G. M. MACKIE.
LIVELY.—1. The mod. meaning full of life, brisk, is found in Ex 119, Ps 38", Wis τῷ Cf. Adams on 2 P 1" ‘ Paul calls it [sin] an old man —Put off the old man, Eph 4%—above 5000 years old, and yet it is not only alive, but lively and lusty to this day’; and Rhem. NT, p. 215, ‘Ter- tullian also reporteth, that at Rome being cast into a barrel of hote boiling oile he came forth more pure and fresher or livelier, then he went in.’ 2. But ‘lively’ once was a synonym for ‘liv- ing. In 1P 2 Christ is described as ‘a living stone,’ and in the next verse the translators οἱ AV speak of Christians as ‘lively stones,’ the Gr. being the same, carrying out their rule to introduce variety into the language. The occurrences of ‘lively’=living in AV are Ac 7® ‘the lively oracles,’ 1P 15:4 lively hope,’ 2° ‘lively stones.’ ‘he Greek is always the ptep. of fdw to live, and RV gives always ‘living.’ Cf. Ja 155 Gen. (1557), ‘ he is like unto a man, that beholdeth his lyvely face in a glasse’ (changed in 1560 to ‘ his natural face’) ; He 413 Rhem. ‘The word of God is lively and fore- ible, and more persing than any two-edged sword’ ; XXXIYX Articles, 1571, Art. xi. ‘ Albeit that good workes, which are the fruites of fayth, and folowe after iustification, can not put away our sinnes, and endure the severitie of God’s iudgement: yet are they pleasing and acceptable to God in Christe, and do spring out necessarily of a true and lively fayth, in so muche that by them, a lively fayth may be as evidently knowen, as a tree discerned by the fruit.’ So Knox speaks of Christ as * the
* The etymology of the word >}, which is found also in the Targ., is uncertain. Six 3¥ May (EV ‘covered wagons’) formed part of the offering of the ‘princes’ (Nu 75). ΟΣ are named as one of the means of conveyance by which the
dispersed Israelites are to be brought back (Is 66%). In th first passage LXX has ἁμάξας λαμσηνκάς, Vulg. plaustra fecta in the second, LXX iv λαμσήναις, Vulg. in lecticis, Kautzscl translates in Nu by tilerdeckte Wagen (Siegfried-Stade, Kutech
wagen), and in Is by San/ste (so also Siegfried-Stade),
128 LIVER
lively bread’ (Works, iii. 73, 266), and as ‘the fountain of lively water’ (iii. 441). Still more clearly, Judgement of Synode at Dort, p. 38, ‘as for the will, hee infuseth new qualities into it, and maketh it of a dead heart lively, and of an evill good, of a nilling willing, of a stubborne buxome.’ Fuller has a surprising example in Holy Warre, iii. 19—‘ About the year 1160, Peter Waldo, a merchant of Lyons, rich in substance and learning (for a lay man), was walking and talking with his friends, when one of them suddenly fell down dead, which lively spectacle of man’s mortality so im- pressed the soul of this Waldo, that instantly he resolved on a strict reformation of his life.’ J. HASTINGS.
LIVER (139 kabéd, prob. ‘ the heavy organ of the hody par excellence,’ see Gesenius, Thes. s.v.; LXX jrap).—l. In the case of every animal offered in sacrifice a special sacredness attached to certain fatty parts of the viscera, among which we find, in eleven passages of the Priests’ Code, ‘the ydthereth (my, EV ‘caul’) of (5) the liver’ or ‘which is upon (Sy) the liver’ (Ex 2913-22, Ly 34 10 15 49 etc.), The evident sense of the words prevents us from following the LXX and Josephus (An#. Il. ix. 2 [ed. Niese, 228], σὺν τῷ λοβῷ τοῦ ἥπατος) in re- garding the yéthereth as one of the lobes of the liver itself. Etymologically the word denotes ‘that which remains over,’ ‘excess,’ hence ex- crescence or appendage (ef. Kautzsch -Socin’s rendering Anhangsel). It most probably, there- fore, is the technical name for ‘the fatty mass at the opening of the liver, which reaches to the kidneys and becomes visible upon the removal of the ‘‘ lesser omentum” or membrane extending from the fissures of the liver to the curve of the stomach’ (Driver and White’s Leviticus, p. 65, in Haupt’s ‘Polychrome Bible’; see also illustr. facing p. 4, and ef. the technical exposition by Professor Reichert in Dillmann, apud Ly 35). This peculiar sanctity of the visceral fat is to be explained by the fact that the liver and kidneys, with the fat surrounding them, were regarded by the Semitic races as being, with the blood, the seat of life (for fuller exposition and reff. see art. KIpneys, and W. R. Smith, 2S? 379f.). Hence to have an arrow pierce the liver (Pr 7%) or the reins (Job 16%’), is to receive one’s death-wound.
2. Like the kidneys, the liver was also regarded as an important seat of emotion (cf. Assyr. kabittu, ‘liver,’ ‘disposition,’ ‘feeling.’ Muss- Arnolt, Assyr. Dict.). Hence a Hebrew poet could thus express the bitterness of his sorrow : ‘Mine eyes do fail with tears, my bowels are troubled, my liver (123)* is poured upon the earth ; for the destruction of the daughter of my people’ (La 2%),
3. The prophet Ezekiel represents Nebuchad- nezzar as standing ‘at the parting of the ways’ that led to Jerusalem and to ‘Rabbah of the children of Ammon,’ and having recourse to three forms of divination : ‘He shook the arrows to and fro (so RV improving on AV), he consulted the teraphim, he looked in the liver’ (Ezk 21?! (Heb. 261), ++ The last-named, the inspection of the liver of the sacrificial victims, was a mode of divination much affected by the Chaldzan seers—by whom a com-