Leather – Lock

Leather

The notices of leather in the Bible are singularly few; indeed the word occurs but twice in the Authorized Version, and in each instance in reference to the same object, a girdle. (2 Kings 1:8; Matthew 3:4) There are, however, other instances in which the word "leather" might with propriety be substituted for "skin." (Leviticus 11:32; 13:48; Numbers 31:20) Though the material itself is seldom noticed, yet we cannot doubt that it was extensively used by the Jews; shoes, bottles, thongs, garments, ropes and other articles were made of it. The art of tanning, however, was held in low esteem by the Jews.

Leaven

Various substances were known to have fermenting qualities; but the ordinary leaven consisted of a lump of old dough in a high state of fermentation, which was mixed into the mass of dough prepared for baking. The use of leaven was strictly forbidden in all offerings made to the Lord by fire. During the passover the Jews were commanded to put every particle of leaven from the house. The most prominent idea associated with leaven in connection with the corruption which it had undergone,a nd which it communicated to bread in the process of fermentation. It is to this property of leaven that our Saviour points when he speaks of the "leaven (i.e. the corrupt doctrine) of the Pharisees and of the Sadducees," (Matthew 16:6) and St. Paul, when he speaks of the "old leaven." (1 Corinthians 5:7) (Another quality in leaven is noticed in the Bible, namely, its secretly penetrating and diffusive power. In this respect it was emblematic of moral influence generally, whether good or bad; and hence our Saviour adopts it as illustrating the growth of the kingdom of heaven in the individual heart and in the world at large: because (1) its source is from without; (2) it is secret in its operation; (3) it spreads by contact of particle with particle; (4) it is widely diffusive, one particle of leaven being able to change any number of particles of flour; and because (5) it does not act like water, moistening a certain amount of flour, but is like a plant, changing the particles it comes in contact with into its own nature, with like propagating power. --ED.)

Lebana

(white), one of the Nethinim whose descendants returned from Babylon with Zerubbabel. (Nehemiah 7:48) He is called Lebanah.

Lebanah

(white) in (Ezra 2:45)

Lebanon

a mountain range in the north of Palestine. The name Lebanon signifies white, and was applied either on account of snow which, during a great part of the year, cover its whole summit, or on account of the white color of its limestone cliffs and peaks. It is the "white mountain" --the Mont Blane of Palestine. Lebanon is represented in Scripture as lying upon the northern border of the land of Israel. (1:7; 11:24; Joshua 1:4) Two distinct ranges bear this name. They run in parallel lines from southwest to northeast for about 90 geographical miles, enclosing between them a long, fertile valley from five to eight miles wide, anciently called Coele-Syria . The western range is the "Libanus" of the old geographers and the Lebanon of Scripture. The eastern range was called "Anti-Libanus" by geographers, and "Lebanon toward the sunrising" by the sacred writers. (Joshua 13:5)

1. Lebanon --the western range-- commences on the south of the deep ravine of the Litany , the ancient river Leontes, which drains the valley of Cole-Syria, and falls into the Mediterranean five miles north of Tyre. It runs northeast in a straight line parallel to the coast, to the opening from the Mediterranean into the plain of Emesa, called in Scripture the "entrance of Hamath." (Numbers 34:8) Here Nehr el-Kebir --the ancient river Eleutherus-- sweeps round its northern end, as the Leontes does round its southern. The average elevation of the range is from 6000 to 8000 feet; but two peaks rise considerably higher. On the summits of both these peaks the snow remains in patches during the whole summer. The line of cultivation runs along at the height of about 6000 feet; and below this the features of the western slopes are entirely different. The rugged limestone banks are scantily clothed with the evergreen oak, and the sandstone with pines; while every available spot is carefully cultivated. The cultivation is wonderful, and shows what all Syria might be if under a good government. Fig trees cling to the naked rock; vines are trained along narrow ledges; long ranges of mulberries, on terraces like steps of stairs, cover the more gentle declivities; and dense groves of olives fill up the bottoms of the glens. Hundreds of villages are seen-- here built among labyrinths of rocks, there clinging like among labyrinths of rocks, there clinging like swallows’ nests to the sides of cliffs; while convents, no less numerous, are perched on the top of every peak. The vine is still largely cultivated in every part of the mountain. Lebanon also abounds in olives, figs and mulberries; while some remnants exist of the forests of pine, oak and cedar which formerly covered it. (1 Kings 5:6; Ezra 3:7; Psalms 29:5; Isaiah 14:8) Considerable numbers of wild beasts still inhabit its retired glens and higher peaks; the writer has seen jackals, hyaenas, wolves, bears and panthers. (2 Kings 14:9; Solomon 4:8); Habb 2:17 Along the base of Lebanon runs the irregular plain of Phoenicia --nowhere more than two miles wide, and often interrupted by bold rocky spurs that dip into the sea. The main ridge of Lebanon is composed of Jura limestone, and abounds in fossils. Long belts of more recent sandstone run along the western slopes, which are in places largely impregnated with iron. Lebanon was originally inhabited by the Hivites and Giblites. (Joshua 13:5,6; Judges 3:3) The whole mountain range was assigned to the Israelites, but was never conquered by them. (Joshua 13:2-6; Judges 3:1-3) During the Jewish monarchy it appears to have been subject of the Phoenicians. (1 Kings 5:2-6; Ezra 3:7) From the Greek conquest until modern times Lebanon had no separate history.

