Lizard – Log

Lizard

liz'-ard: The list of unclean "creeping things" in Leviticus 11:29,Leviticus 11:30 contains eight names, as follows:

1. Names:

(1) choledh, English Versions of the Bible "weasel" (which see);

(2) `akhbar, English Versions of the Bible "mouse" (which see);

(3) tsabh, the King James Version "tortoise," the Revised Version (British and American) "great lizard" (which see);

(4) 'anaqah, the King James Version "ferret," the Revised Version (British and American) "gecko" (which see);

(5) koach, the King James Version "chameleon," the Revised Version (British and American) "land-crocodile" (which see);

(6) leTa'ah, English Versions of the Bible "lizard"; compare Arabic laTa', "to cling to the ground";

(7) chormeT, the King James Version "snail," the Revised Version (British and American) "sand-lizard" (which see);

(8) tinshemeth, the King James Version "mole," the Revised Version (British and American) "chameleon" (which see). In Proverbs 30:28, we find

(9) semamith, the King James Version "spider," the Revised Version (British and American) "lizard."

Since (1), (3), (4), (5), (6) and (7) occur as names of animals only in this passage, and as the philological evidence available is in most cases not very convincing, their determination is difficult and uncertain. the Revised Version margin to "gecko" (Leviticus 11:30) has "Words of uncertain meaning, but probably denoting four kinds of lizards."

2. Lizards of Palestine:

Among the many lizards of Palestine, the monitor and thorny-tailed lizard are remarkable for their size, and the chameleon for its striking appearance and habits. On etymological grounds, koach, the King James Version "chameleon," the Revised Version (British and American) "land-crocodile," Septuagint chamaileon, has been taken to be the monitor; tsabh, the King James Version "tortoise," the Revised Version (British and American) "great lizard," Septuagint krokodeilos chersaios, to be the thorny-tailed lizard; and tinshemeth, the King James Version "mole," the Revised Version (British and American) "chameleon," Septuagint aspalax, to be the chameleon. On the same grounds, choledh, English Versions of the Bible "weasel," Septuagint gale, might be the mole-rat.

See CHAMELEON; TORTOISE; WEASEL.

The commonest lizard of Palestine is the rough-tailed agama, Agama stellio, Arabic chirdaun or chirdaun, which is everywhere in evidence, running about on the ground, rocks or walls, frequently lying still basking in the sun, or bobbing its head up and down in the peculiar manner that it has. The gecko, Ptyodactylus lobatus, is common in houses. By means of adhesive disks on the under sides of its toes, it clings with ease to smooth walls which other lizards cannot scale. Although perfectly harmless, it is believed to be poisonous, and is much feared. It is called abu-brais, "father of leprosy," either on account of its supposed poisonous qualities or because it has a semi-transparent and sickly appearance, being of a whitish-yellow color with darker spots. It utters a little cry, which may be the reason why the Revised Version (British and American) has "gecko" for 'anaqah; the King James Version has "ferret."

Various species of the genus Lacerta and its allies, the true lizards, may always be found searching for insects on trees and walls. They are scaly, like all lizards, but are relatively smooth and are prettily colored, and are the most attractive members of the group which are found in the country. They are called by the Arabs saqqaiyeh or shammuseh.

The skinks include Scincus officinalis, and allied species. Arabic sa qanqur = Greek skigkos (skinkos). They are smooth, light-colored lizards, and are found in sandy places. They cannot climb, but they run and burrow in the sand with remarkable rapidity. The dried body of Scincus officinalis is an important feature of the primitive oriental materia medica, and may be found in the shops (officinae) of the old-style apothecaries.

3. Identifications:

Semamith (Proverbs 30:28, the King James Version "spider," the Revised Version (British and American) "lizard") is one of the "four things which are little .... but .... exceeding wise." the Revised Version (British and American) reads:

"The lizard taketh hold with her hands,

Yet is she in kings' palaces."

