Shareware Overload Trio 2/Shareware Overload Trio Volume 2 (Chestnut CD-ROM).ISO/dir32/easton-5.zip/T0002200

Text File | 1993-10-10 | 26KB | 637 lines

$$T0002200
\Kirjath-arba\
city of Arba, the original name of Hebron (q.v.), so called from
the name of its founder, one of the Anakim (Gen. 23:2; 35:27;
Josh. 15:13). It was given to Caleb by Joshua as his portion.
The Jews interpret the name as meaning "the city of the four",
i.e., of Abraham, Isaac, Jacob, and Adam, who were all, as they
allege, buried there.

$$T0002201
\Kirjath-huzoth\
city of streets, Num. 22:39, a Moabite city, which some identify
with Kirjathaim. Balak here received and entertained Balaam,
whom he had invited from Pethor, among the "mountains of the
east," beyond the Euphrates, to lay his ban upon the Israelites,
whose progress he had no hope otherwise of arresting. It was
probably from the summit of Attarus, the high place near the
city, that the soothsayer first saw the encampments of Israel.

$$T0002202
\Kirjath-jearim\
city of jaars; i.e., of woods or forests, a Gibeonite town
(Josh. 9:17) on the border of Benjamin, to which tribe it was
assigned (18:15, 28). The ark was brought to this place (1 Sam.
7:1, 2) from Beth-shemesh and put in charge of Abinadab, a
Levite. Here it remained till it was removed by David to
Jerusalem (2 Sam. 6:2, 3, 12; 1 Chr. 15:1-29; comp. Ps. 132). It
was also called Baalah (Josh. 15:9) and Kirjath-baal (60). It
has been usually identified with Kuriet el-'Enab (i.e., "city of
grapes"), among the hills, about 8 miles north-east of 'Ain
Shems (i.e., Beth-shemesh). The opinion, however, that it is to
be identified with 'Erma, 4 miles east of 'Ain Shems, on the
edge of the valley of Sorek, seems to be better supported. (See
KIRJATH »T0002198.)

  The words of Ps. 132:6, "We found it in the fields of the
wood," refer to the sojourn of the ark at Kirjath-jearim. "Wood"
is here the rendering of the Hebrew word _jaar_, which is the
singular of _jearim_.

$$T0002203
\Kirjath-sannah\
city of the sannah; i.e., of the palm(?), Josh. 15:49; the same
as Kirjath-sepher (15:16; Judg. 1:11) and Debir (q.v.), a
Canaanitish royal city included in Judah (Josh. 10:38; 15:49),
and probably the chief seat of learning among the Hittites. It
was about 12 miles to the south-west of Hebron.

$$T0002204
\Kirjath-sepher\
city of books, Josh. 15:15; same as Kirjath-sannah (q.v.), now
represented by the valley of ed-Dhaberiyeh, south-west of
Hebron. The name of this town is an evidence that the Canaanites
were acquainted with writing and books. "The town probably
contained a noted school, or was the site of an oracle and the
residence of some learned priest." The "books" were probably
engraved stones or bricks.

$$T0002205
\Kir of Moab\
Isa. 15:1. The two strongholds of Moab were Ar and Kir, which
latter is probably the Kir-haraseth (16:7) following.

$$T0002206
\Kish\
a bow. (1.) A Levite of the family of Merari (1 Chr. 23:21;
24:29).

  (2.) A Benjamite of Jerusalem (1 Chr. 8:30; 9:36).

  (3.) A Levite in the time of Hezekiah (2 Chr. 29:12).

  (4.) The great-grandfather of Mordecai (Esther 2:5).

