Love, Lover, Lovely, Beloved – Luke

Love, Lover, Lovely, Beloved

1. ‘Love’ (noun and verb, native Eng.) represents a single Heb. word, which ranged, like the Eng. term, from (1) sensuoiis, and often (though not necessarily) evil, desire (as in Genesis 25:28. 2 Samuel 13:4. Jeremiah 2:33). through (.2) family affectum and naiural friendship (Genesis 22:2. Exodus 21:5. 1 Samuel 8:16. 2 Samuel 1). up to (3) the highest spiritual passion. Under (S) comes (a) J"‘s Ime to Israel, to the righteous, etc. (Deuteronomy 4:37 7:7 f.: 1 Kings 10:9. Hosea 3:1 9 11:4 14:4. Zephaniah 3:17. Jeremiah 2:2. Isaiah 43:4 48:14 63:9. Mai 1:2. Psalms 11 47:4 78 87^ 146:8. Proverbs 3:12 8:17. 2 Ch 2:11 9:8) and (b) Israel’s love to J", His name, word, ways, etc. (e.g. in Exodus 20:6. Deuteronomy 6 etc.. Nehemiah 1; l.K 3:3 — same verb as in 11:1; Psalms 5:11 31:23 116:1 119 etc ; Mio 6:8). Under a strong synonym meaning to cleave to or hang upon, i" is said (Deuteronomy 7:7) to have’ set his love upon’ Israel, and the saint (Psalms 91:14) to have ‘set his love upon’ J". Passages coming under (6) are relatively numerous, and date from the redemption of the Exodus. The instances of (a) we have enumerated in full; none of these is certainly earlier than Hosea, who first represented the covenant of Jehovah as a spousal contract. In similar connexion, J"‘5 love to His people is poetically expressed by a word, of twofold form, signifying’ darling’ (‘beloved,’ etc.), in Deuteronomy 33:12. Isaiah 5:1. Psalms 60:5 127:2; this term figures much in Canticles. ‘Love does not appear with this association in Gn.; but the phrase ‘walked with God,’ of 5 6:9 (also Micah 6:8. Mai 2:6). conveys the idea of companionship. Several other Heb. synonyms occur, of limited use and slight significance. Lover (OT) is used in the evil meaning of {X) = paramour, and in sense (2) above — a derivative (in Heb.) from the main stem first referred to. Lovely in 2 Samuel 1 = lovable. For ‘greatly beloved’ in Daniel 9:23 etc., see RVm.

Love, like joy (wh. see), holds a unique place in the Israelite as compared with other religions, as it signifies the redprocal affection of God and people. According to Greek philosophy, the gods are as much above human affection as inanimate things are below it: ‘for friendship demands reciprocity; but relationship with God admits of no return of love, and therefore of no love in the proper sense, for it would be preposterous if any one said that he loves Zeusl’ (Magna Moraiia). The sentiment of the OT is just the opposite of this; J" calls Israel ‘the seed of Abraham, my friend’ (Isaiah 41:8; cf. Pss 91. 116 etc.). In several of the texts referred to under (3) above, usages (a) and (6) are correlative; the people’s love to J" presupposes and grows out of J"‘s love to it. The fact that the word denoting this affection comes from the sphere of conjugal love and of friendship imports reciprocity; see, in illustration, Exodus 33:11. Hosea 2:14–23 11:1–4, Isaiah 62 63. The Divine Wisdom says, in Proverbs 8:17.’ I love them that love me,’ conditioning J’"s affection on the return made to it (cl. John 14:23 IS*- ‘"). Yet it was not because of the greatness or the worth of this people that J"’ chose’ them — the case was quite otherwise — but out of His unmerited goodness and His faithful regard for their forefathers (Deuteronomy 7:7 ff. 9:4 ff.; Ezk lgi-14; cf. Romans 5:7 f.) the characteristic saying of 1 John 4. ‘We love, because he first loved us,’ equally apphes to the OT redemption. The union of affection between J" and Israel, grounded on the covenant with the fathers and the redemption from Egypt, is the distinctive and vital element in the OT doctrine of love. ‘Love’ becomes increasingly prominent in the prophetic speech as the relations between God and people become increasingly strained, during the national downfall and exile; see esp. Hosea and Deutero-Isaiah.