The Septuagint (Septuagint) has kalabotes, which according to Liddell and Scott = askalabotes, "a spotted lizard." There is no other lizard which fits this passage as does the gecko. If Gesenius is correct in deriving semamith from the root samam (compare Arabic samma, "to poison"), we have another reason for making this identification, in which case we must rule out the rendering of the Revised Version margin, "Thou canst seize with thy hands."

For none of the names in Leviticus 11:29,Leviticus 11:30 have we as many data for identification as for semamith. For leTa'ah, English Versions of the Bible "lizard," the Septuagint has chalabotes, which is another variant of askalabotes. If we follow the Septuagint, therefore, we should render leTa'ah "gecko." Tristram quotes Bochart as drawing an argument that leTa'ah is "gecko" from the Arabic laTa', "to cling to the ground." This view is at least in accordance with Septuagint. It is of course untenable if 'anaqah is "gecko," but (see FERRET) the writer thinks it quite possible that 'anaqah may mean the shrew or field-mouse, which is also in agreement with Septuagint. It will not do to follow Septuagint in all cases, but it is certainly safe to do so in the absence of a clear indication to the contrary.

There seems to be little evidence available for deciding the identity of chomeT, the King James Version "snail," the Revised Version (British and American) "sand-lizard." Septuagint has saura, and Vulgate (Jerome's Latin Bible, 390-405 A.D.) lacerta, both words for lizard. Gesenius refers the word to an obsolete chamaT, "to bow down," "to lie upon the ground." Tristram, NHB, cites Bochart as referring to a word meaning "sand." Hence, perhaps the Revised Version (British and American) "sand-lizard." If by this is meant the skink, there is no inherent improbability in the identification.

We have thus more or less tentatively assigned various words of the list to the monitor, the thorny-tailed lizard, the chameleon, the gecko and the skink, but we have done nothing with the rough-tailed agama and the Lacertae, or true lizards, which are the commonest lizards of Palestine, and this fact must be reckoned against the correctness of the assignment. The translation of the Revised Version (British and American) has this to commend it, that it gives two small mammals followed by six lizards, and is therefore to that extent systematic. It is, however, neither guided in all cases by etymological considerations, nor does it follow Septuagint.

As none of the etymological arguments is very cogent, the writer can see no harm in consistently following Septuagint, understanding for

(1) gale, weasel or pole-cat; for

(2) mus, mouse; for

(3) krokodeilos chersaios, some large lizard, either the monitor or the thorny-tailed lizard; for

(4) mugale, shrew or field-mouse; for

(5) chamaileon, chameleon; for

(6) chalabotes, gecko; for

(7) saura, a Lacerta or true lizard; for

(8) aspalax, mole-rat.

On the other hand, if etymological considerations are to be taken into account and Septuagint abandoned when it conflicts with them we might have

(1) holedh, mole-rat;

(2) `akhbar, mouse;

(3) tsabh, thorny-tailed lizard;

(4) 'anaqah, field-mouse;

(5) koach, monitor;

(6) leTa'ah, gecko;

(7) chomeT, skink;

(8) tinshemeth, chameleon.

Neither of these lists has the systematic arrangement of that of the Revised Version (British and American), but we must remember that the Biblical writers were not zoologists, as is seen in the inclusion of the bat among birds (Leviticus 11:19; Deuteronomy 14:18), and of the hare and coney among ruminants (Leviticus 11:5,Leviticus 11:6; Deuteronomy 14:7).

Alfred Ely Day

Lo-Ammi

lo-am'-i (lo'-`ammi, "not my people"): The 2nd son and 3rd child of Gomer bath-Diblaim, wife of the prophet Hosea (Hosea 1:9). An earlier child, a daughter, had been named Lo-ruhamah (lo'-ruchamah, "uncompassionated"). The names, like those given by Isaiah to his children, are symbolic, and set forth Hosea's conviction that Israel has, through sin, forfeited Yahweh's compassion, and can no longer claim His protection. Of the bearers of these names nothing further is known; but their symbolism is alluded to in Hosea 2:1,Hosea 2:23. This latter passage is quoted by Paul (Romans 9:25 f).

