Bible Heaven/Bible Heaven.iso/eastons/t0002250

Text File | 1993-10-10 | 32KB | 708 lines

$$T0002250
\Law of Moses\
is the whole body of the Mosaic legislation (1 Kings 2:3; 2
Kings 23:25; Ezra 3:2). It is called by way of eminence simply
"the Law" (Heb. Torah, Deut. 1:5; 4:8, 44; 17:18, 19; 27:3, 8).
As a written code it is called the "book of the law of Moses" (2
Kings 14:6; Isa. 8:20), the "book of the law of God" (Josh.
24:26).

  The great leading principle of the Mosaic law is that it is
essentially theocratic; i.e., it refers at once to the
commandment of God as the foundation of all human duty.

$$T0002251
\Lawyer\
among the Jews, was one versed in the laws of Moses, which he
expounded in the schools and synagogues (Matt. 22:35; Luke
10:25). The functions of the "lawyer" and "scribe" were
identical. (See DOCTOR »T0001050.)

$$T0002252
\Lazarus\
an abbreviation of Eleazar, whom God helps. (1.) The brother of
Mary and Martha of Bethany. He was raised from the dead after he
had lain four days in the tomb (John 11:1-44). This miracle so
excited the wrath of the Jews that they sought to put both Jesus
and Lazarus to death.

  (2.) A beggar named in the parable recorded Luke 16:19-31.

$$T0002253
\Leaf\
of a tree. The olive-leaf mentioned Gen. 8:11. The barren
fig-tree had nothing but leaves (Matt. 21:19; Mark 11:13). The
oak-leaf is mentioned Isa. 1:30; 6:13. There are numerous
allusions to leaves, their flourishing, their decay, and their
restoration (Lev. 26:36; Isa. 34:4; Jer. 8:13; Dan. 4:12, 14,
21; Mark 11:13; 13:28). The fresh leaf is a symbol of prosperity
(Ps. 1:3; Jer. 17:8; Ezek. 47:12); the faded, of decay (Job
13:25; Isa. 1:30; 64:6; Jer. 8:13).

  Leaf of a door (1 Kings 6:34), the valve of a folding door.

  Leaf of a book (Jer. 36:23), perhaps a fold of a roll.

$$T0002254
\League\
a treaty or confederacy. The Jews were forbidden to enter into
an alliance of any kind (1) with the Canaanites (Ex. 23:32, 33;
34:12-16); (2) with the Amalekites (Ex. 17:8, 14; Deut.
25:17-19); (3) with the Moabites and Ammonites (Deut. 2:9, 19).
Treaties were permitted to be entered into with all other
nations. Thus David maintained friendly intercourse with the
kings of Tyre and Hamath, and Solomon with the kings of Tyre and
Egypt.

$$T0002255
\Leah\
weary, the eldest daughter of Laban, and sister of Rachel (Gen.
29:16). Jacob took her to wife through a deceit of her father
(Gen. 29:23). She was "tender-eyed" (17). She bore to Jacob six
sons (32-35), also one daughter, Dinah (30:21). She accompanied
Jacob into Canaan, and died there before the time of the going
down into Egypt (Gen. 31), and was buried in the cave of
Machpelah (49:31).

$$T0002256
\Leannoth\
for answering; i.e., in singing, occurs in the title to Ps. 88.
The title "Mahalath (q.v.) Leannoth" may be rendered "concerning
sickness, to be sung" i.e., perhaps, to be sung in sickness.

$$T0002257
\Leasing\
(Ps. 4:2; 5:6) an Old English word meaning lies, or lying, as
the Hebrew word _kazabh_ is generally rendered.

$$T0002258
\Leather\
a girdle of, worn by Elijah (2 Kings 1:8) and John the Baptist
(Matt. 3:4). Leather was employed both for clothing (Num. 31:20;
Heb. 11:37) and for writing upon. The trade of a tanner is
mentioned (Acts 9:43; 10:6, 32). It was probably learned in
Egypt.

$$T0002259
\Leaven\
(1.) Heb. seor (Ex. 12:15, 19; 13:7; Lev. 2:11), the remnant of
dough from the preceding baking which had fermented and become
acid.

