(B) St. Luke and Josephus.—Clemen, Die Chronologie der Paul. Briefe, p. 66ff., discusses the literature of the question, etc. ; see also Zahn, Kind. ii. 394, 414. A connexion between St. Luke and Josephus is maintained by Krenkel (Josephus und Lucas), Keim (Aus dem Urchristenthum), and others, and is denied by Nésgen (SK, 1879), Belser (Theol. Quartalachrist, 1895, 1896), ete.
(0 St. Luke’s Style.—Besides grammars of the NT, like Winer, Schmiedel, and Blass, books on NT writers like that of Simcox, and lexicons like that of Thayer (in which a list of words peculiar to St. Luke is given), may be mentioned espe- cially Plummer, Holtzmann, Gersdorf (Beitrdge eur Sprachk- characteristik, etc.), Vogel (Zur Characteristik des Lucas nach Sprache und Stil).
(D) St. Luke and Marcion.—The most recent discussion of Marcion’s Gospel is in Zahn, Geschichte des Kanons, i. 630 δὶς ii. 411 ff.; see also Sanday, Gospels in the Second Century, ch. viii. ; Westcott, Ze Canon, p. 814 ff.
(5) The Text of St. Luke’s Gospel, with reference to the readings in the later chapters, has been examined by Graefe in articles in SK; 1888, 1896, 1898. ‘The theory of a double edition is stated by Blass in his edition of St. Luke’s Gospel, and also in his Philology of the Gospels.
Amongst other more recent literature of importance for the study of points connected with St. Luke may also be included Hawkins, Hore Synoptica; Resch, Das Kindheits-ecangelium nach Lucasund Matthius(* Texte und Untersuchungen,’ x. 5); and Ramsay, Was Christ born at Bethlehem?
Li. J. M. BEBB.
LUNATICK.—The Greek vb. σεληνιάζομαι (from σελήνη, the moon) occurs in Mt 474 1718 and nowhere else in class. or bibl. Greek. Its lit. meaning is ‘to be moonstruck’; the Vulg. has Junaticus and (175) lunaticus est, and Wye. followed with ‘is lunatik.2 The other versions chose the same expression (except Tindale’s ‘ is franticke’ in 1718). which also means literally ‘is moonstruck. RV prefers ‘is epileptic,’ for which it is taken to task by Beckett (Revised NT, p. 99). See MEDICINE.
J. HASTINGS.
LUST (Anglo-Sax. lust=Ger. Lust, ‘pleasure,’ ‘delight ’) is now restricted to sexual desire, and that special meaning is found alsoin AV. But the word has a wider application in most passages, and signi- fies any gross appetite. Thus Ex 15° ‘The enemy said, I will pursue . . . my lust shall be satisfied upon them’ (°#22, lit. ‘my soul,’ Amer. RV ‘ my desire’) ; Ps 7818. And they tempted God in their heart by ask- ing meat for their lust’ (e229); 78” ‘ They were not estranged from their lust’ (@7}89°) ; 8113 *So I gave them up unto their own hearts’ lust’? (977 7782). These are all the examples of the subst.in OT. In NT the word most frequently tr. * lust’ is ἐπιθυμία, ‘strong desire’ of any kind, the special kind being sometimes designated by an adj., " worldly’ ‘Tit 2", ‘fleshly’?1 P24. In 1 Th 4° we have the still more general word πάθος; in Ro 177 ὄρεξις, a strong word, but capable of a good or a bad sense ; and in Ja 4 ἡδονή, in itself no more than ‘ pleasure.’
In his Com. on 2 P 14, Thomas Adams says, * Lust, concupiscence in itself, as it is a faculty of the soul, and gift of God, is not sin; but may be the hand of virtue, or the instrument whereby she works. Keep her at home, and set her on work, to light the candle, and sweep the house ; let her be under the correction of grace, and she may prove a chaste virgin, fit to meet the Bridegroom at his coming. Lust is in itself as they write of the planet Mercury in the horoscope of man’s nativity; if it be joined with a good planet it makes it better; if with a bad one, it makes it worse. There is a lusting of the Spirit; for ‘+ the Spirit lusteth against the flesh,’ Gal δι. But it
ὁ Sir John Cheke, however (1550), in his preference for Saxon words, chose 15 moond."
114 LUST
LYCAONIA
is most commonly taken in the worse sense.’ And he proceeds to say that, taken in the worse sense, it may be either ‘a particular effect of that grand beldam concupiscence,’ t.e. uncleanness; or stand ‘for the whole general corruption of our nature, prone to all sin.’ And on the same verse he comments: ‘Ambrose saith of Samson, he could choke a lion, not his lust. Another of Hercules—
Lenam non potuit, potuit superare lewnam ;
Quem fera non valuit vincere, vicit Hera, He found the lioness weaker than his lust, and no beast so savage as his harlot.’ Whittingham’s New Test. of 1557 is distinguished from all other versions by translating Jn 118 ‘Which are borne not of bloud, nor of the lust of the fleshe, nor of the lust of man, but of God.’ The word is no doubt used in the indifferent sense of desire. Cf. Tindale’s renderings of Gn 3! ‘And thy lustes shall pertayne unto thy husbond, and he shall rule the’; 19° ‘ Bringe them out unto us that we may do oure lust with them’; 27 ‘Yf Iacob take a wife of the doughters of Heth, soch one as these are, or of the doughters of the lande, what lust shuld I have to lyve.’ But the difference between the old and the new use of the word is more clearly seen in his tr. of Nu 148‘ Yf the Lorde have lust to us, he will bring us in to this londe’; or of He 10° ‘In sacrifices and synneofferynges thou hast no lust’; or in Coverdale’s tr. of Is 53? ‘When we loke npn him, there shal be no fayrnesse: we shal have no lust unto him.’ Again, in his ‘Parable of the Wicked Mammon’ (Works, i. 115) Tindale translates Mt 5° ‘ Blessed are they which hunger and thirst for righteous- ness’ sake (that is, to fulfil the law), for their lust shall be fulfilled’; and still more striking is the use in Expositions, p. 168, ‘God hath no rod in his hand, nor looketh sour, but merrily, that it is a lust to behold his cheerful countenance.’