from heaven; the stars in their courses fought against Sisera. The river of Kishon swept them away." (Judges 5. 19-21.) Mr. Robinson observes, "Towards the south-east corner of the bay is a considerable stream called Makattam, the ancient Kishon. It takes its source in the hills of the plain of Esdraëlon. Approaching the sea, it divides itself into several branches, its waters serving to irrigate the gardens through which it passes. In the winter months, when swollen by heavy rains, it is quite impassable, and many accidents have occurred to travellers imprudently attempting to ford at such periods. Another stream from the same source flows eastward into the sea of Galilee. "The source of the river has by several travellers been traced to Mount Tabor; but Dr. Shaw affirms that, in travelling on the south-eastern brow of Mount Carmel, he had an opportunity of seeing the sources of the river Kishon, three or four of which lie within less than a furlong of each other, and are called Ras-el-Kishon, or the head of the Kishon. Notwithstanding Shaw's assertion, the statement that the Kishon rises in Mount Tabor has been repeated by later writers with much confidence. Buckingham says, in reference to Mount Tabor, that near the foot of the mountain, on the south-west, are "the springs of Ainel-Sherrar," which send a perceptible stream through the centre of the plain of Esdraëlon, and form the brook Kishon of antiquity. It seems probable that these statements may be reconciled by supposing that the remoter sources of the river are really in Mount Tabor; but that the supplies derived from this source dry up in summer, when not augmented by rains or torrents; whereas the copious supply from the nearer springs at Ras-el-Kishon, with other springs lower down, keep it up from that point as a perennial stream even during the drought of summer. Thus, during one part of the year, the source of the full river will appear to be in Mount Tabor, while, during another part, the Ras-elKishon will be the source of the diminished stream. KISS, a mode of salutation and token of respect, which has been practised in most nations, and likewise amongst the Jews. At the inauguration of their kings there was the kiss of homage, which was given by the principal men of the kingdom as a pledge and proof of their determination to do what they had promised; they kissed either the feet or knees of the person inaugurated. Psalm 2. 12 seems to be an allusion to this. other has touched it; then the inferior puts his own fingers to his lips, and afterwards to his forehead. It seems, according to Pitts, to be a common practice among the Mohammedans, that when they cannot kiss the hand of a superior, they kiss their own, and put it to their forehead; thus, also, they venerate an unseen being, whom they cannot touch. But the custom existed long before the age of Mohammed; for in the same way the ancient idolaters worshipped their distant or unseen deities. "If," said Job, "I beheld the sun when it shined, or the moon walking in brightness, and my heart hath been secretly enticed, and my mouth hath kissed my hand, this also were an iniquity to be punished by the judge; for I should have denied the God that is above." (Job 31. 26.) The rescripts of authority were anciently kissed when received, whether they were believed to be just or not; the letters of persons of rank were treated in the same manner: and the public documents of Oriental sovereigns are still most reverently regarded. Our Saviour says, "Thou gavest me no kiss; but this woman since the time I came in hath not ceased to kiss my feet." (Luke 7. 45.) In illustration of this passage, Roberts remarks, "See that poor woman, whose husband has committed some crime for which he is to be taken to the magistrate; she rushes to the injured individual, she casts herself down and begins to kiss his feet; she touches them with her nose, her eyes, and ears, and forehead, her long hair is dishevelled, and she beseeches. the feet of the offended man to forgive her husband. Ah! my lord, the gods will then forgive you.' 'My husband will in future be your slave, my children will love you, the people will praise you; forgive, forgive, my lord.'" St. Paul frequently speaks of the kiss of peace which was in use among believers, and was given by them to one another as a token of charity and union. (Rom. 16. 16; 1 Cor. 16. 20; 2Cor. 13. 