PUBLIC-DOMAIN CHRISTIAN BOOK
A Dictionary of the Bible — Volume 3
James Hastings · 1,187,003 words · 1191 reading sections
Section 181
Locusts are unable to fly against the wind. Their wings become entangled, and they are ‘ tossed Bp and down’ (Ps 109*°), and fall to the ground. They are certainly used as food, and were doubt- less part of the diet of John the Baptist (Mt 3"). The writer has seen them toasted and eaten. The Arabs stew them with clarif…
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seded, and in the Arabic Ludd survives to the Babylonian captivity, and a considerable number | present day. LODDEUS 132 Lirerature.—Robinson, BRP2 ii. 244-248; Guérin, Judée. . $22 ff.; Thomson, Land and Book, Southern Pal. 103- Neubauer, Géog. du Talm, 76ff.; Schirer, HJP (Index, Lydda’); Buhl, GAP 197. G. M. MA…
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LOFTINESS.—The adj. ‘lofty’ is used literally as in Is 577 ‘upon a lofty and high mountain’ ; and also metaphorically when it means ‘ hangitty,: as Is 24 ‘The lofty looks of man shall be humbled’; so the adv. which occurs only in Ps 738 ‘They speak loftily’ (a22, RVm ‘from on high’). Loftiness is only metaphorical, ha…
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* Grimm (Clavis: followed by Thayer, Lex.) gives this as a solitary instance of the use of Logos in the sense of the divine mind or reason; but for this there is neither necessity in the context nor warrant in NT usayes. (against Beyschlag, Bib. Theol. of NT). In yv.*5 the activity of the Logos in relation to the univ…
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The difference between St. John and Philo will appear later. St. John’s doctrine therefore is not to be regarded as a philosophical speculation, nor may it ‘be rationalized into the idea that in. telligence originated the universe, or that Chris- tianity is the realization of God’s eternal thought. It is rather the car…
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Thus Heb. thought tended to represent God’s self-manifestation as mediated by an agent, more or less conceived as personal and yet blending with the divine personality itself. f the descriptive terms used, one of the commonest, and the one which seemed to rest directly on biblical language, was the ‘Word’; and many con…
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* The Logos is called εἰκὼν θεοῦ (de Mundi Opif. c. 8, Mang. 1. 6; de Confus. Ling. c. 20, Mang. i. 419; de Profugis, c. 19, Mang. i. 561; de Somnits, ο. 41, Mang. 1. 656; de Monarch. c. 5, Mang. ii. 225); ὁ πρεσβύτερος υἱός, the cosmos being ὁ νεώτερος υἱός (Quod Deus immut. c. 6, Mang. i. 277); πρεσβύτατος υἱός and π…
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uately expounded by Irenveus. The doctrine of the Logos in the post-apost. age was the natural meeting-point of Christianity with the best ele- ments in the old religions. It seemed to many to furnish proof that the new relivion was it | [ 136 reality the full expression of truths taught by philosophy. Hence its pro…
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LOOK.—The simple verb to look was former] used in the sense of ‘look for,’ ‘expect,’ as Hall Works, ii. 107, ‘Little did Zacheus looke that Jesus would have cast up his eyes to him’; Rutherford, Letters, No. LI., ‘Our Lord, that great Master of the feast, send us one hearty and heartsome supper, for I look it shall be …
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(2) Lord. This term in OT is used to translate —1. ‘7x when applied to the Divine Being. The word is in form a plur. majestatis (see e.g. Gn 39), with suffix of Ist person with "-- instead of "---, presumably for the sake of distinction (meaning, therefore, properly, ‘my Lord’). Itis of infrequent use in the historical…
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The fuller and seemingly more original form, ‘J", the God of hosts,’ used by Amos + and Hosea, might suggest—though the inference is not a necessary one—that the expression was in their days of comparatively recent origin. The origin of the title is matter of conjecture. s3y (‘ host’) is used in Heb. in the sense of an…
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Upon the whole, this seems to be the most probable explanation of the title. Though other ‘armies’ might not be entirely excluded, the idea which would most naturally suggest itself, when the term was used absolutely in connexion with J”, would, it seems, be the armies of heaven. But, whatever uncertainty may rest on t…