The character of J", ‘the Holy One of Israel,’ gives to His love its qualities — purity, intensity, selflessness, fidelity; reciprocal love calls forth Mke qualities in His people (see the relevant expressions of love to J" in the Psalms). Israel’s sin is the base requital it has rendered; see Deuteronomy 32:4–6, Isaiah 5:1–4 63:7–10. Mio 6:3 f.: Jer 2, Mai 1:2, 6. Nehemiah 9:7–17. God’s love is kindness, lovingkindness (see artt. : very frequent) ; to those in any degree worthy and approved, becoming ddight, joy, in special cases, it is mercy (wh. see) toward the weak, sinful, needy — ‘mercy’ is more conspicuous than ‘love’ in the OT, and looks beyond the covenant-bond. God’s love breaks into grief, anger, wrath, threatening (the reaction of affronted love) against the faithless and wanton (Dt 7:7–11. Psalms 78:40, Isaiah 63:9 f.: Amos 3:1 f. etc.); it burns with jealousy, when its chosen are seduced into idolatry and vice — J"‘s loathing of Israel’s corruption reveals at once the purity of His nature and the zeal of His affection (Exodus 20:5, Numbers 25:11, Deuteronomy 29:18–21. Zeph Jeremiah 44:4 etc.). For the same reason, there is in Him a "jealousy over Zion,’ etc., when His ‘beloved’ is injured or wronged (Joel 2:18. Zee 1:14 etc.). Isaiah 19 42:1–6 etc., adumbrate the inclusion of ‘the nations’ in the covenant; and Psalms 100. 103 145:9–12, Jonah 4:11 reveal a universal and truly humane love in J" (cf. Luke 2:29–32, Titus 3:4).

2. The Greek language discriminated in expressing love: it distinguished (1) sexual love, eras; (2) family love, natural affection, storge; (3) social love, fnendship, vhilia; (4) sometimes, in a broader ethical sense, philanihropia, humanity, kindness. The LXX translators, though not consistent in their usage, enlisted (5) agape to denote religious love, the love of God to man or man to God, or of man to man under God’s covenant (Leviticus 19:18) — i.e. love suifused with religion. The lower kinds of love, (1) and (2), they egress by philia — eros is avoided; agape, however, encroaches here upon philia. The verb agapad (or -azo; noun agape rare outside of Scripture) waa used in all periods of Greek synonymously with phileo, implying ui distinction therefrom aifection rather than passion, and practical affection, love shown by signs, rather tlmn sentiment. The AV, after the Latin caritas (charitas), rendered agape in NT 30 times by ‘charity,’ which RV has corrected to ‘love.’ Being a term of the heart, free from debasing and narrow associations, agape was suitable for Biblical use. In the NT vocabulary of love, (1) never occurs — ‘lust’ represents the evil eros; agape and philia are the prevailing synonyms (verbs agapad and philed), the latter sometimes replacing the former in application to the higher love, with the connotation of endearment or intimacy; see John 5 and 16:27 (a gztosi-family affection), 11 sDoken about Jesua (agapad in v. 5). 20:2 ^agapad, in parallels), 21:15 ff. (no idle variation); and in 1 Corinthians 6. where the negative coalesces with the verb (‘If any one is no friend of the Lord’), storge (2) is found in its negative in Romans 1:31, 2 Timothy 3:3; and in the peculiar compound of Ho 12. the adjective ‘tenderly-affectioned.’ In Titus 3:4 Paul speaks of ‘the philanthropy (4) of God.’ ‘Beloved’ (‘well-,’ ‘deariy-‘) represents a derivative of aga/poM, used of Christ, or Christians^ as dear to God; and of Christians, as dear to fellow-believera. It is synonymous with ‘brethren’; this usage is frequent in salutations and apostrophes. ‘Lovely’ in Philippians 4:8 reproduces an adjective akm to philia (3) =amiable’ or ‘affectionate.’ There are several NT Gr. compounds of phil-, rendered ‘love of — ‘and ‘lover(s) of — .’

