(2.) A priest, the head of the seventh division of the priests ( Ezra 2:61; Neh. 3:4, Neh. 3:21; Neh 7:63). In 1 Chr. 24:10 the word has the article prefixed, and it is taken as a part of the word "Hakkoz."

Laban - white. (1.) The son of Bethuel, who was the son of Nahor, Abraham's brother. He lived at Haran in Mesopotamia. His sister Rebekah was Isaac's wife (Gen. 24). Jacob, one of the sons of this marriage, fled to the house of Laban, whose daughters Leah and Rachel (ch. 29) he eventually married. (See JACOB.)

(2.) A city in the Arabian desert in the route of the Israelites ( Deut. 1:1), probably identical with Libnah ( Num. 33:20).

Lachish - impregnable, a royal Canaanitish city in the Shephelah, or maritime plain of Palestine ( Josh. 10:3,Josh. 10:5;Josh 12:11). It was taken and destroyed by the Israelites ( Josh. 10:31-33). It afterwards became, under Rehoboam, one of the strongest fortresses of Judah (2 Chr. 10:9). It was assaulted and probably taken by Sennacherib (2 Kings 18:14,2 Kings 18:17;2 Kings 19:8; Isa. 36:2). An account of this siege is given on some slabs found in the chambers of the palace of Koyunjik, and now in the British Museum. The inscription has been deciphered as follows:, "Sennacherib, the mighty king, king of the country of Assyria, sitting on the throne of judgment before the city of Lachish: I gave permission for its slaughter." (See NINEVEH.)

Lachish has been identified with Tell-el-Hesy, where a cuneiform tablet has been found, containing a letter supposed to be from Amenophis at Amarna in reply to one of the Amarna tablets sent by Zimrida from Lachish. This letter is from the chief of Atim (=Etam, 1 Chr. 4:32) to the chief of Lachish, in which the writer expresses great alarm at the approach of marauders from the Hebron hills. "They have entered the land," he says, "to lay waste...strong is he who has come down. He lays waste." This letter shows that "the communication by tablets in cuneiform script was not only usual in writing to Egypt, but in the internal correspondence of the country. The letter, though not so important in some ways as the Moabite stone and the Siloam text, is one of the most valuable discoveries ever made in Palestine" (Conder's Tell Amarna Tablets, p. 134).

Excavations at Lachish are still going on, and among other discoveries is that of an iron blast-furnace, with slag and ashes, which is supposed to have existed B.C. 1500. If the theories of experts are correct, the use of the hot-air blast instead of cold air (an improvement in iron manufacture patented by Neilson in 1828) was known fifteen hundred years before Christ. (See FURNACE.)

Ladder - occurs only once, in the account of Jacob's vision ( Gen. 28:12).

Laish - a lion. (1.) A city of the Sidonians, in the extreme north of Palestine ( Judg. 18:7,Judg. 18:14); called also Leshem ( Josh. 19:47) and Dan ( Judg. 18:7,Judg. 18:29; Jer. 8:16). It lay near the sources of the Jordan, about 4 miles from Paneas. The restless and warlike tribe of Dan (q.v.), looking out for larger possessions, invaded this country and took Laish with its territory. It is identified with the ruin Tell-el-Kady, "the mound of the judge," to the north of the Waters of Merom ( Josh. 11:5).

(2.) A place mentioned in Isa. 10:30. It has been supposed to be the modern el-Isawiyeh, about a mile north-east of Jerusalem.

(3.) The father of Phalti (1 Sam. 25:44).

Lama - ( Matt. 27:46), a Hebrew word meaning why, quoted from Ps. 22:1.

Lamb - (1.) Heb. kebes, a male lamb from the first to the third year. Offered daily at the morning and the evening sacrifice ( Ex. 29:38-42), on the Sabbath day ( Num. 28:9), at the feast of the New Moon ( Num 28:11), of Trumpets ( Num 29:2), of Tabernacles (13-40), of Pentecost ( Lev. 23:18-20), and of the Passover ( Ex. 12:5), and on many other occasions (1 Chr. 29:21; 2 Chr. 29:21; Lev. 9:3; Lev 14:10-25).

(2.) Heb. taleh, a young sucking lamb (1 Sam. 7:9; Isa. 65:25). In the symbolical language of Scripture the lamb is the type of meekness and innocence ( Isa. 11:6;Isa 65:25; Luke 10:3; John 21:15).

The lamb was a symbol of Christ ( Gen. 4:4; Ex. 12:3; Ex 29:38; Isa. 16:1; Isa 53:7; John 1:36; Rev. 13:8).

Christ is called the Lamb of God ( John 1:29,John 1:36), as the great sacrifice of which the former sacrifices were only types ( Num. 6:12; Lev. 14:12-17; Isa. 53:7; 1 Cor. 5:7).

Lamech - the strikerdown; the wild man. (1.) The fifth in descent from Cain. He was the first to violate the primeval ordinance of marriage ( Gen. 4:18-24). His address to his two wives, Adah and Zillah ( Gen 4:23,Gen 4:24), is the only extant example of antediluvian poetry. It has been called "Lamech's sword-song." He was "rude and ruffianly," fearing neither God nor man. With him the curtain falls on the race of Cain. We know nothing of his descendants.