2. Anti-Libanus. --The main chain of Anti-Libanus commences in the plateau of Bashan, near the parallel of Caesarea Philippi, runs north to Hermon, and then northeast in a straight line till it stinks down into the great plain of Emesa, not far from the site of Riblah. Hermon is the loftiest peak; the next highest is a few miles north of the site of Abila, beside the village of Bludan , and has an elevation of about 7000 feet. The rest of the ridge averages about 5000 feet; it is in general bleak and barren, with shelving gray declivities, gray cliffs and gray rounded summits. Here and there we meet with thin forests of dwarf oak and juniper. The western slopes descend abruptly into the Buka’a ; but the features of the eastern are entirely different. Three side ridges here radiate from Hermon, like the ribs of an open fan, and form the supporting walls of three great terraces. Anti-Libanus is only once distinctly mentioned in Scripture, where it is accurately described as "Lebanon toward the sunrising." (Joshua 13:5)

Lebaoth

(lionesses), a town which forms one of the last group of the cities of "the south" in the enumeration of the possessions of Judah, (Joshua 15:32) probably identical with Beth-lebaoth.

Lebbaeus

(a man of heart), one name of Jude, who was one of the twelve apostles.

Lebonah

(frankincense), a place named in (Judges 21:19) only. Lebonah has survived to our times under the almost identical form of el-Lubban . It lies to the west of and close to the Nablus road, about eight miles north of Beitan (Bethel) and two from Seilun (Shiloh).

Lecah

(progress), a name mentioned in the genealogies of Judah, (1 Chronicles 4:21) only, as one of the descendants of Shelah, the third son of Judah by the Canaanites Bath-shua.

Leech

[HORSE-LEECH]

Leeks

(Heb. chatsir). The leek was a bulbous vegetable resembling the onion. Its botanical name is Allium porrum. The Israelites in the wilderness longed for the leeks and onions of Egypt. (Numbers 11:5) The word chatsir , which in (Numbers 11:5) is translated leeks , occurs twenty times in the Hebrew text. The Hebrew term, which properly denotes grass , is derived from a root signifying "to be green," and may therefore stand in this passage for any green food --lettuce, endive, etc.; it would thus be applied somewhat in the same manner as we use the term "greens;" yet as the chatsir is mentioned together with onions and garlic in the text, and as the most ancient versions unanimously understand leeks by the Hebrew word, we may be satisfied with our own translation.

Lees

the coarser parts of a liquor, its sediment or dregs. "Wine on the lees" means a generous, full-bodied liquor. (Isaiah 25:6) Before the wine was consumed, it was necessary to strain off the lees; such wine was then termed "well refined." (Isaiah 25:6) To drink the lees, or "dregs," was an expression for the endurance of extreme punishment. (Psalms 75:8)

Legion

the chief subdivision of the Roman army, containing about 6000 infantry, with a contingent of cavalry. The term does not occur in the Bible in its primary sense, but appears to have been adopted in order to express any large number, with the accessory ideas of order and subordination. (Matthew 26:53; Mark 5:9)

Lehabim

(fiery, flaming), occurring only in (Genesis 10:13) the name of a Mizraite people or tribe. There can be no doubt that they are the same as the Rebu or Lebu of the Egyptian inscriptions,a nd that from them Libya and the Libyans derived their name. These primitive Libyans appear to have inhabited the northern part of Africa to the west of Egypt, though latterly driven from the coast by the Greek colonists of the Cyrenaica.