  (5.) A Benjamite, the son of Abiel, and father of king Saul (1
Sam. 9:1, 3; 10:11, 21; 14:51; 2 Sam. 21:14). All that is
recorded of him is that he sent his son Saul in search of his
asses that had strayed, and that he was buried in Zelah. Called
Cis, Acts 13:21 (R.V., Kish).

$$T0002207
\Kishion\
hardness, a city of Issachar assigned to the Gershonite Levites
(Josh. 19:20), the same as Kishon (21:28).

$$T0002208
\Kishon\
winding, a winter torrent of Central Palestine, which rises
about the roots of Tabor and Gilboa, and passing in a northerly
direction through the plains of Esdraelon and Acre, falls into
the Mediterranean at the north-eastern corner of the bay of
Acre, at the foot of Carmel. It is the drain by which the waters
of the plain of Esdraelon and of the mountains that surround it
find their way to the sea. It bears the modern name of Nahr
el-Mokattah, i.e., "the river of slaughter" (comp. 1 Kings
18:40). In the triumphal song of Deborah (Judg. 5:21) it is
spoken of as "that ancient river," either (1) because it had
flowed on for ages, or (2), according to the Targum, because it
was "the torrent in which were shown signs and wonders to Israel
of old;" or (3) probably the reference is to the exploits in
that region among the ancient Canaanites, for the adjoining
plain of Esdraelon was the great battle-field of Palestine.

  This was the scene of the defeat of Sisera (Judg. 4:7, 13),
and of the destruction of the prophets of Baal by Elijah (1
Kings 18:40). "When the Kishon was at its height, it would be,
partly on account of its quicksands, as impassable as the ocean
itself to a retreating army." (See DEBORAH »T0000996.)

$$T0002209
\Kiss\
of affection (Gen. 27:26, 27; 29:13; Luke 7:38, 45);
reconciliation (Gen. 33:4; 2 Sam. 14:33); leave-taking (Gen.
31:28,55; Ruth 1:14; 2 Sam. 19:39); homage (Ps. 2:12; 1 Sam.
10:1); spoken of as between parents and children (Gen. 27:26;
31:28, 55; 48:10; 50:1; Ex. 18:7; Ruth 1:9, 14); between male
relatives (Gen. 29:13; 33:4; 45:15). It accompanied social
worship as a symbol of brotherly love (Rom. 16:16; 1 Cor. 16:20;
2 Cor. 13:12; 1 Thess. 5:26; 1 Pet. 5:14). The worship of idols
was by kissing the image or the hand toward the image (1 Kings
19:18; Hos. 13:2).

$$T0002210
\Kite\
an unclean and keen-sighted bird of prey (Lev. 11:14; Deut.
14:13). The Hebrew word used, _'ayet_, is rendered "vulture" in
Job 28:7 in Authorized Version, "falcon" in Revised Version. It
is probably the red kite (Milvus regalis), a bird of piercing
sight and of soaring habits found all over Palestine.

$$T0002211
\Kithlish\
a man's wall, a town in the plain of Judah (Josh. 15:40). It has
been identified with Jelameh.

$$T0002212
\Kitron\
knotty, a city of Zebulun (Judg. 1:30), called also Kattath
(Josh. 19:15); supposed to be "Cana of Galilee."

$$T0002213
\Kittim\
(Gen. 10:4). (See CHITTIM »T0000811.)

$$T0002214
\Knead\
to prepare dough in the process of baking (Gen. 18:6; 1 Sam.
28:24; Hos. 7:4).

$$T0002215
\Kneading-trough\
the vessel in which the dough, after being mixed and leavened,
was left to swell or ferment (Ex. 8:3; 12:34; Deut. 28:5, 7).
The dough in the vessels at the time of the Exodus was still
unleavened, because the people were compelled to withdraw in
haste.

$$T0002216
\Knife\
(1.) Heb. hereb, "the waster," a sharp instrument for
circumcision (Josh. 5:2, 3, lit. "knives of flint;" comp. Ex.
4:25); a razor (Ezek. 5:1); a graving tool (Ex. 20:25); an axe
(Ezek. 26:9).

  (2.) Heb. maakeleth, a large knife for slaughtering and
cutting up food (Gen. 22:6, 10; Prov. 30:14).

  (3.) Heb. sakkin, a knife for any purpose, a table knife
(Prov. 23:2).

  (4.) Heb. mahalaph, a butcher's knife for slaughtering the
victims offered in sacrifice (Ezra 1:9).