12.) The kiss of peace forms part of one of the rites of the Romish church. It is given immediately before the communion; the clergyman who celebrates mass kissing the altar, and embracing the deacon, saying, "Pax tibi, frater, et ecclesiæ sanctæ Dei;" the deacon does the same to the sub-deacon, saying, "Pax tecum;" the latter then salutes the others. Kissing the foot or toe has been required by the popes. as a sign of respect from the secular power since the eighth century. The first who received this honour was Pope Constantine I. It was paid him by the emperor Justinian II., on his entry into Constantinople, in 710. Valentine I., about 827, required every one to kiss his foot; and from that time, that mark of reverence appears to have been expected by all popes. When the cere It was customary, in ancient times, to kiss the beard, (2Sam. 2. 19,) which is now practised by the Arabs. D'Arvieux, describing the assembling together of several of the Arab princes at an entertainment, says, "All the emirs came together a little time after, accompanied by their friends and attendants, and after the usual civili-mony takes place, the pope wears a slipper with a cross, ties, kissings of the beard, and of the hand, which every which is kissed. In more recent times, Protestants have one gave and received according to his dignity, they sat not been required to kiss the pope's foot, but merely to down upon mats." bend the knee slightly. It is extremely probable that Judas betrayed Our Lord in the same way, by kissing his beard. The Evangelists, Matthew and Mark, say, that he came directly to Jesus, and said, Hail, Master, and kissed him; but Luke seems to hint that Judas saluted him with more respect. Jesus, according to St. Matthew, had time to say, before he received the kiss from Judas, "Friend, wherefore art thou come?" And while Judas was kissing his beard, Jesus might with great propriety express himself as St. Luke relates, 66 Judas, betrayest thou the son of man with a kiss?" An Oriental pays his respects to a person of superior station by kissing his hand and putting it to his forehead; but if the superior be of a condescending temper, he will snatch away his hand as soon as the KITE, 78 ayyah, (Levit. 11. 14; Job 28. 7;) Sept. KTIV; Vulg. vultur. In the first of these passages some species of hawk is no doubt intended. The kite is common in Palestine, and there are seven species or varieties of hawk, of which we know only the specific distinctions of two, the noble falcon (Falco_gentilis), and the kestrel (Falco tinnunculus). In size the kite is larger than the common buzzard. The head and back are of a pale ash colour, which is varied across the shafts of the feathers by longitudinal lines. The neck is reddish; the feathers covering the inside of the wings. are red, with black spots in the centre; and the lesser KITE KNOP. rows of the wing feathers are party-coloured, black, red, KITRON, a city in the tribe of Zebulun, which that tribe could not take from the Canaanites. (Judges 1. 30.) The place is noted in the Talmud for being the seat of a university in which Rabbi Judah the Holy taught, and who died there. KNEADING TROUGH, л mishareth. (Exod. 12. 34.) Gesenius says, "probably a wooden bowl which contains the dough, such as is still in use among the Arabs." See DOUGH. On the monuments of Egypt we find the various processes of making bread represented with great minuteness. Men were chiefly occupied in it as with us at the present day. Their grain was ground in hand-mills, or pounded in mortars, and then kneaded into dough, which was sometimes done by the hand, in a large circular bowl, or in a trough with the feet. See BREAD; CAKE; OVEN. The process of making bread in Egypt is now generally performed in villages by women, among whom proficiency in that art is looked upon as a sort of accomplishment. Except in large towns, each family bakes its own bread, which is usually made into small cakes and eaten new; the climate not admitting of its being kept long without turning sour. When the dough is sufficiently kneaded, it is made up into a round flat cake, generally about a span in width, and a finger's breadth in thickness. A fire of straw and dung is then kindled on the floor or hearth, which, when sufficiently heated, is removed, and the dough being placed on it, and covered with hot embers, is thus soon baked. Sometimes a circle of small stones is placed upon the hearth after it has been heated, into which some paste is poured, and covered with hot embers: this produces a kind of biscuit. | 727 "Blessed shall be thy basket and thy store." The Hebrew reads, "dough or kneading-trough." Roberts states that "Eastern farmers have large baskets made of palmirah leaves, or other materials, for the purpose of keeping their grain: they will contain from one hundred to one hundred and fifty parahs. These baskets then were to be blessed; they were not to be injured by animals, nor robbed by man. But corn is also kept in a store which is made of sticks and clay, in a circular form. This little building is always elevated, to keep the grain from the damp, and is situated near to the house. When beggars have been relieved, they often say, 'Ah! may the place where you make ready your food ever be blessed.' 