Lehi

(jaw bone), a place in Judah, probably on the confines of the Philistines’ country, between it and the cliff Etam; the scene of Samson’s well-known exploit with the jaw bone. (Judges 15:9,14,19) It may perhaps be identified with Beit-Likiyeh , a village about two miles below the upper Beth-horon.

Lemuel

(dedicated to God), the name of an unknown king to whom his mother addressed the prudential maxims contained in (Proverbs 31:1-9) The rabbinical commentators identified Lemuel with Solomon. Others regard him as king or chief of an Arab tribe dwelling on the borders of Palestine, and elder brother of Agur, whose name stands at the head of (Proverbs 30:1)

Lentils

(Heb. ’adashim), a leguminous plant bearing seeds resembling small beans. The red pottage which Jacob prepared and for which Esau sold his birthright was made from them. (Genesis 25:34) There are three of four kinds of lentils, all of which are much esteemed in those countries where they are grown, viz., the south of Europe, Asia and north Africa. The red lentil is still a favorite article of food in the East. Lentil bread is eaten by the poor of Egypt. The lentil is much used with other pulse in Roman Catholic countries during Lent; and some are of opinion that from this usage the season derives its name.

Leopard

(Heb. namer) is invariably given by the Authorized Version as the translation of the Hebrew word, which occurs in the seven following passages: (Solomon 4:8; Isaiah 11:6; Jeremiah 5:6; 13:23; Daniel 7:6; Hosea 13:7); Habb 1:8 Leopard occurs also in Ecclus. 28:23 and in (Revelation 13:2) From (Solomon 4:8) we learn that the hilly ranges of Lebanon were in ancient times frequented by these animals. They are now not uncommonly seen in and about Lebanon and the southern maritime mountains of Syria. Under the name namer , which means "spotted," it is not improbable that another animal, namely the cheetah (Gueparda jubata), may be included; which is tamed by the Mohammedans of Syria, who employ it in hunting the gazelle.