  (2.) Heb. hamets, properly "ferment." In Num. 6:3, "vinegar of
wine" is more correctly "fermented wine." In Ex. 13:7, the
proper rendering would be, "Unfermented things [Heb. matstsoth]
shall be consumed during the seven days; and there shall not be
seen with thee fermented things [hamets], and there shall not be
seen with thee leavened mass [seor] in all thy borders." The
chemical definition of ferment or yeast is "a substance in a
state of putrefaction, the atoms of which are in a continual
motion."

  The use of leaven was strictly forbidden in all offerings made
to the Lord by fire (Lev. 2:11; 7:12; 8:2; Num. 6:15). Its
secretly penetrating and diffusive power is referred to in 1
Cor. 5:6. In this respect it is used to illustrate the growth of
the kingdom of heaven both in the individual heart and in the
world (Matt. 13:33). It is a figure also of corruptness and of
perverseness of heart and life (Matt. 16:6, 11; Mark 8:15; 1
Cor. 5:7, 8).

$$T0002260
\Lebanon\
white, "the white mountain of Syria," is the loftiest and most
celebrated mountain range in Syria. It is a branch running
southward from the Caucasus, and at its lower end forking into
two parallel ranges, the eastern or Anti-Lebanon, and the
western or Lebanon proper. They enclose a long valley (Josh.
11:17) of from 5 to 8 miles in width, called by Roman writers
Coele-Syria, now called el-Buka'a, "the valley," a prolongation
of the valley of the Jordan.

  Lebanon proper, Jebel es-Sharki, commences at its southern
extremity in the gorge of the Leontes, the ancient Litany, and
extends north-east, parallel to the Mediterranean coast, as far
as the river Eleutherus, at the plain of Emesa, "the entering of
Hamath" (Num. 34:8; 1 Kings 8:65), in all about 90 geographical
miles in extent. The average height of this range is from 6,000
to 8,000 feet; the peak of Jebel Mukhmel is about 10,200 feet,
and the Sannin about 9,000. The highest peaks are covered with
perpetual snow and ice. In the recesses of the range wild beasts
as of old still abound (2 Kings 14:9; Cant. 4:8). The scenes of
the Lebanon are remarkable for their grandeur and beauty, and
supplied the sacred writers with many expressive similes (Ps.
29:5, 6; 72:16; 104:16-18; Cant. 4:15; Isa. 2:13; 35:2; 60:13;
Hos. 14:5). It is famous for its cedars (Cant. 5:15), its wines
(Hos. 14:7), and its cool waters (Jer. 18:14). The ancient
inhabitants were Giblites and Hivites (Josh. 13:5; Judg. 3:3).
It was part of the Phoenician kingdom (1 Kings 5:2-6).

  The eastern range, or Anti-Lebanon, or "Lebanon towards the
sunrising," runs nearly parallel with the western from the plain
of Emesa till it connects with the hills of Galilee in the
south. The height of this range is about 5,000 feet. Its highest
peak is Hermon (q.v.), from which a number of lesser ranges
radiate.

  Lebanon is first mentioned in the description of the boundary
of Palestine (Deut. 1:7; 11:24). It was assigned to Israel, but
was never conquered (Josh. 13:2-6; Judg. 3:1-3).

  The Lebanon range is now inhabited by a population of about
300,000 Christians, Maronites, and Druses, and is ruled by a
Christian governor. The Anti-Lebanon is inhabited by
Mohammedans, and is under a Turkish ruler.

$$T0002261
\Lebbaeus\
courageous, a surname of Judas (Jude), one of the twelve (Matt.
10:3), called also Thaddaeus, not to be confounded with the
Judas who was the brother of our Lord.

$$T0002262
\Lebonah\
frankincense, a town near Shiloh, on the north side of Bethel
(Judg. 21:19). It has been identified with el-Lubban, to the
south of Nablus.

$$T0002263
\Leek\
(Heb. hatsir; the Allium porrum), rendered "grass" in 1 Kings
18:5, 2 Kings 19:26, Job 40:15, etc.; "herb" in Job 8:12; "hay"
in Prov. 27:25, and Isa. 15:6; "leeks" only in Num. 11:5. This
Hebrew word seems to denote in this last passage simply herbs,
such as lettuce or savoury herbs cooked as kitchen vegetables,
and not necessarily what are now called leeks. The leek was a
favourite vegetable in Egypt, and is still largely cultivated
there and in Palestine.