'May the rice-pot ever prosper.' Thus that which corresponds with the 'kneading trough' of the Hebrews, has also its benediction." KNEE, 7 berech. (Psalm 109. 24.) The Hebrew word, as a verb, signifies to bend the knee, (2Chron. 6. 13,) also to bless, to pronounce or give a blessing, because the person blessed kneels. In this sense it refers to the benediction of dying parents, (Gen. 27. 4,7,10,19;) of the priest to the people, (Levit. 9. 22,23;) of a prophet. (Numb. 24. 1; Deut. 33. 1.) It also signifies to salute, which is connected with blessing. (2Kings 4. 29.) In relation to God, to praise, to thank Him. (Deut. 8. 10; Psalm 16. 7.) The expression is also in another form used in referto take rest: "And he made his camels to kneel down ence to camels, as to make them bend the knee in order without the city." (Gen. 24. 11.) To bow the knee is to perform an act of worship, (1 Kings 19. 18,) and in this sense it is used in the Hebrew in Isaiah 66. 3: "He that worships idols," is, literally, "He that bows the knee" to them. That kneeling was the posture of prayer we learn from 2Chronicles 6. 13; Daniel 6. 10; Luke 22. 41; Acts 7. 60; Ephesians 3. 14. Knees are sometimes put symbolically for persons, as in Job 4. 4; Hebrews 12. 12. KNIFE, ND maacheleth. (Gen. 22. 6; Judges 19. 29; Prov. 30. 14.) This word is generally underless had knives of various forms for different purposes, stood of the knife used in eating, but the Jews doubtand probably they were such as we see represented on the monuments of Egypt. The knife used by the fisherhandle, as likewise that used by the currier for cutting man for splitting his fish was of a circular form with a leather, only larger and heavier. Flint knives were used by the Egyptians. specimens of knives may be seen. In the Egyptian room of the British Museum, various There are some of agate or of hematite. There is likewise a species of small knives, the blades of bronze, the handles composed bronze knife with lunated blade, the other end termiinlaid with gold; also, the blade of a knife, composed of nating in the fore part of an ibex, wearing an ôskh steatite, inscribed on one side with hieroglyphics, "Phtahmos, great sotem, and atlophoros;" there is Mr. Lane says, "Bread is called by the Arab Egyp-struction; it consists of a broad cutting blade, moving besides an iron knife of a late period and peculiar contians by a name which also signifies 'life,' and the respect they pay to it is excessive, on no account suffering the smallest portion of it to be wasted if they can help it. I have often observed an Egyptian take up a small piece of bread, which had by accident fallen into the street or road, and, after putting it before his lips and forehead three times, place it on one side, in order that a dog might eat it, rather than let it remain to be trodden under foot." In Deuteronomy 28. 5, it is said, on a pivot at the end, and working in a groove by means of a handle. KNOP, caphtor. (Exod. 25. 31,33,34.) Sept. opaipwτnрns; Vulg. sphærulæ. This was an ornament of the golden candlestick, probably of a globular form resembling fruit. Kimchi and Sadias render the word "apples;" and Josephus poiσоl, "pomegranates." the dignity of his nature, (1 John 5. 20,) the suitableness of his offices, (Heb. ch. 9,) the perfection of his work, (Psalm 68. 18,) the brightness of his example, (Acts 10. 38,) and the prevalency of his intercession. (Heb. 7. 25.) Of the Holy Ghost as equal with the Father and the Son; of his agency as an enlightener and comforter; as also in his work of witnessing, sanctifying, and directing his people. (John ch. 16; Rom. 8. 16; 2Cor. 3. 17,18.) KNOW. To know, is used in a variety of senses | fulness, power, and mercy. Of the Son; as it relates to in the Scriptures. It signifies particularly to understand, (Ruth 3. 11,) to approve of and delight in, (Psalm 1. 6; Rom. 8. 29,) to cherish. (John 10. 27.) In Job 7. 10 we read, "He shall return no more to his house, neither shall his place know him any more." Upon this Roberts observes, "Inanimate objects are often spoken of as if they know their owners. A man who has sold his field, says, 'That will not know me any more.' Does a field not produce good crops, it is said, "That field doth not know its owner.' Has a man been long absent from his home, he asks when entering the door, Ah! do you know me? Does he after this walk through his garden and grounds, the servants say, Ah, how pleased these are to see you!' Has a person been unfortunate at sea, it is said, 'The sea does not know him.' 6 In Psalm 138. 