See HOSEA; JEZREEL.

John A. Lees

Lo-Debar

lo'-de-bar, lo-de'-bar (lo dhebhar): A place in Gilead where dwelt Machir, son of Ammiel, who sheltered Mephibosheth, son of Saul, after that monarch's death (2 Samuel 9:4), until he was sent for by David. This same Machir met David with supplies when he fled to Gilead from Absalom (2 Samuel 17:27 f). Possibly it is the same place as Lidebir in Joshua 13:26 (Revised Version margin). No certain identification is possible; but Schumacher (Northern 'Ajlun, 101) found a site with the name Ibdar about 6 1/2 miles East of Umm Qeis, North of the great aqueduct, which may possibly represent the ancient city. Lidebir, at least, seems to be placed on the northern boundary of Gilead. The modern village stands on the southern shoulder of Wady Samar. There is a good spring to the East, a little lower down, while ancient remains are found in the neighborhood.

W. Ewing

Lo-Ruhamah

lo-roo-ha'-ma, lo-roo-ha'-ma.

See LO-AMMI.

Loaf

lof.

See BREAD.

Locks

loks

((1) tsitsith,

(2) pera';

(3) machlaphah,

(4) qewutstsah):

See in general the article on HAIR.

(1) The first word, tsitsith, means really a tassel, such as is worn by the Jews on the four corners of the prayer-shawl or Tallith and on the 'arba` kanephoth (Deuteronomy 22:12), translated in the New Testament by kraspedon (Matthew 9:20; Matthew 14:36; Matthew 23:5; Mark 6:56; Luke 8:44). Once it is applied to a forelock of hair. The prophet Ezekiel, describing his sensations which accompanied his vision of Jerusalem, says: "He put forth the form of a hand, and took me by a lock of my head; and the Spirit lifted me up between earth and heaven, and brought me in the visions of God to Jerus" (Ezekiel 8:3).

(2) The word pera` signifies the uncut and disheveled locks of the Nazirite (Numbers 6:5) or of the priests, the sons of Zadok (Ezekiel 44:20).

(3) The Book of Judges employs the word machlaphah when speaking of the "seven locks" of Samson (Judges 16:13,Revelation 16:11), which really represent the plaited (etymologically, "interwoven") strands of hair still worn in our days by youthful Bedouin warriors.

(4) Qewutstsah (Song of Songs 5:2,Song of Songs 5:11) means the luxuriant hair of the Hebrew youth, who was careful of his exterior. It is called bushy (the Revised Version margin "curling") and black as a raven. the King James Version translations also the word tsammah with "locks" (Song of Songs 4:1; Song of Songs 6:7; Isaiah 47:2), but the Revised Version (British and American) has corrected this into "veil," leaving the word "locks" in Song of Songs 4:1 margin.

H. L. E. Luering

Locust

lo'-kust: The translation of a large number of Hebrew and Greek words:

1. Names:

(1) 'arbeh from the root rabhah, "to increase" (compare Arabic raba', "to increase").

(2) sal`am, from obsolete [?] cal`am, "to swallow down," "to consume."

(3) chargol (compare Arabic charjal, "to run to the right or left," charjalat, "a company of horses" or "a swarm of locusts," charjawan, a kind of locust).

(4) chaghabh (compare Arabic chajab, "to hide," "to cover").

(5) gazam (compare Arabic jazum, " to cut off")

(6) yeleq, from the root laqaq "to lick" (compare Arabic laqlaq, "to dart out the tongue" (used of a serpent)).

(7) chacil, from the root chacal, "to devour" (compare Arabic chaucal, "crop" (of a bird)).

(8) gobh, from the obsolete root gabhah (compare Arabic jabi, "locust," from the root jaba', "to come out of a hole").

(9) gebh, from same root.

(10) tselatsal from [?] tsalal (onomatopoetic), "to tinkle," "to ring" (compare Arabic call, "to give a ringing sound" (used of a horse's bit); compare also Arabic Tann, used of the sound of a drum or piece of metal, also of the humming of flies).