$$T0002264
\Lees\
(Heb. shemarim), from a word meaning to keep or preserve. It was
applied to "lees" from the custom of allowing wine to stand on
the lees that it might thereby be better preserved (Isa. 25:6).
"Men settled on their lees" (Zeph. 1:12) are men "hardened or
crusted." The image is derived from the crust formed at the
bottom of wines long left undisturbed (Jer. 48:11). The effect
of wealthy undisturbed ease on the ungodly is hardening. They
become stupidly secure (comp. Ps. 55:19; Amos 6:1). To drink the
lees (Ps. 75:8) denotes severe suffering.

$$T0002265
\Left hand\
among the Hebrews, denoted the north (Job 23:9; Gen. 14:15), the
face of the person being supposed to be toward the east.

$$T0002266
\Left-handed\
(Judg. 3:15; 20:16), one unable to use the right hand skilfully,
and who therefore uses the left; and also one who uses the left
as well as the right, ambidexter. Such a condition of the hands
is due to physical causes. This quality was common apparently in
the tribe of Benjamin.

$$T0002267
\Legion\
a regiment of the Roman army, the number of men composing which
differed at different times. It originally consisted of three
thousand men, but in the time of Christ consisted of six
thousand, exclusive of horsemen, who were in number a tenth of
the foot-men. The word is used (Matt. 26:53; Mark 5:9) to
express simply a great multitude.

$$T0002268
\Lehi\
a jawbone, a place in the tribe of Judah where Samson achieved a
victory over the Philistines (Judg. 15:9, 14, 16), slaying a
thousand of them with the jawbone of an ass. The words in 15:19,
"a hollow place that was in the jaw" (A.V.), should be, as in
Revised Version, "the hollow place that is in Lehi."

$$T0002269
\Lemuel\
dedicated to God, a king whom his mother instructed (Prov.
31:1-9). Nothing is certainly known concerning him. The rabbis
identified him with Solomon.

$$T0002270
\Lentiles\
(Heb. 'adashim), a species of vetch (Gen. 25:34; 2 Sam. 23:11),
common in Syria under the name addas. The red pottage made by
Jacob was of lentils (Gen. 25:29-34). They were among the
provisions brought to David when he fled from Absalom (2 Sam.
17:28). It is the Ervum lens of Linnaeus, a leguminous plant
which produces a fruit resembling a bean.

$$T0002271
\Leopard\
(Heb. namer, so called because spotted, Cant. 4:8), was that
great spotted feline which anciently infested the mountains of
Syria, more appropriately called a panther (Felis pardus). Its
fierceness (Isa. 11:6), its watching for its prey (Jer. 5:6),
its swiftness (Hab. 1:8), and the spots of its skin (Jer.
13:23), are noticed. This word is used symbolically (Dan. 7:6;
Rev. 13:2).

$$T0002272
\Leprosy\
(Heb. tsara'ath, a "smiting," a "stroke," because the disease
was regarded as a direct providential infliction). This name is
from the Greek lepra, by which the Greek physicians designated
the disease from its scaliness. We have the description of the
disease, as well as the regulations connected with it, in Lev.
13; 14; Num. 12:10-15, etc. There were reckoned six different
circumstances under which it might develop itself, (1) without
any apparent cause (Lev. 13:2-8); (2) its reappearance (9-17);
(3) from an inflammation (18-28); (4) on the head or chin
(29-37); (5) in white polished spots (38, 39); (6) at the back
or in the front of the head (40-44).

  Lepers were required to live outside the camp or city (Num.
5:1-4; 12:10-15, etc.). This disease was regarded as an awful
punishment from the Lord (2 Kings 5:7; 2 Chr. 26:20). (See
MIRIAM »T0002562; GEHAZI »T0001452; UZZIAH »T0003760.)