6, “Though the Lord be high, yet hath he respect unto the lowly; but the proud he knoweth afar off." Roberts says, "This is truly Oriental, 'I know him afar off. Let him be at a great distance; allow him to conduct his plans with the greatest secrecy; yet I compass his path, I am close to him. You pretend to describe the fellow to me; I know him well; there is no need to go near to him, for I can recognise him at the greatest distance. See how he carries his head; look at his gait; who can mistake his proud bearing?' 'How does your brother conduct himself?' 'I cannot tell, for he knows me afar off.' KNOWLEDGE OF GOD, is a term often taken for the fear of God and the whole of religion. This knowledge is accompanied with veneration for the Divine Being, (Psalm 89. 7,) love to Him as an object of beauty and goodness, (Zech. 9. 17,) humble confidence in his mercy and promises, (Psalm 9. 10,) and sincere, uniform, and persevering obedience to his word. (1 John 2. 3.) It may further be considered as includding a knowledge of God the Father; of his love, faith KOHATH, the son Kohathites, (Gen. 46. 11,) the ark and sacred vessels marches of the Israelites. marches of the Israelites. of Levi, was the head of the KORAH, the son of Izhar, and grandson of Levi, (Exod. 6. 21,) conspired with Dathan and Abiram against Moses, being dissatisfied with the rank he held among the sons of Levi, and envying the authority of Moses and Aaron. (Numb. 16. 1-3.) When Korah for his rebellion was swallowed up, his sons were preserved. From him were descended the sons of Korah, a Levitical family of singers, whom David appointed to guard the doors of the Temple. (1Chron. 9. 19.) Ten Psalms (42-47. 84. 85. 87.88) are inscribed "for the sons of Korah;" but who these persons were is not altogether certain. Professor Stuart thinks it probable that they were the descendants of Korah, who perished in the rebellion. The title was probably affixed by some editor of a later age, who knew only the general report that the Psalms in question belonged to the sons of Korah, and could obtain nothing certain as to the individuals who were their respective authors. Such is the uncertainty of the prepositional prefix, that many eminent critics have doubted whether these Psalms were written by them, or were composed for them, and to be performed by them with music in the Temple. KORBAN. See CORBAN. LABAN, the son of Bethuel, and grandson of Nahor, was brother to Rebekah, and father of Rachel and Leah. The incidents of his life are related in the Book of Genesis, and some of them may be here briefly noticed, as they both afford and receive illustration from the present usages of the East. In Genesis 29. 18,19 we read that Jacob said to Laban, "I will serve thee seven years for Rachel thy younger daughter. And Laban said, It is better that I give her to thee, than that I should give her to another man; abide with me." Roberts informs us, "So say fathers in the East under similar circumstances. The whole affair is managed without anything like a consultation with the maiden. Her likes and dislikes are out of the question. The father understands the matter perfectly, and the mother is very knowing. This system, however, is the fruitful source of that general absence of domestic happiness which prevails there. She has perhaps never seen the man with whom she is to spend her days. He may be young; he may be aged; he may be repulsive or attractive. The whole is a lottery to her. Have the servants or others whispered to her something about the match? She will make her inquiries; but the result will never alter the arrangements; for though her soul abhor the thought of meeting him, yet it must be done." In verse 26 of the same chapter it is said by Laban, It must not be so done in our country to give the younger before the first born." "It has been said, (and with much truth,) that could Alexander revisit India, he would find the same customs and manners that prevailed in his day. From age to age the fashions and usages are carefully and reverently adhered to. When the eldest daughter is deformed, or blind, or deaf, or dumb, then the younger may be given first; but under other circumstances, it would be disgraceful in the extreme. Should any one wish to alter the order of things, the answer of Laban is given. Should a father, however, have a very advantageous offer for a younger daughter, he will exert all his powers to get off the elder; but until this can be accomplished, the younger will not be married. Younger brothers are sometimes married first; but even this takes place but very seldom." Roberts. “is "And Jacob beheld the countenance of Laban, and behold it was not towards him as before." (Gen. 31. 2.) The Hebrew reads, “ as yesterday and the day before." So also in Isaiah 30. 