* But the Gr. and Syr. Versions read 72> ‘my glory’=‘my soul’ (cf. Ps 169 etc.). Conversely the LXX read "135 τὰ ἥπατά μου for 72> in Gn 498. They also make David’s wife put a goat's liver (reading 133 for "25 of MT) in his bed in the incidert recorded in 1S 1913f. |
+ (Qn this passage see, further, Wellhausen, Reste Arab. Heidentums?, 133 f., and W. R. Smith, Journ. of Philol. xiii. 278. Wellh. maintains that there are not three forms of divination referred to, the meaning of the passage bein simply that the king casts lots before the image of a gi and couples with this an act of sacrifice. But why the special allusion to the liver? Cf. Bertholet and Davidson, ad loc.
LIVING CREATURE
—_—_— plete set of rules of interpretation was drawn up (see Lenormant, La Divination, etc., chez les Chaldéens)—as also by the Greeks of the post- Homeric age (Gardner aad Jevons, Manual of Greek Antigs. p. 259) and the Etrurians, from whom the practice passed to the Romans (ef. art. DIVINATION in this Dictionary, vol. i. p. 3215), Another magical use of the liver (in this case that of a fish) is found in the well-known incident in tue story of Tobit (6** 82), A. R. 5. KENNEDY.
LIVING.—In NT βίος means either* (1) this present existence, when AV and RV translate by ‘life,’ or else (2) the means by which this present existence is sustained, when, with one exception, AV and RV translate by ‘living.’ Thus (1) Lk 8" ‘pleasures of this life’; 1 Ti 2? ‘that we ma lead a quiet and peaceable life’ (RV ‘a tranquil and quiet life’) ; 2 Ti 2* ‘ the affairs of this life’ ; and 1 Jn 916 ‘the pride of life’ (RV ‘the vain- glory of life’). (2) Mk 125 (1 Lk 214) ‘she of her want did cast in all that she had, even all her living’; Lk 8 ‘which had spent all her living upon physicians >; 15% “he divided unto them his living’; 15* ‘ which hath devoured thy living with harlots.’ The exception is 1 Jn 37 ‘whoso hath this world’s good’ (τὸν βίον τοῦ κόσμου, RV “ the world’s goods’): see GOOD, vol. ii. p. 229%. Once the subst. ‘living’ occurs in the Apocr., when it is the tr. of ζωή, Sir 41 ‘Defraud not the poor of his living’ (τὴν ζωὴν τοῦ πτωχοῦ μὴ ἀπαστερήσῃς).
For ‘living’ in the sense of ‘livelihood’ οἵ. Pr. Bk. Catechism, ‘My duty toward my neighbour is... to learn and labour truly to get mine own living’; and Shaks. As You Like It, τι. iii. 38---
‘What ! wouldst thou have me go and beg my food, Or with a base and boisterous sword enforce A thievish living on the common road ?’ J. HASTINGS,
LIVING CREATURE.—The translation (AV and RV) of mn hayyah, in Ezk+ (chs. 1. 3. 10) and of ζῷον (the L equivalent in Ezk) in Rev (chs. 4. 5. 6. 7. 14. 15. 19) according to RV (AV ‘ beast’). Hayyah is in LXX most commonly rendered by θηρίον, with emphasis on the wild or the bestial ; when it is rendered by {Wov (never in LXX used of man) the emphasis is on life, but not reasonin life, see ἄλογα, Wis 11”: it is thus, like animal, contrasted with man. In NT the same dis- tinctions obtain: Rey 68 ‘to kill. . . by means of the beasts’ (θηρίων); 131 ‘the beast’ (θηρίον) ; He 13" the sacrificial (ga, and 2 P 913 (Jude 19) τὰ ἄλογα ζῷα, the unreasoning living creatures,
The hayyah of Ezk and the {gov of Rev are of that composite creature form known as cherubie (Ezk 10”), partly human, partly animal, and always with wings. (See the representations of cherubic forms in Riehm’s Handworterbuch, i. 267, including a hypothetical construction of the Ezekiel cherub-chariot ; see also the figures given at the end of the article ‘Cherubim’ in Kitto’s Biblical Cyclopedia). Such forms were ‘deeply rooted in ancient religious symbolism,’ and belong to the ‘common cycle of Oriental tradition.” They were conceived as symbols of the divine attributes rather than as se prerenvanou of actual beings. The idea seems to have been a combination of the intellect of man with the physical force and alert- ness of the animal for the purpose of bearing up or attending upon deity or guarding what was sacred. (See CHERUBIM). The winged human- headed bulls of the Assyrian monuments may be regarded as the staple of these composite forma- tions ; but, whether or not the ‘apparent corre- spondences in non-Semitic mythologies are perhaps
* Omitting with edd. 1 P 48. .
t On ‘living creature’ as the tra of 7:07 5} etc., see art, CREATURE, ad init.
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