  This disease "begins with specks on the eyelids and on the
palms, gradually spreading over the body, bleaching the hair
white wherever they appear, crusting the affected parts with
white scales, and causing terrible sores and swellings. From the
skin the disease eats inward to the bones, rotting the whole
body piecemeal." "In Christ's day no leper could live in a
walled town, though he might in an open village. But wherever he
was he was required to have his outer garment rent as a sign of
deep grief, to go bareheaded, and to cover his beard with his
mantle, as if in lamentation at his own virtual death. He had
further to warn passers-by to keep away from him, by calling
out, 'Unclean! unclean!' nor could he speak to any one, or
receive or return a salutation, since in the East this involves
an embrace."

  That the disease was not contagious is evident from the
regulations regarding it (Lev. 13:12, 13, 36; 2 Kings 5:1).
Leprosy was "the outward and visible sign of the innermost
spiritual corruption; a meet emblem in its small beginnings, its
gradual spread, its internal disfigurement, its dissolution
little by little of the whole body, of that which corrupts,
degrades, and defiles man's inner nature, and renders him unmeet
to enter the presence of a pure and holy God" (Maclear's
Handbook O.T). Our Lord cured lepers (Matt. 8:2, 3; Mark
1:40-42). This divine power so manifested illustrates his
gracious dealings with men in curing the leprosy of the soul,
the fatal taint of sin.

$$T0002273
\Letter\
in Rom. 2:27, 29 means the outward form. The "oldness of the
letter" (7:6) is a phrase which denotes the old way of literal
outward obedience to the law as a system of mere external rules
of conduct. In 2 Cor. 3:6, "the letter" means the Mosaic law as
a written law. (See WRITING »T0003841.)

$$T0002274
\Leummim\
peoples; nations, the last mentioned of the three sons of Dedan,
and head of an Arabian tribe (Gen. 25:3).

$$T0002275
\Levi\
adhesion. (1.) The third son of Jacob by Leah. The origin of the
name is found in Leah's words (Gen. 29:34), "This time will my
husband be joined [Heb. yillaveh] unto me." He is mentioned as
taking a prominent part in avenging his sister Dinah (Gen.
34:25-31). He and his three sons went down with Jacob (46:11)
into Egypt, where he died at the age of one hundred and
thirty-seven years (Ex. 6:16).

  (2.) The father of Matthat, and son of Simeon, of the
ancestors of Christ (Luke 3:29).

  (3.) Luke 3:24.

  (4.) One of the apostles, the son of Alphaeus (Mark 2:14; Luke
5:27, 29), called also Matthew (Matt. 9:9).

$$T0002276
\Leviathan\
a transliterated Hebrew word (livyathan), meaning "twisted,"
"coiled." In Job 3:8, Revised Version, and marg. of Authorized
Version, it denotes the dragon which, according to Eastern
tradition, is an enemy of light; in 41:1 the crocodile is meant;
in Ps. 104:26 it "denotes any large animal that moves by
writhing or wriggling the body, the whale, the monsters of the
deep." This word is also used figuratively for a cruel enemy, as
some think "the Egyptian host, crushed by the divine power, and
cast on the shores of the Red Sea" (Ps. 74:14). As used in Isa.
27:1, "leviathan the piercing [R.V. 'swift'] serpent, even
leviathan that crooked [R.V. marg. 'winding'] serpent," the word
may probably denote the two empires, the Assyrian and the
Babylonian.

$$T0002277
\Levirate Law\
from Latin levir, "a husband's brother," the name of an ancient
custom ordained by Moses, by which, when an Israelite died
without issue, his surviving brother was required to marry the
widow, so as to continue his brother's family through the son
that might be born of that marriage (Gen. 38:8; Deut. 25:5-10;
comp. Ruth 3; 4:10). Its object was "to raise up seed to the
departed brother."

$$T0002278
\Levite\
a descendant of the tribe of Levi (Ex. 6:25; Lev. 25:32; Num.
35:2; Josh. 21:3, 41). This name is, however, generally used as
the title of that portion of the tribe which was set apart for
the subordinate offices of the sanctuary service (1 Kings 8:4;
Ezra 2:70), as assistants to the priests.

