LORD'S SUPPER

drownedst, they drowned thee, and in the end they that drowned thee shall be drowned'; which illustrates claxise 6 of the Prayer. From Talmudic prayeis are quoted (p. 1 28) the petitions: ' May it be thy will to deUver us from evil man, evil chance,' etc.; and ' Bring me not into the hands of sin, nor into the hands of temptation.' In the OT we may compare with clause 1, Is 63"; clause 2, Ex 20'; clauses 2, 3, Zee. 14»; clause 4, Ps 1032" 1356; clause 5, Ex 16', Pr 30*; clause 6, Ob i*. The Doxology may be compared with 1 Ch 29".

It is remarkable that there is no instance in the NT of the use of the Prayer by the disciples; but the scanti-ness of the records forbids an adverse conclusion. There is in 2 Ti 4'8 what seems to be an allusion to clause 8, and to the Doxology, la relation to St. Paul's experience. The first word of the Prayer in our Lord's vernacular and in the Evangelists' translation is alluded to in Ro 8", Gal 4f. It is doubtful whether an Oriental would consider that he had satisfied the re-quirements of the 'thus' and the 'whensoever' by ex tempore or other devotions, which merely expressed the sentiments of the Prayer. In any case, from early days the opinion has prevailed in the Church that the use of the actual words is an essential part of every act of worship. G. H. Gwilliam.

LORD'S SUPPER. — See Euchaeist.

LORDS OF THE PHILISTINES.— The chieftains or 'tyrants' of the five Philistine cities, Gaza, Ashkelon, Ashdod, Ekron, and Gath. Wherever they are men-tioned (Jos 133, Jg 33 166. 8. IS, 27. 30_ 1 S 5«- " 6'- »2. «. IS

77 292- »■ ', 1 Ch 12") the word translated 'lord' is a peculiar one, being Identical with the Heb. word for 'axle.' Once (1 S IS^") the Heb. word for 'princes' is appUed to them. Probably the peculiar word is, a native PhiUstine title. Their functions, so far as can be gathered from the OT, were the same as those of petty kings. George A. Bakton.

LO-RUHAMAH. — See Hosea, Lo-ammi.

LOT. — The son of Haran, brother of Abraham. His name seems clearly derived from a root meaning to wrap closely. The account of his life is contained in Gn 1127-14" 19. He was born in Ur, and went with Abraham to Haran, and thence to Canaan. He accom-panied Abraham in much of his wandering. The separation between them (ch. 13) was due to a quarrel between their herdsmen, each having great possessions of cattle. As a result, Lot dwelt in the cities of the plain, making his home in Sodom. During the ex-pedition of Chedorlaomer (ch. 14) he was carried away captive, and rescued by Abraham. In ch. 19 is narrated the escape of Lot and his daughters from Sodom, with the subsequent incidents. The city of Zoar, where they dwelt for a time, is possibly the Zoara or Zoor of Josephus, at the S.E. extremity of the Dead Sea, in the modem GliSr es-Safieh., a well-watered region. The mountain to which he finally went is doubtless the mountainous region later known as Moab. The story of the daughters of Lot (192"-58) is now usually considered to be not history, but a traditional account of the origin of the two nations, Moab and Ammon. The basis of the story is partly popular etymology of the two names; while it is prompted chiefly by national rivalry and hostility. That Lot was a righteous man (2 P 2'- ») may be granted in a relative sense, in comparison with the Sodomites; but he shows no great strength of character. .

Lot's wife. — The historical character of the story of Lot's wife and her transformation into a pillar of salt is doubtful: It may have arisen from the peculiarities of the cUtfs in the vicinity of the Dead Sea. At its S.W. extremity is a range of cUtfs 6 miles long and 600 feet high, called Jebel Usdum, ' the mountain of Sodom.' These consist of crystallized rock salt, covered with chalky limestone and gypsum, and curi-ously furrowed and worn, so as sometimes to resemble a human figure. Geohge R. Bekry.

LOTAN.— A Horite clan (Gn 362»- 22- » = 1 Ch I's- »«).

LOVE, LOVER, LOVELY, BELOVED

LOTHASUBXTS (1 Es 9**).— A corruption of Hashum in Neh 8'.

LOTS.-SeeMAaic(567f.),UBrMANDTHUMMiM,PnRiM.