  (5.) Smaller knives (Heb. ta'ar, Jer. 36:26) were used for
sharpening pens. The pruning-knives mentioned in Isa. 18:5 (Heb.
mizmaroth) were probably curved knives.

$$T0002217
\Knock\
"Though Orientals are very jealous of their privacy, they never
knock when about to enter your room, but walk in without warning
or ceremony. It is nearly impossible to teach an Arab servant to
knock at your door. They give warning at the outer gate either
by calling or knocking. To stand and call is a very common and
respectful mode. Thus Moses commanded the holder of a pledge to
stand without and call to the owner to come forth (Deut. 24:10).
This was to avoid the violent intrusion of cruel creditors.
Peter stood knocking at the outer door (Acts 12:13, 16), and the
three men sent to Joppa by Cornelius made inquiry and 'stood
before the gate' (10:17, 18). The idea is that the guard over
your privacy is to be placed at the entrance."

  Knocking is used as a sign of importunity (Matt. 7:7, 8; Luke
13:25), and of the coming of Christ (Luke 12:36; Rev. 3:20).

$$T0002218
\Knop\
some architectural ornament. (1.) Heb. kaphtor (Ex. 25:31-36),
occurring in the description of the candlestick. It was an
ornamental swell beneath the cups of the candlestick, probably
an imitation of the fruit of the almond.

  (2.) Heb. peka'im, found only in 1 Kings 6:18 and 7:24, an
ornament resembling a small gourd or an egg, on the cedar
wainscot in the temple and on the castings on the brim of the
brazen sea.

$$T0002219
\Koa\
he-camel, occurs only in Ezek. 23:23, some province or place in
the Babylonian empire, used in this passage along with Shoa
(q.v.).

$$T0002220
\Kohath\
assembly, the second son of Levi, and father of Amram (Gen.
46:11). He came down to Egypt with Jacob, and lived to the age
of one hundred and thirty-three years (Ex. 6:18).

$$T0002221
\Kohathites\
the descendants of Kohath. They formed the first of the three
divisions of the Levites (Ex. 6:16, 18; Num. 3:17). In the
journeyings of the Israelites they had the charge of the most
holy portion of the vessels of the tabernacle, including the ark
(Num. 4). Their place in the marching and encampment was south
of the tabernacle (Num. 3:29, 31). Their numbers at different
times are specified (3:28; 4:36; 26:57, 62). Samuel was of this
division.

$$T0002222
\Korah\
ice, hail. (1.) The third son of Esau, by Aholibamah (Gen.
36:14; 1 Chr. 1:35).

  (2.) A Levite, the son of Izhar, the brother of Amram, the
father of Moses and Aaron (Ex. 6:21). The institution of the
Aaronic priesthood and the Levitical service at Sinai was a
great religious revolution. The old priesthood of the heads of
families passed away. This gave rise to murmurings and
discontent, while the Israelites were encamped at Kadesh for the
first time, which came to a head in a rebellion against Moses
and Aaron, headed by Korah, Dathan, and Abiram. Two hundred and
fifty princes, "men of renown" i.e., well-known men from among
the other tribes, joined this conspiracy. The whole company
demanded of Moses and Aaron that the old state of things should
be restored, alleging that "they took too much upon them" (Num.
16:1-3). On the morning after the outbreak, Korah and his
associates presented themselves at the door of the tabernacle,
and "took every man his censer, and put fire in them, and laid
incense thereon." But immediately "fire from the Lord" burst
forth and destroyed them all (Num. 16:35). Dathan and Abiram
"came out and stood in the door of their tents, and their wives,
and their sons, and their little children," and it came to pass
"that the ground clave asunder that was under them; and the
earth opened her mouth and swallowed them up." A plague
thereafter began among the people who sympathized in the
rebellion, and was only stayed by Aaron's appearing between the
living and the dead, and making "an atonement for the people"
(16:47).

