Levites – Lystra

Levites

All the descendants of Levi may be comprised under this name, Ex 6:16,25; Jos 3:3, (see LEVI;) but chiefly those who were employed in the lower services in the temple, by which they were distinguished from the priests, who were of the race of Levi by Aaron, and were employed in higher offices, Nu 3:6-10; 18:2-7. God chose the Levites for the service of his tabernacle and temple, instead of the firstborn of all Israel, to whom such duties naturally belonged, and who were already sacred to God in memory of the great deliverance in Egypt. Ex 13:1-22; Nu 3:12,13,39-51. In the wilderness, the Levites took charge of the tabernacle and its contents; and conveyed it from place to place, each of the three families having a separate portion, Nu 1:51; 4:1-49; 1Ch 15:2,27. After the building of the temple they took charge of the gates, of the sacred vessels, of the preparation of the showbread and other offerings, and of the singing and instrumental music, 1Ch 9:1-44; 23:1-32; 2Ch 29:1-36. They brought wood, water, etc., for the priests; aided them in preparing the sacrifices, and in collecting and disbursing the contributions of the people, 2Ch 30:16,17; 35:1. They were also the temple guards, Ne 13:13,22; and the salutation and response in Ps 134:1-3 are thought by Bishop Lowth to have been their song in the night. But besides their services in the temple, they performed a very important part in teaching the people, 2Ch 30:22; Ne 8:7, among whom they were scattered, binding the tribes together, and promoting virtue and piety. They studied the law, and were the ordinary judges of the country, but subordinate to the priests, 2Ch 17:9; 19:8-11. God provided for the subsistence of the Levites, by giving to them the tithe of corn, fruit, and cattle; but they paid to the priests the tenth of their tithes; and as the Levites possessed no estates in land, the tithes which the priests received from them were considered as the first fruits which they were to offer to the Lord, Nu 18:21-32. The payment of tithes to the Levites appears not to have been enforced, but depended on the goodwill of the people; hence the special charges laid on their brethren, not to forget them, De 2:12,18,19.

God assigned for the habitation of the Levites forty-eight cities, with fields, pastures, and gardens, Nu 35:1-34. Of these, thirteen were given to the priests, all in the tribes near Jerusalem. Six of the Levitical cities were appointed as cities of refuge, Jos 20:1-21:45. While the Levites were actually employed in the temple, they were supported out of the provisions kept in store there, and out of the daily offerings. The same privilege was granted to volunteers, drawn to Jerusalem by the fervor of their love to God’s service, De 12:18,19; 18:6-8. The consecration of Levites was without much ceremony. See Nu 8:5-22; 2Ch 29:34.

The Levites wore no peculiar dress to distinguish them from other Israelites, till the time of Agrippa. His innovation in this matter is mentioned by Josephus, who remarked that the ancient customs of the country were never forsaken with impunity.

The Levites were divided into different classes: the Gershomites, Kohathites, and Merarites, Nu 3:17-20. They were still further divided into courses, like the priests, 1Ch 23:1-26:32. At first, they entered in full on their public duties at thirty years of age, Nu 4:3; 8:25; but David fixed the age for commencing at twenty years; and at fifty they were exempt, 1Ch 23:24-27. The different courses of porters, singers, guards, etc., were on duty in succession, one week at a time, 1Ch 23:1-26:32; 2Ch 23:4,8; 31:17; Ezr 3:8-12. After the revolt of the ten tribes, a large portion of the Levites abandoned their cities in Israel, and dwelt in Judah, 2Ch 11:12-14; 13:9-11. After the captivity, numbers of them returned from beyond the Euphrates to Judea, Ne 11:15-19; 12:24-31. In the New Testament they are not often mentioned, Lu 10:32; Joh 1:19; Ac 4:36. The "scribes" and "doctors," however, are supposed to have belonged chiefly to this class.