Leper, Leprosy

The predominant and characteristic form of leprosy in the Old Testament is a white variety, covering either the entire body or a large tract of its surface, which has obtained the name of Lepra mosaica . Such were the cases of Moses, Miriam, Naaman and Gehazi. (Exodus 4:6; Numbers 12:10; 2 Kings 5:1,27) comp. Levi 13:13 But, remarkably enough, in the Mosaic ritual diagnosis of the disease, (Leviticus 13:1; Leviticus 14:1) ... this kind, when overspreading the whole surface, appears to be regarded as "clean." (Leviticus 13:12,13,16,17) The Egyptian bondage, with its studied degradations and privations, and especially the work of the kiln under an Egyptian sun, must have had a frightful tendency to generate this class of disorders. The sudden and total change of food, air, dwelling and mode of life, caused by the exodus, to this nation of newly-emancipated slaves, may possibly have had a further tendency to produce skin disorders, and severe repressive measures may have been required in the desert-moving camp to secure the public health or to allay the panic of infection. Hence it is possible that many, perhaps most, of this repertory of symptoms may have disappeared with the period of the exodus, and the snow-white form, which had pre-existed, may alone have ordinarily continued in a later age. The principal morbid features are a rising or swelling, a scab or baldness, and a bright or white spot. (Leviticus 13:2) But especially a white swelling in the skin, with a change of the hair of the part from the natural black to white or yellow, ch. (Leviticus 13:3,4,10,20,25,30) or an appearance of a taint going "deeper than the skin," or, again, "raw flesh" appearing in the swelling, ch. (Leviticus 13:10,14,15) was a critical sign of pollution. The tendency to spread seems especially to have been relied on. A spot most innocent in other respects, if it "spread much abroad," was unclean; whereas, as before remarked, the man so wholly overspread with the evil that it could find no further range was on the contrary "clean." ch. (Leviticus 13:12,13) These two opposite criteria seem to show that whilst the disease manifested activity, the Mosaic law imputed pollution to and imposed segregation on the suffered, but that the point at which it might be viewed as having run its course was the signal for his readmission to communion. It is clear that the leprosy of Levi 13,14 means any severe disease spreading on the surface of the body in the way described, and so shocking of aspect, or so generally suspected of infection, that public feeling called for separation. It is now undoubted that the "leprosy" of modern Syria, and which has a wide range in Spain, Greece and Norway, is the Elephantiasis graecorum . It is said to have been brought home by the crusaders into the various countries of western and northern Europe. It certainly was not the distinctive white leprosy, nor do any of the described symptoms in Levi 13 point to elephantiasis. "White as snow," (2 Kings 5:27) would be a inapplicable to elephantiasis as to small-pox. There remains a curious question as regards the leprosy of garments and houses. Some have though garments worn by leprous patients intended. This classing of garments and house-walls with the human epidermis, as leprous, has moved the mirth of some and the wonder of others. Yet modern science has established what goes far to vindicate the Mosaic classification as more philosophical than such cavils. It is now known that there are some skin diseases which originate in an acarus, and others which proceed from a fungus. In these we may probably find the solution of the paradox. The analogy between the insect which frets the human skin and that which frets the garment that covers it --between the fungous growth that lines the crevices of the epidermis and that which creeps in the interstices of masonry --is close enough for the purposes of a ceremonial law. It is manifest also that a disease in the human subject caused by an acarus or by a fungus would be certainly contagious, since the propagative cause could be transferred from person to person. (Geikie in his "Life of Christ" says: "Leprosy signifies smiting , because it was supposed to be a direct visitation of Heaven. It began with little specks on the eyelids and on the palms of the hands, and gradually spread over different parts of the body, bleaching the hair white wherever it showed itself, crusting the affected parts with shining scales, and causing swellings and sores. From the skin it slowly ate its way through the tissues, to the bones and joints, and even to the marrow, rotting the whole body piecemeal. The lungs, the organs of speech and hearing, and the eyes, were attacked in turn, till at last consumption or dropsy brought welcome death. The dread of infection kept men aloof from the sufferer; and the law proscribed him as above all men unclean. The disease was hereditary to the fourth generation." Leprosy in the United States. --The Medical Record , February, 1881, states that from the statistics collected by the Dermatological Society it appears that there are between fifty and one hundred lepers in the United States at present. Is modern leprosy contagious? --Dr. H.S. Piffard of New York, in the Medical Record , February, 1881, decides that it is in a modified degree contagious. "A review of the evidence led to the conclusion that this disease was not contagious by ordinary contact; but it may be transmitted by the blood and secretions. A recent writer, Dr. Bross, a Jesuit missionary attached to the lazaretto at Trinidad, takes the ground that the disease in some way or other is transmissible. It is a well-established fact that when leprosy has once gained for itself a foothold in any locality, it is apt to remain there and spread. The case of the Sandwich Islands illustrates the danger. Forty years ago the disease did not exits there; now one-tenth of the inhabitants are lepers." This is further confirmed by the fact stated by Dr. J. Hutchinson, F.R.S., that "We find that nearly everywhere the disease is most common on the seashore, and that, when it spreads inland, it generally occurs on the shores of lakes or along the course of large rivers." Leprosy as a type of sin. --"Being the worst form of disease, leprosy was fixed upon by God to be the especial type of sin, and the injunctions regarding it had reference to its typical character." It was (1) hereditary; (2) contagious; (3) ever tending to increase; (4) incurable except by the power of God; (5) a shame and disgrace; (6) rendering one alone in the world; (7) deforming, unclean; (8) "separating the soul from God, producing spiritual death; unfitting it forever for heaven and the company of they holy, and insuring its eternal banishment, as polluted and abominable." (9) Another point is referred to by Thompson (in "The Land and the Book"): "Some, as they look on infancy, reject with horror the thought that sin exists within. But so might any one say who looked upon the beautiful babe in the arms of a leprous mother. But time brings forth the fearful malady. New-born babes of leprous parents are often as pretty and as healthy in appearance as any; but by and by its presence and workings become visible in some of the signs described in the thirteenth chapter of Leviticus." --ED.)

Leshem

(precious stone), another form of Laish, afterward Dan, occurring in (Joshua 19:47)

Letushim

(hammered), the name of the second of the sons of Dedan son of Jokshan. (Genesis 25:3)

Leummim

(peoples), the name of the third of the descendants of Dedan son of Jokshan, (Genesis 25:3) being in the plural form, like his brethren, Asshurim and Letushim.

Levi

(joined).

