Locust – Lystra

Locust

a well-known insect, of the grasshopper family, which commits terrible ravages on vegetation in the countries which it visits. "The common brown locust is about three inches in length, and the general form is that of a grasshopper." The most destructive of the locust tribe that occur in the Bible lands are the (Edipoda migratoria and the Acridium peregrinum ; and as both these species occur in Syria and Arabia, etc., it is most probable that one or other is denoted in those passages which speak of the dreadful devastations committed by these insects. Locusts occur in great numbers, and sometimes obscure the sun. (Exodus 10:15; Judges 6:5; Jeremiah 46:23) Their voracity is alluded to in (Exodus 10:12,15; Joel 1:4,7) They make a fearful noise in their flight. (Joel 2:5; Revelation 9:9) Their irresistible progress is referred to in (Joel 2:8,9) They enter dwellings, and devour even the woodwork of houses. (Exodus 10:6; Joel 2:9,10) They do not fly in the night. (Nahum 3:17) The sea destroys the greater number. (Exodus 10:19; Joel 2:20) The flight of locusts is thus described by M. Olivier (Voyage dans l’ Empire Othoman , ii. 424): "With the burning south winds (of Syria) there come from the interior of Arabia and from the most southern parts of Persia clouds of locusts (Acridium peregrinum), whose ravages to these countries are as grievous and nearly as sudden as those of the heaviest hail in Europe. We witnessed them twice. It is difficult to express the effect produced on us by the sight of the whole atmosphere filled on all sides and to a great height by an innumerable quantity of these insects, whose flight was slow and uniform, and whose noise resembled that of rain: the sky was darkened, and the light of the sun considerably weakened. In a moment the terraces of the houses, the streets, and all the fields were covered by these insects, and in two days they had nearly devoured all the leaves of the plants. Happily they lived but a short time, and seemed to have migrated only to reproduce themselves and die; in fact, nearly all those we saw the next day had paired, and the day following the fields were covered with their dead bodies." "Locusts have been used as food from the earliest times. Herodotus speaks of a Libyan nation who dried their locusts in the sun and ate them with milk. The more common method, however, was to pull off the legs and wings and roast them in an iron dish. Then they thrown into a bag, and eaten like parched corn, each one taking a handful when he chose." --Biblical Treasury. Sometimes the insects are ground and pounded, and then mixed with flour and water and made into cakes, or they are salted and then eaten; sometimes smoked; sometimes boiled or roasted; again, stewed, or fried in butter.

Lod

[LYDDA]

Lodebar

(without pasture), a place named with Mahanaim, Rogelim and other transjordanic towns, (2 Samuel 17:27) and therefore no doubt on the east side of the Jordan. It was the native place of Machir-ben-Ammiel. (2 Samuel 9:4,5)

Lodge, To

This word, with one exception only, has, at least in the narrative portions of the Bible, almost invariably the force of "passing the night."

Log

[WEIGHTS AND MEASURES AND MEASURES]

Lois

(agreeable), the grandmother of Timothy, and doubtless the mother of his mother, Eunice. (2 Timothy 1:5) It seems likely that Lois had resided long at Lystra; and almost certain that from her, as well as from Eunice, Timothy obtained his intimate knowledge of the Jewish Scriptures. (2 Timothy 3:15) (A.D. before 64.)

Lookingglasses

[MIRRORS]

Lord

[GOD]

Lords Day, The

(Kuriake Hemera), (Revelation 1:10) (only), the weekly festival of our Lord’s resurrection, and identified with "the first day of the week," or "Sunday," of every age of the Church. Scripture says very little concerning this day; but that little seems to indicate that the divinely-inspired apostles, by their practice and by their precepts, marked the first day of the week as a day for meeting together to break bread, for communicating and receiving instruction, for laying up offerings in store for charitable purposes, for occupation in holy thought and prayer. [See SABBATH]