LOTUS TREES. — The correct (RV) tr. of tse'elim (Job 40^'-, AV 'shady trees'), the haunt of Behemoth (i.e. the hippopotamus). The tree is probably =the Arab, dal, the 'dom-tiee,' and must not be confused with the Egyptian water-lilies. It is a prickly shrub found in N. Africa and S. Europe. W. Ewinq.

LOVE, LOVER, LOVELY, BELOVED.—

1. 'Love' (noun and verb, native Eng.) represents a single Heb. word, which ranged, Uke the Eng. term, from (1) sensuoiis, and often (though not necessarily) evil, desire (as in Gn 25^8, 2 S 13«, Jer 2^), through (.2) family affectum and naiural friendship (Gn 22^, Ex 21', 1 S I816, 2 S l^^), up to (3) the highest spiritual passion. Under (S) comes (a) J"'s Ime to Israel, to the righteous, etc. (Dt 4^' 7"-, 1 K 10', Hos 31 9« 11* 14S Zeph 3", Jer 2?, Is 43« 48" 63', Mai 1^, Ps 11' 47* 78=' 87^ 1468, Pr 312 8", 2 Ch 2» 9»); and (b) Israel's love to J", His name, word, ways, etc. (e.g. in Ex 2(f, Dt 6^ etc.. Neh 1»; l.K 3' — same verb as in 11'; Ps 5" 312= 116' 119" etc ; Mio 6s). Under a strong synonym meaning to cleave to or hang upon, i" is said (Dt V) to have 'set his love upon' Israel, and the saint (Ps 91") to have 'set his love upon' J". Passages coming under (6) are relatively numerous, and date from the re-demption of the Exodus. The instances of (a) we have enumerated in full; none of these is certainly earlier than Hosea, who first represented the covenant of Jehovah as a spousal contract. In similar connexion, J"'5 love to His people is poetically expressed by a word, of twofold form, signifying 'darling' ('beloved,' etc.), in Dt 33'^, Is 5^ Ps 606 1272; this term figures much in Canticles. ' Love does not appear with this association in Gn.; but the phrase 'walked with God,' of 522- ^ 6' (also Mic 68, Mai 26), conveys the idea of companionship. Several other Heb. synonyms occur, of limited use and sUght significance. Lover (OT) is used in the evil meaning of {X) = paramour, and in sense (2) above — a derivative (in Heb.) from the main stem first referred to. Lovely in 2 S 1^* = lovable. For 'greatly beloved' in Dn 9f etc., see RVm.

Love, like joy (wh. see), holds a unique place in the Israelite as compared with other reUgions, as it signifies the redprocal affection of God and people. According to Greek philosophy, the gods are as much above human affection as inanimate things are below it: 'for friend-ship demands reciprocity; but relationship with God admits of no return of love, and therefore of no love in the proper sense, for it would be preposterous if any one said that he loves Zeusl' (Magna Moraiia). The sentiment of the OT is just the opposite of this; J" calls Israel 'the seed of Abraham, my friend' (Is 41'; cf. Pss 91. 116 etc.). In several of the texts referred to under (3) above, usages (a) and (6) are correlative; the people's love to J" presupposes and grows out of J"'s love to it. The fact that the word denoting this affection comes from the sphere of conjugal love and of friend-ship imports reciprocity; see, in illustration, Ex 33", Hos 2'''-28 11'-', Is 62" 63'-i». The Divine Wisdom says, in Pr 8", 'I love them that love me,' conditioning J'"s affection on the return made to it (cl. Jn 1428 IS*- '"). Yet it was not because of the greatness or the worth of this people that J" 'chose' them — the case was quite otherwise — but out of His unmerited goodness and His faithful regard for their forefathers (Dt 7'b- 9*^-, Ezk lgi-14; cf. Ro S"); the characteristic saying of 1 Jn 4", 'We love, because he first loved us,' equally apphes to the OT redemption. The union of affection between J" and Israel, grounded on the covenant with the fathers and the redemption from Egypt, is the dis-tinctive and vital element in the OT doctrine of love. 'Love' becomes increasingly prominent in the pro-phetic speech as the relations between God and people become increasingly strained, during the national down-fall and exile; see esp. Hosea and Deutero-Isaiah.

The character of J", 'the Holy One of Israel,' gives to His love its qualities — purity, intensity, selflessness, fidelity; reciprocal love calls forth Mke qualities in His people (see the relevant expressions of love to J" in

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