Laadah (“order” ) Son of Shelab ( 1 Chronicles 4:21).

Laadan (“put in order” ) 1. Ancester of Joshua ( 1 Chronicles 7:26). 2. Son of Gershon; Libni ( 1 Chronicles 23:7,9; 31:21). Laban ( 1 ) (“white” ) ( Deuteronomy 1:1). Libnah? ( Numbers 33:29). Ptolemy mentions an Auara; the Peutinger tables a Hauarra; and the Arabs have a place called Ain Howara — all of which mean “white”, and may refer to the same locality. Laban ( 2 ) (“white” ) Son of Bethuel, brother of Rebekah, father of Leah and Rachel.

Labana (1 Esdras 5:29.

Lace (“thread, cord” ) ( Exodus 28:28,37).

Lacedemonians Inhabitants of Sparta (1 Macc. 12:2,5,6,20,21).

Lachish (“obstinate” ) An ancient royal Amorite city ( Joshua 10:3), whose king, Japhia, joined the alliance with Adonizedec, king of Jerusalem, to smite Gibeon for making a treaty with Joshua. The allied kings were defeated at Beth-horon, and were hanged at Makkedah ( Joshua 10:26). The city was taken on the second day. Dr. Robinson found the site on a rocky hill, having but few ruins, 11 miles southwest of Beit Jibrin, only two miles west of Eglon.

Lachish was fortified by Rehoboam, after the separation of the kingdom of Israel ( 2 Chronicles 11:9). Amaziah fled to it as a secure place ( Kings 14:19). It is supposed that the city was not taken, because it is said, in 2 Kings 19:8, that “Sennacherib had departed from Lachish,” and, in 2 Chronicles 32:1, that he had “thought to win” the fenced cities of Judah. It was taken by Sennacherib when on his way to Egypt, and required all his power ( 2 Chronicles 32:9). This siege has been found pictured on one of the chambers of the palace at Koyunjik, under the name Lakhisha. The inscription sculptured with the picture is translated; “Sennacherib, the mighty king, king of the country of Assyria, sitting on the throne of judgment before the city of Lakhisha. I give permission for its slaughter.” There are several pictures, one of which gives a plan of a circular city with double walls and many towers. The expedition moved on to Egypt, and on its return Lachish was a second time besieged, at the same time that the great host of the Assyrians were slain by a miracle on the plain north of Jerusalem ( Isaiah 37:36). It was rebuilt, and suffered a siege by Nebuchadnezzar ( Jeremiah 34:1-7). The Jews occupied it after the return from Babylon.

Lacunus Son of Addi (1 Esdras 9:31). .

Ladder of Tyre A high mountain, ten miles north of Acre, which stands out into the deep sea without a beach, and is only passed by a zigzag road cut in its face. The cape six miles further north is passed by a similar way, which was built by Alexander. Simon was made governor of the country from the Ladder of Tyre to the borders of Egypt (1 Macc. 11:59). Now called Ras en Nakhura (“the excavated cape”), and there is a small village of the same name on the height.

Lael (“of God” ) Father of Eliasaph ( Numbers 3:24 Lahad (“oppression” ) Son of Jahath ( 1 Chronicles 4:2).

Lahairoi, the Well (“the well where God was seen by one who still lives” ) Where Hagar took refuge from her imperious mistress, in the desert, between Kadesh and Bered, in the way to Shut ( Genesis 16:14). It was afterward a favorite camping-ground of Isaac ( Genesis 24:62; 25:11).

Lahmam (“place of contest” ) In the Shefelah ( Joshua 15:40). Lahmas?

Lahmi (“Bethlehemite” ) Brother of Goliath ( 1 Chronicles 20:5). Laish ( 1 ) (“strong, lion” ) An ancient Phoenician city, occupied by a colony of Sidonians, in the valley between Hermon and Lebanon, at one of the great fountains of the Jordan River. Its ancient name was Leshem ( Joshua 19:47), and it was an ancient sanctuary. Laish ( 2 ) The Laish of Isaiah 10:30 was near Jerusalem. Another (Laisa) is mentioned, where Judas encamped, in 1 Macc. 9:5. Laish ( 3 ) Father of Phaltiel ( 1 Samuel 25:44).

Lakum (“to stop up a way” ) In Naphtali ( Joshua 19:33). Perhaps near the bridge of the “Daughters of Jacob.” Lamb (Aramaic: Immar ), Hebrew: 1. KEBES , ( Ezekiel 6:9), a male, and KIBSAH, female of the first year. 2. TALEH ( 1 Samuel 7:9), the young of any animal, especially a sucking lamb. 3. KAR ( 2 Kings 3:4), a fat ram. 4. TSON ( Exodus 12:26), flock of lambs. 5. SEH ( Exodus 12:3), the individuals of the flock. 6. Greek amnos ( John 1:29,36; Acts 8:32; 1 Peter 1:19), a lamb, and, figuratively, of Christ as the lamb for sacrifice. 7. Greek: aren ( Luke 10:3), arnion , little lamb. . Lamech (“powerful” ) 1. A descendant of Cain ( Genesis 4:18,24). He is the only one except Enoch whose history is sketched with a few particulars, before the flood, and is the first recorded polygamist, having two wives, Adah and Zillah. His daughter was Naamah. His sons were Jabal, Jubal, and Tubal Cain. Josephus says he had 77 sons. The earliest recorded poem in the Bible is by him, supposed to have been an exultation over the invention of the sword. 2. Father of Noah ( Genesis 5:29).

Lamed (“ox-goad” ) The twelfth letter of the Hebrew alphabet (Psalm 119). .

Lamentations of Jeremiah, the . Lamp NER, light, ( Exodus 25:37; 1 Kings 7:49, etc.). The lamp used in the tabernacle, and the ten in the temple. The ancient lamps were rude in design, small, and were supplied with olive oil, and trimmed with a wick of flax. Many specimens have been found lately in Palestine, among ancient ruins. See the pictures on pages 6, 14, 15, 40, etc. There are several other names for lamp. 1. IYER; 2.

LAPPID, torch ( Judges 7:16,20); 3. Greek: lampas “a light” ( Acts 20:8). The lamp was carried in marriage processions (Matthew 25), and the Mohammedans use very ornamental and showy patterns in their ceremonies. The wick now used is generally of cotton twisted around a straw. Gideon’s lamps might have been of similar make to the modern paper or cloth lanterns. The cloth is waxed, and stretched over a wire frame or rings, and is contrived so as to close up in a small space when not in use. The small size of the lamp made it necessary to carry a little jug of oil, or to have the lamp filled if a whole evening was passed away from home. The lantern is a protection against the wild dogs of the streets, who are sure to attack anyone in the dark.

Lancet ( 1 Kings 18:28 ). . Lantern (“light” ), ( John 18:3 ). Laodicea ( 1 ) ( Revelation 1:11, 3:14; Colossians 4:13,15 ). There were four of the same name: 1. In Phrygia, near Hierapolis; 2. In the east of Phrygia; 3. On the coast of Syria, the port of Aleppo; 4. East of Lebanon. The first is the only one mentioned in Scripture, as one of the (which see). Laodicea ( 2 ) An ancient city on the Lyeus, in the valley of the Meander, forty miles east of Ephesus. Its site was on seven hills, which were drained by two brooks, the Asopus and Caprus. The ruins are of a stadium, in very complete preservation, three theaters (one of which was 450 feet in diameter), bridges, aqueducts, and a gymnasium, which testify to its ancient wealth and importance. Its original name was Diospolis, (the city of Jupiter), which was changed to Rhoas, under which title it became the largest city in Phyrgia (Pliny). Antiochus II gave it the name of his wife, Laodike. It became the seat of an archbishop, and in its cathedral church were gathered several councils; in one of which, a system of supplying the villages or small societies in the interior with church services by itinerating presbyters, was adopted (somewhat similar to the Methodist plan now in use), under the direction of the bishop of Laodicea. Here was also adopted a rule “that Christians should not Judaize by resting on the seventh day but to work on it as usual, and rest on the Lord’s day as far as possible, like Christians.” The city was utterly destroyed A.D. 1230, since when it has lain in shapeless ruins, only visited for its marble and other materials. The aqueduct (which supplied the city, and is now almost perfect), which conveyed water down one hill, across the plain, and up another, in stone pipes, proves the Romans to have been acquainted with the hydrostatic law of water finding its level. The stone pipes have a diameter of two feet, and are fitted into each other at the ends, and the calcareous deposit from the water has incrusted them, forming almost a continuous pipe without a visible joint. The seats in the stadium have letters and numbers, their owner’s or the keeper’s marks. A recent visitor found a number of workmen sawing up the richly sculptured entablature of the ancient theater, having been busy there for six years, cutting up the marble. Near them was a colossal statue, sawn into several pieces. In this manner, have disappeared, during the past twenty years, two agate pillars,18 inches in diameter; a great number of composite richly sculptured columns, adorned with busts and heads in relief, and vases with wreaths of leaves and fruits, and statues and busts and architectural ornaments without number. Colosssae is about ten miles east from Laodicea, near the village of Chonas but is without any interesting ruins, although it was an important city in the time of the expedition of Xerxes Hierapolis (which see in the Geography) has lately afforded a fine proof of the truth of an account of Strabo (xiii. 4:14), who speaks of a deadly vapor (carbonic acid gas?) which killed any animal that approached the place. The experiment was tried by Svoboda recently on two fowls, and resulted fatally to both in a few seconds.