Leviticus

The third book in the Pentateuch; called Leviticus, because it contains principally the laws and regulations relating to the Levites, priests, and sacrifices. The Hebrews call it "the priests’ law." In the first section, the various bloody and unbloody sacrifices are minutely described: the burnt offering, the meat, sin, peace, ignorance, and trespass offerings; the sins for which and the mode in which they were to be offered. The fullness of these details not only signified the importance of God’s worship, but forbade all human additions and changes, that might lead to idolatry. The whole scheme was "a shadow of good things to come," typical of the Lamb "who through the eternal Spirit offered himself without spot unto God." Its best commentary is the epistle to the Hebrews.

A full account of the consecration of Aaron and his sons as priests, is followed by the instructive narrative of Nadab and Abihu. Then are given the laws respecting personal and ceremonial purifications, a perpetual memento of the defilement of sin, and of the holiness of God. Next follows a description of the great day of Expiation; after which the Jews are warned against the superstitions, idolatry, etc., of the Canaanites; and laws are given guarding their morals, health, and civil order. The observance of their distinguishing festivals is enjoined upon them; and laws are given respecting the Sabbath and the jubilee, vows and tithes. The warnings and promises in the latter part of the book point their attention to the future, and aim to unite the whole nation in serving their covenant God. The book is generally held to be the work of Moses, though he was probably assisted by Aaron. Its date is B. C. 1490. It contains the history of the first month of their second year after leaving Egypt.

Libertines

Ac 6:9. This word is from the Latin libertinus, which signifies a freedman, that is, one who, having been a slave, either by birth or capture, has obtained his freedom; or one born of a parent who was a freedman. The "synagogue of the Libertines" stands connected with the Cyrenians and Alexandrians, both of whom were of African origin; it is therefore supposed by some, that the Libertines were of African origin also. It is, however, most probable that this word denotes Jews who had been taken captive by the Romans in war, and carried to Italy; and having there been manumitted, were accustomed to visit Jerusalem in such numbers as to erect a synagogue for their particular use; as was the case with Jews from other cities mentioned in the context. They originated the persecution against Stephen, which resulted in his martyrdom. See SYNAGOGUE

Libnah

A city in the western part of Judah, not far from Lachish, conquered by Joshua from the Canaanites, and assigned to the priests, Jos 10:29,30; 15:42; 21:13; 1Ch 6:57. Its inhabitants revolted against the idolatrous and cruel Jehoram, 2Ch 21:10. It was a strongly fortified place, and under its walls the Assyrian army was miraculously cut off, 2Ki 19:8,9,35.

Libya

A country in the north of Africa, stretching along on the Mediterranean between Egypt and Carthage, and running back somewhat into the interior. The part adjoining Egypt was sometimes called Libya Marmarica; and that around Cyrene, Cyrenaica, from its chief city; or Pentapolitana, from its chief city; or Pentapolitana, from its five cities, Cyrene, Apollonia, Berenice, Arsinoe, and Ptolemais. In these cities great numbers of Jews dwelt in the time of Christ; and they, with their Libyan proselytes, resorted to Jerusalem to worship, Ac 2:10. Libya received its name from the Lehabim of Lubim, Ge 10:13; a warlike people, who assisted Shishak king of Egypt, and Zerah the Ethiopian, in their wars against Judea, 2Ch 12:3; 14:9; 16:8; Da 11:43. They were also allies of ancient Thebes, Na 3:9. Compare Jer 46:9; Eze 30:5. Libya fell at length under the power of Carthage; and subsequently, of the Greeks, Romans, Saracens, and Turks.

Lice

The third plague of Egypt, Ex 8:16; Ps 105:31; peculiarly offensive to the priests, who were obliged to shave and wash their entire body every third day, lest they should carry any vermin into the temples. According to many interpreters, lest they were the small stinging gnats which abound in Egypt.