(11) akris (genitive akridos; diminutive akridion, whence Acridium, a genus of locusts).

2. Identifications:

(1), (2), (3) and (4) constitute the list of clean insects in Leviticus 11:21 f, characterized as "winged creeping things that go upon all fours, which have legs above their feet, wherewith to leap upon the earth." This manifestly refers to jumping insects of the order Orthoptera, such as locusts, grasshoppers and crickets, and is in contrast to the unclean "winged creeping things that go upon all fours," which may be taken to denote running Orthoptera, such as cockroaches, mole-crickets and ear-wigs, as well as insects of other orders.

'Arbeh (1) is uniformly translated "locust" in the Revised Version (British and American). the King James Version has usually "locust," but "grasshopper" in Judges 6:5; Revelation 6:12; Job 39:20; Jeremiah 46:23. Septuagint has usually akris, "locust"; but has brouchos, "wingless locust," in Leviticus 11:22; 1 Kings 8:37 (akris in the parallel passage, 2 Chronicles 6:28); Nahum 3:15; and attelebos, "wingless locust," in Nahum 3:17. 'Arbeh occurs (Exodus 10:4–19) in the account of the plague of locusts; in the phrase "as locusts for multitude" (Judges 6:5; Revelation 6:12); "more than the locusts .... innumerable" (Jeremiah 46:23);

"The locusts have no king,

Yet go they forth all of them by bands" (Proverbs 30:27).

'Arbeh is referred to as a plague in Deuteronomy 28:38; 1 Kings 8:37; 2 Chronicles 6:28; Psalms 78:46; in Joe and in Nahum. These references, together with the fact that it is the most used word, occurring 24 times, warrant us in assuming it to be one of the swarming species, i.e. Pachtylus migratorius or Schistocerca peregrina, which from time to time devastate large regions in the countries bordering on the Mediterranean.

Cal`am (2), English Versions of the Bible "bald locust," occurs only in Leviticus 11:22. According to Tristram, NBH, the name "bald locust" was given because it is said in the Talmud to have a smooth head. It has been thought to be one of the genus Tryxalis (T. unguiculata or T. nasuta), in which the head is greatly elongated.

Chargol (3), the King James Version "beetle," the Revised Version (British and American) "cricket," being one of the leaping insects, cannot be a beetle. It might be a cricket, but comparison with the Arabic (see supra) favors a locust of some sort. The word occurs only in Leviticus 11:22.

See BEETLE.

Haghabh (4) is one of the clean leaping insects of Leviticus 11:22 (English Versions of the Bible "grasshopper"). The word occurs in four other places, nowhere coupled with the name of another insect. In the report of the spies (Numbers 13:33), we have the expression, "We were in our own sight as grasshoppers"; in Ecclesiastes 12:5, "The grasshopper shall be a burden"; in Isaiah 40:22, "It is he that sitteth above the circle of the earth, and the inhabitants thereof are as grasshoppers." These three passages distinctly favor the rendering "grasshopper" of the English Versions of the Bible. In the remaining passage (2 Chronicles 7:13), ".... if I command the locust (English Versions) to devour the land," the migratory locust seems to be referred to. Doubtless this as well as other words was loosely used. In English there is no sharp distinction between the words "grasshopper" and "locust."

The migratory locusts belong to the family Acridiidae, distinguished by short, thick antennae, and by having the organs of hearing at the base of the abdomen. The insects of the family Locustidae are commonly called "grasshoppers," but the same name is applied to those Acridiidae which are not found in swarms. The Locustidae have long, thin antennae, organs of hearing on the tibiae of the front legs, and the females have long ovipositors. It may be noted that the insect known in America as the seventeen-year locust, which occasionally does extensive damage to trees by laying its eggs in the twigs, is a totally different insect, being a Cicada of the order Rhynchota. Species of Cicada are found in Palestine, but are not considered harmful.