Laodiceans People of Laodicea ( Colossians 4:16; Revelation 3:14).

Lapidoth (“torches” ) The husband of Deborah ( Judges 4:4).

Lapwing ( Leviticus 11:19 ). An unclean bird. Its feathers are long and very beautiful. The hoopoe (Solomon’s bird with the golden crown) is supposed by some to be the one. The Sadducees supposed it was the common hen ( ), and others that it was the cock of the woods. There are many legends about the hoopoe one of which is that a vast flock flew over King Solomon’s head, while on a desert journey, shadowing him from the sun, in reward for which he gave them a crown of golden feathers.

Lasaea ( Acts 27:8 ). City in Crete, identified in 1856 by G. Brown, 5 miles inland from Fair Havens. A Venitian manuscript of the 16th century describes Lapsaea with a temple in ruins, and other remains in the harbor. This city is one proof of the accuracy of Luke’s account, even in minute details. 16 miles east of Gortyna.

Lasha (“fissure” ) Southeast in Palestine, the limit of the country ( Genesis 10:19). Callirhoe answers to the text in its position and character. Herod built a residence there; and recently there have been found on the site tiles, pottery and coins. En Englaim?

Lasthenes (“strength” ) An officer of nobility (1 Macc. 11:31,32; 13:4).

Latchet The fastening used to hold the sandal on the foot ( Luke 3:16). Latin ( John 19:20; Luke 23:38 ). The language of the Romans.

Lattice A window ( Judges 5:28; Proverbs 7:6). 1. ESHNAB , casement in Proverbs 7:6: the word means to be cool, and we understand the use of the term for the latticed windows, in which water-jars are set to cool, and air is admitted also to the room. 2. HARAKKIM , a network before a window ( Song of Solomon 2:9). Orientals are very jealous of observation by neighbors, and screen their windows by carved work, lattices of wood, coarse mats, or open work of bricks. 3. SEBAKAH , network; the same word is used for a net in Job 18:8, and also for the ornamental network on the columns before Solomon’s Temple ( 1 Kings 7:18). Laugh ( Job 9:23; 2 Kings 19:21; Psalm 80:6 ), LAAG; TASHAK in Genesis 17:17, to mock; SACHAK ( Psalm 2:4), to play, to make sport; SEHOK laughter in several passages, and derision in others; Greek: Gales; in James 4:9, laughter; katagelao, to laugh to scorn ( Matthew 9:24, etc.).

Laver KIYOR. A vessel containing water for washing hands and feet before offering sacrifice, and standing between the altar and the tabernacle ( Exodus 30:19). The form is not given, and can only be supposed to have been round, and to have had a movable stand, perhaps on wheels for convenience in moving. In the temple, besides the SEA, there were ten lavers, all of brass, on bases ( 1 Kings 7:27,39), five on the north and five on the south side. They contained each 160 gallons of water used for washing the sacrifices for burnt-offerings ( 2 Chronicles 4:6). They are particularly described in Josephus viii. 3, section 6. Law TORAH. The Mosaic Law. A guide in the way of moral conduct. Greek homos . The term law is used for the Old Testament as a whole in John 10:34, etc. The Law of Moses depended on the Abrahamic covenant, which concerned the temporal promises, which were conditional on the keeping of the spiritual laws. Its principles were universal, but it had special rules for the Jews also. There were several kinds of laws: 1. Civil; 2. Criminal; 3. Judicial; 4. Constitutional; 5. Ecclesiastical; and 6. Ceremonial. 1. CIVIL — Of the authority of a father over his family; of husband and wife (the wife was nothing without the husband, not even recognized as a person ( Numbers 30:6-15). The degrees of relation in the matter of marriage; of divorce; of slave-wives; slander against a wife; the vicious before marriage to be put to death; the Levirate marriage; master and slave; master’s power limited; no one could kill a slave or maim one; the slave free at the year of jubilee, except foreign slaves, who were perpetual; fugitive slaves from foreign nations were not given up; protection and kindness to foreigners (strangers) was a sacred duty, as they had very few rights under the law. THE LAWS OF LAND AND PROPERTY — All land was God’s alone, and men were only tenants ( Leviticus 25:23) all sold land returned to the original owner at the jubilee; houses were sold to be redeemed in a year, or not at all; the Levitical houses redeemable at all times; lands or houses sanctified were redeemable at prices according to the time before the jubilee; if devoted by the owner, to sacred purposes, and not redeemed at the jubilee, then they were a perpetual property of the priests. INHERITANCE descended to: 1. sons 2. daughters 3. brothers 4. uncles on the father’s side 5. uncles on the mother’s side 6. other relatives\parLAW OF DEBT — All debts between Israelites to be released on the year of jubilee; interest for loans of money not to be taken; pledges not to be insolently exacted ( Deuteronomy 24:19,20). TAXATION — The poll-tax for the support of the temple service was a halfshekel each year; spoil taken in war was halved, and 1-500 of one, and 1- 50 of the other paid to the temple treasury; tithes of all farm produce 1-10; a second tithe for feasts and charity, 1-60 of first-fruits of grain, wine, and oil; firstlings of clean beasts; the redemption money for man five shekels, and for unclean beasts shekel, to be given to the priests. POOR — They had a right to the gleaning of the fields; and to eat fruit, or grapes, etc., on the spot, but not to carry away; wages to be paid day by day; the priests reckoned as poor; the price of all devoted things was fixed for redemption; for a man 50 shekels, a woman 30 shekels, a boy shekels, a girl 10 shekels. 2. CRIMINAL — Offenses against God: Idolatry; witchcraft and false prophesy; divination; magic; blasphemy; Sabbath breaking (punishment in all these cases, death by stoning). Offenses against man: Cursing, smiting, or disobedience to parents and to the judges (penalty, death by stoning); murder to be punished without reprieve, or satisfaction in money; death by negligence, or of a slave by whipping; accidental murder or killing must be avenged by the next of kin, but could be avoided by fleeing to one of the Cities of Refuge; where the murderer was not known the elders of the nearest city must disavow and sacrifice retaliation and damages for assault. ADULTERY was to be punished by death to both offenders; rape of a married woman, of betrothed maid, by death to the offender; seduction of a young woman to be compensated by marriage, with a dowry of 50 shekels, without privilege of divorce; or, if she choose, a full dowry without marriage; unlawful marriages punished in various ways (Leviticus 20). Theft, double or four-fold retribution; a night-robber could be killed; trespass or injury to things lent to be made good; perversion of justice strictly forbidden; kidnapping punished with death; false witness, slander, by law of retaliation. JUDICIAL LAWS. Judges were appointed, and were usually Levites; their sentence was final, and it was a capital offense to reject their judgment; two witnesses were required in capital matters; whipping must be limited so as not to leave marks. The set aside by his laws much of the law of Moses, and its scheme of officers, even deposing the high priest ( 1 Samuel 22:17). Seventy elders were appointed by the king with a religious sanction, forming the Sandhedrin (see ), of priests, scribes, and elders ( 2 Chronicles 19:8-11). The king’s power was limited by the law, and he was directly forbidden to be despotic ( Deuteronomy 17:14-20). He could tax 1-10; compel service; declare war. The chiefs of each tribe or family acted for that tribe or family ( Joshua 11:15); and in some reigns controlled both the king and the priests ( Jeremiah 26:10). The king’s revenue was raised from the tenth, from confiscation of criminal’s land ( 1 Kings 21:15); the bound service of foreigners; his flocks and herds; tributes from foreign kings; commerce (in Solomon’s time, 1 Kings 10:22). RELIGIOUS — There were laws for sacrifices, on many occasions; as the various offerings on the altar (where the fire must never be left to go out), for priests, women, lepers, the Day of Atonement and Festivals. THE LAW OF HOLINESS (which resulted from the union with God through sacrifice), was shown in the dedication of the firstborn, and the offering of all first-fruits ( Exodus 13:2, etc.; Deuteronomy 26); the distinction of clean and unclean food; the rules for purification; against maiming; unnatural marriages; and the laws regulating the orders of priests, holy places and things, and also the times of holding services; as the Sabbath, the Sabbatical year (seventh), the year of Jubilee; Passover; feast of weeks (Pentecost); of tabernacles; of trumpets; and Day of Atonement. The law is purely theocratic — derived from God, and not from man, and depended on the faith of the nation, the belief in God as the head of the Jewish people. Lawyer (Greek: @nomikos ) Scribe was the official title, and lawyer meant one learned in the law ( Matthew 22:35; Luke 10:25; Titus 3:13). Lazarus (“God is his helper” ) ancient 1. Lazarus of Bethany, brother of Martha and Mary ( John 11:1). 2. Lazarus in the parable of the rich man and Lazarus ( Luke 16:19-31). This is the only instance of a proper name in any of the parables. It is supposed that “Simon the leper” was the father of Lazarus and the two sisters Martha and Mary, and that when the leprosy had made Simon an outcast, his children managed the house, and the daughters especially, since it is they who gave the feast when Jesus was there ( Luke 10:38; John 12:2), and was perfumed with the costly spikenard by Mary. The family were moderately wealthy, as appears in their having a house that could accommodate a large party, in their giving a feast, having so expensive a perfume (300 pence, that is the price of 300 days wages), and a family tomb cut in the rock. Simon may have been a Pharisee, as would seem from their friendly acquaintance with the Nicodemus branch of that sect in Jerusalem, and the ready use of their creed by Martha ( John 11:24). Simon may have been sent to Galilee with others to watch Jesus as a teacher of a new sect in the church, and partly through reverence, and also in the line of his duty he took him to his house. His disease might have been developed afterward, and he have been removed, either by death or by the seclusion required by the law for a leper, when his daughters continued the hospitality their father began. This explains why Lazarus was a young man of some importance in his circle, had many acquaintances and friends, and perhaps held the position of an archon (ruler in the village). His description agrees with this in its details, the salutation of Jesus as the “Good Master” ( Mark 10:17), his respectful attitude, and his quick and earnest inquiry after the most important truth. The answer of Jesus to him was the same as that to his sister (to him “One thing thou lackest;” to her “One thing is needful”). Jesus is said by Mark to have loved him, which term is only applied to John and the sisters of Lazarus ( John 11:5). The craving for truth and holiness in Lazarus was that which Jesus loved. Martha was apparently occupied and contented with outward activity, and the teachings of the Pharisees, not suspecting the great truth that eternal life is even now present to the faithful. Lazarus hesitates between his old faith which he had “kept from his youth up” and the new light, and in this t condition he is struck down by the fever, which does its work quickly in the East. The words and conduct of Jesus show the deep concern of the friend and the restoration especially the affectionate work of the Great Teacher, who brought truth home to many hearts by one lesson. The sisters believed that he would have healed him of his sickness if he had been there at the time ( John 11:21), and their want of faith even after the loss of their brother brings tears of sympathy mingled with indignation to his eyes. The raising of Lazarus cannot be told in more fitting words than are used by John (John 11), who writes as an eye-witness, and one who saw also with a spiritual eye. A tradition states that the first question Lazarus asked after being raised was whether he should die again, and when told he must go the way of all men, it touched him with a deep sadness, and he never smiled again. What he saw during his four days’ sleep was never made known, nor whether he was even conscious. Lazarus was naturally made the subject of the spite of the Scribes and Pharisees for his part in the seeming assistance that he gave to Jesus, whose works were denounced by them as imposture and the work of the devil, or Beelzebub ( Matthew 9:34; 10:25; Mark 3:22, etc.). There is an explanation of the remark of Judas at the feast which is, that he, with others, had expected at this feast a distribution of large sums to the poor, and therefore the perfume used on one of themselves was “waste” because it lessened the amount expected to be distributed. Nothing is recorded of Lazarus after the feast. The whole story of Lazarus, so full of beauty and simplicity, sympathy and truthfulness, is above criticism, and the work of a man who in his old age and ripe faith was a witness in this account that Jesus was “the resurrection and the life.”