Life

In the Bible, is either natural, Ge 3:17; spiritual, that of the renewed soul, Ro 8:6; or eternal, a holy and blissful immortality, Joh 3:36; Ro 6:23. Christ is the great Author of natural life, Col 1:16; and also of spiritual and eternal life; Joh 14:6; 6:47. He has purchased these by laying down his own life; and gives them freely to his people, Joh 10:11,28. He is the spring of all their spiritual life on earth, Ga 2:20; will raise them up at the last day; and make them partakers for ever of his own life, Joh 11:25; 14:19.

Light

One of the most wonderful, cheering, and useful of all the works of God; called into being on the first of the six days of creation, by his voice: "Let there be light;" and there was light. No object better illustrates whatever is pure, glorious, spiritual, joyful, and beneficent. Hence the beauty and force of the expressions, "God is light," 1Jo 1:5, and "the Father of lights," Jas 1:17; Christ is the "Sun of righteousness," and "the light of the world," Joh 1:9; 8:12. So also the word of God is "a light," Ps 119:105; truth and Christians are lights, Joh 3:19; 12:36; prosperity is "light," Es 8:16; and heaven is full of light, Re 21:23-25. The opposite of all these is "darkness."

Lign-Aloes

See ALOES.

Ligure

Probably the same with the jacinth, a stone in the high priest’s breastplate, Ex 28:19; 39:12, said to have been of a deep and brilliant red color, with a tinge of yellow, and transparent.

Lilly

Of this queenly plant, several varieties are found among the wild flowers of Palestine, the profusion, beauty, and fragrance of which are the delight of travelers. The lily is a spring flower, and appears early in all parts of the Holy Land. It was introduced in the ornamental work of the temple, 1Ki 7:19-26; 2Ch 4:5. In canticles it is often employed as a symbol of loveliness. More commonly it is applied to the bride and her various perfections: Song 2:1,2, where the bride speaks, Song 2:1, the bridegroom answers, Song 2:2, and the bride again responds, Song 2:3. The bridegroom’s lips are compared to lilies in Song 5:13, and he is described as feeding among the lilies, Song 2:16; 6:3; which typically represents Christ as delighting himself with the graces of his people. From the lily our Savior had also drawn one of his most striking figures: "Consider the lilies of the field, how they grow;" "even Solomon in all his glory was not arrayed like one of these. If God so clothe the grass of the field, shall he not much more clothe you?" Mt 6:28. We must be careful not to confound the lily of the valleys, Song 2:1, which means simply the lily growing in valleys, with our "lily of the valley," which belongs to another class of flowers.

Linen

As is well known, is made of the fine fibers of flax, and was much used by the ancients. Four different words in Hebrew are translated in our Bible, "Linen," "fine linen," and "silk:" PISHTAH, Judg 15:14; Eze 44:17,18; BAD, worn by the priests, Ex 28:42; 39:28, and by king David, etc., 2Sa 6:14; SHESH, worn by Joseph when governor of Egypt, Ge 41:42, and by the virtuous woman in Pr 31:22, (see SILK;) and BUTZ, of which the veil of the temple and David’s outer mantle were made,

1Ch 15:27; 2Ch 2:14; 3:14; 5:12. These words may indicate different qualities of linen, but are thought to mean in part cloth of different materials, particularly the last two. Some think BUTZ, in Latin byssus, denotes cotton cloth, and SHESH that made of hemp. See COTTON, and FLAX. Fine linen was sometimes made of snowy whiteness, and was a symbol of the purity of angels and of the redeemed church, Re 15:6; 19:8.

Lines

The cords used in measuring and settling the bounds of landed property, Ps 16:6; Isa 34:17.

Linus

A Christian at Rome, whose salutation Paul sent to Timothy, 2Ti 4:21.