  The descendants of the sons of Korah who did not participate
in the rebellion afterwards rose to eminence in the Levitical
service.

$$T0002223
\Korahites\
that portion of the Kohathites that descended from Korah. (1.)
They were an important branch of the singers of the Kohathite
division (2 Chr. 20:19). There are eleven psalms (42-49; 84; 85;
87; 88) dedicated to the sons of Korah.

  (2.) Some of the sons of Korah also were "porters" of the
temple (1 Chr. 9:17-19); one of them was over "things that were
made in the pans" (31), i.e., the baking in pans for the
meat-offering (Lev. 2:5).

$$T0002224
\Kore\
partridge. (1.) A Levite and temple-warder of the Korahites, the
son of Asaph. He was father of Shallum and Meshelemiah,
temple-porters (1 Chr. 9:19; 26:1).

  (2.) A Levitical porter at the east gate of the temple (2 Chr.
31:14).

  (3.) In 1 Chr. 26:19 the word should be "Korahites," as in the
Revised Version.

$$T0002225
\Korhites\
a Levitical family descended from Korah (Ex. 6:24; 1 Chr. 12:6;
26:1; 2 Chr. 20:19).

$$T0002226
\Koz\
thorn. (1.) A descendant of Judah. 1 Chr. 4:8, "Coz;" R.V.,
"Hakkoz."

  (2.) A priest, the head of the seventh division of the priests
(Ezra 2:61; Neh. 3:4, 21; 7:63). In 1 Chr. 24:10 the word has
the article prefixed, and it is taken as a part of the word
"Hakkoz."

$$T0002227
\Laban\
white. (1.) The son of Bethuel, who was the son of Nahor,
Abraham's brother. He lived at Haran in Mesopotamia. His sister
Rebekah was Isaac's wife (Gen. 24). Jacob, one of the sons of
this marriage, fled to the house of Laban, whose daughters Leah
and Rachel (ch. 29) he eventually married. (See JACOB
»T0001945.)

  (2.) A city in the Arabian desert in the route of the
Israelites (Deut. 1:1), probably identical with Libnah (Num.
33:20).

$$T0002228
\Lachish\
impregnable, a royal Canaanitish city in the Shephelah, or
maritime plain of Palestine (Josh. 10:3, 5; 12:11). It was taken
and destroyed by the Israelites (Josh. 10:31-33). It afterwards
became, under Rehoboam, one of the strongest fortresses of Judah
(2 Chr. 10:9). It was assaulted and probably taken by
Sennacherib (2 Kings 18:14, 17; 19:8; Isa. 36:2). An account of
this siege is given on some slabs found in the chambers of the
palace of Koyunjik, and now in the British Museum. The
inscription has been deciphered as follows:, "Sennacherib, the
mighty king, king of the country of Assyria, sitting on the
throne of judgment before the city of Lachish: I gave permission
for its slaughter." (See NINEVEH »T0002735.)

  Lachish has been identified with Tell-el-Hesy, where a
cuneiform tablet has been found, containing a letter supposed to
be from Amenophis at Amarna in reply to one of the Amarna
tablets sent by Zimrida from Lachish. This letter is from the
chief of Atim (=Etam, 1 Chr. 4:32) to the chief of Lachish, in
which the writer expresses great alarm at the approach of
marauders from the Hebron hills. "They have entered the land,"
he says, "to lay waste...strong is he who has come down. He lays
waste." This letter shows that "the communication by tablets in
cuneiform script was not only usual in writing to Egypt, but in
the internal correspondence of the country. The letter, though
not so important in some ways as the Moabite stone and the
Siloam text, is one of the most valuable discoveries ever made
in Palestine" (Conder's Tell Amarna Tablets, p. 134).

  Excavations at Lachish are still going on, and among other
discoveries is that of an iron blast-furnace, with slag and
ashes, which is supposed to have existed B.C. 1500. If the
theories of experts are correct, the use of the hot-air blast
instead of cold air (an improvement in iron manufacture patented
by Neilson in 1828) was known fifteen hundred years before
Christ. (See FURNACE »T0001398.)

$$T0002229
\Ladder\
occurs only once, in the account of Jacob's vision (Gen. 28:12).

$$T0002230
\Laish\
a lion. (1.) A city of the Sidonians, in the extreme north of
Palestine (Judg. 18:7, 14); called also Leshem (Josh. 19:47) and
Dan (Judg. 18:7, 29; Jer. 8:16). It lay near the sources of the
Jordan, about 4 miles from Paneas. The restless and warlike
tribe of Dan (q.v.), looking out for larger possessions, invaded
this country and took Laish with its territory. It is identified
with the ruin Tell-el-Kady, "the mound of the judge," to the
north of the Waters of Merom (Josh. 11:5).

