The following phrases should be noticed: 1. Lie along. See ALONG. 2. Lie on or Lie upon. This phrase occurs in the figurative sense of ‘oppress,’ ‘annoy,’ as Dt 29” ‘all the curses that are written in this book shall lie upon him’ (3 7¥23; Driver . remarks that 727 is ‘to lie down as an animal’ (Gn 49°], and thinks the metaphor forced, preferring the Sept. κολληθήσονται, ‘shall cleave to him’); Jg 14” ‘and it came to pass on the seventh day that he told her, because she lay sore upon him’ (3ap2’s2, RV ‘she pressed him sore,’ Moore ‘she besieged him’; the same verb is tr‘ in 16% ‘she
ressed him,’ AV and RV); Ps 887 ‘Thy wrath
ieth hard upon me’ (32D ‘Sy, Driver “presseth upon me’); Sir 6” ‘She will lie upon him as a mighty stone of trial’ (ἰσχυρὸς ἔσται ἐπ᾽ αὐτῷ, RV ‘shall she rest upon him’); Ac 27” ‘no small tempest lay on us’ (χειμῶνος. . . ἐπικειμένου) : RV accepts this very literal and old-fashioned tr. here, as well as in 1 Co 915 ‘lie upon’ for the same verb, but elsewhere ἐπίκειμαι is tr’ ‘press upon’ (Lk 5%), “be instant’ (23°), ‘impose on’ (He 9") ; but where the meaning is literal, ‘lie upon’ (Jn 11% AV, but RV ‘lie against,’ with m. ‘upon’) or ‘lie on’ (21%) is of course used. Tindale (Hapos. p: 100) says, ‘ Covetousness made the Pharisees to lie on Christ, to persecute Him, and falsely to accuse Him’; and again (p. 119), ‘Thou wouldest not that men should do thee wrong and oppress thee; thou wouldest not that men should do thee shame and rebuke, lie on thee, kill thee,’ where the editor of the Parker Soc. ed. explains ‘on is used for of or against,’ apparently taking ‘lie’ to mean ‘tell lies.’ In Jg 19” the phrase has a somewhat milder but very similar meaning, ‘let all thy wants lie upon me’ (the Heb. is simply ‘be all thy wants upon me’). In Nu 21’ the meaning is ‘touch. «And at the stream of the brooks that goeth down to the dwelling of Ar, and lieth upon the border of Moab’ (jx¥n, RV as AVm ‘leaneth upon’). 3. Lie out = project, Neh 355. 35. 5 of the tower which projected from the king’s palace (ἂν ‘standeth out’). The phrase appears not to be English, but a literal rendering by Coverdale (who in v.” has ‘lieth outwarde’) of the Heb. κυ, LXX ὁ ἐξέχων, Vulg. que prominebat. 6ῸΦΘΌἝἜἭῈ, ω»
The old past ptep. Zien occurs in Gn 26", Ps 68%,
114 LIEUTENANT
Jer 3", aud RV retains (except in Ps 68:8, where a different tr. dispenses with it), but Amer. RV changes to ‘lain.’ Cf. Job 3% Cov. ‘Then shulde I now have lyen still, I shulde have slepte, and bene at rest’; Fuller, Holy Warre, p. 137, ‘And it was good plowing up of that ground which had long lien fallow.’ J. HASTINGS.
LIEUTENANT, RV Sarrap, Ezr 8%, Est 313 89 9°; also Dn 35:3. 6", where AV ‘ Prince.’—The Heb. oy=q2708 (‘ahashdarpénim) represents the Pers. khshatrapadvan (=protectors of the realm), a title tound on Persian inscriptions, e.g. that of Behistun (ef. Lagarde, Ges. Abh. 68, 14; Spiegel, Altpers. Keilinsch. 215). In Gr. the word became ἐξατράπης or σατράπης; in the LXX we find a considerable variety of rendering, διοικηταί Ezr, οἰκονόμοι 1 Es 857, στρατηγοί, ἄρχοντες τῶν σατραπῶν Est, σατράπαι Dn, ὕπατοι Dn (Theod.); in Vulg. satrapes, principes. The satrap was the governor of a whole province (ef. Dn 6' [but see Bevan, ad loc.], Herod. iii. 89), and he held the position of a vassal king. His power, however, was checked by the presence of a royal scribe, whose duty it was to report to the ‘great king’ on the administration of the province. Also, the troops were for the most part underthe command of an independent general. Under the satraps were the ‘pehahs,’ or governors of smaller districts. In Ezr 8 the term satrap seems to be used some- what loosely, or the historian has unduly extended the scope of Ezra’s commission ; the only satrap whom it would really concern was the ruler of the district west of the Euphrates, ‘the governor beyond the river’ (Ezr 53). H. A. WHITE.
LIFE AND DEATH.— i. The Terms. fi. Examination of the Biblical Teaching. A. Old Test. teaching : (1) the early narratives of Gn; (2) the Pentateuch; (3) the Prophets; (4) the Poetical books ; (5) the Wisdom literature. B. Apocryphal and Apocalyptic teaching. . New Test. teaching: (1) the Synoptics; (2) the Johannine writings, (a) the Gospel, (Ὁ) the First Epistle, (c) the Apocalypse ; (3) the Pauline Epistles ; rey the rest of the New Testament. i. Genotasions to be drawn from the Scriptural use of the rms, (a) Doctrinal. (Ὁ) Ethical.
i. THE TERMS.—(1) In the OT the regular word for ‘to live’ is mn from the older root mn (so Pheen.; Aram. x’n) with the same signification, and similar forms occur in Arab., Syr., and allied tongues. It occurs in the sense of ‘having life,’ e.g. Ex 33” ‘man shall not see me and live’; Gn58 ete. ‘ Adam /ived an hundred and thirty years’; of ‘continuing in life’ when death threatens, e.g. Gn 207 ‘he shall pray for thee, and thou shalt ive’; or ereaally c the soul as source of life, as in Gn _ 12" ‘that my soul may Jive because of thee.’ It is also used with preps.=‘to live upon or by,’ as Gn 27” ‘by thy sword shalt thou dive,’ Dt 88 ‘man doth not live by bread only, but by every- thing that proceedeth out of the mouth of the Lord doth man Jive.’ So the life of man is spoken of as consisting in obedience to the divine statutes (as in Ezk 204 ete. ‘if a man do, he shall live in (by) them’). To live is used absolutely in the sense of “ta prosper,’ as in 1S 10™ ‘ Let the king live’ (RVm). It also has the signification of returning to life from sickness, weariness, or death, as 2 K 88 ‘shall I recover of this sickness?’ Jg 1519 ‘his spirit came again, and he revived’; Is 26% ‘Thy ead shall live.’ In its causative forms it signifies ‘to give life,’ ‘to preserve alive,’ ‘to quicken,’ ‘to restore,’ as Job 33% ‘the breath of the Almighty giveth me life’ ; Ezk 138 ‘will ye save souls alive?’ Is 2318 ‘make me to live’; 2 Καὶ 8! etc. ‘whose son he “ad restored to life.’