LINEN

'red ochre.' 7. In NT 'line' occurs only in AV of 2 Co 10". The Gr. word is kanSn, a measuring rod (AVm 'rule,' RV 'province,' RVm 'limit'), and so, figuratively, a rule. Probably the Apostle's idea is that of a measuring line, as defining the boundary between his own province and another's. J. C. Lambert.

LINEN is cloth made from the prepared fibre of flax. In ancient Egypt great proficiency was attained in its manufacture (Pliny, HN vii. 56; Strabo, xvii. 41; Herod, ii. 182), and a fiourishing trade was carried on (Pr 7", Ezk 2'7'). As material of wearing apparel it has always been esteemed in the East. In a hot climate it tends to greater freshness and cleanliness than cotton or wool. The Egyptian priests were obliged to wear Unen (Herod, ii. 37; Wilk. Anc. Egyp. iii. 117). The 'cotton garments' mentioned on the Rosetta stone were probably worn over the linen, and left outside when the priests entered a temple. The embalmed bodies of men and animals were wrapped in strips of linen. No other material was used for this purpose (Wilk. ib. iii. 115, 116, 484). Perhaps we may trace Egyptian influence in the place given to linen in the hangings, etc., of the Tabernacle, and in the garments of the priests (Ex 25' 26' etc., 28" etc.). It formed part of the usual clothing of royalty, and of the wealthy classes (Gn 41«, Est 8'», Lk 16i9). It is the dress worn by persons engaged in religious service. The priests are those who 'wear a linen ephod' (1 S 22''). The child Samuel in Shiloh (1 S 2i8), and David, bringing back the ark (2 S 6" etc.), also wear the linen ephod; cf. Ezk 92 102, Dn iqb. it formed the garment of the Levite singers (2 Ch 5'^). It was the fitting raiment of the Lamb's wife, 'the righteousness of the saints' (Rev 19'); presumptuously assumed by 'the great city Babylon' (18"); in it are also arrayed 'the armies that are in heaven' (19").

No clear and uniform distinction can be drawn between several Heb. words tr. 'linen.' bad appears to be always used of garments (Gn 41'^ etc.), while shesh may perhaps mean the thread, as in the phrase 'bad of fine twined shesk' (Ex 3928), the cloth made from it (Ex 25' 26', Ezk 27' etc.), and also garments (Ex 28^ etc.). We cannot, indeed, be certain that ' linen ' is always intended (Guthe, Bib . W'orter-buch, s,v,). The modem Arab, sha^h means ' cotton gauze.' buts is a word of Aramaean origin, occurring only in later books (Ezk 27", 1 Ch 42', Est 1"), whence comes the Gr. ftyssos, which covered both 6arfandsAesA(Jos. ^nMli. vl.lf.). By later writers it was taken to represent cotton (Liddell and Scott, S.V.). vishtvm is a general term, denoting the flax, or anything made from it (Jos 2", Jg 15", Jer 13' etc.). &cidin was a sheet in which the whole body might be wrapped (Jg 14'2'-j Pr 31^ etc.). It probably corresponded to the BindoB 'hnen cloth' of Mk 14=', and the shroud of Mt 27" etc. 'etun (Pr 7'^) is probably fine Egyptian thread, with which cloths and hangings were ornamented, othone (Ac 10") is a large sheet: othonia (Jn 19"' etc.) are strips for bandages, omolinon (Sir 40') was clotli of unbleached flax, sha'ainez (Lv 19'^) was probably cloth composed of linen and cotton.

Linen yam (1 K W', 2 Ch 1", miqweh) should almost certainly be rendered with RV 'drove.' W. Ewing.

LINTEL.— See House, § 6.

LINUS. — One of the Christians at Rome from whom St. Paul sends greetings at the end of the Second Epistle to Timothy (4"). AU writers agree that he is identical with the first Bishop of Rome. Thus Irenseus: 'Peter and Paul, when they founded and built up the Church of Rome, committed the oSice of its episcopate to Linus.' And Eusebius: 'Of the Church of the Romans after the martyrdom of Paul and Peter, the first to be appointed to the ofiice of Bishop was Linus, of whom Paul makes mention at the end of his letter to Timothy.' His episcopate lasted about twelve years, but there is considerable difference of opinion as to its date.

MoHLEY Stevenson.

LION.—

(1) 'ari. 'aryek, full-grown Hon (Gn 49*, Jg 148- B etc.).