Lion

The well-known and noble king of beasts, frequently spoken of in Scripture. He often exceeds eight feet in length and four feet in height; and his majestic and dauntless aspect, his prodigious strength and agility, and his peculiar roar, make him the terror of the forests. Lions were common in Palestine, (See JORDAN,) and the Hebrews had seven different names for them, to distinguish the different ages, etc. Five of these occur together in Job 4:10,11. See also Na 2:11,12. The psalmist alludes to the stealthy creeping of the lion till he can spring upon his prey, when he says of the crafty wicked man, "He lieth in wait secretly as a lion in his den; .... he croucheth, and humbleth himself, that the poor may fall by his strong ones." The Bible reader will remember the exploits of Samson and of David, Judg 14:5,6; 1Sa 17:34-36, the story of the disobedient prophet slain by a lion, 1Ki 13:28, and of the obedient Daniel, safe in the lion’s den, Da 6:1-28; also the sublime image of Jehovah’s care for his people, in Isa 31:4.

"The Lion of the tribe of Judah," Re 5:5, is Jesus Christ, who sprung from the tribe of Judah and the race of David, and overcame death, the world, and the devil. It is supposed that a lion was the device of the tribe of Judah; whence this allusion, Ge 49:9.

Litter

A light, covered conveyance, resembling a sedan chair, or a palanquin; borne by men, but oftener at the present day in Syria between two mules or camels. Solomon’s chariot, Song 3:9, or bed, is supposed to have been an elegant mule-litter. The Hebrew word translated litters in Isa 66:20, is rendered wagons in Nu 7:3.

Liver

Le 3:4. This organ in man was regarded by the ancients as the seat of the passions. Idolaters consulted the liver of the victim offered in sacrifice, for purposes of divination, Eze 21:21.

Lizard

A cold-blooded animal, with much resemblance to the serpent, but having four feet. Large numbers are found in Syria, varying greatly in size, appearance, and place of abode; some dwelling partly in water, and others on the rocks of the desert, or among old ruins. Lizards were unclean by the Levitical law, Le 11:30.

Loans

Jehovah, as the sole proprietor of the land occupied by the Jews, required them, as one condition of its use, to grant liberal loans to their poor brethren; and every seven years, the outstanding loans were to become gifts, and could not be reclaimed. If a pledge was taken on making a loan, it must be done with mercy and under certain benevolent restrictions, Ex 22:25,27; De 15:1-11; 23:19,20; 24:6,10-13,17. The great truth so prominent in this and similar features of the Mosaic laws, ought to be restored to its fundamental place in our theories of property; and no one who believes in God should act as the owner, but only as the steward of what he possesses, all of which he is to use as required by its great Owner. In the same spirit, our Savior enjoins the duty of loaning freely, even to enemies, and without hope of reward, Lu 6:34,35.

Locust

A voracious winged insect, belonging to the genus known among naturalists as the Grylli, closely resembling the grasshopper, and a great scourge in oriental countries in both ancient and modern times. There are ten different names in the Hebrew Bible for insects of this kind; but some of these probably designate different forms or stages in life of the same species. The Bible represents their countless swarms as directed in their flight and march by God, and used in the chastisement of guilty nations, De 28:38-42; 1Ki 8:37; 2Ch 6:28. A swarm of locusts was among the plagues of Egypt; they covered the whole land, so that the earth was darkened, and devoured every green herb of the earth, and the fruit of every tree which the hail had left, Ex 10:4-19. But the most particular description of this insect, and of its destructive career, in the sacred writings, is in Joe 2:3-10. This is one of the most striking and animated descriptions to be met with in the whole compass of prophecy; and the double destruction to be produced by locusts and the enemies of which they were the harbingers, is painted with the most expressive force and accuracy. We see the destroying army moving before us as we read, and see the desolation spreading. It should also be mentioned, that the four insects specified in Joe 1:4, the palmer-worm, the locust, the canker-worm, and the caterpillar, are strictly, according to the Hebrew, only different forms of locusts, some perhaps without wings, as mentioned below. The following extracts from Dr. Shaw and Mr. Morier, which are also corroborated by Niebuhr, Burckhardt, and other travelers, may serve as a commentary upon this and other passages of Scripture.