  (2.) A place mentioned in Isa. 10:30. It has been supposed to
be the modern el-Isawiyeh, about a mile north-east of Jerusalem.

  (3.) The father of Phalti (1 Sam. 25:44).

$$T0002231
\Lama\
(Matt. 27:46), a Hebrew word meaning why, quoted from Ps. 22:1.

$$T0002232
\Lamb\
(1.) Heb. kebes, a male lamb from the first to the third year.
Offered daily at the morning and the evening sacrifice (Ex.
29:38-42), on the Sabbath day (Num. 28:9), at the feast of the
New Moon (28:11), of Trumpets (29:2), of Tabernacles (13-40), of
Pentecost (Lev. 23:18-20), and of the Passover (Ex. 12:5), and
on many other occasions (1 Chr. 29:21; 2 Chr. 29:21; Lev. 9:3;
14:10-25).

  (2.) Heb. taleh, a young sucking lamb (1 Sam. 7:9; Isa.
65:25). In the symbolical language of Scripture the lamb is the
type of meekness and innocence (Isa. 11:6; 65:25; Luke 10:3;
John 21:15).

  The lamb was a symbol of Christ (Gen. 4:4; Ex. 12:3; 29:38;
Isa. 16:1; 53:7; John 1:36; Rev. 13:8).

  Christ is called the Lamb of God (John 1:29, 36), as the great
sacrifice of which the former sacrifices were only types (Num.
6:12; Lev. 14:12-17; Isa. 53:7; 1 Cor. 5:7).

$$T0002233
\Lamech\
the strikerdown; the wild man. (1.) The fifth in descent from
Cain. He was the first to violate the primeval ordinance of
marriage (Gen. 4:18-24). His address to his two wives, Adah and
Zillah (4:23, 24), is the only extant example of antediluvian
poetry. It has been called "Lamech's sword-song." He was "rude
and ruffianly," fearing neither God nor man. With him the
curtain falls on the race of Cain. We know nothing of his
descendants.

  (2.) The seventh in descent from Seth, being the only son of
Methuselah. Noah was the oldest of his several sons (Gen.
5:25-31; Luke 3:36).

$$T0002234
\Lamentation\
(Heb. qinah), an elegy or dirge. The first example of this form
of poetry is the lament of David over Saul and Jonathan (2 Sam.
1:17-27). It was a frequent accompaniment of mourning (Amos
8:10). In 2 Sam. 3:33, 34 is recorded David's lament over Abner.
Prophecy sometimes took the form of a lament when it predicted
calamity (Ezek. 27:2, 32; 28:12; 32:2, 16).

$$T0002235
\Lamentations, Book of\
called in the Hebrew canon _'Ekhah_, meaning "How," being the
formula for the commencement of a song of wailing. It is the
first word of the book (see 2 Sam. 1:19-27). The LXX. adopted
the name rendered "Lamentations" (Gr. threnoi = Heb. qinoth) now
in common use, to denote the character of the book, in which the
prophet mourns over the desolations brought on the city and the
holy land by Chaldeans. In the Hebrew Bible it is placed among
the Khethubim. (See BIBLE »T0000580.)

  As to its authorship, there is no room for hesitancy in
following the LXX. and the Targum in ascribing it to Jeremiah.
The spirit, tone, language, and subject-matter are in accord
with the testimony of tradition in assigning it to him.
According to tradition, he retired after the destruction of
Jerusalem by Nebuchadnezzar to a cavern outside the Damascus
gate, where he wrote this book. That cavern is still pointed
out. "In the face of a rocky hill, on the western side of the
city, the local belief has placed 'the grotto of Jeremiah.'
There, in that fixed attitude of grief which Michael Angelo has
immortalized, the prophet may well be supposed to have mourned
the fall of his country" (Stanley, Jewish Church).