The Book of Joe is largely occupied with the description of a plague of locusts. Commentators differ as to whether it should be interpreted literally or allegorically (see JOEL). Four names 'arbeh (1), gazam (5), yeleq (6) and chacil (7), are found in Joel 1:4 and again in 2:25.

For the etymology of these names, see 1 above. Gazam (Amos 4:9; Joel 1:4; Joel 2:25) is in the Revised Version (British and American) uniformly translated "palmer-worm" Septuagint kampe, "caterpillar"). Chacil in the Revised Version (British and American) (1 Kings 8:37; 2 Chronicles 6:28; Psalms 78:46; Isaiah 23:4; Joel 1:4; Joel 2:25) is uniformly translated "caterpillar." The Septuagint has indifferently brouchos, "wingless locust," and erusibe, "rust" (of wheat). Yeleq (Psalms 105:34; Jeremiah 51:14,Jeremiah 51:27; Joel 1:4; Joel 2:25; Nahum 3:15,Nahum 3:16) is everywhere "canker-worm" in the Revised Version (British and American), except in Psalms 105:34, where the American Standard Revised Version has "grasshopper." the King James Version has "caterpillar" in Psalms and Jeremiah and "canker-worm" in Joe and Nahum. Septuagint has indifferently akris and brouchos. "Palmerworm" and "canker-worm" are both Old English terms for caterpillars, which are strictly the larvae of lepidopterous insects, i.e. butterflies and moths.

While these four words occur in Joel 1:4 and 2:25, a consideration of the book as a whole does not show that the ravages of four different insect pests are referred to, but rather a single one, and that the locust. These words may therefore be regarded as different names of the locust, referring to different stages of development of the insect. It is true that the words do not occur in quite the same order in 14 and in 2:25, but while the former verse indicates a definite succession, the latter does not. If, therefore, all four words refer to the locust, "palmer-worm," "canker-worm," "caterpillar" and the Septuagint erusibe, "rust," are obviously inappropriate.

Gobh (8) is found in the difficult passage (Amos 7:1), ".... He formed locusts (the King James Version "grasshoppers," the King James Version margin "green worms," Septuagint akris) in the beginning of the shooting up of the latter growth"; and (Nahum 3:17) in ".... thy marshals (are) as the swarms of grasshoppers (Hebrew gobh gobhay; the King James Version "great grasshoppers"), which encamp in the hedges in the cold day, but when the sun ariseth they flee away, and their place is not known where they are." The related gebh (9) occurs but once, in Isaiah 33:4, also a disputed passage, "And your spoil shall be gathered as the caterpillar (chacil) gathereth: as locusts (gebhim) leap shall men leap upon it." It is impossible to determine what species is meant, but some kind of locust or grasshopper fits any of these passages.

In Deuteronomy 28:42, "All thy trees and the fruit of thy ground shall the locust (English Versions of the Bible) possess," we have (10) tselatsal, Septuagint erusibe). The same word is translated in 2 Samuel 6:5 and Psalms 150:5 bis "cymbals," in Job 41:7 "fish-spears," and in Isaiah 18:1 "rustling." As stated in 1, above, it is an onomatopoetic word, and in Deuteronomy 28:42 may well refer to the noise of the wings of a flight of locusts.

In the New Testament we have (11) akris, "locust," the food of John the Baptist (Matthew 3:4; Mark 1:6); the same word is used figuratively in Revelation 9:3,Revelation 9:1; and also in the Apocrypha (Judith 2:20; The Wisdom of Solomon 16:9; and see 2 Esdras 4:24).

3. Habits:

The swarms of locusts are composed of countless individuals. The statements sometimes made that they darken the sky must not be taken too literally. They do not produce darkness, but their effect may be like that of a thick cloud. Their movements are largely determined by the wind, and while fields that are in their path may be laid waste, others at one side may not be affected. It is possible by vigorous waving to keep a given tract clear of them, but usually enough men cannot be found to protect the fields from their ravages.