Dr. Shaw remarks, "Those which I saw, were much bigger than our common grasshoppers, and had brown spotted wings, with legs and bodies of a bright yellow. Their first appearance was towards the end of March, the wind having been some time from the south. In the middle of April, their numbers were so vastly increased, that in the heat of the day they formed themselves into large and numerous swarms, flew in the air like a succession of clouds, and as the prophet Joel expresses it, they darkened the sun. When the wind blew briskly, so that these swarms were crowded by others, or thrown one upon another, we had a lively idea of that comparison of the psalmist, Ps 109:23, of being tossed up and down as the locust. In the month of May, these swarms gradually retired into the Metijiah and other adjacent plains, where they deposited their eggs. These were no sooner hatched, in June, than each of the broods collected itself into a compact body of a furlong or more square, and marching afterwards in a direct line towards the sea, they let nothing escape them; eating up every thing that was green and juicy, not only the lesser kinds of vegetables, but the vine likewise, the fig-tree, the pomegranate, the palm, and the apple-tree, even all the trees of the field, Joe 1:12; in doing which, kept their ranks like men of war, climbing over, as they advanced, every tree or wall that was in their way; nay, they entered into our very houses and bedchambers like thieves. The inhabitants, to stop their progress, made a variety of pits and trenches all over their fields and gardens, which they filled with water; or else they heaped up therein heath, stubble, and such like combustible matter, which were severally set on fire upon the approach of the locusts. But this was all to no purpose, for the trenches were quickly filled up and the fires extinguished by infinite swarms succeeding one another, while the front was regarded less of danger and the rear pressed on so close that a retreat was altogether impossible. A day or two after one of these broods was in motion, others were already hatched to march and glean after them, gnawing off the very bark and the young branches of such trees as had before escaped with the loss only of their fruit and foliage. So justly have they been compared by the prophet to a great army; who further observes, that the land is as the Garden of Eden before them, and behind them a desolate wilderness."

Mr. Morier says, "On the 11th of June, while seated in our tents about noon, we heard a very unusual noise, that sounded like the rustling of a great wind at a distance. On looking up, we perceived an immense cloud, here and there semi-transparent, in other parts quite black, that spread itself all over the sky, and at intervals shadowed the sun. These we soon found to be locusts, whole swarms of them falling about us. These were of a red color, and I should suppose are the red predatory locusts, one of the Egyptian plagues. As soon as they appeared, the gardeners and husbandmen made loud shouts, to prevent their settling on their grounds. They seemed to be impelled by one common instinct, and moved in one body, which had the appearance of being organized by a leader, Joe 2:7."

The locust was a "clean" animal for the Jews, Le 11:22, and might be used for food. In Mt 3:4, it is said of John the Baptist, that "his meat was locusts, and wild honey." They are still eaten in the East, and regarded by some as a delicacy, though usually left to the poorest of the people. Niebuhr remarks, "Locusts are brought to market on mount Sumara I saw an Arab who had collected a whole sackful of the. They are prepared in different ways. An Arab in Egypt, of whom we requested that he would immediately eat locusts in our presence, threw them upon the glowing coals, and after he supposed they were roasted enough, he took them upon the glowing coals, and after he supposed they were roasted enough, he took them by the legs and head, and devoured the remainder at one mouthful. When the Arabs have them in quantities, they roast or dry them in an oven, or boil the locusts, and then dry them on the roofs of their houses. One sees there large baskets full of them in the markets."

Burckhardt also relates the fact in a similar manner: "The Bedaween eat locusts, which are collected in great quantities in the beginning of April, when they are easily caught. After having been roasted a little upon the iron plate on which bread is baked, they are dried in the sun, and then put into large sacks, with the mixture of a little salt."

In Re 9:7-10, there is a terrific description of symbolical locusts, in which they are compared to war-horses, their hair to the hair of women, etc. Niebuhr heard an Arab of the desert, and another in Bagdad, make the same comparison. They likened "the head of the locust to that of the horse; its breast to that of the lion; its feet to those of the camel; its body to that of the serpent; its tail to that of the scorpion; its antennae, if I mistake not, to the locks of hair of a virgin; and so of other parts." In like manner, the Italians still call locusts little horses, and the Germans hayhorses.