33, the words translated, "of old," are in the Hebrew, as given in the margin, "from yesterday." "The latter form of speech," Roberts says, truly Oriental, and means time gone by. Has a person lost the friendship of another, he will say to him, "Thy face is not to me as yesterday and the day before.' Is a man reduced in his circumstances, he says, 'The face of God is not upon me as yesterday and the day before.' The future is spoken of as to-day and to-morrow: 'His face will be upon me to-day and to-morrow;' which means always. 'I will love thee to-day and to-morrow.' 'Do you think of me?' 'Yes, to-day and to-morrow.' LABAN-LAMB OF GOD. 'Modeliar, have you heard that Tamban is trying to injure you? Yes; and go and tell him that neither to-day nor to-morrow will he succeed.' In Eastern language, 'yesterday and the day before,' signify time past; but 'to-day and to-morrow,' time to come." "And early in the morning Laban rose up, and kissed his sons and his daughters, and blessed them; and Laban departed, and returned unto his place." (Gen. 31. 55.) Roberts here remarks, "Early rising is a universal custom in the East. Thus, in every season of the year, the people may be seen, at sunrise, strolling in all directions. At the time of the heavy dews, they bind a part of the robe round the head, which also falls on the shoulders. When a journey has to be taken, were they not to rise early, they would be unable to travel far before the sun had gained its meridian height. They therefore start a little before daylight, and rest under the shade during the heat of the day. Here also we have another instance of the interesting custom of blessing those who were about to be separated. A more pleasing scene than that of a father blessing his sons and daughters can scarcely be conceived. The fervour of the language, the expression of the countenance, and the affection of their embraces, all excite our strongest sympathy. My child, may God keep thy hands and thy feet.' May the beasts of the forest keep far from thee! May thy wife and thy children be preserved!' 'May riches and happiness ever be thy portion!" LABAN occurs in Deuteronomy 1. 1, as the name of a place beyond the Jordan, in the plains of Moab; it is otherwise unknown. LABOUR. It was the Divine command given on Mount Sinai, “Six days shalt thou labour, and do all thy work." (Exod. 20. 9.) Michaëlis observes, "It was a part of the good treatment due to domestic animals that they were to be allowed to share the enjoyment of the Sabbatical rest. On the people's own account, this was no doubt necessary, because, in general, beasts can perform no work without man's assistance; but still Moses expressly declares that the commandment respecting the Sabbath had a direct reference to the rest and refreshment of beasts as well as of man. His words are, ‘On the seventh day thou shalt rest from thy labour; that thine ox and thine ass may also rest, and thy servant and stranger may be refreshed.' (Exod. 23. 12; Deut. 5. 14.) In fact, some such alternation of labour and rest seems necessary to the preservation of beasts; for those that perform the same kind of work day after day, without any interruption, soon become stupid and useless. At least we see this the case with horses. A horse that has to travel three German miles every day will not hold out❘ long; but with intervening days of rest, in the same time, he will be able to go over a much greater space without injury. He will, for example, in ten days, travel thirty-five German miles, with three resting days, that is, at the rate of five miles each day of the other seven. This fact is so well known, that in ridingschools, one or two days of rest, besides Sunday, are usually allowed to the horses, in order to preserve their spirit and activity; whereas the post-horses which are constantly at work soon become stiff and unserviceable. The case is probably the same with other beasts of burden, although they do not require so many intervals of rest as horses. And hence the good treatment of beasts enjoined in the Mosaic law, and the Sabbatical rest ordained for their refreshment, was highly expedient, even in an economical point of view, and wisely suited to the circumstances of a people whose cattle formed a principal part of their substance." 729 In Ecclesiastes 6. 7, it is said, "All the labour of man is for his mouth, and yet the appetite is not filled." "My friend,' says the sage to the diligent and successful merchant, why are you so anxious to have riches? Know you not that all this exertion is for the support of one single span of the belly? Tamby, you and your people work very hard; why do you do so?' The man will look at you for a moment, and say, 'It is all for the belly."" Roberts. LABOURER. See HIRELING. 6 LACE. The word 'n phathel, is by our translators in some places rendered "lace," (Exod. 28. 28,37,) in others "thread," (Judges 16. 9,) or "line." It is also used in reference to the lace by which the seal among the Orientals is suspended. (Gen. 38. 