  When the Israelites left Egypt, the ancient manner of worship
was still observed by them, the eldest son of each house
inheriting the priest's office. At Sinai the first change in
this ancient practice was made. A hereditary priesthood in the
family of Aaron was then instituted (Ex. 28:1). But it was not
till that terrible scene in connection with the sin of the
golden calf that the tribe of Levi stood apart and began to
occupy a distinct position (Ex. 32). The religious primogeniture
was then conferred on this tribe, which henceforth was devoted
to the service of the sanctuary (Num. 3:11-13). They were
selected for this purpose because of their zeal for the glory of
God (Ex. 32:26), and because, as the tribe to which Moses and
Aaron belonged, they would naturally stand by the lawgiver in
his work.

  The Levitical order consisted of all the descendants of Levi's
three sons, Gershon, Kohath, and Merari; whilst Aaron, Amram's
son (Amram, son of Kohat), and his issue constituted the
priestly order.

  The age and qualification for Levitical service are specified
in Num. 4:3, 23, 30, 39, 43, 47.

  They were not included among the armies of Israel (Num. 1:47;
2:33; 26:62), but were reckoned by themselves. They were the
special guardians of the tabernacle (Num. 1:51; 18:22-24). The
Gershonites pitched their tents on the west of the tabernacle
(3:23), the Kohathites on the south (3:29), the Merarites on the
north (3:35), and the priests on the east (3:38). It was their
duty to move the tent and carry the parts of the sacred
structure from place to place. They were given to Aaron and his
sons the priests to wait upon them and do work for them at the
sanctuary services (Num. 8:19; 18:2-6).

  As being wholly consecrated to the service of the Lord, they
had no territorial possessions. Jehovah was their inheritance
(Num. 18:20; 26:62; Deut. 10:9; 18:1, 2), and for their support
it was ordained that they should receive from the other tribes
the tithes of the produce of the land. Forty-eight cities also
were assigned to them, thirteen of which were for the priests
"to dwell in", i.e., along with their other inhabitants. Along
with their dwellings they had "suburbs", i.e., "commons", for
their herds and flocks, and also fields and vineyards (Num.
35:2-5). Nine of these cities were in Judah, three in Naphtali,
and four in each of the other tribes (Josh. 21). Six of the
Levitical cities were set apart as "cities of refuge" (q.v.).
Thus the Levites were scattered among the tribes to keep alive
among them the knowledge and service of God. (See PRIEST
»T0003001.)

$$T0002279
\Leviticus\
the third book of the Pentateuch; so called in the Vulgate,
after the LXX., because it treats chiefly of the Levitical
service.

  In the first section of the book (1-17), which exhibits the
worship itself, there is, (1.) A series of laws (1-7) regarding
sacrifices, burnt-offerings, meat-offerings, and thank-offerings
(1-3), sin-offerings and trespass-offerings (4; 5), followed by
the law of the priestly duties in connection with the offering
of sacrifices (6; 7). (2.) An historical section (8-10), giving
an account of the consecration of Aaron and his sons (8);
Aaron's first offering for himself and the people (9); Nadab and
Abihu's presumption in offering "strange fire before Jehovah,"
and their punishment (10). (3.) Laws concerning purity, and the
sacrifices and ordinances for putting away impurity (11-16). An
interesting fact may be noted here. Canon Tristram, speaking of
the remarkable discoveries regarding the flora and fauna of the
Holy Land by the Palestine Exploration officers, makes the
following statement:, "Take these two catalogues of the clean
and unclean animals in the books of Leviticus [11] and
Deuteronomy [14]. There are eleven in Deuteronomy which do not
occur in Leviticus, and these are nearly all animals and birds
which are not found in Egypt or the Holy Land, but which are
numerous in the Arabian desert. They are not named in Leviticus
a few weeks after the departure from Egypt; but after the people
were thirty-nine years in the desert they are named, a strong
proof that the list in Deuteronomy was written at the end of the
journey, and the list in Leviticus at the beginning. It fixes
the writing of that catalogue to one time and period only, viz.,
that when the children of Israel were familiar with the fauna
and the flora of the desert" (Palest. Expl. Quart., Jan. 1887).
(4.) Laws marking the separation between Israel and the heathen
(17-20). (5.) Laws about the personal purity of the priests, and
their eating of the holy things (20; 21); about the offerings of
Israel, that they were to be without blemish (22:17-33); and
about the due celebration of the great festivals (23; 25). (6.)
Then follow promises and warnings to the people regarding
obedience to these commandments, closing with a section on vows.