Lod

See LYDDA.

Lodge

See GARDEN.

Log

A Hebrew measure for liquids, containing five-sixths of a pint, Le 14:10,12,24.

Loins

See GIRDLE.

Lois

A pious Jewess, whose "unfeigned faith" Paul traces in her daughter Eunice, and her grandson Timothy, 2Ti 1:5.

Looking-Glasses

Or rather, mirrors, were anciently made of metal, chiefly copper, Ex 38:8; Job 37:18, melted and cast in a circular form, highly polished, and attached to an ornamental handle. Similar mirrors have been found in the ruins of ancient Egypt.

Lord

This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.

Lord’s Supper

Called also "the breaking of bread," Ac 2:42; 20:7, and the communion of the body and blood of Christ, 1Co 10:16, is one of the two simple ordinances of the Christian church; instituted by our Savior in the most affecting circumstances on the Passover night in which he was betrayed, to be observed by his followers until his second coming. Bread and wine, the symbols of his body broken and his blood shed for our redemption, are to be tasted by each communicant, to keep in mind that great sacrifice, the foundation of all out hopes and the strongest motive to a holy and devoted life. In the Lord’s supper the covenant is renewed between Christ and his people. It is also the visible token of Christian fellowship; and all true believers, and none but they, should claim to partake of it, 1Co 5:6-8. In it Christians may expect and should seek to receive of the fullness of Christ, grace for grace, 2Co 1:21,22; Eph 4:15,15; while those who partake heedlessly incur great guilt, and may look for chastisement, 1Co 11:20-34. The dogma of the Romish church, that the bread is changed into the very body and soul of Christ, which the priest offers anew in sacrifice, is contrary to the Scripture and to all the senses, as it is also to commonsense.

Lord’s-Day

See SABBATH.

Lot

The son of Haran, and nephew of Abraham, followed his uncle from Ur, and afterwards from Haran, to settle in Canaan, Ge 11:31; 12:4-6; 13:1. Abraham always had a great affection for him, and when they could not continue longer together in Canaan, because they both had large flocks and their shepherds sometimes quarreled, Ge 13:5-7, he gave Lot the choice of his abode. Lot chose the plain of Sodom, which appears then to have been the most fertile parts of the land. Here he continued to dwell till the destruction of Sodom and the adjacent cities. He was a righteous man even in Sodom, 2Pe 2:7; but the calamities consequent upon his choice of this residence-his capture by eastern marauders, the molestation caused by his ungodly and vicious neighbors, the loss of his property in the burning city, the destruction of his sons-in-law and of his wife-if they do not prove that he regarded ease and profit more than duty, show that the most beautiful and fruitful land is not always the best; the profligacy of its citizens may sink it into the abyss of perdition, and endanger all who have any concern with it. Lot’s wife, looking back with disobedient regrets, and arrested by the threatened judgment midway in her flight to the mountain, is an awful warning to all who turn their faces Zionward, but are unwilling to leave all for Christ, Ge 19:1-38; Lu 17:32.

Lots

Were often cast by the Jews, as well as other ancient nations, with the expectation, when God was appealed to, that he would so control them as to give a right direction in doubtful cases, Ps 22:18; 16:11; 18:18. They were often used by the divine appointment. The portions of the twelve tribes were thus assigned to them; and hence each tribe’s portion was called "the lot of its inheritance," Nu 26:55,56; Ps 125:3; Ac 8:21. The scapegoat was to be selected, and the other of the priests’ service determined by lot, Le 16:8; 1Ch 24:5; 25:8. By the same means Achan, Jonathan, and Jonah were discovered, Jos 7:14; 1Sa 14:41,42; Jon 1:7; and thus Matthias was designated by Christ to be an apostle in the place of Judas, Ac 1:26. A common mode of casting lots was by the use of pebbles, one or more of them being marked, and all of them being shaken together in some fold of a garment, an urn, or a helmet, before drawing, Pr 16:33; Joh 19:24. As the use of lots by one who believes in the particular providence of God involves a solemn appeal to the Disposer of all events, they should never be used on trivial occasions; and in this day, a case can hardly occur when such an appeal would be warranted. See PURIM.