1. The name of the third son of Jacob by his wife Leah. (B.C. about 1753.) The name, derived from lavah , "to adhere," gave utterance to the hope of the mother that the affections of her husband, which had hitherto rested on the favored Rachel, would at last be drawn to her: "This time will my husband be joined unto me, because I have borne him three sons." (Genesis 29:34) Levi, with his brother Simeon, avenged with a cruel slaughter the outrage of their sister Dinah. [DINAH] Levi, with his three sons, Gershon, Kohath and Merari, went down to Egypt with his father Jacob. (Genesis 47:11) When Jacob’s death draws near, and the sons are gathered round him, Levi and Simeon hear the old crime brought up again to receive its sentence. They no less than Reuben, the incestuous firstborn, had forfeited the privileges of their birthright. (Genesis 49:5-7) [LEVITES]

2. Two of the ancestors of Jesus. (Luke 3:24,29)

3. Son of Alphaeus or Matthew; one of the apostles. (Mark 2:14; Luke 5:27,29) [See MATTHEW]

Leviathan

(jointed monster) occurs five times in the text of the Authorized Version, and once in the margin of (Job 3:8) where the text has "mourning." In the Hebrew Bible the word livyathan , which is, with the foregoing exception, always left untranslated in the Authorized Version, is found only in the following passages: (Job 3:8; 41:1; Psalms 74:14; 104:26; Isaiah 27:1) In the margin of (Job 3:8) and text of (Job 41:1) the crocodile is most clearly the animal denoted by the Hebrew word. (Psalms 74:14) also clearly points to this same saurian. The context of (Psalms 104:26) seems to show that in this passage the name represents some animal of the whale tribe, which is common in the Mediterranean; but it is somewhat uncertain what animal is denoted in (Isaiah 27:1) As the term leviathan is evidently used in no limited sense, it is not improbable that the "leviathan the piercing serpent," or "leviathan the crooked serpent," may denote some species of the great rock-snakes which are common in south and west Africa.

Levites

(descendants of Levi). Sometimes the name extends to the whole tribe, the priests included, (Exodus 6:25; Leviticus 25:32; Numbers 35:2; Joshua 21:3,41) etc; sometimes only to those members of the tribe who were not priests, and as distinguished from them. Sometimes again it is added as an epithet of the smaller portion of the tribe, and we read of "the priests the Levites." (Joshua 3:3; Ezekiel 44:15) The history of the tribe and of the functions attached to its several orders is essential to any right apprehension of the history of Israel as a people. It will fall naturally into four great periods:-- I. The time of the exodus . --There is no trace of the consecrated character of the Levites till the institution of a hereditary priesthood in the family of Aaron, during the first withdrawal of Moses to the solitude of Sinai. (Exodus 24:1) The next extension of the idea of the priesthood grew out of the terrible crisis of Exod 32. The tribe stood forth separate and apart, recognizing even in this stern work the spiritual as higher than the natural. From this time they occupied a distinct position. The tribe of Levi was to take the place of that earlier priesthood of the first-born as representatives of the holiness of the people. At the time of their first consecration there were 22,000 of them, almost exactly the number of the first-born males in the whole nation. As the tabernacle was the sign of the presence among the people of their unseen King, so the Levites were, among the other tribes of Israel, as the royal guard that waited exclusively on him. It was obviously essential for their work as the bearers and guardians of the sacred tent that there should be a fixed assignment of duties; and now accordingly we meet with the first outlines of the organization which afterward became permanent. The division of the tribe into the three sections that traced their descent from the sons of Levi formed the groundwork of it. The work which they all had to do required a man’s full strength, and therefore, though twenty was the starting-point for military service, Numb 1, they were not to enter on their active service till they were thirty. (Numbers 4:23,30,35) At fifty they were to be free from all duties but those of superintendence. (Numbers 8:25,26) (1) The Kohathites, as nearest of kin to the priests, held from the first the highest offices. They were to bear all the vessels of the sanctuary, the ark itself included. (Numbers 3:31; 4:15; 31:35) (2) the Gershonites had to carry the tent-hangings and curtains. (Numbers 4:22-26) (3) The heavier burden of the boards, bars and pillars of the tabernacle fell on the sons of Merari. The Levites were to have no territorial possessions. In place of them they were to receive from the others the tithes of the produce of the land, from which they, in their turn, offered a tithe to the priests, as a recognition of their higher consecration. (Numbers 18:21,24,26; Nehemiah 10:37) Distinctness and diffusion were both to be secured by the assignment to the whole tribe of forty-eight cities, with an outlying "suburb," (Numbers 35:2) of meadowland for the pasturage of their flocks and herds. The reverence of the people for them was to be heightened by the selection of six of these as cities of refuge. Through the whole land the Levites were to take the place of the old household priests, sharing in all festivals and rejoicings. (12:19; 14:26,27; 26:11) Every third year they were to have an additional share in the produce of the land. (14:28; 26:12) To "the priests the Levites" was to belong the office of preserving, transcribing and interpreting the law. (17:9-12; 31:26) II. The period of the judges. --The successor of Moses, though belonging to another tribe, did all that could be done to make the duty above named a reality. The submission of the Gibeonites enabled him to relieve the tribe-divisions of Gershon and Merari of the most burdensome of their duties. The conquered Hivites became "hewers of wood and drawers of water" for the house of Jehovah and for the congregation. (Joshua 9:27) As soon as the conquerors had advanced far enough to proceed to a partition of the country, the forty-eight cities were assigned to them. III. The monarchy. --When David’s kingdom was established, there came a fuller organization of the whole tribe. Their position in relation to the priesthood was once again definitely recognized. In the worship of the tabernacle under David, as afterward in that of the temple, the Levites were the gatekeepers, vergers, sacristans, choristers, of the central sanctuary of the nation. They were, in the language of (1 Chronicles 23:24-32) to which we may refer as almost the locus classicus on this subject, "to wait on the sons of Aaron for the service of the house of Jehovah, in the courts, and the chambers, and the purifying of all holy things." They were, besides this, "to stand every morning to thank and praise Jehovah, and likewise at even." They were, lastly, "to offer" --i.e. to assist the priest in offering-- "all burnt sacrifices to Jehovah in the sabbaths and on the set feasts." They lived for the greater part of the year in their own cities, and came up at fixed periods to take their turn of work. (1 Chronicles 25:1; 1 Chronicles 26:1) ... The educational work which the Levites received for their peculiar duties, no less than their connection, more or less intimate, with the schools of the prophets, would tend to make them the teachers of the others, the transcribers and interpreters of the law, the chroniclers of the times in which they lived. (Thus they became to the Israelites what ministers and teachers are to the people now, and this teaching and training the people in morality and religion was no doubt one of the chief reasons why they were set apart by God from the people, and yet among the people. --ED.) The revolt of the ten tribes, and the policy pursued by Jeroboam, who wished to make the priests the creatures and instruments of the king, and to establish a provincial and divided worship, caused them to leave the cities assigned to them in the territory of Israel, and gather round the metropolis of Judah. (2 Chronicles 11:13,14) In the kingdom of Judah they were, from this time forward, a powerful body, politically as well as ecclesiastically. IV. After the captivity. --During the period that followed the captivity of the Levites contributed to the formation of the so-called Great Synagogue. They, with the priests, formed the majority of the permanent Sanhedrin, and as such had a large share in the administration of justice even in capital cases. They appear but seldom in the history of the New Testament.

