Lahmi–Lawyer
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Lahmi
(warrior), the brother of Goliath the Gittite, slain by Elhanan the son of Zair or Zaor. (1 Chronicles 20:5) (B.C. 1020.)
Laish
(lion), father of Phaltiel, to whom Saul had given Michal, David’s wife. (1 Samuel 25:44; 2 Samuel 3:15)
Lakes
[Palestina And Palestine]
Lakum
(fortification), properly formed the landmarks of the boundary of Naphtali. (Joshua 19:33)
Lambs
are the young of sheep, but originally included also the young of goats. They formed an important part of almost every sacrifice. (Exodus 29:38-41; Numbers 28:9,11; 29,13-40) etc. [On the paschal lamb see Passover]
Lamech
(powerful), properly Lemech.
The fifth lineal descendant from Cain. (Genesis 4:18-24) He is the only one except Enoch, of the posterity of Cain, whose history is related with some detail. His two wives, Adah and Zillah, and his daughter Naamah, are, with Eve, the only antediluvian women whose names are mentioned by Moses. His three sons, Jabal, Jubal and Tubal-cain, are celebrated in Scripture as authors of useful inventions. The remarkable poem which Lamech uttered may perhaps be regarded as Lamech’s son of exultation on the invention of the sword by his son Tubal-cain, in the possession of which he foresaw a great advantage to himself and his family over any enemies. The father of Noah. (Genesis 5:29)Lamentations Of Jeremiah
Title.—The Hebrew title of this book, Ecah, is taken, like the titles of the five books of Moses, from the Hebrew word with which it opens. Author.—The poems included in this collection appear in the Hebrew canon with no name attached to them, but Jeremiah has been almost universally regarded as their author. Date.—The poems belong unmistakably to the last days of the kingdom, or the commencement of the exile, B.C. 629-586. They are written by one who speaks, with the vividness and intensity of an eye-witness, of the misery which he bewails. Contents.—The book consists of five chapter, each of which, however, is a separate poem, complete in itself, and having a distinct subject, but brought at the same time under a plan which includes them all. A complicated alphabetic structure pervades nearly the whole book. (1) Chs. 1,2 and 4 contain twenty-two verses each, arranged in alphabetic order, each verse falling into three nearly balanced clauses; ch. (Lamentations 2:19) forms an exception, as having a fourth clause. (2) Ch. 3 contains three short verses under each letter of the alphabet, the initial letter being three times repeated. (3) Ch. 5 contains the same number of verses as chs. 1,2,4, but without the alphabetic order. Jeremiah was not merely a patriot-poet, weeping over the ruin of his country; he was a prophet who had seen all this coming, and had foretold it as inevitable. There are perhaps few portions of the Old Testament which appear to have done the work they were meant to do more effectually than this. The book has supplied thousands with the fullest utterance for their sorrows in the critical periods of national or individual suffering. We may well believe that it soothed the weary years of the Babylonian exile. It enters largely into the order of the Latin Church for the services of passion-week. On the ninth day of the month of Ab (July-August), the Lamentations of Jeremiah were read, year by year, with fasting and weeping, to commemorate the misery out of which the people had been delivered.
Lamp
Lancet
This word is found in (1 Kings 18:28) only. The Hebrew term is romach, which is elsewhere rendered, and appears to mean a javelin or light spear. In the original edition of the Authorized Version (1611) the word is “lancers.”
Language
[Tongues, Confusion Of, CONFUSION OF]
Lantern
(so called of its shining) occurs only in (John 18:3) (It there probably denotes any kind of covered light, in distinction from a simple taper or common house-light, as well as from a flambeau. Lanterns were much employed by the Romans in military operations. Two, of bronze, have been found among the ruins of Herculaneum and Pompeii. They are cylindrical, with translucent horn sides, the lamp within being furnished with an extinguisher.—ED.)