Lords Prayer

the prayer which Jesus taught his disciples. (Matthew 6:9-13; Luke 11:2-4) "In this prayer our Lord shows his disciples how an infinite variety of wants and requests can be compressed into a few humble petitions. It embodies every possible desire of a praying heart, a whole world of spiritual requirements; yet all in the most simple, condensed and humble form, resembling, in this respect, a pearl on which the light of heaven plays." --Lange. "This prayer contains four great general sentiments, which constitute the very soul of religion, --sentiments which are the germs of all holy deeds in all worlds. (1) Filial reverence : God is addressed not as the great unknown, not as the unsearchable governor, but as a father, the most intelligible, attractive and transforming name. It is a form of address almost unknown to the old covenant, now an then hinted at as reminding the children of their rebellion. (Isaiah 1:2); Mali 1:6 Or mentioned as a last resource of the orphan and desolate creature, (Isaiah 63:16) but never brought out in its fullness, as indeed it could not be, till he was come by whom we have received the adoption of sons." --Alford. (2) "Divine loyalty : ’Thy kingdom come.’ (3) Conscious dependence : ’Give us this day,’ etc. (4) Unbounded confidence : ’For thine is the power,’ etc." --Dr. Thomas’ Genius of the Gospels. The doxology, "For thine is the kingdom" etc., is wanting in many manuscripts. It is omitted in the Revised Version; but it nevertheless has the authority of some manuscripts, and is truly biblical, almost every word being found in (1 Chronicles 29:11) and is a true and fitting ending for prayer.

Lords Supper

The words which thus describe the great central act of the worship of the Christian Church occur but in a single passage of the New Testament -- (1 Corinthians 11:20)

1. Its institution . --It was instituted on that night when Jesus and his disciples met together to eat the passover, (Matthew 26:19; Mark 14:16; Luke 22:13) (on Thursday evening, April 6, A.D. 30). It was probably instituted at the third cup (the cup of blessing) of the passover [see on PASSOVER], Jesus taking one of the unleavened cakes used at the feast and breaking it and giving it to his disciples with the cup. The narratives of the Gospels show how strongly the disciples were impressed with the words which had given a new meaning to the old familiar acts. They had looked on the bread and the wine as memorials of the deliverance from Egypt. They were not told to partake of them "in remembrance" of their Master and Lord. The words "This is my body" gave to the unleavened bread a new character. They had been prepared for language that would otherwise have been so startling, by the teaching of John ch. (John 6:32-58) and they were thus taught to see in the bread that was broken the witness of the closest possible union and incorporation with their Lord. The cup, which was "the new testament in his blood," would remind them, in like manner, of the wonderful prophecy in which that new covenant had been foretold. (Jeremiah 31:31-34) "Gradually and progressively he had prepared the minds of his disciples to realize the idea of his death as a sacrifice. he now gathers up all previous announcements in the institution of this sacrament." --Cambridge Bible. The festival had been annual. No rule was given as to the time and frequency of the new feast that thus supervened on the old, but the command "Do this as oft as ye drink it," (1 Corinthians 11:25) suggested the more continual recurrence of that which was to be their memorial of one whom they would wish never to forget. Luke, in the Acts, describes the baptized members of the Church as continuing steadfast in or to the teaching of the apostles, in fellowship with them and with each other, and in breaking of bread and in prayers. (Acts 2:42) We can scarcely doubt that this implies that the chief actual meal of each day was one in which they met as brothers, and which was either preceded or followed by the more solemn commemorative acts of the breaking of the bread and the drinking of the cup. It will be convenient to anticipate the language and the thoughts of a somewhat later date, and to say that, apparently, they thus united every day the Agape or feast of love with the celebration of the Eucharist. At some time, before or after the meal of which they partook as such, the bread and the wine would be given with some special form of words or acts, to indicate its character. New converts would need some explanation of the meaning and origin of the observance. What would be so fitting and so much in harmony with the precedents of the paschal feast as the narrative of what had passed ont he night of its institution? (1 Corinthians 11:23-27)