18,25.) They usually wore the seal or signet round the neck, fastened to a string, hanging down before the breast, as is now customary among the Persians. In Exodus 28. 28, in the directions for the apparel and ornaments of the high-priest, it is said, "They shall bind the breast-plate by the rings thereof unto the rings of the ephod with a lace of blue." Something similar to this may be discovered in the costume of the Egyptian priests. In a tunic, if it was fringed, it was generally blue, as also the selvage, which was a favourite colour for ornament in dress. LACHISH, a city of the tribe of Judah, was situated about twenty miles south-west of Jerusalem. Its king was one of the assistants of Adonizedek, against the Gibeonites, and whose kingdom Joshua destroyed. (Josh. 10. 5,32; 12. 11; 15. 39.) It was fortified by Rehoboam; and Amaziah fled to it when his servants conspired against him. (2Chron. 11.9; 2Kings 14. 19.) Lachish was besieged by Sennacherib, (2Kings 18. 14,)and afterwards by Nebuchadnezzar; by the latter it is presumed to have been taken and demolished. (Jerem.. 34. 7.) No remains of it are now known to exist. In Micah 1. 13, Lachish is charged with having oribitant of Lachish.... she is the beginning of the sin to ginated idolatry among the Hebrews. "O thou inhabitant of Lachish.... she is the beginning of the sin to the daughter of Zion: for the transgressions of Israel were found in thee." LADDER, sullam, (Gen. 28. 12,) a ladder or set of steps. The Hebrew word is derived from a root, which signifies to raise up, to heighten. That this was a contrivance known from the earliest times, we have abundant evidence on the monuments of Egypt, where attacks on fortified places are represented being made by soldiers provided with scaling-ladders. See FORT. LAISH. See DAN. LAKES. Of the lakes mentioned in the Scriptures, three are more particularly noticed; that of Galilee, or Gennesareth, the Lake Merom, and the Lake of Sodom. They are sometimes termed seas, agreeably to the Hebrew phraseology, which gives the name of sea to any consiSee under DEAD SEA; GALILEE; derable body of water. MEROM; SODOM. LAKUM, □ a city in the tribe of Naphtali. (Josh. 19. 33.) LAMB. See SHEEP. LAMB OF GOD, aμvos тOU cov. (John 1. 29,36.) These words appear to have been spoken metaphorically by John the Baptist of Our Saviour, as delivered over to death as a lamb to the sacrifice, to be offered for the sins of the world. Or he might allude to the words of the prophet: "He is brought as a lamb to the, slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth." (Isai. 53. 7.) See MESSIAH. LAMB, PASCHAL. See PASSOVER. LAMECH, a descendant of Cain, was the son of Methusael, and father of Jabal, Jubal, TubalCain, and Naamah. (Gen. 4. 18-20.) In verse 19 it is said, “And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah." From this circumstance being particularly recorded, it is supposed that this is the first instance of polygamy, a practice which still prevails in the countries where it originated. name למר LAMENTATIONS OF JEREMIAH. That the prophet Jeremiah was the author of the Elegies or Lamentations which bear his name, is evident not only from ancient tradition, but also from the argument and style of the book itself, which exactly correspond with those of his prophecies. They were composed by him on the occasion of the destruction of Jerusalem by Nebuchadnezzar. The first two chapters principally describe the calamities of the siege of Jerusalem; the third deplores the persecutions which Jeremiah himself had suffered; the fourth adverts to the ruin and desolation of the city and temple, and the misfortune of Zedekiah; and the fifth is a sort of form of prayer for the Jews in their captivity. At the close, the prophet speaks of the cruelty of the Edomites, who had insulted Jerusalem in her misery, and threatens them with the wrath of God. LAMP, lappid. (Gen. 15. 17; Judges 7. 16,20.) Lamps are frequently mentioned in Scripture, and the word is often used figuratively. Lamps were used by the Egyptians in their religious rites*, and they also placed burning lamps in the tombs with their dead. They were likewise known to the Hebrews as early as the time of Moses and the patriarch Job. In the Egyptian room of the British Museum, there are various forms of lamps, some of terra-cotta, others of bronze, which were employed for lighting the interior of apartments. Some of those of terra-cotta have on the upper part a toad in bas-relief; others have an eagle, the head of a boar, palm-leaves, and other ornaments. One in bronze has the handle formed of the head of a dog issuing from a lotus calyx. "flame of LAMED, is the twelfth letter of the Hebrew There were doubtless various kinds of lamps. Some