Laodicea
(justice of the people), a town in the Roman province of Asia situated in the valley of the Maeander, on a small river called the Lycus, with Colossae and Hierapolis a few miles distant to the west. Built, or rather rebuilt, by one of the Seleucid monarchs, and named in honor of his wife, Laodicea became under the Roman government a place of some importance. Its trade was considerable; it lay on the line of a great road; and it was the seat of a conventus . From the third chapter and seventeenth verse of Revelation we should gather it was a place of great wealth. Christianity was introduced into Laodicea, not, however, as it would seem, through the direct agency of St. Paul. We have good reason for believing that when, in writing from Rome to the Christians of Colossae, he sent a greeting to those of Laodicea, he had not personally visited either place. But the preaching of the gospel at Ephesus, (Acts 18:19; Acts 19:41) must inevitably have resulted in the formation of churches in the neighboring cities, especially where Jews were settled; and there were Jews in Laodicea. In subsequent times it became a Christian city of eminence, the see of bishop and a meeting-place of councils. The Mohammedan invaders destroyed it, and it is now a scene of utter desolation, as was prophesied in (Revelation 3:14-22) and the extensive ruins near Denislu justify all that we read of Laodicea in Greek and Roman writers. Another biblical subject of interest is connected with Laodicea. From (Colossians 4:16) it appears that St. Paul wrote a letter to this place when he wrote the letter to Colossae. Ussher’s view is that it was the same as the Epistle to the Ephesians, which was a circular letter sent to Laodicea among other places. The apocryphal Epistola ad Laodicenses is a late and clumsy forgery.
Laodiceans
the inhabitants of Laodicea. (Colossians 4:16; Revelation 3:14)
Lapidoth
(torches), the inhabitants of Laodicea. (Colossians 4:16; Revelation 3:14)
Lapwing
(Heb. duciphath) occurs only in (Leviticus 11:19) and in the parallel passage of (14:18) amongst the list of those birds which were forbidden by the law of Moses to be eaten by the Israelites. Commentators generally agree that the hoopoe is the bird intended. The hoopoe is an occasional visitor to England, arriving for the most part in the autumn. Its crest is very elegant; each of the long feathers forming it is tipped with black.
Lasea
(Acts 27:8) a city of Crete, the ruins of which were discovered in 1856, a few miles to the eastward of Fair Havens.
Lasha
(fissure), a place noticed in (Genesis 10:19) as marking the limit of the country of the Canaanites. It lay somewhere in the southeast of Palestine. Jerome and other writers identify it with Callirrhoe, a spot famous for hot springs, near the eastern shore of the Dead Sea.
Lasharon
(the plain), one of the Canaanite towns whose kings were killed by Joshua. (Joshua 12:18)
Latin
the language spoken by the Romans, is mentioned only in (John 19:20) and Luke 23:38
Latin Versions
[See Vulgate, The, THE]
Lattice
this word is used for a latticed window or simply a network placed before a window or balcony. Perhaps the network through which Ahaziah fell and received his mortal injury was on the parapet of his palace. (2 Kings 1:2) (The latticed window is much used in warm eastern countries. It frequently projects from the wall (like our bay windows), and is formed of reticulated work, often highly ornamental, portions of which are hinged so that they may be opened or shut at pleasure. The object is to keep the apartments cool by intercepting the direct rays of the sun, while the air is permitted to circulate freely.—Fairbairn. [See House and Window]
Laver
Law
The word is properly used, in Scripture as elsewhere, to express a definite commandment laid down by any recognized authority; but when the word is used with the article, and without any words of limitation, it refers to the expressed will to God, and in nine cases out of ten to the Mosaic law, or to the Pentateuch of which it forms the chief portion. The Hebrew word torah (law) lays more stress on its moral authority, as teaching the truth and guiding in the right way; the Greek nomos (law), on its constraining power as imposed and enforced by a recognized authority. The sense of the word, however, extends its scope and assumes a more abstracts character in the writings of St. Paul. Nomos, when used by him with the article, still refers in general to the law of Moses; but when used without the article, so as to embrace any manifestation of “law,” it includes all powers which act on the will of man by compulsion, or by the pressure of external motives, whether their commands be or be not expressed in definite forms. The occasional use of the word “law” (as in (Romans 3:27) “law of faith”) to denote an internal principle of action does not really mitigate against the general rule. It should also be noticed that the title “the Law” is occasionally used loosely to refer to the whole of the Old Testament, as in (John 10:34) referring to (Psalms 82:6) in (John 15:25) referring to (Psalms 35:19) and in (1 Corinthians 14:21) referring to (Isaiah 28:11,12)
Law Of Moses
It will be the object of this article to give a brief analysis of the substance of this law, to point out its main principles, and to explain the position which it occupies in the progress of divine revelation. In order to do this the more clearly, it seems best to speak of the law, 1st. In relation to the past; 2d. In its own intrinsic character.