2. Its significance. --The Lord’s Supper is a reminder of the leading truths of the gospel: (1) Salvation, like this bread, is the gift of God’s love. (2) We are reminded of the life of Christ --all he was and did and said. (3) We are reminded, as by the passover, of the grievous bondage of sin from which Christ redeems us. (4) It holds up the atonement, the body of Christ broken, his blood shed, for us. (5) In Christ alone is forgiveness and salvation from sin, the first need of the soul. (6) Christ is the food of the soul. (7) We must partake by faith, or it will be of no avail. (8) We are taught to distribute to one another the spiritual blessings God gives us. (9) By this meal our daily bread is sanctified. (10) The most intimate communion with God in Christ. (11) Communion with one another. (12) It is a feast of joy. "Nothing less than the actual joy of heaven is above it." (13) It is a prophecy of Christ’s second coming, of the perfect triumph of his kingdom. (14) It is holding up before the world the cross of Christ; not a selfish gathering of a few saints, but a proclamation of the Saviour for all. Why did Christ ordain bread to be used in the Lord’s Supper, and not a lamb ? Canon Walsham How replies, "Because the types and shadows were to cease when the real Sacrifice was come. There was to be no more shedding of blood when once his all-prevailing blood was shed. There must be nothing which might cast a doubt upon the all-sufficiency of that. " (Then, the Lamb being sacrificed once for all, what is needed is to teach the world that Christ is now the bread of life. Perhaps also it was because bread was more easily provided, and fitted thus more easily to be a part of the universal ordinance. --ED.)

3. Was it a permanent ordinance? --"’Do this in remembrance of me’ points to a permanent institution. The command is therefore binding on all who believe in Christ; and disobedience to it is sin, for the unbelief that keeps men away is one of the worst of sins." --Prof. Riddle. "The subsequent practice of the apostles, (Acts 2:42,46; 20:7) and still more the fact that directions for the Lord’s Supper were made a matter of special revelation to Paul, (1 Corinthians 11:23) seem to make it clear that Christ intended the ordinance for a perpetual one, and that his apostles so understood it." --Abbott.

4. Method of observance. --"The original supper was taken in a private house, an upper chamber, at night, around a table, reclining, women excluded, only the ordained apostles admitted. None of these conditions are maintained to-day by any Christian sect." But it must be kept with the same spirit and purpose now as then.

Loruhamah

(the uncompassionated), the name of the daughter of Hosea the prophet, given to denote the utterly ruined condition of the kingdom of Israel. (Hosea 1:6)

Lot

(literally a pebble). The custom of deciding doubtful questions by lot is one of great extent and high antiquity. Among the Jews lots were used with the expectation that God would so control them as to give a right direction to them. They were very often used by God’s appointment. "As to the mode of casting lots, we have no certain information. Probably several modes were practiced." "Very commonly among the Latins little counters of wood were put into a jar with so narrow a neck that only one could come out at a time. After the jar had been filled with water and the contents shaken, the lots were determined by the order in which the bits of wood, representing the several parties, came out with the water. in other cases they were put into a wide open jar, and the counters were drawn out by the hand. Sometimes again they were cast in the manner of dice. The soldiers who cast lots for Christ’s garments undoubtedly used these dice." --Lyman Abbott.