Lead (; Greek: molibdos ). Was known very early to the ancient Hebrews, being found in Sinai and Egypt ( Ezekiel 27:13). It was used for weights ( Exodus 15:10; Ecclesiasticus 22:14). Oxide of lead was used to glaze pottery then as now. Leaf (ALEH, “to grow up”;TEREF, “to pluck off”;ZELAIM, two-leaved doors), (DELETH). Leaves of a book or roll. Leah (“wearied” ) Daughter of Laban, the first wife of Jacob, mother of Reuben, Simeon, Levi, Judah, Issachar, Zebulon, Dinah. She had but little share of her husband’s love, and she suffered the pain of witnessing Dinah’s dishonor at Shechem, with the terrible retribution that followed. She lived longer than Rachel, and died in the Negeb, and was buried in the cave of Machpelah.

Leasing (“falsehood” ), ( Psalm 4:2; 5:6 ). Lies, in Psalm 40:4; 58:3. Leather ( 2 Kings 1:8; Matthew 3:4 ). There are very few notices of leather, unless the word skin means leather in use, as in Leviticus 11:32; 13:48; Numbers 31:20, etc. . Leaven (, “fermentation ). There was also besides fermented (KAMEZ), sharpened (MAZZOTH) bread, unleavened ( Exodus 12:7). Leaven was strictly forbidden in all sacrifices, as typical of corruption or decay. Jesus uses leaven as a figure in describing the peculiar corruption of ideas of the Scribes and Pharisees. The pagans also avoided it in their offerings to their gods. It is also used as a figure for the gospel for its secretly penetrating and diffusive power ( Corinthians 5:6).

Lebana (“white” ) A Nethinim, who returned with Zerubbabel ( Nehemiah 7:48).