(a) In reference to the past, it is all-important, for the proper understanding of the law, to remember its entire dependence on the Abrahamic covenant. See (Galatians 3:17-24) That covenant had a twofold character. It contained the “spiritual promise” of the Messiah; but it contained also the temporal promises subsidiary to the former. (b) The nature of this relation of the law to the promise is clearly pointed out. The belief in God as the Redeemer of man, and the hope of his manifestation as such int he person of the Messiah, involved the belief that the Spiritual Power must be superior to all carnal obstructions, and that there was in man spiritual element which could rule his life by communion with a spirit from above. But it involved also the idea of an antagonistic power of evil, from which man was to be redeemed, existing in each individual, and existing also in the world at large. (c) Nor is it less essential to remark the period of the history at which it was given. It marked and determined the transition of Israel from the condition of a tribe to that of a nation, and its definite assumption of a distinct position and office in the history of the world. (d) Yet, though new in its general conception, it was probably not wholly new in its materials. There must necessarily have been, before the law, commandments and revelations of a fragmentary character, under which Israel had hitherto grown up. So far therefore as they were consistent with the objects of the Jewish law, the customs of Palestine and the laws of Egypt would doubtless be traceable in the Mosaic system. (e) In close connection with, and almost in consequence of, this reference to antiquity, we find an accommodation of the law to the temper and circumstances of the Israelites, to which our Lord refers int he case of divorce, (Matthew 19:7,8) as necessarily interfering with its absolute perfection. In many cases it rather should be said to guide and modify existing usages than actually to sanction them; and the ignorance of their existence may lead to a conception of its ordinances not only erroneous, but actually the reverse of the truth. (f) In close connection with this subject we observe also the gradual process by which the law was revealed to the Israelites. In Ex 20-23, in direct connection with the revelation from Mount Sinai, that which may be called the rough outline of the Mosaic law is given by God, solemnly recorded by Moses, and accepted by the people. In Ex 25-31, there is a similar outline of the Mosaic ceremonial. On the basis of these it may be conceived that the fabric of the Mosaic system gradually grew up under the requirements of the time. The first revelation of the law in anything like a perfect form is found in the book of Deuteronomy. yet even then the revelation was not final; it was the duty of the prophets to amend and explain it in special points, (Ezekiel 18:1) ... and to bring out more clearly its great principles. In giving an analysis of the substance of the law, it will probably be better to treat it, as any other system of laws is usually treated, by dividing it into— I. Laws Civil; II. Laws Criminal: III. Laws Judicial and Constitutional; IV. Laws Ecclesiastical and Ceremonial. I. LAWS CIVIL. LAW OF PERSonS. (a) Father AND Son.—the power of a father to be held sacred; cursing or smiting, (Exodus 21:15,17; Leviticus 20:9) and stubborn and willful disobedience, to be considered capital crimes. But uncontrolled power of life and death was apparently refused to the father, and vested only in the congregation. (21:18-21) Right of the first-born to a double portion of the inheritance not to be set aside by partiality. (21:15-17) Inheritance by daughters to be allowed in default of sons, provided, (Numbers 27:6-8) comp. Numb 36:1 ... that heiresses married in their own tribe. Daughters unmarried to be entirely dependent on their father. (Numbers 30:3-5) (b) Husband AND Wife.