Lot

(veil or covering), the son of Haran, and therefore the nephew of Abraham. (Genesis 11:27,31) (B.C. before 1926-1898.) His sisters were Milcah the wife of Nahor, and Iscah, by some identified with Sarah. haran died before the emigration of Terah and his family from Ur of the Chaldees, ver. 28, and Lot was therefore born there. He removed with the rest of his kindred to Charran, and again subsequently with Abraham and Sarai to Canaan. ch. (Genesis 12:4,5) With them he took refuge in Egypt from a famine,a nd with them returned, first to the "south," ch. (Genesis 13:1) and then to their original settlement between Bethel and Ai. vs. (Genesis 13:3,4) But the pastures of the hills of Bethel, which had with ease contained the two strangers on their first arrival, were not able any longer to bear them, so much had their possessions of sheep, goats and cattle increased. Accordingly they separated, Lot choosing the fertile plain of the Jordan, and advancing as far as Sodom. (Genesis 13:10-14) The next occurrence in the life of Lot is his capture by the four kings of the east and his rescue by Abram. ch. (Genesis 13:14) The last scene preserved to us in the history of Lot is too well known to need repetition. He was still living in Sodom, (Genesis 19:1) ... from which he was rescued by some angels on the day of its final overthrow. he fled first to Zoar, in which he found a temporary refuge during the destruction of the other cities of the plain. Where this place was situated is not known with certainty. [ZOAR] The end of Lot’s wife is commonly treated as one of the difficulties of the Bible; but it surely need not be so. It cannot be necessary to create the details of the story where none are given. On these points the record is silent. The value and the significance of the story to us are contained in the allusion of Christ. (Luke 17:32) Later ages have not been satisfied so to leave the matter, but have insisted on identifying the "pillar" with some one of the fleeting forms which the perishable rock of the south end of the Dead Sea is constantly assuming in its process of decomposition and liquefaction. From the incestuous intercourse between Lot and his two daughters sprang the nations of Moab and Ammon.

Lotan

(covering), the eldest son of Seir the Horite. (Genesis 36:20,22,29; 1 Chronicles 1:38,39)

Lots, Feats Of

[PURIM]

Love Feasts

(Agape), (2 Peter 2:13; Jude 1:12) an entertainment in which the poorer members of the church partook, furnished from the contributions of Christians resorting to the eucharistic celebration, but whether before or after may be doubted. The true account of the matter is probably that given by Chrysostom, who says that after the early community of goods had ceased the richer members brought to the church contributions of food and drink, of which, after the conclusion of the services and the celebration of the Lord’s Supper, all partook together, by this means helping to promote the principle of love among Christians. The intimate connection especially in early times, between the Eucharist itself and the love feasts has led some to speak of them as identical. The love feasts were forbidden to be held in churches by the Council of Laudicea, A.D. 320; but in some form or other they continued to a much later period.

Lubim

(dwellers in a thirsty land),a nation mentioned as contributing, together with Cushites and Sukkiim, to Shishak’s army, (2 Chronicles 12:3) and apparently as forming with Cushites the bulk of Zerah’s army, (2 Chronicles 16:8) spoken of by Nahum, (Nahum 3:9) with Put or Phut, as helping No-amon (Thebes), of which Cush and Egypt were the strength. Upon the Egyptian monuments we find representations of a people called Rebu or Lebu, who correspond to the Lubim, and who may be placed on the African coast to the westward of Egypt, perhaps extending far beyond the Cyrenaica.

Lucas

(Philemon 1:24) [LUKE]

Lucifer

(light-bearer), found in (Isaiah 14:12) coupled with the epithet "son of the morning," clearly signifies a "bright star," and probably what we call the morning star. In this passage it is a symbolical representation of the king of Babylon in his splendor and in his fall. Its application, from St. Jerome downward, to Satan in his fall from heaven arises probably from the fact that the Babylonian empire is in Scripture represented as the type of tyrannical and self idolizing power, and especially connected with the empire of the Evil One in the Apocalypse.

Lucius

1. A kinsman or fellow tribesman of St. Paul, (Romans 16:21) by whom he is said by tradition to have been ordained bishop of the church of Cenchreae. He is thought by some to be the same with Lucius of Cyrene.

2. Lucius of Cyrene is first mentioned in the New Testament in company with Barnabas, Simeon called Niger, Manaen and Saul, who are described as prophets and teachers of the church at Antioch. (Acts 13:1) Whether Lucius was one of the seventy disciples is quite a matter of conjecture; but it is highly probable that he formed one of the congregation to whom St. Peter preached on the day of Pentecost, (Acts 2:10) and there can hardly be a doubt that he was one of "the men of Cyrene" who, being "scattered abroad upon the persecution that arose about Stephen," went to Antioch preaching the Lord Jesus. (Acts 11:19,20)

Lud

(strife) the fourth name in the list of the children of Shem, (Genesis 10:22) comp. 1Chr 1:17 Supposed to have been the ancestor of the Lydians.

