LAKKUM (0:75, B Δωδάμ, A ἄκρου, Lue. Λακούμ). —A town οἵ Naphtali, Jos 19%. It is mentioned in the Onomasticon as Λακούμ, but the site has not been recovered.
LAMA.—See Et, ἘΠῚ, LAMA SABACHTHANI.
LAMB is used to render various Hebrew terms, of which the most frequent are the following: 1. &32 kebes, LXX ἀμνός, with its feminines Libsah and kabsah, ἀμνάς, EV ‘ewe lamb,’ whence by metathesis the less common forms 33 keseb and azy2 kisbah. Kebes is said to oceur 87 times in
* Described by S. Merrill (East of the Jordan, 14 (1881 Tristram (Land of Israel, 589, 2nd ed.). : )
LAMB
LAMECH 19
Ex, Ly, and Nu (all in passages belonging to P) in connexion with the ritual of the various sacrifices. 10 most nearly corresponds to our ‘lamb,’ being very frequently employed with the qualification ‘of the first year’ (737772 lit. ‘son of a year’). In a number of passages the Revisers have sought to bring out more clearly the distinction between the masc. and the fem. forms by rendering kebes more uniformly ‘he-lamb’ (as opp. to kibsah “ewe-lamb,’ Nu 6" etc.), see Nu 717% 9838. 2920. | Ly 143%. 21,
2. n¥ seh, which strictly denotes ‘a head of small zattle’ (jNs), ¢.e. a sheep or a goat, and therefore lacks the precision of kebes (cf. Ex 12° * Your [Pass- over] lamb (7) shall be without blemish, a male of the first year, ye shall take it from the sheep (032) or from the goats’). In a few passages our EV have ‘sheep’ where, as in Ex 12° just quoted, the context points to ‘lamb’ as the more appropriate rendering, so e.g. Ly 22”7.
8. 12 kar, perhaps a he-lamb at a stage inter- mediate between the kebes and the ’ayil (4x) or ram. Kdrim are mentioned as delicacies Dt 32%, Am 64, as coveted spoil 1S 155, and as tribute Ts 161], 2 KX 34 (Mesha’s to the king of Israel; ef. RVm and Comm. in loc.).
In three passages of the Greek translation the obscure word aywp késitah is wrongly translated ‘lambs’ (see art. KESITAH).
We have seen how frequently lambs are men- tioned in connexion with the sacrifices of the Priests’ Code. Of these may be singled out the daily morning and evening sacrifice—the πῦρ tamid of later Judaism ; οἵ. Dn 8118: and Mishna passim— at each of which ‘a male of the first year, without spot,’ was offered (Ex 29%, Nu 28°) ; the Sabbath timid, when the number of lambs was doubled (Nu 28%) ; the sacrifices at the great festivals such as Pentecost, when nine lambs in all were offered, and Booths, when the daily number rose to four- teen (Nu 29%", but seven only on the eighth day, v.*6), To a different category belong the mother’s offering of a lamb after childbirth (Lv 12°), and the leper’s of ‘two he-lambs and one ewe-lamb of the first year’ (Lv 14105.), For the special case of the Passover lamb, see art. PASSOVER.
The flesh of the lamb was ΠΑ ΌΤΒΗΝ esteemed a delicacy among the Hebrews as elsewhere (Dt 32", Am 61; also 2S 1935. Nathan’s parable of the ewe- lamb). It was forbidden, however, to kill a lamb till it was a week old (Ex 22%, Ly 227), and even then the dam and her offspring must not be killed on the same day (Lv 2955).
lt was inevitable that so familiar and character- istic a creature as the lamb should supply Hebrew writers with a variety of figures. Thus the gam- bolling of lambs in the spring-time suggests itself to the author of the Book of Wisdom as a suitable fieure for the exuberant and praiseful joy of the Hebrews on the occasion of the exodus from Egypt (Wis 19°; ef. a similar figure in Mal 43 [Heb. 3°°)), In Hebrew, as in other literatures, the lamb is the symbol of innocence and gentleness, as opposed to cunning and ferocity. ‘ What fellow- ship,’ asks ben-Sira, ‘hath the wolf with the jamb 2’ (Sir 137; ef. Horace, Zpod. iv. 1); yet one of the most striking features of the Messianic age is the cessation of this hereditary antipathy, when “the wolf shall dwell with the lamb’ (Is 11°; ef. 65>). The lambs aie the special object of the Messiah’s care (Is 40" orxdy ¢éla@’im, ἄρνας). In the spirit of this prophecy we find that ‘feed my lambs’ (τὰ ἀρνία μου) was part of the Master’s threefold charge to Peter (Jn 21").
The lamb as the synonym of guileless innocence and gentleness, further, 1s appropriated by Jere- miah, who, all unsuspicious of the wiles of his enemies, describes himself as ‘a gentle lamb’
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(Jer ihe RV), a figure repeated in the familiar portrait of the suffering Servant of J’, who is also portrayed ‘as a lamb that is led to the slaughter’ (Is 537 RV).* The influence of the latter passage in shaping the Messianic Hope of Judaism cannot be over-estimated. Thus it is generally admitted that it, above all, was in the Baptist’s mind when he pointed to our Lord with the words, ‘ Behold the Lamb of God + (ὁ ἀμνὸς τοῦ θεοῦ) which taketh away the sin of the world’ (Jn 1”; cf. Ac 8%). It is not impossible, however, that there may also be included a reference to the lamb of the daily sacrifice and even to the lamb of the approaching Passover (see Westcott, im loc.), since the writer of the Fourth cope beyond a doubt declares the Saviour upon the cross to be the true Paschal Lamb (see esp. Jn 1988 ; cf. for St. Paul 1 Co 5’). This expiatory aspect of our Saviour’s death is also emphasized by St. Peter in his application to Christ of the technical attributes of the sacrificial victim, ‘a lamb without blemish and without spot’ (1 P 119. ef. Ritschl, Die christl. Lehre v. d. Peechtfer- tigung*, 1882, ii. 176, 177).