—the power of a husband to be so great that a wife could never be sui juris, or enter independently into any engagement, even before God. (Numbers 30:6-15) A widow or a divorced wife became independent, and did not against fall under her father’s power. ver. (Numbers 30:9) Divorce (for uncleanness) allowed, but to be formal and irrevocable. (24:1-4) Marriage within certain degrees forbidden. (Leviticus 18:1) ... etc. A slave wife, whether bought or captive, not to be actual property, nor to be sold; if illtreated, to be ipso facto free. (Exodus 21:7-9; 21:10-14) Slander against a wife’s virginity to be punished by fine, and by deprived of power of divorce; on the other hand, ante-connubial uncleanness in her to be punished by death. (22:13-21) the raising up of seed (Levirate law) a formal right to be claimed by the widow, under pain of infamy, with a view to preservation of families. (25:5-10) (c) MASTER AND Slave.—Power of master so far limited that death under actual chastisement was punishable, (Exodus 21:20) and maiming was to give liberty ipso facto . vs. (Exodus 21:26,27) The Hebrew slave to be freed at the sabbatical year, and provided with necessaries (his wife and children to go with only if they came to his master with him), unless by his own formal act he consented to be a perpetual slave. (Exodus 21:1-6; 15:12-18) In any case, it would seem, to be freed at the jubilee, (Leviticus 25:10) with his children. If sold to a resident alien, to be always redeemable, at a price proportioned to the distance of the jubilee. (Leviticus 25:47-54) Foreign slaves to be held and inherited as property forever, (Leviticus 25:45,46) and fugitive slaves from foreign nations not to be given up. (23:15) (d) STRANGERS.—These seem never to have been sui juris, or able to protect themselves, and accordingly protection and kindness toward them are enjoined as a sacred duty. (Exodus 22:21; Leviticus 19:33,34) LAW OF THINGS. (a) LAWS OF LAND (AND PROPERTY).— (1) All land to be the property of God alone, and its holders to be deemed his tenants. (Leviticus 25:23) (2) All sold land therefore to return to its original owners at the jubilee, and the price of sale to be calculated accordingly; and redemption on equitable terms to be allowed at all times. (Leviticus 25:25-27) A house sold to be redeemable within a year; and if not redeemed, to pass away altogether, ch. (Leviticus 25:29,30) But the houses of the Levites, or those in unwalled villages, to be redeemable at all times, in the same way as land; and the Levitical suburbs to be inalienable. ch. (Leviticus 25:31-34) (3) Land or houses sanctified, or tithes, or unclean firstlings, to be capable of being redeemed, at six-fifths value (calculated according to the distance from the jubilee year by the priest); if devoted by the owner and unredeemed, to be hallowed at the jubilee forever, and given to the priests; if only by a possessor, to return to the owner at the jubilee. (Leviticus 27:14-34) (4) Inheritance . (b) LAWS OF DEBT.— (1) All debts (to an Israelite) to be released at the seventh (sabbatical year; a blessing promised to obedience, and a curse on refusal to lend. (15:1-11) (2) Usury (from Israelites) not to be taken. (Exodus 22:25-27; 23:19,20) (3) Pledges not to be insolently or ruinously exacted. (24:6,10-13,17,18) (c) TAXATION.— (1) Census-money, a poll-tax (of a half shekel), to be paid for the service of the tabernacle. (Exodus 30:12-16) All spoil in war to be halved; of the combatants’ half, one five-hundreth, of the people’s, one fiftieth, to be paid for a “heave offering” to Jehovah. (2) Tithes .— (a) Tithes of all produce to be given for maintenance of the Levites. (Numbers 18:20-24) (Of this one tenth to be paid as a heave offering for maintenance of the priests. vs. (Numbers 18:24-32)) (b) Second tithe to be bestowed in religious feasting and charity, either at the holy place or (every third year) at home. (14:22-28) (c) First-fruits of corn, wine and oil (at least one sixtieth, generally one fortieth, for the priests) to be offered at Jerusalem, with a solemn declaration of dependence on God the King of Israel. (Numbers 18:12,13; 26:1-15) Firstlings of clean beasts; the redemption money (five shekels) of man and (half shekel, or one shekel) of unclean beasts to be given to the priests after sacrifice. (Numbers 18:15-18) (3) Poor laws.