Ludim

(strife), (Genesis 10:13; 1 Chronicles 1:11) a Mizraite people or tribe descended from Ludim the son of Mizraim; also called Lydians. It is probable that the Ludim were settled to the west of Egypt, perhaps farther than any other Mizraite tribe. Lud and the Ludim are mentioned in four passages of the prophets -- (Isaiah 66:19; Jeremiah 46:9; Ezekiel 27:10; 38:5) There call be no doubt that but one nation is intended in these passages, and it seems that the preponderance of evidence is in favor of the Mizaraite Ludim.

Luhith

(made of tables or boards), The ascent of, a place in Moab, occurs only in (Isaiah 15:5) and the parallel passage of Jeremiah. (Jeremiah 48:5) In the days of Eusebius and Jerome it was still known, and stood between Areopolis (Rabbath-moab) and Zoar.

Luke

(light-giving), or Lu’cas, is an abbreviated form of Lucanus. It is not to be confounded with Lucius, (Acts 13:1; Romans 16:21) which belongs to a different person. The name Luke occurs three times in the New Testament-- (Colossians 4:14; 2 Timothy 4:11); Phle 1:24 --And probably in all three the third evangelist is the person spoken of. Combining the traditional element with the scriptural we are able to trace the following dim outline of the evangelist’s life. He was born at Antioch in Syria, and was taught the science of medicine. The well known tradition that Luke was also a painter, and of no mean skill, rests on the authority of late writers. He was not born a Jew, for he is not reckoned among those "of the circumcision" by St. Paul. Comp. (Colossians 4:11) with ver. 14. The date of his conversion is uncertain. He joined St. Paul at Troas, and shared his Journey into Macedonia. The sudden transition to the first person plural in (Acts 16:9) is most naturally explained after all the objections that have been urged, by supposing that Luke the writer of the Acts, formed one of St. Paul’s company from this point. As far as Philippi the evangelist journeyed with the apostle. The resumption of the third person on Paul’s departure from that place, (Acts 17:1) would show that Luke was now left behind. During the rest of St. Paul’s second missionary journey we hear of Luke no more; but on the third journey the same indication reminds us that Luke is again of the company, (Acts 20:5) having joined it apparently at Philippi, where he had been left. With the apostle he passed through Miletus, Tyre and Caesarea to Jerusalem. ch. Acts 20:6; 21:18 As to his age and death there is the utmost uncertainty. He probably died a martyr, between A.D. 75 and A.D. 100. He wrote the Gospel that bears his name, and also the book of Acts.

Luke, Gospel Of

The third Gospel is ascribed, by the general consent of ancient Christendom, to "the beloved physician," Luke, the friend and companion of the apostle Paul.

1. Date of the Gospel of Luke . --From (Acts 1:1) it is clear that the Gospel described "the former treatise" was written before the Acts of the Apostles; but how much earlier is uncertain. Perhaps it was written at Caesarea during St. Paul’s imprisonment there, A.D. 58-60.

2. Place where the Gospel was written. --If the time has been rightly indicated, the place would be Caesarea.

3. Origin of the Gospel. --The preface, contained in the first four verses of the Gospel, describes the object of its writer. Here are several facts to be observed. There were many narratives of the life of our Lord Current at the early time when Luke wrote his Gospel. The ground of fitness for the task St. Luke places in his having carefully followed out the whole course of events from the beginning. He does not claim the character of an eye-witness from the first but possibly he may have been a witness of some part of our Lord’s doings. The ancient opinion that Luke wrote his Gospel under the influence of Paul rests on the authority of Irenreus, Tertulian, Origen and Eusebius. The four verses could not have been put at the head of a history composed under the exclusive guidance of Paul or of any one apostle and as little could they have introduced a gospel simply communicated by another. The truth seems to be that St. Luke, seeking information from every quarter, sought it from the preaching of his be loved master St. Paul; and the apostle in his turn employed the knowledge acquired from other sources by his disciple.