Leviticus

The third book in the Pentateuch is called Leviticus because it relates principally to the Levites and priests and their services. The book is generally held to have been written by Moses. Those critics even who hold a different opinion as to the other books of the Pentateuch assign this book in the main to him. One of the most notable features of the book is what may be called its spiritual meaning. That so elaborate a ritual looked beyond itself we cannot doubt. It was a prophecy of things to come; a shadow whereof the substance was Christ and his kingdom. We may not always be able to say what the exact relation is between the type and the antitype; but we cannot read the Epistle to the Hebrews and not acknowledge that the Levitical priests "served the pattern and type of heavenly things;" that the sacrifices of the law pointed to and found their interpretation in the Lamb of God; that the ordinances of outward purification signified the true inner cleansing of the heart and conscience from dead works to serve the living God. One idea --HOLINESS-- moreover penetrates the whole of this vast and burdensome ceremonial, and gives it a real glory even apart from any prophetic significance.

Libanus

[LEBANON]

Libertines

This word, which occurs once only in the New Testament-- (Acts 6:9) --is the Latin libertini , that is, "freedmen." They were probably Jews who, having been taken prisoners by Pompey and other Roman generals in the Syrian wars, had been reduced to slavery and had afterward been emancipated, and returned, permanently or for a time, to the country of their fathers.

Libnah

(whiteness).

1. A royal city of the Canaanites which lay in the southwest part of the Holy Land, taken by Joshua immediately after the rout of Beth-horon. It was near Lachish, west of Makkedah. It was appropriated with its "suburbs" to the priests. (Joshua 21:13; 1 Chronicles 6:57) In the reign of Jehoram the son of Jehoshaphat it "revolted" form Judah at the same time with Edom. (2 Kings 8:22; 2 Chronicles 21:10) Probably the modern Ayak el-Menshiyeh .