  The various ordinances contained in this book were all
delivered in the space of a month (comp. Ex. 40:17; Num. 1:1),
the first month of the second year after the Exodus. It is the
third book of Moses.

  No book contains more of the very words of God. He is almost
throughout the whole of it the direct speaker. This book is a
prophecy of things to come, a shadow whereof the substance is
Christ and his kingdom. The principles on which it is to be
interpreted are laid down in the Epistle to the Hebrews. It
contains in its complicated ceremonial the gospel of the grace
of God.

$$T0002280
\Levy\
(1 Kings 4:6, R.V.; 5:13), forced service. The service of
tributaries was often thus exacted by kings. Solomon raised a
"great levy" of 30,000 men, about two per cent. of the
population, to work for him by courses on Lebanon. Adoram
(12:18) presided over this forced labour service (Ger.
Frohndienst; Fr. corvee).

$$T0002281
\Lewdness\
(Acts 18:14), villany or wickedness, not lewdness in the modern
sense of the word. The word "lewd" is from the Saxon, and means
properly "ignorant," "unlearned," and hence low, vicious (Acts
17:5).

$$T0002282
\Libertine\
found only Acts 6:9, one who once had been a slave, but who had
been set at liberty, or the child of such a person. In this case
the name probably denotes those descendants of Jews who had been
carried captives to Rome as prisoners of war by Pompey and other
Roman generals in the Syrian wars, and had afterwards been
liberated. In A.D. 19 these manumitted Jews were banished from
Rome. Many of them found their way to Jerusalem, and there
established a synagogue.

$$T0002283
\Libnah\
transparency; whiteness. (1.) One of the stations of the
Israelites in the wilderness (Num. 33:20, 21).

  (2.) One of the royal cities of the Canaanites taken by Joshua
(Josh. 10:29-32; 12:15). It became one of the Levitical towns in
the tribe of Judah (21:13), and was strongly fortified.
Sennacherib laid siege to it (2 Kings 19:8; Isa. 37:8). It was
the native place of Hamutal, the queen of Josiah (2 Kings
23:31). It stood near Lachish, and has been identified with the
modern Arak el-Menshiyeh.

$$T0002284
\Libni\
white, one of the two sons of Gershon, the son of Levi (Ex.
6:17; Num. 3:18, 21). (See LAADAN »(n/a).)

$$T0002285
\Libya\
the country of the Ludim (Gen. 10:13), Northern Africa, a large
tract lying along the Mediterranean, to the west of Egypt (Acts
2:10). Cyrene was one of its five cities.

$$T0002286
\Lice\
(Heb. kinnim), the creatures employed in the third plague sent
upon Egypt (Ex. 8:16-18). They were miraculously produced from
the dust of the land. "The entomologists Kirby and Spence place
these minute but disgusting insects in the very front rank of
those which inflict injury upon man. A terrible list of examples
they have collected of the ravages of this and closely allied
parasitic pests." The plague of lice is referred to in Ps.
105:31.

  Some have supposed that the word denotes not lice properly,
but gnats. Others, with greater probability, take it to mean the
"tick" which is much larger than lice.

$$T0002287
\Lie\
an intentional violation of the truth. Lies are emphatically
condemned in Scripture (John 8:44; 1 Tim. 1:9, 10; Rev. 21:27;
22:15). Mention is made of the lies told by good men, as by
Abraham (Gen. 12:12, 13; 20:2), Isaac (26:7), and Jacob (27:24);
also by the Hebrew midwives (Ex. 1:15-19), by Michal (1 Sam.
19:14), and by David (1 Sam. 20:6). (See ANANIAS »T0000230.)

$$T0002288
\Lieutenant\
(only in A.V. Esther 3:12; 8:9; 9:3; Ezra 8:36), a governor or
viceroy of a Persian province having both military and civil
power. Correctly rendered in the Revised Version "satrap."