Lebanah, ( Ezekiel 2:45). Lebanon (“white” ) The white mountain of Palestine, on the north of the country given to the Israelites ( Deuteronomy 1:7; 11:24; Joshua 1:4). There are two ranges, Lebanon on the west, and Anti-Lebanon on the east, almost parallel, extending from near Tyre to Hamath, about 110 miles. and . The valley of Lebanon is alluded to in the description of the extent of the land taken by Joshua ( Joshua 11:17). It is 5 to 8 miles wide, the whole length of the Lebanon, and watered by the two rivers Leontes and Orontes. The original name was Bukaa (“the valley”), which was changed to Coele- Syria (“hollow Syria”), by the Romans, and is now restored by the Arabs. Lebanon toward the sun-rising, was the name for Anti-Lebanon in Joshua 13:5. (The best description is in Porter’s Damascus. Lebanon, from the Leontes to the Eleutherus, has an average elevation of 6,000 to 8,000 feet, with two higher groups of peaks — Sunnin, 8,500 feet, and Makhmel (Khodib) — 10,051 feet (10,200 feet by one authority). The view of Lebanon from the sea is exceedingly grand. The wavy top is covered with snow during winter and spring, and the two highest peaks capped with ice on the sultriest days of summer. Cultivation, chiefly by terraces, extends to a height of 6,000 feet. Little fields and gardens are often seen on high places, difficult of approach, where it would seem that the eagles only could have planted the seed. Fig trees and vines cling to steep rocks and narrow ledges; long rows of mulberry trees fringe the winding terraces, and olive orchards fill the ravines. Hundreds of villages and convents cling like swallows’ nests to the steep cliffs. The mountain seems to be built of thousands of terrace walls, rising like steps from the sea to the snow. Seen from below, the rocky walls alone appear, divided by many deep and wild ravines. Looking down upon the terraces from a height, the vegetation is seen everywhere clothing the slopes with a great variety of tints from fields of grain, gardens of vegetables, vineyards, and different fruit and forest trees. One of the most striking and beautiful scenes in the world is from the upper slopes of Lebanon, where far away, over and beyond some deep, dark glen, clothed with dense foliage, the broad and bright Mediterranean reposes under a cloudless sky. The beauties of Lebanon were noticed by the poets and prophets of Israel ( Song of Solomon 4:11; Hosea 14:5,6,7). The coolness of its snows and waters was appreciated by Jeremiah in contrast to the heats of summer in the lower lands ( Jeremiah 18:14). The finest view of Lebanon from the east is at Baalbek, where the snowy crests extend north and south as far as the eye can see. The view from the range of Anti-Lebanon is more grand and extensive, but less picturesque, because more distant. The glory of Lebanon was its cedar, pine and. oak forests, which were used in Solomon’s Temple and his other grand edifices, for temples and palaces, in Rome and Assyria, and in ship-building (1 Kings vi.; Samuel 5:11; Ezra 3:7; Isaiah 14:8; Ezekiel 28:4-6; Josephus, Wars v. 5,2; Pliny 13:11; Layard 356). There are two groups of cedars now standing as witnesses of past grandeur. One is in a basin formed by the highest summits of Lebanon, which rise in a semi-circle around the head waters of the Kadisha, 6,172 feet above the sea. The other is on the slope of Keniseh, near the new stage-coach road from Beirut to Damascus, from which our sketch was taken. The rivers are not very large nor long, but are among the most famous in the world’s history. Beginning at the north, the Eleutherus (Nahr el Kebir) rises in the plain of Emesa, flows around the north end of Lebanon, and falls into the sea between Arvad and Tripolis. The Kadisha (sacred river), now Nahr Abu A1y, rises near the cedars under the highest summits of Lebanon, and flows through a gorge of surpassing grandeur, to the sea, at Tripolis. The perpendicular wails of rock at one place are 1,000 feet high. The Nahr Ibrahim, the classic Adonis (the scene of the romantic story of Venus and Adonis. Adonis being killed by a boar, his blood now annually colors the water of the river, which runs red to the sea). Ezekiel mentions Adonis under the name Tammuz ( Ezekiel 8:14). It rises near the ancient Apheka, where there is a ruined temple of Venus,and falls into the sea near Gebel. The Lycus (Nahr el Kelb, Dog river) rises on Sunnin and empties into George s Bay, a few miles north of Beirut. At its mouth are the famous sculptured rocks on the side of the pass, where the armies of Assyria, Egypt, Greece, Rome and France have left records of their deeds. Pliny mentions the Magoras, which is probably the Nahr Beirut. The Tamyras or Damuras of Strabo rises near Deir el Kamor, the modern capital of Lebanon, and reaches the sea about ten miles south of Beirut. The Bostenus (Nahr el Awaly) is a small stream eight miles further south. The Leontes (see Syria), in the lower part rushes through a wild chasm, the banks of which are a thousand feet or more high, almost perpendicular, and are spanned at one place by a natural bridge 60 feet long and 100 feet above the stream. All of these are on the western slope; and there are none on the eastern, except those in the valley of Lebanon, the Orontes and the Leontes. The rivers of Anti-Lebanon are the Abana, Barada (the goldenflowing stream), which rises in the beautiful little plain of Zebedany, flows along the western side of the ridge, and then down through a wild gorge into the plain of Damascus, where it divides into several channels, and is lost in the marsh and lake east of that city. The Pharpar (Nahr Awaj) rises high upon the eastern side of Hermon, flows across the Hauran: and is also lost in a marsh and lake south of the former. The Helbon waters the fertile glen of Helbon. It is supposed that the Maronites in Lebanon are descendants of the ancient Syrians, but there is no direct evidence. The Druses are Arabs. No other country has such a mixture of many races, holding to their ancient religions, more or less idolatrous. There are very few remains of ancient temples on, Lebanon, while Hermon is crowded with them. The American Mission has a station at Abeih, a few miles southeast of Beirut, not far from Deir el Kamar. Young men, and also young women, of every class and of every faith, are seeking education for its uses in commerce and benefits in social and private life; and the Syrian college, lately established in Beirut, will complete the work.

Lebaoth (“lioness” ) Judah in the south ( Joshua 15:32). Given to Simeon out of Judah’s lot. Beth Lebaoth (“place of lions”). The place may have been invested by wild beasts, and therefore so named.

Lebbaeus (“courageous” ), ( Matthew 10:3 ). THADDEUS.

Lebonah (“frankincense” ) Three miles west of Shiloh, now El Lubban. The village stands on the slope of a hill bordering the wady Lubban, and its houses have a gray and antique appearance. In the cliffs above are caves and sepulchres, witnesses of a former importance ( Judges 21:19).

Lecah (“journey” ), ( 1 Chronicles 4:21 ). A town built by Er. Lost.

Leeks (chazir, “grass” ) There are several plants offered in explanation of the twenty allusions in the Old Testament to “leeks.” The trigonella grows in gardens in Egypt, and is eaten in large quantities in the fall, as greens are with us. The seeds are also eaten boiled. Radishes, onions, garlic (and leeks) were supplied to the workmen who built the pyramids. The priests were not permitted to eat any of these, as Plutarch explains.

Lees (shemer, “preservation” ) Wine was left standing on the lees to give it color and body ( Isaiah 25:6). The wine undisturbed was thick, and before it was used it was necessary to strain off the lees. Legion ( Matthew 26:53; Luke 8:30 ). A portion of the Roman army, about 6,000 infantry.

Lehabim ( Genesis 10:13 ). Mizraim’s third son, perhaps the ancestor of the Lubim, allies of the Egyptians, mentioned in the inscriptions on their monuments at Medinet Habu (dated 1250 B.C.); and also of the Libyans. Jeremiah noticed them in the 6th century B.C., and Daniel still later. They are located on the African coast, west of Egypt, as far as and beyond Cyrene. The great Arab tribe, the Beni Ali, now extends from Egypt to the Atlantic, and illustrates the probable extent of the ancient Lubim and their accessions. There has been from the earliest times a constant stream of colonization flowing along the coast of Africa, north of the Great Desert, from the Nile to the Straits of Gibraltar, from different nations and people. The Phoenicians and Greeks drove the Lubim into the desert and the mountains, where they still remain.

Lehi The place where Samson slew a thou. sand men with a jaw-bone ( Judges 15:9-19). Lehi is the Hebrew word for jawbone, but the name of the place was Ramath Lehi ( Judges 15:17). It was on the border of Judah and Philistia. The spring of Enhakkore was known in Jerome’s time, near Morasthi, the prophet Micah’s birthplace, east of Eleutheropolis. Now lost.

Lemech ( Genesis 5:25).

Lemuel (“devoted” ), ( <203101>Proverbs 31:1-9 ).

Lentiles ADASHIM . A bean-like plant much esteemed in the East as an article of food. There are several kinds ( Genesis 25:34; Ezekiel 4:9). They were used in making bread in times of scarcity. The present Arabic name (Adas ) is the same as the Hebrew. Red pottage is made of the red lentile, and is a very palatable dish, called EDOM in Genesis 25:30. The poor in Egypt now use it because it is cheaper than wheat. There is a tradition that Esau sold his birthright at Hebron, and in memory of this the Arab monks (dervishes) distribute daily a supply of lentile soup to the poor, and strangers. Leopard (NAMER; “spotted” ) Mentioned in seven passages. The word was compounded into several of towns as Beth-nimrah, Nimrah, Nimrim (Leopard-town, etc.), ( Isaiah 11:6; Jeremiah 5:6, etc.). Habakkuk compares the Chaldaean horses to the swift leopard (Hab. 1:8), and Daniel alludes to the “winged leopard,” as a type or figure of the rapid conquests of Alexander. The hills of Palestine were frequented by the leopard in ancient times, as may be inferred from Song of Solomon 4:8, and it is now found in the mountains of Hermon and Lebanon, and sometimes in the gorges near Jerusalem, especially the lower Kidron, where it retreats into caves from the heat of the sun. The Cheetah may be included in this description, as it was used by the ancient Egyptians in hunting, and so sculptured on the monuments. Their skins were worn by the priests during their religious ceremonies, and are so worn by the modern dervishes. Leper ZARUA ; “leprosy,” ZAP . AATH ; Greek: lepra , lepros . Supposed to be the peculiar scourge of an offended deity. The white variety was more common (if there is more than one) covering the entire body, or the most of it, and was called the leprosy of Moses. This was the “clean” kind. The symptoms were first a swelling, a scab or baldness, and a shiny spot. The hair changed to a white or yellowish-white over the swelling. Sometimes raw flesh (“proud flesh”) appeared in the sore. It often disappeared after going so far. If it went further it became “unclean.” While disease was active and spreading it was unclean, but when it had spread all over the body, and could go no further, the person became clean again. The object of the disease seems to have been to create a nameless horror, and dread of contagion. It is not known whether it was propagated by contagion. Some passages mean any disease that spreads in the skin (Leviticus 13—14). The modern Elephantiasis (Barbadoes leg, swelled leg) is not the leprosy of the Hebrews, although sometimes called “black leprosy.” The leprosy of garments and of walls has caused many ingenious explanations. One of walls is that of a fungus growth on the wall producing spots; another of the nitrous efflorescence in red spots.

Leshem (“glancing” — the jacinth stone ). The city Laish ( Joshua 19:47; Revelation 21:20).

Lethech (“pouring” ) A measure for grain ( Hosea 3:2). .

Lettus (1 Esdras 8:29).