(2.) The seventh in descent from Seth, being the only son of Methuselah. Noah was the oldest of his several sons ( Gen. 5:25-31; Luke 3:36).

Lamentation - (Heb. qinah), an elegy or dirge. The first example of this form of poetry is the lament of David over Saul and Jonathan (2 Sam. 1:17-27). It was a frequent accompaniment of mourning ( Amos 8:10). In 2 Sam. 3:33,2 Sam. 3:34is recorded David's lament over Abner. Prophecy sometimes took the form of a lament when it predicted calamity ( Ezek. 27:2,Ezek. 27:32;Ezek 28:12;Ezek 32:2,Ezek. 27:16).

Lamentations, Book of - called in the Hebrew canon 'Ekhah, meaning "How," being the formula for the commencement of a song of wailing. It is the first word of the book (see 2 Sam. 1:19-27). The LXX. adopted the name rendered "Lamentations" (Gr. threnoi = Heb. qinoth) now in common use, to denote the character of the book, in which the prophet mourns over the desolations brought on the city and the holy land by Chaldeans. In the Hebrew Bible it is placed among the Khethubim. (See BIBLE.)

As to its authorship, there is no room for hesitancy in following the LXX. and the Targum in ascribing it to Jeremiah. The spirit, tone, language, and subject-matter are in accord with the testimony of tradition in assigning it to him. According to tradition, he retired after the destruction of Jerusalem by Nebuchadnezzar to a cavern outside the Damascus gate, where he wrote this book. That cavern is still pointed out. "In the face of a rocky hill, on the western side of the city, the local belief has placed 'the grotto of Jeremiah.' There, in that fixed attitude of grief which Michael Angelo has immortalized, the prophet may well be supposed to have mourned the fall of his country" (Stanley, Jewish Church).

The book consists of five separate poems. In chapter 1 the prophet dwells on the manifold miseries oppressed by which the city sits as a solitary widow weeping sorely. In chapter 2 these miseries are described in connection with the national sins that had caused them. Chapter 3 speaks of hope for the people of God. The chastisement would only be for their good; a better day would dawn for them. Chapter 4 laments the ruin and desolation that had come upon the city and temple, but traces it only to the people's sins. Chapter 5 is a prayer that Zion's reproach may be taken away in the repentance and recovery of the people.

The first four poems (chapters) are acrostics, like some of the Psalms (25, 34, 37, 119), i.e., each verse begins with a letter of the Hebrew alphabet taken in order. The first, second, and fourth have each twenty-two verses, the number of the letters in the Hebrew alphabet. The third has sixty-six verses, in which each three successive verses begin with the same letter. The fifth is not acrostic.

Speaking of the "Wailing-place (q.v.) of the Jews" at Jerusalem, a portion of the old wall of the temple of Solomon, Schaff says: "There the Jews assemble every Friday afternoon to bewail the downfall of the holy city, kissing the stone wall and watering it with their tears. They repeat from their well-worn Hebrew Bibles and prayer-books the Lamentations of Jeremiah and suitable Psalms."

Lamp - (1.) That part of the candle-sticks of the tabernacle and the temple which bore the light ( Ex. 25:37; 1 Kings 7:49; 2 Chr. 4:20;2 Chr 13:11; Zech. 4:2). Their form is not described. Olive oil was generally burned in them ( Ex. 27:20).

(2.) A torch carried by the soliders of Gideon ( Judg. 7:16,Judg. 7:20). (R.V., "torches.")

(3.) Domestic lamps (A.V., "candles") were in common use among the Hebrews ( Matt. 5:15; Mark 4:21, etc.).

(4.) Lamps or torches were used in connection with marriage ceremonies ( Matt. 25:1).

This word is also frequently metaphorically used to denote life, welfare, guidance, etc. (2 Sam. 21:17; Ps. 119:105; Prov. 6:23; Prov 13:9).

Landmark - a boundary line indicated by a stone, stake, etc. ( Deut. 19:14;Deut 27:17; Prov. 22:28; Prov 23:10; Job 24:2). Landmarks could not be removed without incurring the severe displeasure of God.

Laodicea - The city of this name mentioned in Scripture lay on the confines of Phrygia and Lydia, about 40 miles east of Ephesus ( Rev. 3:14), on the banks of the Lycus. It was originally called Diospolis and then Rhoas, but afterwards Laodicea, from Laodice, the wife of Antiochus II., king of Syria, who rebuilt it. It was one of the most important and flourishing cities of Asia Minor. At a very early period it became one of the chief seats of Christianity ( Col. 2:1;Col 4:15; Rev. 1:11, etc.). It is now a deserted place, called by the Turks Eski-hissar or "old castle."

Laodicea, Epistle from - ( Col. 4:16), was probably the Epistle to the Ephesians, as designed for general circulation. It would reach the Colossians by way of Laodicea.