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The claim of the Lord’s Day to this pre-eminence has been unfortunately prejudiced by controversies on its relation to the Saobath. This question has been thought to be of much practical interest, especially by that large class of persons who think that they require guidance in details, and who feel that a general dire…
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iii. The necessary separation of Christians from Jews, in Jerusalem, for a part of public worship (Ac 2"), naturally led to a total separation else- where, as in successive cities the Jews rejected the gospel altogether (Ac 134° 14? 3- 23 187 19%). Besides these passages, assemblies consisting exclusively of Christians…
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SABBATH. LireraturE.—Hessey, Sunday: its origin, history, and present obligation, BL, 1860, 5th ed. 1889; Beet in Expositor, 2nd ser. viii. 838-850 ; and the Literature under SaBBaTH. N. J. Ὁ. WHITE. LORD’S PRAYER.—This prayer is so called, not because the Lord used it, which He could not do, for some of the petitio…
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The differences which are the result of the resence in Mt of clauses that are wanting in the δι texts of Lk require more detailed discussion. These clauses are: (1) ἡμῶν ὁ ἐν τοῖς οὐρανοῖς, (2) γενηθήτω τὸ θέλημά σου ὡς ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆ», (3) ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. Tisch., Treg., WH, RV, Alford, Weis…
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(1) The Lord’s Prayer is commonly regarded a- consisting of seven petitions.* The frequent oceur- rence of the number seven in the Apoc. and else- where renders this arrangement attractive. But there are really only six; for ‘Lead us not into temptation, but deliver us from the evil one,’ should be regarded as the nega…
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so this prayer is the sum and abridgment of all other prayers.’ It covers all earthly and spiritual needs and all heavenly aspirations. It is not meant to supersede all other forms of supplication. When Christ gave us this, He did not forbid others. But this one rightly accompanies all other prayers, either following …
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* But this is not conclusive; for the word may have been coined in contrast to σερνούσιος (Ex 18, Dt 76 142 9015): and io that way ὑπὸ, of the iss might be retained contrary © usa (Jannaris, Tholuck) 144 LORD'S SUPPER line; Luther, Tholuck, Keil, Nésgen, Alford, M‘Clellan, follow Augustine in accepting the neuter. Ca…
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* If Ac 245 does not refer to the Eucharist, then the supposi- tion that the Eucharist was celebrated daily in the earliest age has no foundation. Ac 207-11 points to Sunday as the usual day LORD’S SUPPER LORD’S SUPPER 145 | improbable; and here the Western interpolation ἐπιδιδοὺς καὶ ἡμῖν was added to suggest a Eu…
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(6) By speaking of ‘my blood of the covenant,’ or ‘the new covenant in my blood,’ Christ seems to have connected this new feast with those sacri- ficial feasts in which the worshippers, by partak- ing of the sacrifice, partook of the blessing which the sacrifice was to win. This was an idea with which the disciples wer…
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1 Co 117-*, ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ κύριος ᾿Ιησοῦς ἐν τῇ νυκτὶ ἣ παρεδίδετο ἔλαβεν ἄρτον καὶ εὐχαρ- ἱστήσας ἔκλασεν καὶ εἶπεν Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν" τοῦτο ποιεῖτε * The elements common to all four are in thick type; those tommon to the three Gospels are in spaced …
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he Messiah of the Gospels, p. 123). In what sense is the tradition represented by Mk and Mt ‘the earliest’? That given by St. Paul was written earlier, and is the earliest written record of any words of Christ. It had been pre- viously communicated to the Corinthians. nd St. Paul had derived it direct from the Lord Hi…
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‘the clergy, whether missionary (as apostles, pro- 148 LORD’S SUPPER phets, and evangelists) or stationary (as bishops or oresby ters, and deacons), discharge spiritual duties. hey deal with men’s souls rather than their bodies ; and they have to do with religious service. It is reasonable to suppose that one of the…
