LEBONAH
carefully distinguishes him from the traitor, and nothing whatever is known of his ultimate career. See, further, art. THADDUS. W. Muir.
LEBONAH (A325, AcSwvd).—A place near Shiloh on the way to Shechem, Jg 21”. It is the ruin ealled Khan el-Lubban, about 3 miles W.N.W. of Setlén (Shiloh). See SWP vol. ii. sheet xi. ; Robinson, BRP? 271 f. ; Guérin, Samarie, ii. 164 f. ; Baedeker-Socin, Pal.*, 217. C. R. ConDER.
LECAH (a35).—A name occurringin the genealogy of Judah (1 Ch 4%) as the ‘son’ of Er. Most probably it is the name of a place, although a ἐπὶ impossible to identify it. See GENEALOGY,
LEECH.—See HORSELEECH.
LEEKS.—The word sy Adzir is usually tr. ‘grass’ (see GRASS) or ‘hay’ (see HAY), but in one passage (Nu 115) it is tr. ‘leeks.’ Its occurrence in this passage with the other two alliaceous plants onions and garlic, and the authority of the LXX πράσα, Vulg. porri, ancient Syriac and Arab., have caused most interpreters to accept the AV and RV ‘leeks.’ The plant is Alliwm Porrum, L. It is extensively cultivated in the East. It has an ill-defined bulb, leaves about an inch broad, and a stem about 2 ft. in height. The young stem, enveloped in its leaves, is banked up, as in the case of celery, and plucked up while tender, before the flowering mech is developed. It is eaten raw, or made into a salad, or used as a flavouring for cooked dishes. It has a more delicate flavour than onions or garlic. It is known in Arab. by the name kurrath. G. E. Post.
LEES.—This is the tr® in AV and RV of Heb. ony in Is 206 "5. Jer 4811, Zeph 112; in its only remaining occurrence, Ps 75° [Eng.§] it is rendered ‘dregs.’ The word ‘lees’ is a plur., formed from Fr. lie (the sing. seems never to have been used in Eng.), which is defined in Cotgrave’s Fr. Dict. as ‘the lees, dregs, grounds, thick substance that settles in the bottome of liquor.’ The further derivation from Low Lat. lia, accepted by Skeat, is rejected by Brachet. In Is 25° the word is used in an apparently good sense, ‘a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined’; and that passage, being most frequently quoted, has given ‘lees’ a some- what less offensive meaning in mod. Eng. than ‘dregs.’ But there is no difference between the words, as may be seen from Shaks. Y’roil. and Cress. IV. i. 62—
* Drink up The lees and dregs of a flat tamed piece.’
Macbeth, τι. iii. 100—
* The wine of life is drawn, and the mere lees Is left this vault to brag of.’
And in Is the sense of siémédrim is the same as elsewhere, the faces or dregs of wine. But wine that, after fermentation, is allowed to stand long on its dregs, gathers strength or body, and when filtered before drinking is superior to recently fermented wine. The figure in Jer and Zeph is of one who has had little trial in life, has been too long at ease, and grown indolent and indifferent. See WINE. J. HASTINGS.
LEFTHANDED (in 1611 two words) is the tr® in Jg 3% 9016 of port tex, which is literally ‘shut up (or bound) as to the right hand,’ asin AVm. The Heb. phrase, which occurs nowhere else, is used first of Ehud and then of ‘700 chosen men’ of Benjamin, who ‘could sling stones at an hair
LEG 93 breadth, and not miss.’ The adj. wx is in New Heb. ‘lame,’ and the AV translation is no doubt | right. It comes from the margin of the Geneva | Bible at 3", the text being ‘lame of his right hand,’ and from the text of the same at 20% The | LXX gives ἀμφοτεροδέξιος, ‘double handed,’ and the Vulg. ‘qui utraque manu pro dextera utebatur’ (in 2015 ‘ita sinistra ut dextra preliantes’), whence Wye. ‘the which either hoond uside for the right’ (in 9016 ‘so with the lift as with the right fightynge’). Coy. has ‘a man that mighte
do nothinge with his righte hande.’ The Douay follows the Vulg., ‘who used both handes for the right.’ J. HASTINGS.
LEG.—41. [323 New Heb. from root y72 ‘ bow’ or ‘bend’] The sing. is not found in OT, but the dual fem. oy73 occurs repeatedly in the ritual of P, Ex 129 2917, Ly 1933 411 831 914 (chiefly in the collocation ‘the inwards and the legs’); in Lv 115] of the long bending hinder legs of the saltatorial Orthoptera (see Oxf. Heb. Lex. s.v., and the illus- tration on p. 84 of Driver’s Joel and Amos). The only other occurrence of the word is Am 3" (of the shepherd rescuing two legs of a lamb out of the mouth of a lion).
2. $3, lit. ‘foot.’ 1S 178 Goliath had greaves of brass ‘upon his legs’ (vorrby; LXX ἐπάνω τῶν σκελῶν αὐτοῦ).
3. piv, denoting the upper part of the leg, in- cluding, or sometimes synonymous with, the thigh (az). (a) Of animals. This word is wrongly translated ‘shoulder’ by AV (cf. LXX τὸν Spa- | χίονα) in Ex 29% 27, Ly 78288. 34 95.36.36. 921] (jis. 15, Nu 6” 1818. 1S 9%, in all of which RV correctly renders ‘thigh.’ The pw was a choice piece, and as such is mentioned in 1S 9* as having been reserved by Samuel for Saul. One of the chief points of difference, in the matter of the priestly revenues, between the Deuteronomie and the Priestly Code, is that in the latter the priest’s share of a sacrifice is the breast and right thigh (Ly 782-4), whereas in the former it is the head, maw, and shoulder (yi), lit. ‘arm,’ Dt 18%). See W. R. Smith, O7JC? 383 note 3, and Driver, Deut. 215. (b) Of men. In Dt 9855 one of the curses threatened on disobedient Israelites is that they will be smitten ‘upon the knees and upon the legs with an evil boil,’ where the reference is probably (see Driver, ad Joc.) to a species of elephantiasis.—In Ca 5 the Shulammite compares the legs of her beloved to pillars of marble.— Nebuchadnezzar’s image had his legs (Aram. ‘>)p¥) of iron, Dn 2°.—In Pr 267 the pointing of the text is somewhat doubtful. The MT has no=> ope y>2 (AV ‘the legs of the lame are not equal’ [AVm ‘are lifted up’], RV ‘the legs of the lame hang loose’). If we adopt RV tr®, probably we ought to point 53 (so Ewald, Sieefried-Stade, and [doubt- fully] Oxf. Heb. Lex.). Delitzsch (Comm.), followed by Kamphausen (in Kautzsch’s 47) and Wildeboer (Comm.), points 457, which he takes to be a noun =‘a hanging down.’ The tr® of the verse would then be, ‘as the hanging down of the legs of the lame,’ ete. In any case the general sense of the passage is clear, namely that a ‘parable’ is as useless in the mouth of a fool as are the legs of a lame man.—In Ps 147!” ‘legs’ are a symbol of strength, ‘(The Lord) delighteth not in the | strength of the horse, he taketh no pleasure in the legs of a man.’—For Jg 15° ‘He smote them