Large birds have been known to pass through a flight of locusts with open mouths, filling their crops with the insects. Tristram, NHB, relates how he saw the fishes in the Jordan enjoying a similar feast, as the locusts fell into the stream. The female locust, by means of the ovipositor at the end of her abdomen, digs a hole in the ground, and deposits in it a mass of eggs, which are cemented together with a glandular secretion. An effective way of dealing with the locusts is to gather and destroy these egg-masses, and it is customary for the local governments to offer a substantial reward for a measure of eggs. The young before they can fly are frequently swept into pits or ditches dug for the purpose and are burned.

The young are of the same general shape as the adult insects, differing in being small, black and wingless. The three distinct stages in the metamorphosis of butterflies and others of the higher insects are not to be distinguished in locusts. They molt about six times, emerging from each molt larger than before. At first there are no wings. After several molts, small and useless wings are found, but it is only after the last molt that the insects are able to fly. In the early molts the tiny black nymphs are found in patches on the ground, hopping out of the way when disturbed. Later they run, until they are able to fly.

In all stages they are destructive to vegetation. Some remarkable pictures of their ravages are found in Joel 1:6,Joel 1:7, "For a nation is come up upon my land, strong, and without number; his teeth are the teeth of a lion, and he hath the jaw-teeth of a lioness. He hath laid my vine waste, and barked my figtree: he hath made it clean bare, and cast it away; the branches thereof are made white" (see also 2:2-9,20).

4. Figurative:

Locusts are instruments of the wrath of God (Exodus 10:4–19; Deuteronomy 28:38,Deuteronomy 28:42; 2 Chronicles 7:13; Psalms 78:46; Psalms 105:34; Nahum 3:15–17; The Wisdom of Solomon 16:9; Revelation 9:3); they typify an invading army (Jeremiah 51:14,Jeremiah 51:27); they are compared with horses (Joel 2:4; Revelation 9:7); in Job 39:20, Yahweh says of the horse: "Hast thou made him to leap as a locust?" the King James Version "Canst thou make him afraid as a grasshopper?" Locusts are among the "four things which are little upon the earth, but .... are exceeding wise" (Proverbs 30:27). Like the stars and sands of the sea, locusts are a type of that which cannot be numbered (Judges 6:5; Revelation 6:12; Jeremiah 46:23; Judith 2:20). Grasshoppers are a symbol of insignificance (Numbers 13:33; Ecclesiastes 12:5; Isaiah 40:22; 2 Esdras 4:24).

5. Locusts as Food:

The Arabs prepare for food the thorax of the locust, which contains the great wing muscles. They pull off the head, which as it comes away brings with it a mass of the viscera, and they remove the abdomen (or "tail"), the legs and the wings. The thoraxes, if not at once eaten, are dried and put away as a store of food for a lean season. The idea of feeding upon locusts when prepared in this way should not be so repellent as the thought of eating the whole insect. In the light of this it is not incredible that the food of John the Baptist should have been "locusts and wild honey" (Matthew 3:4).

See INSECTS.

Alfred Ely Day

Lod; Lydda

(lodh; Ludda):

1. Scriptural Notices:

Ono and Lod and the towns thereof are said to have been built by Shemed, a Benjamite (1 Chronicles 8:12). The children of Lod, Hadid and One, to the number of 725, returned from Babylon with Zerubbabel (Ezra 2:33; Nehemiah 7:37 (721)). The town lay in the Shephelah, perhaps in ge ha-charashim, "the valley of craftsmen" (Nehemiah 11:35). In the New Testament it appears as Lydda. Here the apostle Peter visited the saints and healed the palsied Arenas (Acts 9:32). Hence he was summoned by messengers from Joppa on the death of Dorcas.

2. History from Maccabean Times:

The three governments of Aphaerema, Lydda and Ramathaim were added to Judea from the country of Samaria by King Demetrius II (1 Macc 11:34). Lydda presided over one of the toparchies under Jerusalem, into which Judea was divided (BJ, III, iii, 5). After the death of Julius Caesar the inhabitants of Lydda and certain other towns, having failed to pay the contributions Cassius demanded, were by him sold into slavery. They were freed by Antony (Ant., XIV, xi, 2; xii, 2). Lydda suffered severely under Cestius Gallus (BJ, II, xix, 1). Along with Jamnia it surrendered to Vespasian (BJ, IV, viii, 1). After the fall of Jerusalem it was noted as a seat of rabbinical learning. The classical name of the city was Diospolis. In the 4th century it was connected with the trade in purple. It became the seat of a bishopric, and the bishop of Lydda was present at the Council of Nicea. At Lydda, in 415 AD, took place the trial of Pelagius for heresy.