4. Purpose for which the Gospel was written. --The evangelist professes to write that Theophilus "might know the certainty of those things wherein he had been instructed." ch, (Luke 1:4) This Theophilus was probably a native of Italy and perhaps an inhabitant of Rome, in tracing St. Paul’s journey to Rome, places which an Italian might be supposed not to know are described minutely, (Acts 27:8,12,16) but when he comes to Sicily and Italy this is neglected. Hence it would appear that the person for whom Luke wrote in the first instance was a Gentile reader; and accordingly we find traces in the Gospel of a leaning toward Gentile rather than Jewish converts.

5. Language and style of the Gospel. --It has never been doubted that the Gospel was written in Greek, whilst Hebraisms are frequent, classical idioms and Greek compound words abound, for which there is classical authority. (Prof. Gregory, in "Why Four Gospels" says that Luke wrote for Greek readers, and therefore the character and needs of the Greeks furnish the key to this Gospel. The Greek was the representation of reason and humanity. He looked upon himself as having the mission of perfecting man. He was intellectual, cultured, not without hope of a higher world. Luke’s Gospel therefore represented the character and career of Christ as answering the conception of a perfect and divine humanity. Reason, beauty righteousness and truth are exhibited as they meet in Jesus in their full splendor. Jesus was the Saviour of all men, redeeming them to a perfect and cultured manhood. --ED.)

Lunatics

(from the Latin Luna , the moon, because insane persons, especially those who had lucid intervals, were once supposed to be affected by the changes of the moon). This word is used twice in the New Testament-- (Matthew 4:24; 17:15) Translated epileptic in the Revised Version.) It is evident that the word itself refers to same disease affecting both the body and the mind, which might or might not be a sign of possession By the description of (Mark 9:17-26) it is concluded that this disease was epilepsy.

Luz

(almond tree). It seems impossible to discover with precision whether Luz and Bethel represent one and the same town--the former the Canannite, the latter the Hebrew, name--or whether they were distinct places, though in close proximity. The most probable conclusion is that the two places were, during the times preceding the conquest, distinct, Luz being the city and Bethel the pillar and altar of Jacob that after the destruction of Luz by the tribe of Ephraim the town of Bethel arose. When the original Luz was destroyed, through the treachery of one of its inhabitants, the man who had introduced the Israelites into the town went into the "land of the Hittites" and built a city which he named after the former one. (Judges 1:28) Its situation, as well as that of the land of the Hittites," has never been discovered, and is one of the favorable puzzles of Scripture geographers.

Lycaonia

(land of Lycanon, or wolf land), a district of Asia Minor. From what is said in (Acts 14:11) of "the speech of Lycaonia," it is evident that the inhabitants of the district, in St. Paul’s day, spoke something very different from ordinary Greek. Whether the language was some Syrian dialect or a corrupt form of Greek has been much debated. The fact that the Lycaonians were similar with the Greek mythology is consistent with either supposition. Lycaonia is for the most part a dreary plain, bare of trees, destitute of fresh water, and with several salt lakes. (It was about 20 miles long from east to west, and 13 miles wide. "Cappadocia is on the east, Galatia on the north, Phrygia on the west and Cilicia on the south "Among its chief cities are Derbe, Lystra and Iconium. --ED.) After the provincial system of Rome had embraced the whole of Asia Minor, the boundaries of the provinces were variable; and Lycaonia was, politically, sometimes in Cappadocia, sometimes in Galatia. Paul visited it three times in his missionary tours.

Lycia

(land of Lycus) is the name of that southwestern region of the peninsula of Asia Minor which is immediately opposite the island of Rhodes. The Lycians were incorporated in the Persian empire, and their ships were conspicuous in the great war against the Greeks (Herod. vii. 91, 92). After the death of Alexander the Great, Lycia was included in the Greek Seleucid kingdom, and was a part of the territory which the Romans forced Antiochus to cede. It was not till the reign of Claudius that Lycia became part of the Roman provincial system. At first it was combined with Pamiphylia. Such seems to have been the condition of the district when St. Paul visited the Lycian towns of Patara, (Acts 21:1) and Myra. (Acts 27:5) At a later period of the Roman empire Lyoia was a separate province, with Myra for it capital.

