LIP
attitudes and movemeuts of the lion. 1. 739 rabaz = Arab. rabad, signifies to crouch (Ezk 19%), awaiting his victim. So sin is represented as lying (735) at the door, i.e. crouching (as in RV) as a wild beast, ready to spring (Gn 4’). 2.3.4. In Job 38" it is said 37y-w> A793 sayz Niaiv23 ane". The three roots nny shahah, rv; ydshab, and 228 ‘arab, may all indicate the same act, the ambush of a beast of prey. But as wathab, which is the Arab. cognate of ydshab, means to spring, as well as to crouch or sit, perhaps the passage may refer to a habit of the lion, which is to crouch, then to spring, and, if he fails to reach his prey by one or two bounds, to crouch again. adshoha would express the lying in covert, yéshébué the spring, and ’dreb the disappointed crouch, awaiting another victim. 5. #2] rdmas expresses the ee (lit. creeping : see CREEPING THINGS) of wild beasts in search of their prey (Ps 104”). 6. p31 zinnek expresses the fata leap by which the lion bears down his victim (Dt 33” only). G. E. Post.
LIP (πον, xeiAos).—In addition to its literal sense, the word πο means ‘language’ (Gn 11}, Ps 815), ‘bank,’ ‘shore,’ ‘edge,’ ‘side,’ ete. (Gn 413, Ex 2° 14” etc.). In the Bible, the ‘opening of the lips’ is so constantly used as the equivalent of speech that the lips come to be regarded as an originating independent centre of life and conduct. Thus we have the ‘lip of truth’ Pr 12", ‘lying lips’ Ps 318, ‘burning lips’ Pr 26%; and this figurative use of ‘lips’ is associated with other figures belonging to ceremonial and sacrifices, such as ‘uncircumcised lips’ Ex 61, ‘unclean lips’ Is 65, ‘calves of the lips’ Hos 14%. For ‘fruit of the lips’ see FRUIT.
Orientalisms.—In the intolerable and incurable sorrow referred to in Ezk 24!7-™, the lips are not to be covered as in the time of ordinary bereave- ment. The word tr ‘lips’ here means the mous- tache and beard, that is, the lower part of the face. It is still the Oriental custom in the house of mourning for the bereaved father or husband to put the hand or part of the head-dress or cloak over the mouth, to indicate that he is stricken of God, anc has not a word to say.* Also after telling about some hard experience of sickness and privation in the family, often brought on by dirt and indolence, it is customary to lay the hand on the mouth and look up, as much as to say, *God’s will be done’ (cf. Ps 397, Is 47°, Mie 37).
‘Grace is poured into thy lips’ (Ps 453). This is illustrated by the Oriental way of drinking water from the mouth or short spout of the hand- jar without touching it with the lips. The head is thrown back, and the jar held from 6 in. to a foot above the face, while the water is poured gently into the open mouth and swallowed in a continuous stream.
‘This people with their lips do honour me’ \Is 2913. Mt 158). In addition to the ordinary meaning of empty words, there may be a reference to the Jewish custom of putting the tassel of the tallith to the lips during worship as a sign that the law is accepted, not merely as a duty of obedience, but as an enthusiastic preference of the heart. Putting the hand to the lips was also an act in astral worship (Job 3177), and is seen in the ordinary form of Oriental salutations.
G. M. MACKIE.
LIST.—To ‘list’ (from Anglo-Sax. lust = pleasure) is to desire, tochoose. The earliest use was impers., as Piers Plowman, 165—‘ With posternes in pryvytie to pasen when hem liste’ ; so Mt 201 Tind, Ὑβ it
not lawfull for me to do as me listeth with myne |
*Schwally (Leben nach dem Tode, p. 16) thinks that the covering of the beard in mourning was originally a milder substitute for cutting it off.
LIVELY 121
awne?’ and Tind. Works, i. 106, ‘For where riches are, there goeth it after the common proverb, He that hath money hath what him listeth.’ The word is used once in AV as tr. of βούλομαι (Ja 3%), and thrice of θέλω (Mt 174, Mk 915, Jn 35), always ersonally. Cf. Fuller, Holy State, ‘The Good Wife,’ “ Her children, though many in number, are none in noyse, steering them with a look whither she listeth’; and Knox, Hist. 374, ‘You forget your selfe (said one) you are not in the Pulpit. | am in the place (said the other) where I am com- manded in my conscience to speake the truth: and therefore the truth I speak, impugne it who so lists.” The subst. was also in common use till later than 1611. North, Plutarch, p. 876 (‘Cicero’), has * He would ever be fleering and gibing at those that tooke Pompeys part, though he had no list himselfe to be merrie’; and often in Bunyan, as HW, p. 154, ‘for your Cordial I have no list thereto.’ The word still survives in distless. J. HASTINGS.
LITTER (a3 Nu 78, pl. oasy Is 66” [all]).*— This was probably a wooden construction resem- bling a small ambulance waggon, having, instead of wheels, two shafts projecting at each end, be- tween which a mule was yoked before and behind. The frame was furnished with a mattress and pillows, and four posts at the corners supported an awning with a movable screen around the sides, for protection against the sun and dust. Solomon’s chariot (RV ‘ palanquin’), Ca 3° (jim=x ’appiryon, perhaps the Gr. φορεῖον ; see Driver, LOT® 449), would be of the same form, but with silver pillars supporting the awning of silk or fine linen. The Arabs use a word of Persian origin, takht-rawdn, meaning a movable bed or couch for the journey. See HORSE-LITTER.