2. One of the stations at which the Israelites encamped on their journey between the wilderness of Sinai and Kadesh. (Numbers 33:20,21)

Libni

(white).

1. The eldest son of Gershon the son of Levi, (Exodus 6:17; Numbers 3:18; 1 Chronicles 6:17,20) and ancestor of the family of the Libnites. (B.C. after 1700.)

2. The son of Mahli or Mahali, son of Merari, (1 Chronicles 6:29) as the text at present stands. It is probable, however, that he is the same with the preceding, and that something has been omitted. Comp. ver. (1 Chronicles 6:29) with 1Chr 6:20,42

Libya

This name occurs only in (Acts 2:10) It is applied by the Greek and Roman writers to the African continent, generally, however, excluding Egypt.

Lice

(Heb. cinnam, cinnim). this word occurs in the Authorized Version only in (Exodus 8:16-18) and in (Psalms 105:31) both of which passages have reference to the third great plague of Egypt. The Hebrew word has given occasion to whole pages of discussion. Some commentators, and indeed modern writers generally, suppose that gnats are the animals intended by the original word; while, on the other hand, the Jewish rabbis, Josephus and others, are in favor of the translation of the Authorized Version. Upon the whole it appears that there is not sufficient authority for departing from this translation. Late travellers (e.g. Sir Samuel Baker) describe the visitation of vermin in very similar terms: --"It is as though the very dust were turned into lice." The lice which he describes are a sort of tick, not larger than a grain of sand, which when filled with blood expand to the size of a hazel nut. --Canon Cook.

Lieutenants

The Hebrew achash darpan was the official title of the satraps or viceroys who governed the provinces of the Persian empire; it is rendered "prince" in (Daniel 3:2; 6:1)

Lign Aloes

[ALOES, LIGN ALOES]

Ligure

(Heb. leshem), a precious stone mentioned in (Exodus 28:19; 39:12) as the first in the third row of the high priest’s breastplate. It is impossible to say, with any certainty, what stone is denoted by the Hebrew term; but perhaps tourmaline , or more definitely the red variety known as rubellite , has better claims than any other mineral. Rubellite is a hard stone, and used as a gem, and is sometimes sold for red sapphire.

Likhi

(learned), a Manassite, son of Shemidah the son of Manasseh. (1 Chronicles 7:19)

Lily

(Heb. shushan, shoshannah). Although there is little doubt that the Hebrew word denotes some plant of the lily species, it is by no means certain what individual of this class it specially designates. The plant must have been a conspicuous object on the shores of the Lake of Gennesaret, (Matthew 6:28; Luke 12:27) it must have flourished in the deep broad valleys of Palestine, (Solomon 2:1) among the thorny shrubs, ib. (Solomon 2:2) and pastures of the desert, ib. (Solomon 2:16; 4:5; 6:3) and must have been remarkable for its rapid and luxuriant growth. (Hosea 14:5), Ecclus. 39:14. That its flowers were brilliant in color would seem to be indicated in (Matthew 6:28) where it is compared with the gorgeous robes of Solomon; and that this color was scarlet or purple is implied in (Solomon 5:13) There appears to be no species of lily which so completely answers all these requirements as the Lilium chalcedonicum , or scarlet martagon, which grows in profusing in the Levant. But direct evidence on the point is still to be desired from the observation of travellers. (It is very probable that the term lily here is general, not referring to any particular species, but to a large class of flowers growing in Palestine, and resembling the lily, as the tulip, iris, gladiolus, etc. --ED.)

Lime

the substance obtained form limestone, shells, etc., by heat. It is noticed only three times in the Bible, viz., in (27:2) (Authorized Version "plaster"), (Isaiah 33:12) and Amos 2:1

Linen

cloth made from flax. Several different Hebrew words are rendered linen, which may denote different fabrics of linen or different modes of manufacture. Egypt was the great centre of the linen trade. Some linen, made form the Egyptian byssus , a flax that grew on the banks of the Nile, was exceedingly soft and of dazzling whiteness. This linen has been sold for twice its weight in gold. Sir J.G. Wilkinson says of it, "The quality of the fine linen fully justifies all the praises of antiquity, and excites equal admiration at the present day, being to the touch comparable to silk, and not inferior in texture to our finest cambric."

Lintel

the beam which forms the upper part of the framework of a door.