Love

GOD IS LOVE; AND HE THAT DWELLETH IN LOVE DWELLETH IN GOD, AND GOD IN HIM, 1Jo 4:16. Love is a chief attribute of Jehovah, the length and breadth and height and depth of which are beyond comprehension, for they are infinite, Eph 3:18,19. Between the three Persons of the Godhead, love is unutterable full, perfect, and blissful; towards holy angels and Christians, God’s love is an infinite fatherly complacency and affection; towards sinners, it is immeasurable compassion. It is shown in all his works and ways, and dictated his holy law, but is most signally displayed in the gospel, Joh 3:16. "Herein is love."

Holy love in man would make the whole heart and soul supremely delight in and obey God, and cordially and practically love all beings according to their character-the good with fellowship of soul, and the evil with a Christ-like benevolence. Such a love would meet and fulfil all the ends of the law, Mt 22:37-40; Ro 13:8-10. Without it, none can enter heaven; and as the affections of every unrenewed heart are all mixed with sin, being given to forbidden objects, or selfishly and unduly given to objects not forbidden, we must be "born again" in order to see God, Joh 3:3; 1Jo 4:7,19; 5:4.

Lower Parts Of The Earth

Valleys, Isa 44:23; also the grave, or the abode of disembodied spirits secluded from our view,

"That undiscovered country from whose bourne no traveler returns." Ps 63:9; 139:15; Eph 4:9.

Lubim

See LIBYA.

Lucas

The same with LUKE.

Lucifer

Light-bringer, the Latin name of the morning-star, or "son of the morning." In the figurative language of Scripture, a brilliant star denoted an illustrious prince, Nu 24:17. Christ was given to men as the "bright and morning Star," Re 2:28; 22:16. The word Lucifer is used once only in the English Bible, and then of the king of Babylon, Isa 14:12. It is now commonly, though inappropriately, given to the prince of darkness.

Lucius

Of Cyrene, mentioned Ac 13:1, was on of the ministers and teachers of the Christian church at Antioch, and probably a kinsman of Paul, Ro 16:21. He is supposed by some to be the same with the evangelist Luke; but of this there is no evidence.

Lud

A son of Shem, Ge 10:22, and ancestor, it is thought, of the Lydians in Asia Minor.

Ludim

Descendants of Mizraim, Ge 10:13, dwelling in Africa, probably near Ethiopia; they were famous bowmen, Isa 66:19, and are mentioned as soldiers with the Ethiopians, Libyans, and Tyrians, Jer 46:9; Eze 27:10; 30:5.

Luke

The evangelist, probably the same person who is called by St. Paul, "the beloved physician," Col 4:14. The name Luke, or Lucas, Phm 1:24, is the same as Lucanus in Latin. Luke was the writer of the gospel, which bears his name, and of the Acts of the Apostles, having been the friend and companion of St. Paul in most of the journeys recorded in the latter book. Thus, in Ac 16:11, he first uses the word "we," and shows that he was with Paul at Troas and in his first Macedonian tour. After they reach Philippe, an interval of separation occurs; but they are again together at Philippi when Paul sails thence for Jerusalem, and from that time he continues with the apostle in his labors, voyages, and sufferings, to the close of his first imprisonment at Rome, Ac 17:1; 20:5,6,13-16; 21:1-28:31; Phm 1:24; 2Ti 4:11. His personal history before and after this period of his companionship with Paul, is unknown, or rests on uncertain traditions. His own narrative contains the least possible mention of himself; yet we cannot doubt that he was eminently useful to the early church, by his learning, judgment, fidelity, and even his medical skill, besides leaving to the church universal the invaluable legacy of his writings.