Letushim Second son of Dedan ( Genesis 25:3), who founded a tribe in Arabia called by Ptolemy Allumoeoti (Hebrew: LEUMMIM ). There was a city called Luma in Arabia Deserta.

Leummim (“nations” ) Sons of Dedan ( Genesis 25:3). Levi (“to adhere” ) Third son of Leah, wife of Jacob. Born in Mesopotamia, B.C. ( Genesis 29:34). When Dinah went out to see the young women of Shechem, as Josephus says, at an annual festival of nature worship, such as that mentioned in Numbers 25:2, of the people in Moab, she was taken by Shechem as a wife; which was resented as an insult by her brothers, Jacob, Simeon, and Levi, who executed their revenge on the city in a fearful manner (Genesis 34), destroying the whole city for the error of one man. This is an early instance of a blood feud, which are so common in the East now. Levi plotted with others against Joseph. He went into Egypt with his three sons, Gershon, Kohath, and Merari, and as one of the oldest, was presented to Pharaoh. The descendants of Levi, among whom were Moses and Aaron, were made the ministers of religion and the representatives of the national faith; Jacob prophesied that Levi should be scattered among his brothers, which was fulfilled in the distribution of the tribe among the 48 Levitical cities, which were scattered throughout the whole country. The tribe displaced the earlier priesthood of the firstborn as representatives of the holiness of the people, Their first enumeration gave 22,000, which was nearly equal to the number of the firstborn males of all the other tribes, which was 22,263 — reckoning from one month old upward. The 273 were redeemed by five shekels each, being paid to Aaron. They guarded the ark, and were reckoned separately as the host (of the Lord), and were not counted in the army. Their special duties were the daily sacrifice, and the work about the tabernacle (and Temple), in a certain appointed order (Numbers 3; Numbers 4; Numbers 7). A table of the family will show the division of the tribe into the three seperate branches according to their functions ( Exodus 6:16-25). The Levitical order proceeded from the people, and were not a privileged class (Exodus 38); nor was the monarchy designed to be so ( Deuteronomy 17:14-20), and the people always took part in the coronation of the king and the installation of the high priest ( Chronicles 29:22; 1 Macc. 14:35). They did not cultivate land or work at trades, but were to receive a tenth as tithes from the people; a part of which was again divided to the priests ( Numbers 18:21, etc.). Their duty was to instruct the people in the law, and to enable them to spread this knowledge through the land. Forty-eight cities were assigned for residences to them, six of which were cities of refuge, and thirteen were for the priests, distributed as follows: — Priests: Judah and Simeon 9; Benjamin 4. Not priests: Ephraim 4; Dan 4; half Manasseh (west) 2. — Half Manasseh (east) 2; Issachar 4; Asher 4; Naphtali 3. — Zebulun 4; Reuben; Gad 4. Each of these cities was to have a suburb for pasture-ground, for the Levites’ cattle ( Numbers 35:4,5). Saul massacred the priests at Nob, slew the Gibeonites in their service, and assumed the priestly office; but David reorganized and restored them to their proper service. TheCHORAL SERVICE is first mentioned in David’s time ( 1 Chronicles 15:16, and minutely in 1 Chronicles 25). Ethan (1 Chronicles 19), one of the singers, was a man of great talent ( 1 Kings 4:31), and author of Psalm 89. The tribe was divided into twelve orders or courses, to serve each one month in rotation. The porters served only a week, but the four chief porters lived in the temple court ( 1 Chronicles 9:27). Psalm was a song of the nightwatchmen around the temple. The Levites appear as first in 2 Chronicles 34:13, under Josiah. The books of Chronicles were probably compiled by scribes, under the direction of Daniel and Ezra. The age at which service Was to be required was originally 30 years, but was reduced to 20 in the tribe of Solomon ( Chronicles 23:24-27). Ezekiel records the idolatry of the Levites in Ezekiel 44 and Ezekiel 48. Psalm 137, is a mournful and touching record of the Levites’ experience in captivity. The priests, Levites, singers, and porters who returned from Babylon were (it seems from Ezra 2:36-42) a very small “remnant” ( Ezra 3:8). None of the Levites came to the first meeting of preparation for the return ( Ezra 8:15). Their service and residence were established as of old, and they joined in the last great song of praise which is recorded ( Nehemiah 9:6-38). From this time down we have scarcely any account in the Old Testament, and but a very few notices of them in the New Testament (as in Luke 10:32; John 1:19 etc.). They were also dispersed among the Gentiles, with the other tribes ( Acts 4:36). The religious system established by custom from Abraham’s time was changed when Aaron was made the high priest. The oldest son of each house inherited the priestly office, and performed the duties ( Exodus 24:15), and this idea led to that other that Israel was a nation of priests. The great change was made when the entire tribe of Levi was set aside as a priestly caste — an order—as witnesses and guardians of the national worship. The Levites took the place of the firstborn in the nation which were numbered, being 22,273, the Levites being 22,000, counting all from a month old upward, and the difference was balanced by paying for each one of the odd number the price of a victim vowed in sacrifice. The tabernacle was a sign of the presence of God among the people, and the Levites were the royal guard of this invisible king. They were not included in the armies, although called the Lord’s Host. The Kohathites held the highest offices, guarding and bearing the sacred vessels, including the ark, after these had been covered with the dark-blue cloth by the priests. The Gershonites bore the tent-cloths, curtains, etc., and the Merarites carried the boards, bars, and pillars, using oxen and carts. They purified them selves by a ceremonious washing and sprinkling, and were solemnly consecrated by the people ( Numbers 8:10).

Leviathan (LIVYATHAN, “an animal wreathed” ) The crocodile. Described as living in the sea (or river), and probably a term including several kinds of monsters of the deep ( <19A426> Psalm 104:26), and also serpents. Job 3:8 has mourning for leviathan. The practice of enchantment is referred to, which was similar to the modern snakecharming. The description in Job 41 is of the crocodile (so in the version of T. J. Conant), and also in Psalm 74:14. The Arabic name is [^Timsah, which is given to the lake near Suez, through which the Suez canal runs. The word is translated “dragon” in Ezekiel ( Ezekiel 30:3). The leviathan of Isaiah 27:1 (nachash , serpent), is used as a type of Egypt, and the crocodile was an emblem of that country. The python (Satan) was worshiped by the Egyptians as well as the crocodile.

Levirate (“husband’s brother” ) The law by which a younger brother married the widow of the older brother, and raised children in his name.

Levis Corruption of “the Levite” in Ezra Libanus (1 Esdras 4:48; 5:55).

Libertines ( Acts 6:9 ). Two explanations of this difficult text are offered: 1. People or disciples from Libertum near Cyrene, Africa. 2. That the Libertines were Jews who had been made prisoners in various wars, reduced to slavery, and afterward liberated, converted, and received into the synagogues with disciples from other cities (Josephus, Antiquities xviii. 3, sec. 5).

Libnah (“whiteness” ) 1. A station in the desert ( Numbers 33:20), between Sinai and Kadesh, near Rissah, perhaps on the Red Sea. Laban ( Deuteronomy 1:1). 2. A city in the southwest of Palestine, taken by Joshua next after Makkedah, on the day that “the sun stood still.” Sennacherib besieged it ( 2 Kings 19:8). The great destruction of his army, when 185,000 died in one night ( Isaiah 37:8-36; 2 Kings 19:8), took place, either here (where Rabshakeh, his general, joined him with the force that had camped at Jerusalem), or, according to Josephus and Herodotus, at Pelusium (Antiquities x. 1, 4). King Zedekiah’s mother was of this place ( Jeremiah 52:1). A little village called El Menshieh, five miles west of Eleutheropolis, on the direct road between Makkedah and Eglon, with a few ruins which are evidences of its former strength, marks the site of the ancient Libnah.

Libni (“white” ) 1. Son of Gershom ( Exodus 6:17). 2. Son of Mahli ( Exodus 6:29).

Libnites, the Descendants of Libya ( Acts 2:10 ).

Libya about Cyrene. .

Libyans People of . ( Jeremiah 46:9).

Lice KINNIM . Only in Exodus 8:16-18, and <19A531> Psalm 105:31; both references applying to the plague in Egypt. It is urged by some that the original means gnats and not lice: 1. Because the Greek knips (knipes) may mean that insect. 2. Plant-lice may have been meant, and an Arabic word ([^kaml, a louse)is referred to in proof, when describing “a thistle black with plant-lice,” which is often seen in Egypt. The Egyptians were very scrupulous on the subject of purity, and especially avoided lice and all vermin. The plague of lice was therefore especially obnoxious to them.