  The book consists of five separate poems. In chapter 1 the
prophet dwells on the manifold miseries oppressed by which the
city sits as a solitary widow weeping sorely. In chapter 2 these
miseries are described in connection with the national sins that
had caused them. Chapter 3 speaks of hope for the people of God.
The chastisement would only be for their good; a better day
would dawn for them. Chapter 4 laments the ruin and desolation
that had come upon the city and temple, but traces it only to
the people's sins. Chapter 5 is a prayer that Zion's reproach
may be taken away in the repentance and recovery of the people.

  The first four poems (chapters) are acrostics, like some of
the Psalms (25, 34, 37, 119), i.e., each verse begins with a
letter of the Hebrew alphabet taken in order. The first, second,
and fourth have each twenty-two verses, the number of the
letters in the Hebrew alphabet. The third has sixty-six verses,
in which each three successive verses begin with the same
letter. The fifth is not acrostic.

  Speaking of the "Wailing-place (q.v.) of the Jews" at
Jerusalem, a portion of the old wall of the temple of Solomon,
Schaff says: "There the Jews assemble every Friday afternoon to
bewail the downfall of the holy city, kissing the stone wall and
watering it with their tears. They repeat from their well-worn
Hebrew Bibles and prayer-books the Lamentations of Jeremiah and
suitable Psalms."

$$T0002236
\Lamp\
(1.) That part of the candle-sticks of the tabernacle and the
temple which bore the light (Ex. 25:37; 1 Kings 7:49; 2 Chr.
4:20; 13:11; Zech. 4:2). Their form is not described. Olive oil
was generally burned in them (Ex. 27:20).

  (2.) A torch carried by the soliders of Gideon (Judg. 7:16,
20). (R.V., "torches.")

  (3.) Domestic lamps (A.V., "candles") were in common use among
the Hebrews (Matt. 5:15; Mark 4:21, etc.).

  (4.) Lamps or torches were used in connection with marriage
ceremonies (Matt. 25:1).

  This word is also frequently metaphorically used to denote
life, welfare, guidance, etc. (2 Sam. 21:17; Ps. 119:105; Prov.
6:23; 13:9).

$$T0002237
\Landmark\
a boundary line indicated by a stone, stake, etc. (Deut. 19:14;
27:17; Prov. 22:28; 23:10; Job 24:2). Landmarks could not be
removed without incurring the severe displeasure of God.

$$T0002238
\Laodicea\
The city of this name mentioned in Scripture lay on the confines
of Phrygia and Lydia, about 40 miles east of Ephesus (Rev.
3:14), on the banks of the Lycus. It was originally called
Diospolis and then Rhoas, but afterwards Laodicea, from Laodice,
the wife of Antiochus II., king of Syria, who rebuilt it. It was
one of the most important and flourishing cities of Asia Minor.
At a very early period it became one of the chief seats of
Christianity (Col. 2:1; 4:15; Rev. 1:11, etc.). It is now a
deserted place, called by the Turks Eski-hissar or "old castle."

$$T0002239
\Laodicea, Epistle from\
(Col. 4:16), was probably the Epistle to the Ephesians, as
designed for general circulation. It would reach the Colossians
by way of Laodicea.

$$T0002240
\Lapidoth\
torches. Deborah is called "the wife of Lapidoth" (Judg. 4:4).
Some have rendered the expression "a woman of a fiery spirit,"
under the supposition that Lapidoth is not a proper name, a
woman of a torch-like spirit.

$$T0002241
\Lapping\
of water like a dog, i.e., by putting the hand filled with water
to the mouth. The dog drinks by shaping the end of his long thin
tongue into the form of a spoon, thus rapidly lifting up water,
which he throws into his mouth. The three hundred men that went
with Gideon thus employed their hands and lapped the water out
of their hands (Judg. 7:7).