agapS (agapaS), signifying primarily a voluntary, active affection, has brought from the LXX into the NT the deeper sense of spiritual affection, the love that links God and man and unites soul and soul in the Divine communion. Like philia, it implies reciprocity, fellowship, — if not existing, then desired and sought.

The Apostle John gives the final and complete NT doctrine of love, (a) The love of God John sees ‘i)erfected’ in those who ‘love one another’ and thus ‘keep God’s commands,’ from whose souls accordingly ‘fear’ is ‘cast out,’ who ‘abide’ wholly in the realm of love that is constituted by the one Spirit dwelling in their hearts (1 John 2 3:24 4"‘- >6-2’); by such love men are ‘perfected into one,’ even as Christ is ‘one’ with the Father by virtue of the love subsisting eternally between them (John 17; cf. Matthew 3:17 17:5) — there is love’s prime fountain. Gradually, almost timidly, OT saints had learned to speak of J""s ‘love’ to men; Christ builds everything upon this. Coming from His ‘bosom’ ( Jn 1:18), He knows the Father’s love, and seeks to convey it to and share it with His brethren. His mission is to ‘show the Father,’ — to declare how much, and to what effect, ‘God loves the world’ (John 3:16 f. 17:25 f. etc.), ‘thankless and evil’ though it is (Luke 6:35). In love which heaps kindness on the worst and seeks out the most alienated, Ues the ‘perfection’ of God in His character of Father (Matthew 5:48. Luke 15 etc.; cf. Eo 2:4. Col I2"). The bestowment of ‘the Sou of his love,’ ‘the only begotten,’ on our race, and the sacrifice of that Son’s life for man’s redemption, display with infinite force and effect the love of the Father towards His unworthy children; see John 1:14 3:14–19, Romans 5 (‘love of God,’ or ‘of Christ,’ means always in Paul God’s,, or Christ’s, love to man) 8:32, 1 John 4, Colossians 1:13: The love which God thus ‘commends’ subsisted in Him apart from and anterior to this proof; it actuates all God’s dealings with mankind, — in creation, providence, and moral disciphne (Matthew 5:45 6:26, 33 10:29 ff., James 1:17 f.: 1 Peter 4:19). ‘Love is of God,’ since ‘God is love’; it comes from Him, being absolutely in Him; ‘love’ gives the best conception we can form of God’s nature. Since its objects are pitiable, God’s redeeming love is mercy (Luke 1:50. Ephesians 2:4. Titus 3:5, 1 Peter 1:3 ‘love’ predominates in the NT, as ‘mercy’ in the OT); and as men are sinful and undeserving, love wears the form of grace (wh. see: Paul’s favourite term, as ‘love’ is John’s). God’s ‘good-will’ (or ‘pleasure’ ) is His love taking determinate expression (Luke 2:1) 12:32, j qq jui^ Ephesians 1:5 ff. etc.); His ‘kindness’ is love in its considerateness or bounty (Luke 6:35. Romans 2:4) His ‘long-suflering’ Is love in its patience, restraining anger and delaying chastisement(Ro 2:4 9:22, 1 Timothy 1:16. 1 Peter 3:20). Jesus Christ is not the mere channel of the Father’s good- will; He shares in It infinitely — ‘the love of God’ is seen in ‘the love of Christ’ (Romans 8:35, 39, 2 Corinthians 5:14. Galatians 2:20. Ephesians 3:19; cf. John 10 13:1, 34 14:21. Revelation 1:5 etc.). James 4:5 testifies to a ‘jealous yearning’ in the Holy Spirit, over Christians infected with ‘love of the world’; cf. Ephesians 4:13. Isaiah 63:10.