Lieutenants The official title of one who governed the Persian empire ( Esther 3:12; 8:9), Life (hay, or chay ), living thing ( Genesis 1:20); nephesh, soul ( Genesis 12:5; Psalm 11:1); mind ( Genesis 23:8); persons ( Genesis 14:21); heart ( Exodus 23:9); Greek bios, present life ( Luke 8:14); zoe, ( Matthew 7:14); zao, to live; pneuma, spirit, ghost ( Revelation 13:19); psuche, soul (Matt, 2:20). Life and to live used of the existence of men and animals, and of the enjoyment of what makes life valuable, as happiness ( Psalm 16:11), and the favor of God ( Romans 6:4). The true life is immortality in blessedness and glory, and it is believed by some that Jesus taught that such a life was only to be won by a pure life of faith and deeds, believing on him who is the Lord of Life ( Matthew 19:16,17,29; Romans 2:7; 5:17; 6:23. Light (’or; Greek: phos ). The element light; that which enables us to see. Also, figuratively, the Intellectual, moral, and spiritual element by which .we may see ( Matthew 6:23; John 1:4; 5:35). God as the source of this light, as the sun is of the other. Children of light is a term for true disciples ( Luke 16:8; Ephesians 5:8). Jesus Christ is the Light of the world.

Ligure (LESHEM ). .

Likhi (“learned” ) Son of Shemida ( 1 Chronicles 7:19). Lily (SHU-SHAH, SHOSHAN-NAH; Greek: krinon ). There is a great difference of opinion on this question as to what flower was meant by the Hebrews, or by Jesus, which appears in our translation as the lily. Dr. Thomson, (Land and Book, i. 394),says, “The Huleh lily is very large, and the three inner petals meet above and form a gorgeous canopy, such as art never approached, and king never sat under, even in his utmost glory. Nothing can be in higher contrast than the luxuriant, velvety softness of this lily, and the crabbed, tangled hedge of thorns about it.” The Phoenician architects ornamented the temple with lily work, probably imitating the use of the lotus in Egypt about the columns, and the rim of the brazen sea. These ideas are wrought into visible shape in T. O. Paine’s Temple of Solomon.

Lime Limestone is the common rock of Palestine ( Deuteronomy 27:2,4).

Lime-kilns are frequent, and where limestone is not easily accessible, as in Asia Minor, the Turks are in the habit of breaking up the marble columns, capitals, handsomely carved entablatures, and even statues of the gods, to be burned into lime.

Linen Hebrew: 1. shesh , fine linen ( Genesis 41:42); 2. bad linen used for the under clothes of the priests ( Exodus 28:42; Leviticus 6:10); 3. buts , fine linen, perhaps from the Greek busses ( 2 Chronicles 5:12), of which the vail of the temple was made ( 2 Chronicles 3:14), and Mordecai was arrayed (colored purple), and the rich man arrayed in the parable ( Luke 16:19); 4. etun made of fine flax ( Proverbs 7:16); 5. mikve , linen yarn ( 1 Kings 10:28); 6. sadin , linen garments ( Judges 14:12); 7. Greek: sindon . Egypt, from the lost ancient time, was celebrated for its line linen, which was used for the sacred garments of the priests, for mummy wrappers, and to write upon. Some specimens may be seen in the Abbot Egyptian Museum, in New York (Hist. So. Building, on Second Avenue, near 9th St.).

Lintel The upper framework of a door ( 1 Kings 6:31) correctly “upper doorpost” ( Exodus 12:7). Hebrew: AYIL post (Ezekiel 40—41). Some say that ayil meant a wall along an entrance way which could be divided into panels; 2. KAFTAR , knop ( Amos 9:1; Zephaniah 2:14); 3. MASHKOF (upper door-post in Exodus 12:22). Aben Ezra translates mashkof by window, because it means “to look, as from the window over the door upon anyone below. Linus (“flax” ) A disciple at Rome ( 2 Timothy 4:21). The first bishop of Rome after the apostles was Linus (A.D. 68-80), and no lofty pre-eminence was attached to the office at that time, as appears from the simple mention of his name among others. He is said to have written an account of the dispute between Peter and Simon Magus. Lion There are no lions now in Palestine, but they abound in the deserts, and the swamps of the Euphrates. There are several names of places compounded of the name of lion which show that the animal was known there anciently, as Leboath, Latsh ( Joshua 15:32; Judges 17:7). These seven names for lion indicating different ages: 1. gur , or gor , a cub ( Genesis 49:9); 2. kefir , a young lion ( Judges 14:5); 3. ari , aryeh , full-grown lion ( Genesis 49:9); 4. shakhal , (the roarer) large, strong lion ( Job 4:10); 5. shakhaz , in full vigor ( Job 18:8); 6. labi , or lebbiya , an old lion ( Genesis 49:9), (Coptic, labai, lioness); 7. laish , old, decrepit, feeble ( Job 4:11). The lion of Palestine was probably the African kind, which was shorter and rounder, and had less mane than the Asiatic variety. Sometimes a “multitude of shepherds” turned out to hunt the lion ( Isaiah 31:4), and a few instances are recorded of a single person attacking him ( 1 Samuel 17:34), or perhaps two or more ( Amos 3:12). The Arabs now dig a pit for the lion, covering it slightly, and decoying him with some small animal, as a kid. The kings kept lions for amusement ( Ezekiel 19:9), and for hunting in Assyria (Ancient Egyptians 3:17), as represented on the monuments (Layard, Nineveh and Babylonia, 138). Poets and other writers made much use of the lion for his strength ( Judges 14:18), courage ( Proverbs 28:1), and ferocity ( Genesis 49:9); qualities which were attributed to brave, or other noted men. The lion’s roar is given by four Hebrew words: 1. SHAAG , thunder ( Judges 14:5), his roar when hunting; 2. NAHAM , the cry when the prey is seized ( Isaiah 5:29); 3. HAJAH , growl of defiance; 4. NAAR , the yelp of young lions ( Jeremiah 51:38). Besides these there are terms for other qualities and acts; as RABATS , crouching ( Ezekiel 19:2); SHACHAT , lying in wait in a den; ARAB , secret watching for prey; RAMAS , creeping in a stealthy manner (Isaiah 104:20); ZINNEK , the spring upon the prey ( Deuteronomy 33:22). The lion was used in poetry and in sculpture as a symbol of majesty and power, as in the Assyrian compound figures. In Egypt it was worshiped at Leontopolis. It was the emblem of the tribe of Judah, and is mentioned as a symbol by John in Revelation 5:5. Solomon’s throne was ornamented with lions, as also the brazen laver ( 1 Kings 7:29,36).

Litter A couch or sedan chair, borne by men, between mules or camels, now in use by the Egyptians ( Numbers 7:8; Isaiah 66:20). They are strewn in use on the ancient sculptures and paintings.

Liver The internal organ of the body ( Proverbs 7:23).

Lizard (Hebrew: LETAAH ). The fan-foot lizard is reddish brown, spotted with white, and lives on insects and worms. It is named from its note which sounds, like “Gecko.” They lay small, round eggs. Their feet cling to the wall like a fly’s, and they run around the house without noise, always at night.

Loammi (“not my people” ) Second (symbolical) son of Hosea ( Hosea 1:9).

Loan The law of Moses required the rich to lend to the poor without interest, only taking security against loss. Foreigners were not included in this rule. The practice of usury was always discreditable among the Hebrews ( Proverbs 6:1,4; 11:15, 17:18, etc.), and Nehemiah restrained its exercise ( Nehemiah 5:1,13). The of the Temple were useful to the worshipers from a distance, and especially from foreign countries, in changing their money to the only lawful coin, the halfshekel, the annual temple dues from each person; but their presence in the temple itself was illegal and a desecration of the holy place. Their proper place was among businessmen, on the street, with the merchants.

Lock The common wooden lock of the East is a clumsy wooden bolt kept in place by a few loose pins which may be lifted by a key with pegs fitted to match (see ). Bolts and locks were used ( Judges 3:23; Song of Solomon 5:5; Nehemiah 3:3). Locust Hebrew: ARBEH (“multitude”) locust in Exodus 10:4, and many other passages; CHAGAB (locust generally) grasshopper in Numbers 13:33, and others; CHARGOL (“locust”) grasshopper; beetle in Leviticus 11:22; SALAM (“bald locust”) locust in Leviticus 11:22; GAZAM (“palmer-worm); GOB (“great grasshopper”) in Nahum 3:17; Isaiah 23:4; CHANAMAL (“hail or frost?”) locust in Psalm 78:47; YELEK (“rough”) cankerworm in Nahum 3:15; caterpillar in <19A534> Psalm 105:34; CHASIL (“caterpillar”); ZELAZAL , locust in Deuteronomy 28:42. The clouds of locusts sometimes obscure the sun, and they are very destructive, eating every green thing in their way. Their great voracity is alluded to in Exodus 10:12; Joel 1:4; and several other passages, and they are Compared to horses in Joel 2:4,5, and in Revelation 9:7,9, where the noise they make in flying (like a heavy shower of rain) is also noticed, and their irresistible progress. Sometimes they enter the houses and eat the wood work. They do not travel in the night. Some kinds of birds eat them (Starling, Arabic: [^smurmur); and they. are eaten by men also, after being roasted, fried or stewed, mixed with flour and ground or pounded fine, and by boiling in water. Vast quantities are drowned in the sea, being carried into it by the wind. They generally die in a day or two. The children catch some kinds, as they do handsome butterflies, for their beauty, being marked with many colors, streaked and spotted. The women often put the eggs of the locust (chargol) into their ears as a cure for, or a preventive of, ear-aches.