— (a) Gleanings (in field or vineyard) to be a legal right of the poor. (Leviticus 19:9,10; 24:19-22) (b) Slight trespass (eating on the spot) to be allowed as legal. (23:24,25) (c) Wages to be paid day by day. (24:15) (4) Maintenance of priests. (Numbers 18:8-32) (a) Tenth of Levites’ tithe . (See 2a.) (b) The heave and wave offerings (breast and right shoulder of all peace offerings). (c) The meat and sin offerings, to be eaten solemnly and only in the holy place. (c) First-fruits and redemption money. (See 2c.) (e) Price of all devoted things, unless specially given for a sacred service. A man’s service, or that of his household, to be redeemed at 50 shekels for man, 30 for woman, 20 for boy and 10 for girl. II. LAWS CRIMINAL. OFFENCES AGAINST God (of the nature of treason.) 1St Command. Acknowledgment of false gods, (Exodus 22:20) as e.g. Molech, (Leviticus 20:1-5) and generally all idolatry . (13; 17:2-5) 2Nd Command. Witchcraft and false prophecy. (Exodus 22:18; 18:9-22; Leviticus 19:31) 3Rd Command. Blasphemy . (Leviticus 24:15,16) 4Th Command. Sabbath-breaking . (Numbers 15:32,36) Punishment in all cases, death by stoning . Idolatrous cities to be utterly destroyed. OFFENCES AGAINST Man. 5Th Command. Disobedience to or cursing or smiting of parents, (Exodus 21:15,17; Leviticus 20:9; 21:18-21) to be punished by death by stoning, publicly adjudged and inflicted; so also of disobedience to the priests (as judges) or the Supreme Judge. Comp. (1 Kings 21:10-14) (Naboth); (2 Chronicles 24:21) (Zechariah). 6Th Command. (1) Murder to be punished by death without sanctuary or reprieve, or satisfaction. (Exodus 21:12,14; 19:11-13) Death of a slave, actually under the rod, to be punished. (Exodus 21:20,21) (2) Death by negligence to be punished by death. (Exodus 21:28-30) (3) Accidental homicide : the avenger of blood to seek safety by flight to a city of refuge, there to remain till the death of the high priest. (Numbers 35:9-28; 4:41-43; 19:4-10) (4) Uncertain murder to be expiated by formal disavowal and sacrifice by the elders of the nearest city. (21:1-9) (5) Assault to be punished by lex talionis, or damages. (Exodus 21:18,19,22-25; Leviticus 24:19,20) 7Th Command. (1) Adultery to be punished by death of both offenders; the rape of a married or betrothed woman, by death of the offender. (22:13-27) (2) Rape or seduction of an unbetrothed virgin to be compensated by marriage, with dowry (50 shekels), and without power of divorce; or, if she be refused, by payment of full dowry. (Exodus 22:16,17; 22:28,29) (3) Unlawful marriages (incestuous, etc.) to be punished, some by death, some by childlessness. (Leviticus 20:1) ... 8Th command. (1) Theft to be punished by fourfold or double restitution; or nocturnal robber might be slain as an outlaw. (Exodus 22:1-4) (2) Trespass and injury of things lent to be compensated. (Exodus 23:5-15) (3) Perversion of justice (by bribes, threats, etc.), and especially oppression of strangers, strictly forbidden. (Exodus 22:9) etc. (4) Kidnapping to be punished by death. (24:7) 9Th Command. False witness to be punished by lex talionis . (Exodus 23:1-3; 19:16-21) Slander of a wife’s chastity, by fine and loss of power of divorce. (22:18,19) A fuller consideration of the tables of the Ten Commandments is given elsewhere. [Ten Commandments COMMANDMENTS] III. LAWS JUDICIAL AND CONSTITUTIONAL. JURISDICTION. (a) Local judges (generally Levites as more skilled in the law) appointed, for ordinary matters, probably by the people with approbation of the supreme authority (as of Moses in the wilderness), (Exodus 18:25; 1:15-18) through all the land. (16:18) (b) Appeal to the priests (at the holy place), or to the judge ; their sentence final, and to be accepted under pain of death. See (17:8-13) comp. appeal to Moses, (Exodus 18:26) (c) Two witnesses (at least) required in capital matters. (Numbers 35:30; 17:6,7) (d) Punishment, except by special command, to be personal, and not to extend to the family. (24:16) Stripes allowed and limited, (25:1-3) so as to avoid outrage on the human frame. All this would be to a great extent set aside—1st. By the summary jurisdiction of the king, see (1 Samuel 22:11-19) (Saul); (2 Samuel 12:1-5; 14:4-11; 1 Kings 3:16-28) which extended even to the deposition of the high priest. (1 Samuel 22:17,18; 1 Kings 2:26,27) The practical difficulty of its being carried out is seen in (2 Samuel 15:2-6) and would lead of course to a certain delegation of his power. 