Lapidoth - torches. Deborah is called "the wife of Lapidoth" ( Judg. 4:4). Some have rendered the expression "a woman of a fiery spirit," under the supposition that Lapidoth is not a proper name, a woman of a torch-like spirit.

Lapping - of water like a dog, i.e., by putting the hand filled with water to the mouth. The dog drinks by shaping the end of his long thin tongue into the form of a spoon, thus rapidly lifting up water, which he throws into his mouth. The three hundred men that went with Gideon thus employed their hands and lapped the water out of their hands ( Judg. 7:7).

Lapwing - the name of an unclean bird, mentioned only in Lev. 11:19 and Deut. 14:18. The Hebrew name of this bird, dukiphath, has been generally regarded as denoting the hoope (Upupa epops), an onomatopoetic word derived from the cry of the bird, which resembles the word "hoop;" a bird not uncommon in Palestine. Others identify it with the English peewit.

Lasaea - a city in the island of Crete ( Acts 27:8). Its ruins are still found near Cape Leonda, about 5 miles east of "Fair Havens."

Lasha - fissure, a place apparently east of the Dead Sea ( Gen. 10:19). It was afterwards known as Callirhoe, a place famous for its hot springs.

Latchet - a thong ( Acts 22:25), cord, or strap fastening the sandal on the foot ( Isa. 5:27; Mark 1:7; Luke 3:16).

Latin - the vernacular language of the ancient Romans ( John 19:20).

Lattice - (1.) Heb. 'eshnabh, a latticed opening through which the cool breeze passes ( Judg. 5:28). The flat roofs of the houses were sometimes enclosed with a parapet of lattice-work on wooden frames, to screen the women of the house from the gaze of the neighbourhood.

(2.) Heb. harakim, the network or lattice of a window ( Cant. 2:9).

(3.) Heb. sebakhah, the latticed balustrade before a window or balcony (2 Kings 1:2). The lattice window is frequently used in Eastern countries.

Laver - (Heb. kiyor), a "basin" for boiling in, a "pan" for cooking (1 Sam. 2:14), a "fire-pan" or hearth ( Zech. 12:6), the sacred wash-bowl of the tabernacle and temple ( Ex. 30:18,Ex. 30:28;Ex 31:9;Ex 35:16;Ex 38:8;Ex 39:39;Ex 40:7,Ex. 30:11,Ex. 30:30, etc.), a basin for the water used by the priests in their ablutions.

That which was originally used in the tabernacle was of brass (rather copper; Heb. nihsheth), made from the metal mirrors the women brought out of Egypt ( Ex. 38:8). It contained water wherewith the priests washed their hands and feet when they entered the tabernacle ( Ex 40:32). It stood in the court between the altar and the door of the tabernacle ( Ex 30:19,Ex 30:21).

In the temple there were ten lavers used for the sacrifices, and the molten sea for the ablutions of the priests (2 Chr. 4:6). The position and uses of these are described 1 Kings 7:23-39; 2 Chr. 4:6. The "molten sea" was made of copper, taken from Tibhath and Chun, cities of Hadarezer, king of Zobah (1 Chr. 18:8; 1 Kings 7:23-26).

No lavers are mentioned in the second temple.

Law - a rule of action. (1.) The Law of Nature is the will of God as to human conduct, founded on the moral difference of things, and discoverable by natural light ( Rom. 1:20;Rom 2:14,Rom. 1:15). This law binds all men at all times. It is generally designated by the term conscience, or the capacity of being influenced by the moral relations of things.

(2.) The Ceremonial Law prescribes under the Old Testament the rites and ceremonies of worship. This law was obligatory only till Christ, of whom these rites were typical, had finished his work ( Heb. 7:9,Heb. 7:11;Heb 10:1; Eph. 2:16). It was fulfilled rather than abrogated by the gospel.

(3.) The Judicial Law, the law which directed the civil policy of the Hebrew nation.

(4.) The Moral Law is the revealed will of God as to human conduct, binding on all men to the end of time. It was promulgated at Sinai. It is perfect ( Ps. 19:7), perpetual ( Matt. 5:17,Matt. 5:18), holy ( Rom. 7:12), good, spiritual (14), and exceeding broad ( Ps. 119:96). Although binding on all, we are not under it as a covenant of works ( Gal. 3:17). (See COMMANDMENTS.)

(5.) Positive Laws are precepts founded only on the will of God. They are right because God commands them.

(6.) Moral positive laws are commanded by God because they are right.

Law of Moses - is the whole body of the Mosaic legislation (1 Kings 2:3; 2 Kings 23:25; Ezra 3:2). It is called by way of eminence simply "the Law" (Heb. Torah, Deut. 1:5; Deut 4:8, Deut. 1:44; Deut 17:18, Deut. 1:19; Deut 27:3, Deut. 1:8). As a written code it is called the "book of the law of Moses" (2 Kings 14:6; Isa. 8:20), the "book of the law of God" ( Josh. 24:26).

The great leading principle of the Mosaic law is that it is essentially theocratic; i.e., it refers at once to the commandment of God as the foundation of all human duty.