Lod Built by Shamer ( 1 Chronicles 8:12). Always connected with Ono. It is called Lydda in the book of Acts ( Acts 9:32), where Peter healed Aeneas of palsy. One of the murderers of Julius Caesar (Cassius Longinus) was stationed in Palestine, and sold the whole people of Lydda into slavery (Antiquities xiv. 11, 2); and Antony restored them. Cestius Gallus burned it, and Vespasian, some time after, colonized it. The Romans gave it a new name, Diospolis (on the coins of Septimus Severus), and it became a seat of Jewish learning, and a large and wealthy town. It was the seat of a bishopric at an early date. Tradition connects the birth of George with the ruins of a church in the town, once a splendid structure, built by Justinian (Rob. U. 244). There are about 1,000 people now in the place, which is called by its ancient name, as near as an Arab can speak it (Lud).

Lodebar (“without pasture” ) The native place Machir ben Ammiel, in whose house Mephibosneth found a home, after his father’s death, on the east of Jordan River ( 2 Samuel 17:27; 9:4,5). This same Machir was one of the first to supply the wanes of David when he fled from Absalom. It was near Mahanaim. Lost.

Lodge ( 1 ) ( Isaiah 1:8 ). Shelter made of boughs.

Lodge ( 2 ) To “tarry all night” ( Genesis 19:2; Judges 19:10; Matthew 21:17). .

Loins The lower region of the back, the seat of strength ( Genesis 35:11; 37:34). Figuratively the source of progeny.

Lois (“better” ) Grandmother of ( 2 Timothy 1:5; 3:15). Lord .

Lord’s Day, the (Greek, he kuriake hemera, In Revelation 1:10 ). The first day of the week, the weekly festival in memory of the resurrection of the Lord on that day. Some of the “fathers of the early church” understand it to mean Easter day The first day of the week was chosen for the weekly meetings and feasts by those who “preached Jesus and the Resurrection.” The appearance to the disciples, apostles, and others, were all on the Lord’s day, and the custom of assembling on that day was adopted without a recorded exception in all the Churches. Besides the evidence of the early fathers there is that of Pliny in his letter to Trajan, from Pontus, “The Christians were accustomed to meet together on a stated day., before it was light, and sing hymns to Christ or God, and to bind themselves by a sacrament, and after separating they met again to take a general meal. Justin Martyr calls it Sunday, saying the exercises were prayer, the celebration of the Holy Eucharist, and the collection of alms, because it was the first day on which God dispelled the darkness, and because Jesus Christ rose from the dead on it.” This is not the SAMBAS, for that was the seventh day, and was a day of rest and a “Holy day” to Jehovah ( Isaiah 58:13), and the two are carefully separated in character and intention. The Lord’s day was to be a day of joy, cheerfulness, and of relaxation, and of religious meetings, no work being formally forbidden or rest commanded, and the law of Moses in the Fourth Commandment is nowhere in the Gospels applied to the day. Some deny any religious character or obligation to the day; others hold it to be an institution of the Church only, without divine sanction; and a third opinion is that it is a continuation under the new order of spiritual things, of the original Sabbath, and the Fourth Commandment applies equally to the Lord’s day. The first legal act affecting the day that is recorded is that of Constantine, A.D. 321, “Let all judges and city people, and the business of all arts, rest on the venerable Day of the Sun. Yet let those in the country freely and without restraint attend to the cultivation of the fields, since it frequently happens that not more fitly on any day may grain be planted in furrows, or vines in the trenches, lest through the moment’s opportunity the benefit granted by heavenly foresight be lost.” Constantine had a nation of many kinds of people with many kinds of religion, and he so framed the laws in favor of his new faith as to do as little violence as possible to the old institutions. This law was acceptable to the Christians who could keep it with joy, and not burdensome to the Pagans, who could feel no interest in it. He certainly did not honor the day, but rather accepted the honor that it brought to him as a convert to the new faith. The Council of Nice, A.D. 325, notices the day incidentally as already an old institution, and makes some rules concerning the posture of worshipers.

Lord’s Prayer, the The name (not in the Scriptures) of the prayer spoken by Jesus as a model to his disciples, given in Matthew 6:9-13; Luke 11:2-4.

Lord’s Supper (Greek: kuriakon deipnon, 1 Corinthians 11:20 ). The great central act of Christian worship, described by Paul ( Corinthians 11:23-26), as having been instituted on the night of the betrayal. It was a continuation or a substitute for the Passover ( Matthew 26:19, etc.). . The Paschal Feast was kept, not precisely as Moses directed (Exodus 12), but in this manner: The members of the company met in the evening, reclined on couches ( John 13:23, etc.), the head of the company or house asking a blessing “for the day and for the wine,” over a cup, of Which he and all the others tasted. Then all present washed their hands. Then the table was set out with the Paschal lamb, unleavened bread, bitter herbs and sauce of dates, figs, raisins and vinegar (haroseth ), the herbs being dipped into the sauce and eaten, by the leader first. After this the dishes were changed and the cup of wine was again blessed and passed around. Then the real supper began with the solemn introductory words and a thanksgiving, with Psalm 113 and Psalm 114, after which the hands were again washed. Then the leader broke a loaf of bread and gave thanks, dip. ping a piece with the bitter herbs into the sauce (sop in A.V.), and eating it, followed by all the company. The lamb was then eaten, with bread and herbs, after which the third cup of wine, called “the cup of blessing,” was passed around. A fourth cup (of the Hallel) was passed around during the chanting of Psalm 115 and Psalm 118. The fifth cup was passed during the chanting of the (Psalm 120— 138). The Lord’s Supper was to take the place of this feast, and the bread and wine instead of being memorials of the deliverance from Egypt, were to be memorials of the Lord and Master. The Paschal feast was annual, but no rule was given for the new supper, which was left to be settled by inclination and custom. The unleavened bread broken was a memorial of his broken body; the wine of his blood (see Matthew 13:38,39; Genesis 41:26; Daniel 7:17), which was the New Testament ( Jeremiah 31:31), symbolical of the new covenant. The custom was well observed from the beginning ( Acts 2:42). Some even suppose that the blessing of the bread and wine occurred at every meal, and at least one a day, each assembly around a table being known as the church of such a place, the materials being paid for out of the common fund. The bread was such as was commonly used, for they did not propose to continue the obligation of the Passover in using unleavened bread; the wine, as is the general custom in the East, was mixed with water. A part of the ceremony was “a holy kiss” ( 1 Corinthians 16:20). The original supper of “fellowship” passed by degrees into the “communion” service, as taking the place of the feast of charity, which had been abused by selfish souls. The new rule given by Paul separated the idea of a full meal from the celebration of the Lord’s Supper, or the Eucharist, and instead of daily it was to be only on the Lord’s Day, and also the time was changed from evening to the morning ( Acts 20:11). The practice of Paul himself seems to have joined the Feast of Charity and the Eucharist, especially shown on board the ship in the storm ( Acts 28:35).

Loruhamah (“the uncompassionated” ) Daughter of ( Hosea 1:6). .