Under the Moslems it became capital of the province of Filastin but later it was superseded by er-Ramleh, founded by Khalif Suleiman, whither its inhabitants were removed ( Ya'kubi, circa 891 AD). Mukaddasi (circa 985) says that in Lydda "there is a great mosque in which are wont to assemble large numbers of people from the capital (er-Ramleh) and from the villages around. In Lydda, too, is that wonderful church (of George) at the gate of which Christ will slay the antichrist" (quoted by Guy le Strange, Palestine under the Moslems, 493). It was rebuilt by the Crusaders; but was destroyed by Saladin after the battle of ChaTTin, 1191 AD. It was again restored; but in 1271 it was sacked by the Mengels, and from this blow it has never recovered.

3. Identification and Description:

The ancient Lod or Lydda is represented by the modern village of Ludd, on the road to Jerusalem, about 11 miles Southeast of Yafa. It is a station on the Jaffa-Jerusalem Railway. It occupies a picturesque hollow in the plain of Sharon, and is surrounded by gardens and orchards, the beauty of which intensifies by contrast the squalor of the village. It was the reputed birthplace of George, and here he is said to have been buried. The one ruin of importance in the place is that of the church which perpetuates his name.

The town stood on the great caravan road between Babylon and Egypt, near its intersection with that from Joppa to Jerusalem and the East. Its position on these great arteries of commerce meant trade for the inhabitants. "The manufacture and repair of such requisites for the journey as sacks, saddles and strappings would create the skilled labor in cloth, leather, wood and metal that made the neighborhood once the valley of craftsmen" (Mackie, HDB, under the word). Like many other once prosperous cities on these and similar caravan routes, Lydda suffered from diversion of traffic to the sea; and it may be that for none of them is any great revival now possible.

W. Ewing

Loddeus

lod-e'-us (Loddeus; Swete reads Laadaios with Doldaiosas variant in Codex Alexandrinus; the King James Version Daddeus, Saddeus): The captain, who was in the place of the treasury. Ezra sent to him for men who "might execute the priests' office" (1 Esdras 8:46); called "Iddo" in Ezra 8:17.

Lodge

loj (lin; kataskenoo, etc.): To stay or dwell, temporarily, as for the night (Genesis 32:13,Genesis 32:21; Numbers 22:8; Joshua 2:1 the King James Version; Joshua 4:3; Luke 13:19; Matthew 21:17, aulizomai), or permanently (Ruth 1:16). In Isaiah 1:8, "a lodge (melunah) in a garden of cucumbers," the meaning is "hut," "cottage." "Evil thoughts" are said to "lodge" in the wicked (Jeremiah 4:14).

Loft

In 1 Kings 17:23, changed in the Revised Version (British and American) to "chamber."

Loftily; Loftiness; Lofty

lof'-ti-li, lof'-ti-nes: The first form is only in Psalms 73:8, where it means "haughtily," as if from on high. The second is found only in Jeremiah 48:29, where the loftiness of Moab also means his haughtiness, his groundless self-conceit.

Lofty likewise means '"haughty," "lifted up" (compare Psalms 131:1; Isaiah 2:11; Proverbs 30:13). In Isaiah 26:5 it refers to a self-secure and boastful city. In 57:15 it is used in a good sense of God who really is high and supreme. Isaiah uses the word more than all the other sacred writers put together.

Log

log, logh, "deepened," "hollowed out" (Leviticus 14:10–24)): The smallest liquid or dry measure of the Hebrews, equal to about 1 pint.

See WEIGHTS AND MEASURES.