Lydda

(strife), the Greek form of the name, (Acts 9:32,35,38) which appears in the Hebrew records as LOD a town of Benjamin, founded by Shamed or Shamer. (1 Chronicles 8:12; Ezra 2:33; Nehemiah 7:37; 11:35) It is still called Lidd or Ludd , and stands in part of the great maritime plain which anciently bore the name of Sharon. It is nine miles from Joppa, and is the first town on the northernmost of the two roads between that place and Jerusalem. The watercourse outside the town is said still to bear the name of Abi-Butrus (Peter), in memory the apostle. It was destroyed by Vespasian, and was probably not rebuilt till the time of Hadrian, when it received the name of Diospois. When Eusebius wrote (A.D. 320-330) Diospolis was a well-known and much-frequented town. The modern town is, for a Mohammedan place, buy and prosperous.

Lydia

the first European convert of St. Paul, and afterward his hostess during his first stay at Philippi. (Acts 18:14,15) also Acts 18:40 (A.D. 47.) She was a Jewish proselyte at the time of the apostle’s coming; and it was at the Jewish Sabbath-worship by the side of a stream ver 13, that the preaching of the gospel reached her heart. Her native place was Thyatira, in the province of Asia. ver. 14; (Revelation 2:18) Thyatira was famous for its dyeing works; and Lydia wars connected with this trade, as a seller either of dye or of dyed goods. We infer that she was a person of considerable wealth.

Lydia

(land of Lydus), a maritime province in the west of Asia Minor bounded by Mysia on the north, Phrygia on the east, and Caria on the south. It is enumerated among the districts which the Romans took away from Antiochos the Great after the battle of Magnesia in B.C. 190, and transferred to Eumenus II. king of Pergamus. Lydia is included in the "Asia" of the New Testament.

Lysanias

(that drives away sorrow), mentioned by St. Luke in one of his chronological passages, ch. (Luke 3:1) as being tetrarch. of Abilene (i.e. the district round Abila) in the thirteenth year of Tiberius (A.D. 26), at the time when Herod Antipas was tetrarch of Galilee and Herod Philip tetrarch of Ituraea and Trachonitis.

Lysias

(dissolving), a nobleman of the blood-royal, 1Macc 3:32; 2Macc 11:1, who was entrusted he Antiochus Epiphanes (cir. B.C. 166) with the government of southern Syria and the guardianship of his son Antiochus Eupator. 1Macc 3:32; 2Macc. 10:11. After the death of Antiochus Epiphanes, B.C. 184, Lysias assumed the government as guardian of his son, who was pet a child. 1Macc 6:17. In B.C. 164 he, together with his ward, fell into the hands of Demetrius Soter, who put them both to death. 1Macc 7:2-4; 2Macc 14:2.

Lysias Claudius

a chief captain of the band, that is, tribune of the Roman cohort who rescued St. Paul from the hands of the infuriated mob at Jerusalem, and sent him under a guard to Felix, the governor or proconsul of Caesarea. (Acts 21:31) seq.; Acts 23:26; 24:7 (A.D. 55.)

Lysimachus

"a son of Ptolemaeus of Jerusalem," the Greek translator of the book of Esther. Comp. (Esther 9:20)

Lystra

This place has two points of interest in connection respectively with St. Paul’s first and second missionary Journeys: (1) as the place where divine honors were offered to him, and where he was presently stoned, (Acts 14:1) ... (2) as the home of his chosen companion and fellow missionary Timotheus. (Acts 16:1) Lystra was in the eastern part of the great plain of Lycaonia, and its site may be identified with the ruins called Bin-bir-Kilisseh , at the base of a conical mountain of volcanic structure, named the Karadagh .