(b) The love of Christians towards God and Christ is the heart’s response to the Father’s love exhibited in Christ (1 John 4:19). This is not spontaneous on man’s part, but comes by ‘knowing the love of Christ that surpasses knowledge’ (Ephesians 3:19. Romans 5:17 f.: Ephesians 2:3–5 3:17–19, John 15:16 17:23). Grateful and obedient love to God results from faith (wh. see: ‘faith and love,’ also ‘faith, hope, love,’ are companions; 1 Corinthians 13:13. 1 Thessalonians 1:3. 1 Tl 1. Philems etc.) in Jesus Christ — His mission and sacrifice for sin. His Person recognized as the full representation of the mind of God (2 Corinthians 4. Galatians 5:6. Ephesians 5:1 f.; cf. 2:8. 1 Peter 1: 1 John 4:16, 19) it is the ‘fruit’ and evidence of the Holy Spirit’s indwelling, who is the Father’s ‘gift’ of love to His reconciled children (Galatians 5:22. 1 Corinthians 2:12. Romans 5. 1 John 4:13 f.). ‘Abba, Fatherl’ was the cry of this new-born filial love (Romans 8:15. Galatians 4). Its antithesis is found in ‘the love of the world,’ of ‘self,’ ‘pleasure,’ ‘money’ (1 John 2:15 ff.: James 4:4. 2 Timothy 3:2–5. Luke 16:13 f.; Jn 15:19–24). Love towards God is the fundamental law of man’s nature, broken by his transgression — a law proclaimed in comprehensive terms in the OT, recalled by Jesus and recognized by the true Israelite (Matthew 22:37) the false professors of Judaism ‘had not the love of God in them,’ for indeed they ‘had not known Him’ or they would have ‘received’ His messenger, they would have ‘loved’ His Son (Luke 11:42, John 5:38, 42 f. 8:42, 55). The world’s radical hostility towards God shows itself in unbelief towards Christ, and consequent persecution of Christians (John 15:19, Romans 8. Galatians 4. 1 John 3:12 f.). Love towards God (and Christ) renovates and purifies the heart, inspires a constant self-devotion, and makes the perfect vision of God the object of fervent anticipation(1 P 1. Ephesians 4:31 5:5. Colossians 3:12–15. 1 John 3:1–3 4:11. Revelation 21:7 22:3 f.: John 14:23 17). To cherish this love to the Father is to live as one who ‘has learnt Christ’ ; it is to follow in His steps, with the certainty of arriving where He is (John 17:24 ff. 15:8 ff. 14:2 ff.; Ephesians 4:20–24). Thus one wins ‘the crown of life’ (James 1:12. Revelation 2:10. Romans 8:28–30) hence the coupling of ‘love and hope’ (wh. see).

