth. (land of Lydus), a maritime
province in the west of Asia Minor bounded by Mysia on the north,
Phrygia on the east, and Caria on the south. It is enumerated among the
districts which the Romans took away from Antiochos the Great after the
battle of Magnesia in B.C. 190, and transferred to Eumenus II. king of
Pergamus. Lydia is included in the "Asia" of the New Testament.
Lysanias(that
drives away sorrow), mentioned by St. Luke in one of his chronological
passages, ch. (Luke 3:1) as being tetrarch. of Abilene (i.e. the
district round Abila) in the thirteenth year of Tiberius (A.D. 26), at
the time when Herod Antipas was tetrarch of Galilee and Herod Philip
tetrarch of Ituraea and Trachonitis.
Lysias(dissolving),
a nobleman of the blood-royal, 1Macc 3:32; 2Macc 11:1, who was
entrusted he Antiochus Epiphanes (cir. B.C. 166) with the government of
southern Syria and the guardianship of his son Antiochus Eupator. 1Macc
3:32; 2Macc. 10:11. After the death of Antiochus Epiphanes, B.C. 184,
Lysias assumed the government as guardian of his son, who was pet a
child. 1Macc 6:17. In B.C. 164 he, together with his ward, fell into
the hands of Demetrius Soter, who put them both to death. 1Macc 7:2-4;
2Macc 14:2.
Lysias
Claudiusa
chief captain of the band, that is, tribune of the Roman cohort who
rescued St. Paul from the hands of the infuriated mob at Jerusalem, and
sent him under a guard to Felix, the governor or proconsul of Caesarea.
(Acts 21:31) seq.; Acts 23:26; 24:7 (A.D. 55.)
Lysimachus"a
son of Ptolemaeus of Jerusalem," the Greek translator of the book of
Esther. Comp. (Esther 9:20)
LystraThis
place has two points of interest in connection respectively with St.
Paul's first and second missionary Journeys: (1) as the place where
divine honors were offered to him, and where he was presently stoned,
(Acts 14:1) ... (2) as the home of his chosen companion and fellow
missionary Timotheus. (Acts 16:1) Lystra was in the eastern part of the
great plain of Lycaonia, and its site may be identified with the ruins
called Bin-bir-Kilisseh, at the base of a conical mountain of volcanic
structure, named the Karadagh .