(2) '" '" ^ ■ '-

etc.).

kephir, a young strong lion (Jg 14', Job 4'", Ezk 19"

548

LIVER

(3) labi (cf. Arab, labwah), specially lioness (Gn 49', Nu 23", Job 4" etc.); and lebiyyah (Ezk 19").

(4) layish, particularly in poetry (Job 4", Pr 30'", Is 30«

^ ts) shachal, poetically, Ut. 'the roarer' (Job 4"' 10" 28', Hos 5", Ps 91'').

(6) bene-shMchats is tr. in AV of Job 28' lion 3 whelps, but ought to be, as in RVm, 'sons of pride.'

Lions have been extinct in Palestine since the time of the Crusades, but evidently were once plentiful, especially in the thickets along the Jordan (Jer 49" 50", Zee 11'). They were a source of danger to men (1 K 132if. 20", 2 K 172=), and especially to shepherds' flocks (1 S 17", Is 31', Am 3'2, Mic 5'). The terrifying roar of the lion is referred to in Pr 19'" 20" etc., and it is com-pared to the voice of God (Jer 25'», Jl 3", Am 3'). MetaphoricaUy, Judah is described as a Uon in Gn 49», Dan in Dt 33» and Israel in Nu 23" 24'; but in the NT the lion is usually typical of Satan (1 P 5'; ct. 'Lion of the tribe of Judah,' Rev 5').

E. W. G. Masterman.

LIP (Heb. saphah, saphdm; Gr. cheilos).—!. sdphSh, the usual OT word, and of very frequent occurrence. Only rarely are the lips referred to from the point of view of description of physical beauty and charm (Ca 4'- " 5"). Once they are associated with Idssing (Pr 242'), once with drinking (Ca 7', with which cf. Ps 452), once (anthropomorphically of J") as the source from which the breath issues (Is 11'); once the pro-trusion of the Ups occurs as a gesture of mocking con-tempt (Ps 22'). Twice (2 K 19^', Is 37"') we have an allusion to the cruel Assyrian custom of passing a ring through the lips of captives and leading them about with a rope or thong. But in the great majority of cases the Ups are referred to as organs of speech (Job 27', Ps 119"', Pr 15' 242). Hence, according to the kind of words they utter and the quaUty of the heart from which the words come, they are described figuratively as uncircumcised (Ex 6'2- '»), flattering (Ps 122- '), feigned (17»), lying (31"), joyful (63=), perverse (Pr 4^), righteous (16"), false (17'), burning (26^), unclean (Is 6'). By an in-tensification or extension of this figurative use, swords are said to be in the Ups (Ps 59'), adders' poison to be under them (140'), or in them a burning fire (Pr 16"). In Is 57" 'the fruit of the Ups' = praise. For Hos 14> see Calves of the Lips. 2. sapham (Ezk 24"- 22, Mic 3', only in the phrase 'cover the Ups'), whose equivalent is 'moustache,' it being the Eastern custom to cover this as a sign of stricken sorrow. 3. cheiloa occurs 6 times in NT, always in quotations from LXX: Mt 15' and Mk 7s=Is 29"; Ro 3"=Ps 140' [139']; 1 Co 142' =Is 28"; He 13"=Hos 14"; 1 P 3'» = Ps 34'" [33"]. J. C. Lambert.

LIST.— The Old Eng. vb. 'to Ust' occurs in Mt 17", Mk 9", Jn 3', Ja 3'. It means ' to desire or choose.'

LITTLE OWL.— See Owl.

LIVELY. — In AV 'Uvely' sometimes means 'Uving.' Thus in 1 P 2' Christians are 'Uvely stones,' while in the previous verse Christ is a 'Uving stone,' though the Gr. word is the same in both verses. The other passages are Ac 7" 'Uvely oracles' and 1 P 1' 'Uvely hope.'

LIVER (JcObMh). — 1. In the great majority of cases where the Uver is mentioned, it is in connexion with the law of sacrifice as prescribed in P (Ex 29"- 22, Lv 3'- "• " etc.), and always in association with the caul (yStJiereth). The LXX, foUowed by Josephus (.Ant. iii. ix. 2), takes vBthereth to be a lobe of the Uver; but it is now agreed that it denotes the fatty mass at the opening of that organ. According to Semitic ideas, a pecuUar hoUness belonged to the Uver and kidneys (wh. see), together with the fat attached to them; the reason being that they were regarded as the special seats not only of emotion but of Ufe itself. Because of its sacredness the Uver with its fat was not to be eaten, but was to be offered in sacri-fice to J". 2. Pr 722 ' till a dart strike through his Uver '