(c) If love to God is rekindled by the knowledge of God’s love to man in Christ, this holds no less of man’s love to man, to which most NT instances of the word refer. This was the matter of ‘the second commandment’ of Jesus, which is ‘like unto the first and great commandment,’ and is grounded equally with it upon creation and the true order of the world (Matthew 22:38 ff.). Sin, brought in by ‘the wicked one,’ confounded this order, planting hate, lust, deceit, the destroyers of love and life, in human nature (John 8:44. 1 John 3:12. Ja 4"- "); this whole evil brood Paul traces to wilful Ignorance of God (Romans 1:19–32, Ephesians 4:17–19). In ‘laying down his life for us’ Jesus Christ has laid the foundation of a new empire of love, a regime and fashion of life the opposite of that inaugurated by Cain (1 John 3:12; cf. 1 Peter 2:21 ff.: 2 Corinthians 5: Ephesians 4:31, Colossians 1:13. ‘nt 3:3–7). The ‘new commandment’ is, after all, ‘the old commandment which’ men ‘had from the beginning’ (1 John 2:7 f.) God’s Fatherly love manifest in the unstinted bounties of nature, which visit ‘just and unjust’ every day, dictates to His ‘children’ love to ‘enemies’ and kindness to ‘the evil’ (Matthew 5:43). ‘The love of Christ,’ reaffirming and immensely reinforcing the primeval law, ‘constrains us’ to ‘live no longer to ourselves but to him’ (2 Corinthians 5:14–19) in living to Him one lives for His Church and for humanity (Ephesians 5:25 ff.: Matthew 25:34, 1 Co 8:11 f.: Romans 1:14 f.: 1 John 3:16, Ephesians 3:3–9, Colossians 1:24–29). ‘If a man say, I love God, and hateth his brother, he is a liar’ (1 John 2:9 4:20 f.; cf. Titus 1:16) true love ever speaks in beneficent deed (James 1:27 2:15 f.: 1 John 3:17 ff.). The terms of Christ’s redemption bind His redeemed to human service; they have become both witnesses and engaged parties to God’s covenant of grace in Christ made with mankind (John 1:29 e^‘- ", Matthew 10:8 26:28. Mark 16:15. Luke 24:46 ff.: Acts 1:8. Romans 5:12–21. Colossians 1:23, 1 John 2:2. Revelation 5:9 etc.). The gift of the Spirit is bestowed expressly with this worldaim in view; the salvation of each sinner is a step towards and an earnest of the world’s salvation (Matthew 6:13 f. 13:33. James 1:18. 1 p 2:9. Ephesians 3:7 ff.: Galatians 3:14). The love of God must reach the world and rule the world through those who know it in’ knowing the grace of our Lord Jesus

Christ.’ G. G. FiNDLAY.

Love Feast

(Agape). The Love Feast of the Christian Church in Apostolic times was a common meal of which all the brethren partook, and was still connected with the Eucharist. The ‘breaking of bread from house to house’ (Acts 2:46) probably included both under the title ‘the Lord’s Supper’ (1 Corinthians 11:20). From Acts 20:7 we gather that the religious exercises of the Love Feast were prolonged till dawn, and ended with the Eucharist. The scandalous behaviour, which St. Paul was constrained to rebuke at Corinth in a.i>. 57-58 (1 Co ll"-8«), shows that not all who came to the Love Feast were in a fit condition to communicate. More serious evils still were introduced by false teachers despribed by Jude >2; ‘they who are hidden rocks at your love feasts when they feast with you, shepherds that without fear feed themselves.’ The writer is dependent on 2 Peter 2:13: ‘spots are they and blemishes, revelling in their love feasts, while they feast with you.’

In spite of the disorders, which marred the religious value of these social club-feasts and led in the end to their suppression, they lasted for a considerable period. Ignatius of Antioch wrote to the Sraymseans (c. 8): ‘It is not lawful apart from the bishop either to baptize or to hold a love feast,’ in a context which proves that the Agape included the Eucharist. Tertullian (Apol. c. xxxix.) gives a vivid description of the feast explained by its own name.

"The participants, before reclining, taste first of prayer to God. As much is eaten as satisfies the cravings of hunger: as much is drunk aa befits the chaste. They say it is enough. is one of their auditors. After manual ablution and the bringing in of lights, each is asked to stand forth and sing, as he can, a hymn to God, either one from the Holy Scriptures or one of his own composing. This is a proof of the measure of our drinking. As the feast commenced with prayer, so it is closed with prayer.’

The food consisted of bread, fish, and vegetables. The pictures of the Love Feasts in the catacombs give fish a prominent place. Interesting specimens of prayers used at them are found in the Didache. The direction to give thanks ‘after ye are satisfied’ plainly associates the prayer with the Love Feast rather than the Eucharist (c. 10): —

‘We give Thee thanks. Holy Father, for Thy Holy Name which Thou hast made to tabernacle in our hearts, and for the knowledge and faith and immortality, which Thou hast made known imto us through Thy Servant Jesus; Thine is the glory for ever and ever. Thou, Almighty Master, didst create all things for Thy Name’s sake, and didst give food and drink unto men for enjoyment, that they might render thanks to Thee; but didst bestow upon us spintual food and drink and eternal life through "Tny Servant. . . . ‘