2Nd. By the appointment of the Seventy, (Numbers 11:24-30) with a solemn religious sanction. In later times there was a local sanhedrin of twenty-three in each city, and two such in Jerusalem, as well as the Great Sanhedrin, consisting of seventy members, besides the president, who was to be the high priest if duly qualified, and controlling even the king and high priest. The members were priest, scribes (Levites), and elders (of other tribes). A court of exactly this nature is noticed as appointed to supreme power by Jehoshaphat. See (2 Chronicles 19:8-11) ROYAL POWER. The king’s power limited by the law, as written and formally accepted by the king; and directly forbidden to be despotic. (Military conquest discouraged by the prohibition of the use of horses. See (Joshua 11:6) For an example of obedience to this law see (2 Samuel 8:4) and of disobedience to it see (1 Kings 10:26-29) (17:14-20) comp. 1Sam 10:25 Yet he had power of taxation (to one tenth) and of compulsory service, (1 Samuel 8:10-18) the declaration of war, (1 Samuel 11:1) ... etc. There are distinct traces of a “mutual contract,” (2 Samuel 5:3) a “league,” (2 Kings 11:17) the remonstrance with Rehoboam being clearly not extraordinary. (1 Kings 13:1-6) The princes of the congregation .—The heads of the tribes, see (Joshua 9:15) seem to have had authority under Joshua to act for the people, comp. (1 Chronicles 27:16-22) and in the later times “the princes of Judah” seem to have had power to control both the king and the priests. See (Jeremiah 26:10-24; 38:4,5) etc. ROYAL REVENUE. (1) Tenth of produce. (2) Domain land. (1 Chronicles 27:26-29) Note confiscation of criminal’s land. (1 Kings 21:15) (3) Bond service, (1 Kings 5:17,18) chiefly on foreigners. (1 Kings 9:20-22; 2 Chronicles 2:16,17) (4) Flocks and herds. (1 Chronicles 27:29-31) (5) Tributes (gifts) from foreign kings. (6) Commerce ; especially in Solomon’s time. (1 Kings 10:22,29) etc. IV. ECCLESIASTICAL AND CEREMONIAL LAW. LAW OF Sacrifice (considered as the sign and the appointed means of the union with God, on which the holiness of the people depended). A. ORDINARY SACRIFICES. (a) The whole burnt offering, (Leviticus 1:1) ... of the herd or the flock; to be offered continually, (Exodus 29:38-42) and the fire on the altar never to be extinguished. (Leviticus 6:8-13) (b) The meat offering, (Leviticus 2; 6:14-23) of flour, oil and frankincense, unleavened and seasoned with salt. (c) The peace offering, (Leviticus 3:1; Leviticus 7:11-21) of the herd or the flock; either a thank offering or a vow or free-will offering. (d) The sin offering or trespass offering . Le 4,5,6 (A) For sins committed in ignorance. Le 4 (B) For vows unwittingly made and broken, or uncleanness unwittingly contracted. Levi 5 (C) For sins wittingly committed. (Leviticus 6:1-7) b. EXTRAORDINARY SACRIFICES. (a) At the consecration of priests. Le 8,9 (b) At the purification of women. Le 12 (c) At the cleansing of lepers. Le 13,14 (d) On the great day of atonement. Le 16 (e) On the great festivals. Le 23 LAW OF HOLINESS (arising from the union with God through sacrifice). a. HOLINESS OF PERSONS. (1) Holiness of the whole people as “children of God,” (Exodus 19:5,6; Leviticus 11-15,17,18; 14:1-21) shown in (a) The dedication of the first-born, (Exodus 13:2,12,13; 22:29,30) etc.; and the offering of all firstlings and first-fruits. Deuteronomy 26, etc. (b) Distinction of clean and unclean food. Levi 11; Deuteronomy 14. (c) Provision for purification. Levi 12,13,14,15; (23:1-4) (d) Laws against disfigurement. (Leviticus 19:27; 14:1) comp. (25:3) against excessive scourging. (e) Laws against unnatural marriages and lusts. Le 18,20 (2) Holiness of the priests (and Levites) . (a) Their consecration. Le 8,9; Ex 29 (b) Their special