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Harnack’s theory, that until the 3rd cent. the use of wine in ἘΠΕ ΠΕ ΤΙ ἢ was neither obligatory nor universal, has been opposed by Zahn (Brot und Wein im Abendmahl der alten Kirche, Erlangen, 1892) and Jiilicher (Theolog. Abhandlungen, Frei- burg, 1892, pp. 217-231), and need not be discussed here. Christ took the two…
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means of union with Christ in that character which | is indicated by the broken body and the shed blood; te. union with the crucified Redeemer (Pfleiderer, Paulinismus, ch. vi. p. 240, Eng. tr.). Those who insist on the literal meaning of the | ‘is’ as expressing identity, must be prepared to | accept the literal me…
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4. In the Lord’s Supper we receive spiritual Το; which continues ἘΠ strengthens the spiritual ife begun in baptism. The soul is nourished by the body and blood of Christ as the body is by the bread and wine. His flesh is meat indeed, and His blood drink indeed (Jn θ᾽), and to partake of Him who is the Life (Jn 145) is …
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LOT LOT 151 fet more fertile, before Sodom and Gomorrah * had en destroyed—‘ well-watered everywhere,’ like the garden of Eden, or the valley of the Nile. A region so blessed by nature proved to Lot an irresistible temptation: heedless of his uncle, heedless of the wickedness of its inhabitants— significantly emphasiz…
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After these events, Lot, dreading lest, after all, a similar fate should overtake Zoar, ‘went up’ out of it into the ‘mountain,’ i.e., as in vy.!”"¥, the hill-country on the E. of the Dead Sea; and dwelt there ‘in a cave’ (19%), according to a custom which appears still to prevail in this neighbour- hood.§ ‘he only oth…
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* Cf. Clem. Rom. Ep. 1 ad Cor. xi. 1, διὰ φιλοξενίαν xai εὐσέβειαν Λωτ ἰσώθη, κ.τ.λ. + Sir G. Grove in Smith, DB iii. 1180; see also Rob. BR ii. 107-9; Hull, Mount Seir, Sinai, and W. Pal. (1889) 129-182. t Narrative of U.S. Exped. to the Jordan and Dead Sea, ed. 1849, p. 307 f. (with a view), ed. 1852 (condensed), p…
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(3) In the division of property. The most notable instance of this is in the assignment of territory among the tribes of Israel (Nu 26° 335 3.418 36%, Jos 13° 14? 16! etc., Ps 105°, Ac 13!). Thus by a natural transition the land itself, when divided, came to be designated by this word δὴ. (Jos 15! ἘΠΕ Oey 15: 15.615): …
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i, Love oF Gop.—(A) The OT Doctrine.—Love, generally, is that principle which leads one moral being to desire and delight in another, and reaches its highest form in that personal fellowship in which each lives in the life of the other, and finds his joy in imparting himself to the other, and in re- ceiving back the ou…
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When Dt and the prophets speak of the love of God, they carry back that love to the beginning of God’s dealings with Israel as a nation, and find the proof of it in His acts towards that people, and the covenant He made with them (Hos 11, Is 63", Ezk 16). Dt carries the love further back still, to the time of the patri…
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5. 117, Is 465 61% ete. Dorner has an original investigation of the relation of love to righteous- ness in his System of Christian Ethics, pp. 68-93). We may add that it is of the essence of love in God as in man that it does not remain a mere self- enclosed or inoperative principle, but reveals itself in acts for the …
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156 It lies beyond our province to discuss the more properly theological questions which arise out of this scriptural doctrine of the love of God—its bearings, e.g., on the doctrine of the Trinity (cf. Sartorius, Doctrine of the Divine Love, p. 8 tt., Eng. tr.) ; or its relation to Creation, and the supreme ethical en…
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ciple of love, as we are further taught by Christ ~ example, and by apostolic teaching, there lies, not only the fulfilling of the law, but a great, nay. the chiefest, part of practical religion (Ja 1” And we are reminded that it is Q14-18 lJn 415-17), LOVE (BROTHERLY) LOVE-FEASTS 157 precisely these deeds of love…