The separation of the Love Feast from the Eucharist seems to have been due, in the first instance, to the action of the Roman Government, always jealous of secret societies. PUny’s letter to Trajan speaks of the celebration of the Eucharist in the early morning as followed by a simple meal, which had been left off since the issue of the edict forbidding clubs. On the other hand, fear of calumnies regarding any more or less secret feast, and experience of disorders like those which prevailed at Corinth, were motives which from time to time hindered the practice in certain districts, and finally extinguished it. A. E. Bckn.

Lovingkindness

Two ideas are blended in this expressive word; it denotes kindness which springs from the loyalty of love. It is the frequent tr. (30 times in the AV, 42 times in the RV) of the Heb. word chesedh, . which G. A. Smith renders ‘leal love’ (Book of the Twelve Prophets, I. 243 n). The EV most frequently tr. chesedh ‘mercy’ and not seldom ‘kindness.’ The Amer. RV gives ‘lovingkindness’ uniformly when the reference is to God’s love to man. The adoption of this helpful suggestion would bring out the connexion jjetween ‘lovingkindness’ as a fundamental attribute of the Divine nature (Exodus 34 etc.), its poetic personification(Ps 42 57 ggii), and the appeal to God to be true to Himself, — to save and to redeem ‘for His lovingkindness’ sake’ (Psalms 6:4 44 115:1). For the combination of ‘lovingkindness’ with ‘faithfulness’ see Psalms 89, where each word occurs seven times, and cf. Lamentations 3:22 f.; Isaiah 55:3. Cf. also Love. J. G. Tabkee.

Lozon

Lozon (1 Esdras 5:33) = Darkon, Ezr Nehemiah 7:58.

Lub

Lub m. — The name of a people, standing in EV for the Libyans in Nahum 3, 2 Chronicles 12:3 16:8. and replaced by the word ‘Libyans’ itself in Daniel 11:43. These were a very ancient people hving west of Egypt, who were subdued by the Egyptians at an early date and long furnished mercenary soldiers to their armies. At length they invaded Egypt, subdued it in the 10th cent. B.C., and established a powerful dynasty, of which the Bibhcal Shishak was the founder. Probably Lubim should be read for Ludim (wh. see) in certaiii passages. Cf. Lehabim. J. F. M’ CtnRDr.

LUCAS, Philemon 24 (AV), for Luke (wh. see).

Lucifer

In Isaiah 14:12 occurs the phrase ‘hdU Qidal) ben shachar,’ commonly but incorrectly rendered ‘Lucifer son of the morning,’ as if the expression heBl (heiai) must mean ‘the morning-star’ (cf. AVm and RV ‘day-star’). In this connexion, helSl (hdal) can denote only the waning of some luminary, as it is forcibly compared with the impending fate of the then king of Babylon, whose utter destruction the prophet is engaged in foretelling. The waning luminary intended by the

as much IS drunk as bents tbe chaste. Tneysayit is enougn, — - =■ --- ••—-"o --■•" — .j ..^„^,^^^^j as thosewho rememberthat even duringthenighttheyhave author may probably have been only the old moon to worship God; they talk as those who know that the Lord crescent seen at dawn, just about to disappear. It

556 could scarcely have been a morning-star, whose chief point would be its brightness. This allusion to a waning luminary possibly reflects some myth similar to the Greek Phaethon legend (Gunkel, SchBpfung und Chaos, 132-134). From a supposed reference in Lk 10" and Revelation 9:1–11 to this passage in Isaiah, the name ‘Lucifer’ came to be used synonymously with ‘Satan.’