Lunatic

A word formed from the Latin luna, the moon, and thus corresponding to the original Greek word and to the English "moonstruck;" applied to a class of persons mentally and often corporally diseased, who were believed to suffer most when the moon was full. Inanity, epilepsy, and morbid melancholy were among the frequent effects of demoniac possession, yet this possession existed independently of these effects, and was a more dreadful calamity. Lunatics are expressly mentioned in distinction from men possessed by evil spirits, Mt 4:24; 17:15. See DEVILS.

Lust

Originally meant any longing desire, however innocent, De 12:15; 14:26. But, in tacit acknowledgment of the depravity of man’s passions, general usage soon attached the idea of guilt to the word; and now it usually denotes carnal, lascivious desire. In Ga 5:17, we see that the aspirations of the heart renewed by the Holy Spirit, oppose and will subdue the native evil desires, 1Co 15:57; but in the unrenewed heart these reign uncontrolled, lead to greater and greater outwards sin, and secure eternal death, Jas 1:14,15.

Luz

The ancient name of a part at least of Bethel, Ge 28:19; Joh 16:2; 18:13; afterwards given to a smaller place founded by a refugee from Bethel, Judg 1:26. See Bethel, Judg 1:26. See BETHEL.

Lycaonia

A small province of Asia Minor, bounded north by Galatia, east by Cappadocia, south by Isauria and Cilicia, and west by Phrygia. It appears to have been within the limits of Phrygia Major, but was erected into a Roman province by Augustus. The country is level, but not fertile, though peculiarly adapted to pasturage. Of its cities, Iconium, Derbe, and Lystra and mentioned in the New Testament, Ac 14:6. The "speech of Lycaonia now forms part of the Turkish province of Caramania.

Lycia

A province in the southwest of Asia Minor bounded west by Caria, east by Pamphylia, north by Phrygia and Pisidia, and south by the Mediterranean. The country is somewhat mountainous, though not barren. Of its cities, only Patara and Myra are mentioned in the New Testament, Ac 21:1,2; 27:5.

Lydda

In Hebrew Lud or Lod, 1Ch 8:12; Ezr 2:33, and by the Greeks called Diospolis, was a city nine miles east of Joppa, on the way to Jerusalem. Here Peter healed Aeneas, Ac 9:33,34. It was destroyed not long after Jerusalem; but was soon rebuilt, and became the seat of a famous Jewish school. A Christian church was here organized, and was in existence A. D. 518. Lydda is often mentioned in the history of the crusades. It was situated in the midst of fine and extensive plains, the soil of which is a rich black mould, that might be rendered exceedingly fertile. It is at present only a miserable village called Ludd. The ruins of a stately church of the middle ages, called the church of St. George, preserve the name of a saint and martyr said to have been buried here in the third century. The English crusaders adopted him as the "patron" of England, and many fabulous legends are told of his exploits.

Lydia

A woman of Thyatira, residing at Philippi in Macedonia, and dealing in purple cloths. She was not a Jewess by birth, but had become a proselyte to Judaism and "worshipped God." She was led by the grace of God to receive the gospel with joy; and having been baptized, with her household, constrained Paul and his fellow-laborers to make her house their home while at Philippi, Ac 16:14,40. See PHILIPPI.

Lysanias

See ABILENE.

Lysias

Or Claudius Lysias, commander of the Roman guard at Jerusalem during Paul’s last visit there. In the honorable discharge of his duty, he repeatedly saved Paul from the malice of the Jews, Ac 21:27-40; 22:1-23:35.

Lystra

A city of Lycaonia, near Derbe and Iconium, and the native place of Timothy. Paul and Barnabas preached the gospel here; and having healed a cripple, were almost worshipped. Soon after, however, Paul was stoned there, Ac 14:6,21; 16:1; 2Ti 3:11. It is now a small place called Latik.