$$T0002289
\Life\
generally of physical life (Gen. 2:7; Luke 16:25, etc.); also
used figuratively (1) for immortality (Heb. 7:16); (2) conduct
or manner of life (Rom. 6:4); (3) spiritual life or salvation
(John 3:16, 17, 18, 36); (4) eternal life (Matt. 19:16, 17; John
3:15); of God and Christ as the absolute source and cause of all
life (John 1:4; 5:26, 39; 11:25; 12:50).

$$T0002290
\Light\
the offspring of the divine command (Gen. 1:3). "All the more
joyous emotions of the mind, all the pleasing sensations of the
frame, all the happy hours of domestic intercourse were
habitually described among the Hebrews under imagery derived
from light" (1 Kings 11:36; Isa. 58:8; Esther 8:16; Ps. 97:11).
Light came also naturally to typify true religion and the
felicity it imparts (Ps. 119:105; Isa. 8:20; Matt. 4:16, etc.),
and the glorious inheritance of the redeemed (Col. 1:12; Rev.
21:23-25). God is said to dwell in light inaccessible (1 Tim.
6:16). It frequently signifies instruction (Matt. 5:16; John
5:35). In its highest sense it is applied to Christ as the "Sun
of righteousness" (Mal. 4:2; Luke 2:32; John 1:7-9). God is
styled "the Father of lights" (James 1:17). It is used of angels
(2 Cor. 11:14), and of John the Baptist, who was a "burning and
a shining light" (John 5:35), and of all true disciples, who are
styled "the light of the world" (Matt. 5:14).

$$T0002291
\Lightning\
frequently referred to by the sacred writers (Nah. 1:3-6).
Thunder and lightning are spoken of as tokens of God's wrath (2
Sam. 22:15; Job 28:26; 37:4; Ps. 135:7; 144:6; Zech. 9:14). They
represent God's glorious and awful majesty (Rev. 4:5), or some
judgment of God on the world (20:9).

$$T0002292
\Lign-aloes\
(only in pl., Heb. 'ahalim), a perfume derived from some
Oriental tree (Num. 24:6), probably the agallochum or aloe-wood.
(See ALOES »T0000183).

$$T0002293
\Ligure\
(Heb. leshem) occurs only in Ex. 28:19 and 39:12, as the name of
a stone in the third row on the high priest's breastplate. Some
have supposed that this stone was the same as the jacinth
(q.v.), others that it was the opal. There is now no mineral
bearing this name. The "ligurite" is so named from Liguria in
Italy, where it was found.

$$T0002294
\Lily\
The Hebrew name shushan or shoshan, i.e., "whiteness", was used
as the general name of several plants common to Syria, such as
the tulip, iris, anemone, gladiolus, ranunculus, etc. Some
interpret it, with much probability, as denoting in the Old
Testament the water-lily (Nymphoea lotus of Linn.), or lotus
(Cant. 2:1, 2; 2:16; 4:5; 5:13; 6:2, 3; 7:2). "Its flowers are
large, and they are of a white colour, with streaks of pink.
They supplied models for the ornaments of the pillars and the
molten sea" (1 Kings 7:19, 22, 26; 2 Chr. 4:5). In the Canticles
its beauty and fragrance shadow forth the preciousness of Christ
to the Church. Groser, however (Scrip. Nat. Hist.), strongly
argues that the word, both in the Old and New Testaments,
denotes liliaceous plants in general, or if one genus is to be
selected, that it must be the genus Iris, which is "large,
vigorous, elegant in form, and gorgeous in colouring."

  The lilies (Gr. krinia) spoken of in the New Testament (Matt.
6:28; Luke 12:27) were probably the scarlet martagon (Lilium
Chalcedonicum) or "red Turk's-cap lily", which "comes into
flower at the season of the year when our Lord's sermon on the
mount is supposed to have been delivered. It is abundant in the
district of Galilee; and its fine scarlet flowers render it a
very conspicous and showy object, which would naturally attract
the attention of the hearers" (Balfour's Plants of the Bible).