alphabet,, and as a numeral equivalent to 30. The were military lamps, intended for the exigencies of lamed, signifies probably the same as Tonight, in the open air; others were intended for service malimad, a cudgel or goad, and has reference to its in the interior of a dwelling, or to be carried about into figure. It is interchanged in Hebrew, and in the cogall parts of it; and there were such as were employed nate dialects, as in Greek with the rest of the semi- for religious purposes, those hung up in temples or vowels. deposited in the sacred edifices. A lamp for domestic use is usually called nir, in the Hebrew, and is frequently, though inaccurately, rendered "candle" in our version. See CANDLE. This household lamp is, in Greek, usually termed Xvxvos. (Matt. 5. 15.) The Hebrew word lappid, properly means a fire; thus we read in Genesis 15. 17, of the ratification "And it came of the covenant made with Abraham, to pass that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces." Roberts observes, "It is an interesting fact that the burning lamp or fire is still used in the East in confirmation of a covenant. Should a person in the evening make a solemn promise to perform something for another, and should the latter doubt his word, the former will say, pointing to the flame of the lamp, 'That is the witness." On occasions of greater importance, when two or more join in a covenant, should the fidelity of any be questioned, they will say, We invoke the lamp of the Temple' (as a witness). When an agreement of this kind has been broken, it will be said, 'Who would have thought this? for the lamp of the Temple was invoked.' That fire was a symbol of the Divine Presence, no one acquainted with the Scriptures can deny, and in the literature and customs of the East the same thing is still asserted. In the ancient writings, when the marriages of the gods and demigods are described, it is always said the ceremony was performed in the presence of the god of fire. He was the witness. But it is also a general practice at the celebration of respectable marriages at this day, to have fire as a witness of the transaction. It is made of the wood of the mango-tree, or the aal or arasa, or panne of Palasu. The fire being kindled in the centre of the room, the young couple sit on stools; but when the Brahmin begins to repeat the incantations, they arise, and the bridegroom puts the little finger of his left hand round the little finger of the right hand of the bride, and they walk round the fire three times from left to right. Fire is the witness of their covenant; and if they break it fire will be their destruction. In the Scanda Purana, the father of the virgin who was to be married to the son of Rishi, said to him, Call your son, that I may give him to my daughter * This has sometimes been disputed, but Herodotus expressly mentions the use of lamps by the Egyptians :-"They also meet at Saïs to offer sacrifice during a certain night, when every one lights in the open air a number of lamps around his house. The lamps consist of small cups filled with salt and oil, having a wick floating in it which burns all night. This is called the Feast of the burning of Lamps." The Lamentations furnish a most interesting specimen of Hebrew poetry: they are evidently written in metre, and contain a number of plaintive effusions, composed after the manner of funeral dirges. Bishop Lowth is of opinion that they were originally written by the prophet, as they arose in his mind, in a long course of separate stanzas, and that they were subsequently collected into one poem. Each elegy consists of twenty-two periods, according to the number of letters in the Hebrew alphabet; although it is in the first four chapters only that the several periods begin (after the manner of an acrostic) with the different letters following each other in alphabetical order. By this contrivance, the metre is more precisely marked and ascertained, particularly in the third chapter, where each period contains three verses, all having the same initial letter. The two first chapters, in like manner, consist of triplets, excepting only the seventh period of the first, and the nineteenth of the second, each of which has a supernumerary line. The fourth chapter resembles the three former in metre, but the periods are couplets though of a considerably shorter measure. The style of these Lamentations is lively, tender, pathetic, and affecting. It was the talent of this prophet to write with a greater variety of happily chosen, beautiful, tender, and pathetic images, than some of the others; nor can we too much admire the full and graceful flow of that pathetic eloquence, in which the author pours forth the effusions of a patriot heart, and piously weeps over the ruin of his beloved country. |