$$T0002242
\Lapwing\
the name of an unclean bird, mentioned only in Lev. 11:19 and
Deut. 14:18. The Hebrew name of this bird, _dukiphath_, has been
generally regarded as denoting the hoope (Upupa epops), an
onomatopoetic word derived from the cry of the bird, which
resembles the word "hoop;" a bird not uncommon in Palestine.
Others identify it with the English peewit.

$$T0002243
\Lasaea\
a city in the island of Crete (Acts 27:8). Its ruins are still
found near Cape Leonda, about 5 miles east of "Fair Havens."

$$T0002244
\Lasha\
fissure, a place apparently east of the Dead Sea (Gen. 10:19).
It was afterwards known as Callirhoe, a place famous for its hot
springs.

$$T0002245
\Latchet\
a thong (Acts 22:25), cord, or strap fastening the sandal on the
foot (Isa. 5:27; Mark 1:7; Luke 3:16).

$$T0002246
\Latin\
the vernacular language of the ancient Romans (John 19:20).

$$T0002247
\Lattice\
(1.) Heb. 'eshnabh, a latticed opening through which the cool
breeze passes (Judg. 5:28). The flat roofs of the houses were
sometimes enclosed with a parapet of lattice-work on wooden
frames, to screen the women of the house from the gaze of the
neighbourhood.

  (2.) Heb. harakim, the network or lattice of a window (Cant.
2:9).

  (3.) Heb. sebakhah, the latticed balustrade before a window or
balcony (2 Kings 1:2). The lattice window is frequently used in
Eastern countries.

$$T0002248
\Laver\
(Heb. kiyor), a "basin" for boiling in, a "pan" for cooking (1
Sam. 2:14), a "fire-pan" or hearth (Zech. 12:6), the sacred
wash-bowl of the tabernacle and temple (Ex. 30:18, 28; 31:9;
35:16; 38:8; 39:39; 40:7, 11, 30, etc.), a basin for the water
used by the priests in their ablutions.

  That which was originally used in the tabernacle was of brass
(rather copper; Heb. nihsheth), made from the metal mirrors the
women brought out of Egypt (Ex. 38:8). It contained water
wherewith the priests washed their hands and feet when they
entered the tabernacle (40:32). It stood in the court between
the altar and the door of the tabernacle (30:19, 21).

  In the temple there were ten lavers used for the sacrifices,
and the molten sea for the ablutions of the priests (2 Chr.
4:6). The position and uses of these are described 1 Kings
7:23-39; 2 Chr. 4:6. The "molten sea" was made of copper, taken
from Tibhath and Chun, cities of Hadarezer, king of Zobah (1
Chr. 18:8; 1 Kings 7:23-26).

  No lavers are mentioned in the second temple.

$$T0002249
\Law\
a rule of action. (1.) The Law of Nature is the will of God as
to human conduct, founded on the moral difference of things, and
discoverable by natural light (Rom. 1:20; 2:14, 15). This law
binds all men at all times. It is generally designated by the
term conscience, or the capacity of being influenced by the
moral relations of things.

  (2.) The Ceremonial Law prescribes under the Old Testament the
rites and ceremonies of worship. This law was obligatory only
till Christ, of whom these rites were typical, had finished his
work (Heb. 7:9, 11; 10:1; Eph. 2:16). It was fulfilled rather
than abrogated by the gospel.

  (3.) The Judicial Law, the law which directed the civil policy
of the Hebrew nation.

  (4.) The Moral Law is the revealed will of God as to human
conduct, binding on all men to the end of time. It was
promulgated at Sinai. It is perfect (Ps. 19:7), perpetual (Matt.
5:17, 18), holy (Rom. 7:12), good, spiritual (14), and exceeding
broad (Ps. 119:96). Although binding on all, we are not under it
as a covenant of works (Gal. 3:17). (See COMMANDMENTS
»T0000871.)

  (5.) Positive Laws are precepts founded only on the will of
God. They are right because God commands them.

  (6.) Moral positive laws are commanded by God because they are
right.