  Of the true "floral glories of Palestine" the pheasant's eye
(Adonis Palestina), the ranunuculus (R. Asiaticus), and the
anemone (A coronaria), the last named is however, with the
greatest probability regarded as the "lily of the field" to
which our Lord refers. "Certainly," says Tristram (Nat. Hist. of
the Bible), "if, in the wondrous richness of bloom which
characterizes the land of Israel in spring, any one plant can
claim pre-eminence, it is the anemone, the most natural flower
for our Lord to pluck and seize upon as an illustration, whether
walking in the fields or sitting on the hill-side." "The white
water-lily (Nymphcea alba) and the yellow water-lily (Nuphar
lutea) are both abundant in the marshes of the Upper Jordan, but
have no connection with the lily of Scripture."

$$T0002295
\Lime\
The Hebrew word so rendered means "boiling" or "effervescing."
From Isa. 33:12 it appears that lime was made in a kiln lighted
by thorn-bushes. In Amos 2:1 it is recorded that the king of
Moab "burned the bones of the king of Edom into lime." The same
Hebrew word is used in Deut. 27:2-4, and is there rendered
"plaster." Limestone is the chief constituent of the mountains
of Syria.

$$T0002296
\Linen\
(1.) Heb., pishet, pishtah, denotes "flax," of which linen is
made (Isa. 19:9); wrought flax, i.e., "linen cloth", Lev. 13:47,
48, 52, 59; Deut. 22:11.

  Flax was early cultivated in Egypt (Ex. 9:31), and also in
Palestine (Josh. 2:6; Hos. 2:9). Various articles were made of
it: garments (2 Sam. 6:14), girdles (Jer. 13:1), ropes and
thread (Ezek. 40:3), napkins (Luke 24:12; John 20:7), turbans
(Ezek. 44:18), and lamp-wicks (Isa. 42:3).

  (2.) Heb. buts, "whiteness;" rendered "fine linen" in 1 Chr.
4:21; 15:27; 2 Chr. 2:14; 3:14; Esther 1:6; 8:15, and "white
linen" 2 Chr. 5:12. It is not certain whether this word means
cotton or linen.

  (3.) Heb. bad; rendered "linen" Ex. 28:42; 39:28; Lev. 6:10;
16:4, 23, 32; 1 Sam. 2:18; 2 Sam. 6:14, etc. It is uniformly
used of the sacred vestments worn by the priests. The word is
from a root signifying "separation."

  (4.) Heb. shesh; rendered "fine linen" Ex. 25:4; 26:1, 31, 36,
etc. In Prov. 31:22 it is rendered in Authorized Version "silk,"
and in Revised Version "fine linen." The word denotes Egyptian
linen of peculiar whiteness and fineness (byssus). The finest
Indian linen, the finest now made, has in an inch one hundred
threads of warp and eighty-four of woof; while the Egyptian had
sometimes one hundred and forty in the warp and sixty-four in
the woof. This was the usual dress of the Egyptian priest.
Pharaoh arrayed Joseph in a dress of linen (Gen. 41:42).

  (5.) Heb. 'etun. Prov. 7:16, "fine linen of Egypt;" in Revised
Version, "the yarn of Egypt."

  (6.) Heb. sadin. Prov. 31:24, "fine linen;" in Revised
Version, "linen garments" (Judg. 14:12, 13; Isa. 3:23). From
this Hebrew word is probably derived the Greek word sindon,
rendered "linen" in Mark 14:51, 52; 15:46; Matt. 27:59.

  The word "linen" is used as an emblem of moral purity (Rev.
15:6). In Luke 16:19 it is mentioned as a mark of luxury.

$$T0002297
\Linen-yarn\
(See YARN »T0003842.)

$$T0002298
\Lines\
were used for measuring and dividing land; and hence the word
came to denote a portion or inheritance measured out; a
possession (Ps. 16:6).

$$T0002299
\Lintel\
(1.) Heb. mashkoph, a projecting cover (Ex. 12:22, 23; ver. 7,
"upper door post," but R.V. "lintel"); the head-piece of a door,
which the Israelites were commanded to mark with the blood of
the paschal lamb.

  (2.) Heb. kaphtar. Amos 9:1; Zeph. 2:14 (R.V. correctly
"chapiters," as in A.V. marg.).