Lot Son of Haran, nephew of Abraham ( Genesis 11:27), born in Ur of the Chaldees, and settled in Canaan. He took refuge in Egypt with Abram during the famine ( Genesis 12:4; 13:1), and returned with him into the south of Palestine. He chose the Arabah for his pasture-land, leaving Abram on the hills of Benjamin and Judah. When the four kings captured him, he was rescued by his uncle (Genesis 14). Lot had probably entered into the cities, adopted some of their customs, and gathered other property besides cattle and tents ( Genesis 14:12), including women (servants). The last scene in his life is recorded in connection with the destruction of the cities of the plain, when there appears in contrast with some of the darkest traits of human nature in the people of the cities, the pleasant habits and customs of Lot’s wandering life; the chivalrous hospitality — washing feet, unleavened bread, the ready feast, such as we read of on the hills of Hebron among Abram’s tents, and was referred to by Paul in the beautiful passage, “Be not forgetful to entertain strangers, for thereby some have entertained angels unawares” (Heb 13:2). The traveler now meets with these traits among the Bedouin, which are almost identical with those of their ancestors of that early age. Where Zoar was, or in what mountain Lot dwelt, has not been determined (see ). The story of Lot’s wife, and especially the strange conclusion, might have been passed by as a mystery, but for the use of it as an example in one of the discourses of Jesus ( Luke 17:31,32), where he says, “In that day he that is in the field let him not return back: remember Lot’s wife” (who did). The author of the Book of Wisdom (Wisdom 10:7), and Josephus (Antiquities i. 11,4), seem to have believed in an actual monument of salt; and many travelers from their day to this have seen and described pillars of salt which they accepted as Lot’s wife. Ammon and Moab were the children of Lot ( Deuteronomy 2:9,19), and as such were exempted from conquest by Moses. (See Psalm 83) The Arabs have traditions of Lot (Koran, chapter vii., xi.), in which he is described as a preacher sent to the cities of the plain, which they call Lot’s cities. The Dead Sea is also called the Sea of Lot (Bahr Loot).

Lotan (“covering” ) Son of Seir ( Genesis 36:20). Love (Hebrew: AHABA, Greek: agape ). Natural affection. Also spiritual affection for holy things ( Romans 13:10; 1 John. 4:7, etc.), which is a fruit of the Spirit, opposed to all evil, and only satisfied with a likeness to Jesus Christ and God. Love-Feast .

Low Country ( 2 Chronicles 26:10 ). . Arabah?

Lozon Ancestors of Solomon’s servants, who returned with Zerubbabel (1 Esdras 5:33). .

Lubim (“people of a dry land” ) . In Shishak’s army ( 2 Chronicles 12:3). Mentioned by the prophets ( Nahum 3:9; Daniel 11:43), and on the Egyptian monuments, where they are called , who contended with Egypt in war, and were subdued about 1250, B.C. They are painted as a Shemitic race, fair and strong. Perhaps the same as the They occupied the shores of the Great Sea, and the Desert inland, west of Egypt. The Kabyles and Berbers of that district maybe descendants, as they are the successors of the Lubim (Libyans).

Lucas . Companion of Paul at Rome ( Colossians 4:14). Lucifer (“light bearing” ) Son of the morning, morning star ( Isaiah 14:12), a symbol of the king of Babylon. Since the time of Jerome, it is a name for Satan. .

Lucius (“born in the daytime” ) 1. A Roman consul (1 Macc. 15:10), and uncertain whether 1. L. Furius, B.C. 136; 2. L. Caecilius Metellus Calvus, B.C. 142; or 3. L. Calpurnius Piso, B.C. 139, who is probably the one referred to. 2. Akinsman of Paul ( Romans 16:21), afterward bishop of Cenchraea. 3. Lucius of Cyrene, was probably at the Feast of Pentecost, if not one of the 70, and also one of the “men of Cyrene,” who preached in Antioch ( Acts 11:20). Different traditions make him bishop of Cenchraea, Cyrene and Laodicea in Syria. Lucre That which is gained unworthily ( 1 Samuel 8:3; 1 Timothy 3:8).

Lud Fourth son of Shem ( Genesis 10:22), from whom descended the Lydians; who first settled north of Palestine, and afterward in Asia Minor. The name is found on the Egyptian monuments of the 13th, 14th and 15th centuries B.C. as a powerful people called Luden. ( ).

Ludim ( Genesis 10:13 ). Allies of the Egyptians ( 2 Chronicles 12:3; 16:8; Nahum 3:9). Probably the same people as the Lehabim.

Luhith, the Ascent of ( Isaiah 15:5; Jeremiah 48:5 ). A famous pass somewhere in Moab, not yet identified.

Luke (Greek: Loukas; Latin: [^Lucas, “born at daylight” ) A common name among Romans. A Gentile born at Antioch in Syria, educated a physician, and an artist (Nicephorus 2:43). Some have supposed him one of the 70, and also one of the two who saw Jesus at Emmaus, but without good reason. He first appears historically at Troas with Paul, going with him into Macedonia ( Acts 16:9,10), and writing his history after that as an eye-witness. and in the . It is supposed that he died a martyr between A.D. 75 and 100, but no locality is given. Lunatic (“moon-struck” ), ( Matthew 4:24; 17:15 ) Disease of the body and mind. . Lust Desire ( Psalm 78:18,30), inordinate and sensual ( Romans 1:27).

Luz (“almond-tree”) An ancient city of Canaan, named Bethel by Jacob ( Genesis 28:19). 1. It is likely that the place of Jacob’s pillar, of the El-Beth-el sanctuary ( Genesis 35:6; 48:3), and of Jeroboam’s idolatry ( 1 Kings 12:29), were not in, but south of the city of Luz ( Joshua 16:1,2; 18:13). 2. One of the men of Luz was allowed by the house of Joseph to escape, when the city was destroyed, and he went into the land of the Hittites, where he built another Luz. Probably on the Orontes river (Porter).

Lycaonia (Lucos, “a wolf, wolf-country” ) An undulating plain, 20 miles by 13, among the mountains in Asia Minor, north of Cilicia. Iconium (its capital), Derbe, and Lystra were there, and visited by Paul. The speech of this district was a corrupt form of Greek ( Acts 14:11). It was a Roman colony, and had a good road. The streams are brackish, and there are several small salt-lakes; but flocks find good pasture.

Lycia (LIKEA ). A province and peninsula southwest in Asia Minor, opposite the island of Rhodes; mountainous and well watered with small creeks. Bellerophon, one of its ancient kings, is celebrated in Greek mythology; The Romans took it from Antiochus the Great, after the battle of Magnesia (B.C. 190). There are many ruined cities in this region, described in the excellent works of Fellows, Spratt, and Forbes, full of architecture, sculpture, and inscriptions of the ancients. It is mentioned in 1 Macc. 15:23, during its golden period, just after its emancipation from the rule of the island Rhodes. Paul visited two of its cities, Patara and Myra.

Lydda Greek form of Lod. The first historical notice of this city, since Christ, is the signature of Aetius Lyddensis to the acts of the Council of Nicaea (A.D. 325); after which it is frequently mentioned, especially during the Crusades. The Arabs have a tradition that the final contest between Christ and Antichrist will be at Lydda. (Sale’s Koran, c. 43, note).

Lydia ( 1 ) (“from king Lydus” ) A province in Asia Minor, on the Sea, south of Mysia, and north of Carla. Taken by the Romans from Antiochus the Great, after the battle of Magnesia, B C. 190, and given to the king of Pergamus, Eumenes II (1 Macc. 8:8). The India and Media of this passage in Maccabees should be corrected to read Ionia and Mysia.

Lydia ( 2 ) (“from Lydia?” ) The first convert in Europe, by Paul, and his hostess at Phillippi ( Acts 16:14,15,40). She was a Jewess and was found by Paul attending Jewish Sabbath worship by the side of a stream. She was by occupation a traveling dealer in dyed goods and dyes, and belonged in Thyatira, which was noted for such products. The mention of the conversion of her household indicates some wealth and importance, whether as head of a family or only of hired servants. Her character as a Christian woman is shown in her acceptance of the Gospel, her urgent hospitality, and continued friendship for Paul and Silas when they were persecuted. Her death is not recorded.

Lydians People of Lydia ( Jeremiah 46:9).

Lysanias (“ending sorrow” ) Tetrarch of Abilene, in the 15th year of Tiberius, when Herod Antipas was tetrarch of Galilee, and Herod Philip was tetrarch of Ituraea and Trachonitis. Josephus mentions a Lysanias who ruled in that district, near Lebanon, in the time of Antony and Cleopatra, 60 years before the one mentioned by Luke, and also another of the time Caligula and Claudius, 20 years after Luke’s reference. The name may have been a common one to several rulers; and the last one mentioned by Josephus the one referred to by Luke.

Lysias (“relaxing” ) 1. A nobleman who was entrusted with the government of Syria, B.C. (1 Macc. 3:32). 2. Claudius Lysias, a military tribune who commanded Roman troops at Jerusalem under Felix. He rescued Paul from the mob of Jews, and afterward sent him to Caesarea, under a guard. Since he bought his freedom, and bore a Greek name, it is supposed that he was a Greek by birth ( Acts 21:31-40, etc.).

Lysimachus (“ending strife” ) 1. Son of Ptolemaeus (Esther 11:1). 2. Brother of Menelaus, the high priest, and his deputy.at the court of Antiochus (2 Macc. 4:29-42). He was killed by a mob, B.C. 170, on account of his tyranny and sacrilege.