Linus

(a net), a Christian at Rome, known to St. Paul and to Timothy, (2 Timothy 4:21) who was the first bishop of Rome after the apostles. (A.D. 64.)

Lion

"The most powerful, daring and impressive of all carnivorous animals, the most magnificent in aspect and awful in voice." At present lions do not exist in Palestine; but they must in ancient times have been numerous. The lion of Palestine was in all probability the Asiatic variety, described by Aristotle and Pliny as distinguished by its short and curly mane, and by being shorter and rounder in shape, like the sculptured lion found at Arban. It was less daring than the longer named species, but when driven by hunger it not only ventured to attack the flocks in the desert in presence of the shepherd, (1 Samuel 17:34; Isaiah 31:4) but laid waste towns and villages, (2 Kings 17:25,26; Proverbs 22:13; 26:13) and devoured men. (1 Kings 13:24; 20:36) Among the Hebrews, and throughout the Old Testament, the lion was the achievement of the princely tribe of Judah, while in the closing book of the canon it received a deeper significance as the emblem of him who "prevailed to open the book and loose the seven seals thereof." (Revelation 5:5) On the other hand its fierceness and cruelty rendered it an appropriate metaphor for a fierce and malignant enemy. (Psalms 7:2; 22:21; 57:4; 2 Timothy 4:17) and hence for the arch-fiend himself. (1 Peter 5:8)

Lish

(lion), the city which was taken by the Danites, and under its new name of Dan became famous as the northern limit of the nation. (Judges 18:7,14,27,29) [DAN] It was near the sources of the Jordan. In the Authorized Version Laish is again mentioned in the account of Sennacherib’s march on Jerusalem. (Isaiah 10:30) This Laish is probably the small village Laishah, lying between Gallim and Anathoth in Benjamin, and of which hitherto no traces have been found. (Fairbairn’s "Imperial Bible Dictionary" suggests that it may be the present little village el-Isawiyeh , in a beautiful valley a mile northeast of Jerusalem. --ED.)

Lizard

(that which clings to the ground) (Heb. letaah . (Leviticus 11:30) Lizards of various kinds abound in Egypt, Palestine and Arabia. The lizard denoted by the Hebrew word is probably the fan-foot lizard (Ptyodactylus gecko) which is common in Egypt and in parts of Arabia, and perhaps is found also in Palestine. It is reddish brown spotted with white. The gecko lives on insects and worms, which it swallows whole. It derives its name from the peculiar sound which some of the species utter.

Lmri

(eloquent).

1. A man of Judah, of the great family of Pharez. (1 Chronicles 9:4) (B.C. much before 536.)

2. Father or progenitor of Zaccur. (Nehemiah 3:2) (B.C. before 446.)

Loammi

(not my people), the figurative name given by the prophet Hosea to his second son by Gomer the daughter of Diblaim, (Hosea 1:9) to denote the rejection of the kingdom of Israel by Jehovah. Its significance is explained in vs. 9,10

Loan

The law strictly forbade any interest to be taken for a loan to any poor person, and at first, as it seems, even in the case of a foreigner; but this prohibition was afterward limited to Hebrews only, from whom, of whatever rank, not only was no usury on any pretence to be exacted, but relief to the poor by way of loan was enjoined, and excuses for evading this duty were forbidden. (Exodus 22:25; Leviticus 25:35,37) As commerce increased, the practice of usury, and so also of suretyship, grew up; but the exaction of it from a Hebrew appears to have been regarded to a late period as discreditable. (Psalms 15:5; Proverbs 6:1,4; 11:15; 17:18; 20:16; 22:26; Jeremiah 15:10; Ezekiel 18:13) Systematic breach of the law in this respect was corrected by Nehemiah after the return from captivity. (Nehemiah 5:1,13) The money-changers, who had seats and tables in the temple, where traders whose profits arose chiefly from the exchange of money with those who came to pay their annual half-shekel. The Jewish law did not forbid temporary bondage in the case of debtors, but it forbade a Hebrew debtor to be detained as a bondman longer than the seventh year, or at farthest the year of jubilee. (Exodus 21:2; Leviticus 25:39,42; 15:9)

Loaves

[BREAD]

Lock

Where European locks have not been introduced, the locks of eastern houses are usually of wood, and consist of a partly hollow bolt from fourteen inches to two feet long for external doors or gates, or from seven to nine inches for interior doors. The bold passes through a groove in a piece attached to the door into a socket in the door-post.