Lk., which shows more attention to literary style than any other XT writing except the Hebrews (Moulton), uses far fewer original meta- phors. This is because it was not a first-hand work, but a compilation (P). Even the beautiful reference to Jesus as the Sun-rise (1"^) looks back to the OT ; and the tei-ms ' torment ' and ' fixed gulf ' in the Dives parable, which are jieculiar to Lk., are found in the medical works of that period ; while the word used for the life immediately after death — Paradise — is the word for the garden of delight in wliicli our first parents dwelt (Gn 2^ LXX). In Lk., as truly as in Jn., the Baptist not only preaches the whole gospel, social, ethical, and sacrificial, but uses the favourite metaphors of Jesus ; while Elisabeth and Mary, Zacharias and Simeon, all speak in blank verse, every line being filled with OT imagery. The nautical metaphors of Lk. are few and doubtful (cf. Expos. VI. viii. [1903] 130). It does not even use the striking phrase ' fishers of men ' common to both Mk. and ^It.
In the Fourth Gospel we have not many new figures of speech, but all the old ones are filled ■^^■ith new contents. Even the old title ' Son of Man ' becomes exalted (P^ 5^). In the Synoptt. Jesus points out the way ; in Jn. He is ' the Way ' (14^). In the Synoptt. He gives life ; in Jn. He is ' Life,' and ' the Life ' (P), and large inferences are dra-wn from this. He is also called ' the Resurrection ' (11^). In the Synoptt. Jesus is like a shepherd, but in Jn. He has become both Shepherd and Gate of the fold (10"- "). In the Synoptt. Jesus speaks the word; in Jn. He is 'the Word,' and the term has taken into itself a new and mystic meaning : 6 X670S has come to mean the eternal thought of Jehovah given \-isible utterance, the sacred Tetra- grammaton manifested in flesh (P*), whose word (6 X670S) or words (rd p-qfiaTo.) are a part of His own Divine essence, to abide in which is to abide in Him (5^ 8^^). Either term expresses the creative, cleansing, protecting power of the Di\-ine Name.
The unity of the spoken word with the speaker is metaphorically regarded as an identity equivalent to that between Christ and the Father (14^'^', cf. ICP'). But the unity of the word with the speaker, or of Christ with His Father, is no closer than that between the Christ and His true disciples. He abides in them and they abide in Him (6^ 15'' 17* ; cf. 6™, where Judas, because of his relation- ship with Satan, becomes diabolos). So all be- lievers may become one ' as thou, Father, art in me and I in thee ' (17-^). The Christ, the ' only be- gotten ' (P*-i« 3i«- 18), is the Vine (15^), His l)ody a sanctuary (2^^) ; even while on the earth He is ' in heaven' (3'^), and holds His disciples and all things in His hand (ICH* 3*^). Those in whom the Word abides (15') and who abide in the Word (gsi) — these metaphors being interchangeable — cannot ' taste death ' (8'-), nor even ' look on death ' (851).*
In Jn., more than in any other Gospel, meta- phors become an important factor in doctrinal development. These mystic figui-es of speech indi- cate the growth of the Church in theological development, and have also played no little part in shaping the later doctrines of Christendom. A freely translated expression in the Psalms concern- ing the manna which came fi-om heaven is made the occasion, metaphorically interpreted, of deep and beautiful teachings concerning the heavenly origin of the Christ and His power to give life (6*^ ^- 51). To eat Him is the only way to gain life (6"- 5^ ^). So Jesus is the well of salvation out of which men may draw water with great joy (cf. Is 12*) ; not only satisfying their own thii-st thereby, but becoming li^-ing fountains which send forth floods of life-gi^'ing water such as came fi-om Jesus Hunself (4i'-'-" 7^). In the Acts (8^-), Jesus goes as a lamb to the slaughter ; in Jn. He is the Lamb (129-36) 'exalted' upon the cross -altar (3" l-2^--^ [y-.p6u> is peculiar to Jn.]).
Camdex M. Coberx.
METHUSELAH.— Mentioned as a link in our Lords genealogy, Lk 3^".
MILE.— See Weights axd Measures.
MILL (Mi^Xwv), MILL-STONE (//i-Xos, Xi^os iivXi- Kos). — The hand-mill used in Palestine consists of two stone discs, from a foot to a foot and a half in diameter, the upper being about 2 in., the lower 3 in. thick. A porous stone of black basalt is preferred, as being sufficiently hard and not so liable as ordinary limestone to become glazed by the friction of the two surfaces against each other (Job 41'^). The stones are usually flat, but not infrequently the concave face of the upper stone rests upon the corresponding convex of the lower one, so as to facilitate the passing out of tlie flour in the act of rotation. The lower stone is always the heavier of the two, because it is thicker and because it is often a little wider, with a rebate or raised rim ; and the upper stone fits into the recess thus formed. The flour then escapes from an opening several inches long where the rim of the lower stone has been cut away. The upper stone has an opening through the centre for the recep- tion of the upright wooden pin projecting from the centre of the lower stone. Into this hole the wheat is poured in the process of grinding. The upper stone has near the circumference a wooden peg a little over two handbreadths in height, and when the stone is being turned by two women (Mt 24"'i), sitting on opposite sides of it, each grasps the peg continuously with one hand and alternately draws it to herself and pushes it away. Partly on account of their position in sitting, and