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But the NT itself bears witness to the dangers which such a meal ran of degenerating into licence. St. Paul had to check this at Corinth, and perhaps also at Ephesus (Eph 5'*:). St. Peter mentions the presence of immoral men degrading the feast into a banquet (συνευωχούμενοι). The heathen were not slow to exaggerate th…
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The best statement of the meanings of hesed in the OT will be found in the Ozf. Heb. Lewicon. Cheyne has much to say of the word, see esp. his Origin of the Psalter, p. 378 (where he happily distinguishes 7358 from 757 in reference to man, the former being ‘right feeling towards J” as the root of right action,’ the lat…
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LUCAS, Philem * (AV only) for LUKE (wh. see). LUGCIFER (S$2 ‘shining one,’ i.e. the morning star, as explained by the following words ππῦ 3 ‘son of dawn,’ Is 14*).—The word is applied by the writer of the prophecy to the king of Babylon, Ἐπ in reference to the astrology for which haldawa was famous in ancient times, …
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LUD, LUDIM (m5, plur. ond, avd, Aovd, Λουδιείμ, Lud, Ludim).—In Gn 10” Lud appears as fourth ‘son’ of Shem, in Gn 10 we are told that Mizraim ‘begat’ Ludim. Here two very different races are indicated, a Semitic Lud and an Egyptian Ludim. Both names are, however, used by the prophets in such a way as to prevent any dis…
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olitical purposes in Egypt. The prophets mey nave had better knowledge of the racial affinities of these Egyptian mercenaries, and kept the term Phut for one, Ludim for another. The versions, whether influenced by Josephus and Herodotus or independently preserving a historical tradition, frequently render Ludim by Lyd…
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ome about A.D. 59, in during the period which elapsed between St. Paul’s departure from Philippi on the Second Missionary Journey (173), and his arrival again there on the Third (Ac 20°). If we may anticipate here the proofs (given in next art.) that St. Luke was the writer of the third Gospel, then, from the preface t…
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The external evidence * is to be found in the references which mention St. Luke by name as the writer of one of the four Gospels. It is well known that the earliest allusions to the Gospels do not give the names of the writers, but so soon as this mode of reference begins we find St. Luke’s name connected with one of t…
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2. DATE AND PLACE OF WRITING.—(a) Date.— Various dates have been assigned to the Gospel, **Conuriaht, 190, by οὐ νυ Scribner's Sons LUKE, GOSPEL OF ranging from A.D. 56-60 (Blass, Philol. of Gospels, pp. 53, 54) to some date after A.D. 130. The main argument in favour of the latest date, which was that accepted by B…
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Not one of the passages just examined seems to the writer to contain anything incompatible with the reference of the Gospel to an early date, and all the arguments appear to rest on a very pre- carious basis. Another passage (215+ 83) has been 164 LUKE, GOSPEL OF thought to imply that, by leaving out the words ἐπὶ θύ…
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What are we to say in regard to this theory as an explanation of the facts? We may admit that this Gospel, as haying been addressed firstly to an individual, and afterwards to a wider circle, may have had a different textual history from the others, and we may make all allowance for the greater difficulty of establishi…
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The first point to consider is the amount of matter which is peculiar to St. Luke, and this may be estimated in different ways.* ‘ According to one calculation, if the contents of the Synoptic Gospels are divided into 172 sections, of these 172 Luke has 127, Matthew 114, and Mark 84: and of these 172 Luke has 48 which…
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Such are the data we have to discuss, and in dealing with them in relation to St. uke’s sources two general considerations are clear—(1) that St. Luke must have had some source or sources not used by St. Matthew and St. Mark, and that, as the above references show, not merely for one part of our Lord’s ministry, but af…
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(c) St. Luke and St. John.—We have already noticed (above, p. 164) that St. Luke has more points in common with St. John than either St. Matthew or St. Mark has, but they are not enough to establish any literary relation. Among such points of contact may be noted the allusions to a ministry in Judea (4% 13%) ; the Gali…