N. A. KoENia.

Lucius

1. A ‘consul of the Romans’ (1 Mao IS’s"-), who transmitted the decree of the senate in favour of the Jews. Prbbably the reference is to Lucius Calpurnlus Piso, consul in b.c. 139. 2. Of Cyrene, one of certain prophets and teachers at Antioch in Syria, mentioned in Acts 13’, to whom it was revealed that Paul and Barnabas should be separated for the work to which they had been called. The suggestion that he was the same person as St. Luke, the Evangelist, has nothing to support it. 3. Mentioned in Romans 16, as sending greetings to the brethren at Rome. Possibly the same person as 2, but of this there is no certain proof. Mobley Stevenson.

Lucre

The Eng. word ‘lucre’ is in AV always quaUfled by the adj. ‘filthy,’ because the word itself had not then the offensive meaning it has now. Erasmus speaks of God turning men’s wickedness ‘into the lucre and encreace of godlynesse." It simply meant gain. Filthy lucre means sordid gain.

Lud, Luddi

Usually supposed to stand for the country and people of Lydia (wh. see). In Genesis 10:22 (1 Chronicles 1:17) Lud is named as one of the ‘sons’ of Shem, along with the well-known Elam, Asshur, and Aram, and the uncertain Arpachshad. In this list the Elamites at least are not Semitic, but are regarded as such by reason of association with the Babylonians. In a similar way the Lydians may be associated here with the Semitic Assyrians, whose rule once extended to the borders of the Lydian empire. No better explanation has been given, and they are at any rate an Asiatic people.

On the other hand, Ludim is given as the name of one of the descendants of Mizraim (Egypt) in Genesis 10:13 (1 Chronicles 1:11) in a list of peoples all undoubtedly African. Here there can be no question of Asiatic Lydians, and experts are divided as to whether an unknown African people is referred to, or whether we are to read Lubim (wh. see). This reading would suit equally well Jer 46. and even the singular form Lud might with advantage be emended into Lub in Ezekiel 27:10 30:5, Isaiah 66:19.

J. F. M’ Cubdt.

Luhith

The ascent of ‘Luhith’ (Isaiah 15:5) is probably the path called the ‘descent or going down of Horonaim,’ the latter lying, probably, higher than Luhith (cf. Jeremiah 48:5). The way leading through WOdy Bene Hammad, from the district of Zoar to the eastern plateau,’ may be intended. The Onomasticon places Luhith between Areopolis and Zoar. It is not now known. W. Ewing.

Luke

(EVANGELIST). Luke, a companion of St. Paul, is mentioned in Colossians 4:14, Philem 2 Timothy 4:11. in all three places in connexion with Mark. He is generally believed to be the author of the Third Gospel and Acts, and therefore a frequent fellow-traveller with the Apostle of the Gentiles. (See art. Acts of the Apostles for proofs, and tor his place of origin.) He has been identified, but without probability, with Lucius of Cyrene (Acts 13:1). He may have been converted by St. Paul, possibly at Tarsus, where he could have studied medicine. Tertullian calls St. Paul his ‘illuminator’ and ‘master’ {adv. Marc. iv. 2), which perhaps has this meaning; but it may be a mere conjecture. Luke joined St. Paul on his Second Missionary Journey, apparently for the first time, at Troas. He was not an eye-witness of the Gospel events (Luke 1:2), but had ample means of getting information from those who had been. He was a Gentile (cf. Colossians 4:10 f. and v. 14) thus he could not have been of the Seventy, or the companion of Cleopas (Luke 24:13, 18), as some have thought. He was a doctor (Colossians 4:14), and perhaps had attended St. Paul in his illnesses. A tradition, perhaps of the 6th cent., makes him a painter, who had made a picture of the Virgin. Hebrews 9 of servile origini his name, which seems to be an abbreviation of Lucanus, Lucius, Lucilius, or Lucianus, may well have been a slave’s name; and physicians were often slaves. Chrysostom and Jerome take him for ‘the brother whose praise in the gospel’ is spread abroad (2 Corinthians 8) see art. Gospel). Other traditions connect him with Achaia, Bithynia, or Alexandria; some assign to him a martyr’s crown. A. J. Maclean.