qualifications and restrictions. (Leviticus 21:1; Leviticus 22:1-9) (c) Their rights, (18:1-6; Numbers 18:1) ... and authority. (17:8-13) b. HOLINESS OF PLACES AND THINGS. (a) The tabernacle with the ark, the vail, the altars, the laver, the priestly robes, etc. Ex 25-28,30. (b) The holy place chosen for the permanent erection of the tabernacle, (12:1; 14:22-29) where only all sacrifices were to be offered and all tithes, firstfruits, vows, etc., to be given or eaten. c. HOLINESS OF TIMES. (a) The Sabbath. (Exodus 20:9-11; 23:12) etc. (b) The sabbatical year. (Exodus 23:10,11; Leviticus 25:1-7) etc. (c) The year of jubilee. (Leviticus 25:8-16) etc. (d) The passover. (Exodus 12:3-27; Leviticus 23:4,5) (e) The feast of weeks (pentecost). (Leviticus 23:15) etc. (f) The feast of tabernacles . (Leviticus 23:33-43) (g) The feast of trumpets. (Leviticus 23:23-25) (h) The day of atonement . (Leviticus 23:26-32) etc. Such is the substance of the Mosaic law. The leading principle of the whole is its THEOCRATIC CHARACTER, its reference, that is, of all action and thoughts of men directly and immediately to the will of God. It follows from this that it is to be regarded not merely as a law, that is, a rule of conduct based on known truth and acknowledged authority, but also as a revelation of God’s nature and his dispensations. But this theocratic character of the law depends necessarily on the belief in God, as not only the creator and sustainer of the world, but as, by special covenant, the head of the Jewish nation. This immediate reference to God as their king is clearly seen as the groundwork of their whole polity. From this theocratic nature of the law follow important deductions with regard to (a) the view which it takes of political society; (b) the extent of the scope of the law; (c) the penalties by which it is enforced; and (d) the character which it seeks to impress on the people. (a) The Mosaic law seeks the basis of its polity, first, in the absolute sovereignty of God; next, in the relationship of each individual to God, and through God to his countrymen. It is clear that such a doctrine, while it contradicts none of the common theories, yet lies beneath them all. (b) The law, as proceeding directly from God and referring directly to him, is necessarily absolute in its supremacy and unlimited in its scope. It is supreme over the governors, as being only the delegates of the Lord, and therefore it is incompatible with any despotic authority in them. On the other hand, it is supreme over the governed, recognizing no inherent rights in the individual as prevailing against or limiting the law. It regulated the whole life of an Israelite. His actions were rewarded and punished with great minuteness and strictness—and that according to the standard, not of their consequences but of their intrinsic morality. (c) The penalties and rewards by which the law is enforced are such as depend on the direct theocracy. With regard to individual actions, it may be noticed that, as generally some penalties are inflicted by the subordinate and some only the supreme authority, so among the Israelites some penalties came from the hand of man, some directly from the providence of God. (d) But perhaps the most important consequence of the theocratic nature of the law was the peculiar character of goodness which it sought to impress on the people. The Mosaic law, beginning with piety as its first object, enforces most emphatically the purity essential to those who, by their union with God, have recovered the hope of intrinsic goodness, while it views righteousness and love rather as deductions from these than as independent objects. The appeal is not to any dignity of human nature, but to the obligations of communion with a holy God. The subordination, therefore, of this idea also to the religious idea is enforced; and so long as the due supremacy of the latter was preserved, all other duties would find their places in proper harmony.Lawyer
The title “lawyer” is generally supposed to be equivalent to the title “scribe.” The scribe expounded the law in the synagogues and schools. [See Scribes]