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The most elaborate attempt to reproduce the special source used by St. Luke is that of Feine. He regards this special source as an enlarged edi- tion of the collection of discourses common to St. Luke with St. Matthew. To this had been added (1) anumber of discourses and parables, (2) a series of narratives. Following …
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6. ST. LUKE AND JOSEPHUs.—The relation of St. Luke to Josephus has been discussed in regard to Acts (see vol. i. p. 30), and for the Gospel it is equally true that the differences ‘are only conceiy- able on the supposition of independence.’ Belser. in two articles in the Theologische Quartalschrift for 1895 and 1896, s…
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But while there can be no doubt that Marcion’s work is only an abridgment of St. Luke’s Gospel, made with a doctrinal object, the text preserved in it often contains readings of great interest, which cannot be regarded as arbitrary changes, for they are supported by other early authorities. The assertions of Epiphanius…
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Luke’s syntax, a number of that they may be Thus πρός with the * Plummer (/.c. p. lil), following Thayer's Lexicon, p. 78, gives the number rather differently, 1τὸ LUKE, GOSPEL OF times. His use of the optative, a mood com- paratively rare in the N'T, is also remarkable. In regard to conjunctions, his fondness for …
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preface, in the word καθεξῆς. but the interpretation to be put upon the word is doubtful, and has to _ be gathered from the Gospel itself. (a) Purpose.—The first point which may be regarded as significant of St. Luke’s purpose is the way in which the facts are definitely brought into connexion with secular history. H…
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records the ‘other parables’ and the private explanation to His disciples, which are only mentioned in St. Mark (4°). The narratives here diverge, because the crossing of the lake, the LUKE, GOSPEL OF 171 storm, the events in Gadara are put much earlier in St. Matthew (815), in connexion perhaps with the jirst visi…
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We have seen that in the main St. Luke follows the order of the framework found in St. Mark. Are we in a position now to say, looking back over the Gospel, what St. Luke meant when he purposed to write καθεξῆς Ὁ Various theories as to St. Luke’s principle of arrangement have been put forward. Plummer (J.c. p. xxxvi ff…
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In regard to the way in which he uses his sources, it has been suggested that St. Luke ‘ avoids dupli- cates on principle’ (Weiss, Introduction, Eng. tr. ii. 300), and thus gives no account of the cursing of the barren fig tree (Mk 111%, Mt 2118) because he has already narrated a similar event in 136, does not mention …
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(B) St. Luke and Josephus.—Clemen, Die Chronologie der Paul. Briefe, p. 66ff., discusses the literature of the question, etc. ; see also Zahn, Kind. ii. 394, 414. A connexion between St. Luke and Josephus is maintained by Krenkel (Josephus und Lucas), Keim (Aus dem Urchristenthum), and others, and is denied by Nésgen (…
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The verb to ‘lust’ or ‘lust after’ has the same meanings as the subst., to desire or crave in general, as 1 Co 10° ‘ Now these things were our examples, to the intent we should not lust after evil ὁ nig (els τὸ μὴ εἶναι ἡμᾶς ἐπιθυμητὰς κακῶν), as they also lusted’ (ἐπεθύμησαν) ; passing into the special sense of sexual…
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art of Lycaonia, was at some uncertain date (per- bane about B.C. 164, see GALATIA, vol. ii. p. 83; Stud. Bibl. iv. p. 46 ff.) transferred to Galatia as one of the twelve tetrarchies into which that state was divided (Pliny, Nat. Hist. v. 95); this district contained fourteen cities, of which Iconium was politically th…
949 wordsSource & rights
Public-domain historical reference work (1898–1905); OCR text from Internet Archive. Historical scholarship and terminology reflect its era; OCR may contain errors. Verify quotations and current scholarly claims independently.
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Historical Christian writing; not Scripture.