have no life in yourselves,” had figurative meaning, but were taken literally by some of his Jewish disciples, and they said: “This speech is shocking; who can listen to it?” This indicated the Jewish view on eating human flesh and blood, as inculcated by the Law.—John 6:53, 60.

Additionally, drinking blood was a violation of God’s law, not only as stated in the Law covenant, but also as declared by Jehovah God himself to Noah, prior to the Law. (Gen. 9:4; Lev. 17:10) The Lord Jesus Christ would never instruct others to violate God’s law. He himself said: “Whoever, therefore, breaks one of these least commandments and teaches mankind to that effect, he will be called ‘least’ in relation to the kingdom of the heavens.” (Matt. 5:19) Furthermore, Jesus commanded: “Keep doing this . . . in remembrance of me,” not in sacrifice of me.—1 Cor. 11:23-25.

The bread and the wine are, therefore, emblems, representing Christ’s flesh and blood in a symbolic way, just as were his words about eating his flesh and drinking his blood. Jesus had said to those offended by his words: “For a fact, the bread that I shall give is my flesh in behalf of the life of the world.” (John 6:51) This was given at his death as a sacrifice on the torture stake. His body was buried and was disposed of by his Father before it could corrupt. (Acts 2:31) No one ever ate any of his flesh or blood, literally.

PROPER, ORDERLY OBSERVANCE

The Christian congregation at Corinth had gotten into a bad spiritual state, in some respects, so that, as the apostle Paul said: “Many among you are weak and sickly, and quite a few are sleeping in death.” This was to a great extent due to their misunderstanding of the Lord’s Evening Meal and its significance. They were failing to respect the sacredness of the occasion. Those of the congregation who had considerable means ate and drank fully at home before attending the celebration, some being drowsy, and some actually intoxicated. Those of little means came hungry, looking forward to the observance of the Memorial to satisfy their appetites. Evidently the hungry ones were going ahead and eating before the others arrived. Both groups did not appreciate that the meal was one picturing unity. They did not have full realization of the seriousness of the matter, that the emblems represented the body and blood of the Lord, and that the meal was a remembrance of his death. Paul emphasized the grave danger to those who partook not discerning these facts.—1 Cor. 11:20-34.

LO-RUHAMAH

(Lo-ru·haʹmah) [she was not shown mercy].

A girl borne by Gomer, the wife of Hosea. Jehovah told the prophet to give the child this name because He would “no more show mercy again to the house of Israel.” God thus indicated his rejection of Israel as a whole. (Hos. 1:6-8) Earlier, when Jezreel was born, it was said that Gomer “bore to him [Hosea] a son,” but regarding Lo-ruhamah it is only stated that Gomer “proceeded to become pregnant another time and to give birth to a daughter,” without direct personal reference to Hosea. Though the account does not specifically say, it has been suggested that this child was the fruit of Gomer’s adultery and was not the prophet’s own offspring. (Hos. 1:2, 3) There is allusion to her symbolic name in Hosea 2:1, 23.

LOT, I

[Heb., goh·ralʹ, pebble, lot, portion].

The casting of lots is an ancient custom for deciding a question at issue. The method used was to cast pebbles or small bits or tablets of wood or stone into the gathered folds of a garment, “the lap,” or in a vase, and then shake them. The one whose lot fell out was the one chosen, or sometimes the lot was drawn out of the lap or some receptacle. The lot, like the oath, implied a prayer with it. Prayer was either expressed or implied, and Jehovah’s intervention was sought and anticipated. Lot is used in Isaiah 57:6 and Jeremiah 13:25 with the thought of “share” or “portion.”

USES

Proverbs 16:33 says: “Into the lap the lot is cast down, but every decision by it is from Jehovah.” In Israel the proper use of a lot was to end a controversy: “The lot puts even contentions to rest, and it separates even the mighty from one another.” (Prov. 18:18) It was not used for sport, play or gambling. There were no bets, wagers or stakes, no losses or winnings. It was not done to enrich the temple or the priests or for charity. Contrariwise, the Roman soldiers did have selfish gain in mind when they cast lots for Jesus’ garments, as foretold at Psalm 22:18.—Matt. 27:35.

On Atonement Day

The first mention in the Bible of drawing lots is in connection with selecting the goats for Jehovah and for Azazel on Atonement Day. (Lev. 16:7-10) In Jesus’ time this was performed at Herod’s temple by the high priest’s drawing from a receptacle two lots made, it is said, of boxwood or gold. The lots, respectively marked “For Jehovah” and “For Azazel,” were then placed on the heads of the goats.

Division of Promised Land

Jehovah commanded that the division of the Promised Land among the twelve tribes be performed by casting lots. (Num. 26:55, 56) The book of Joshua gives a detailed discussion of this, the word “lot(s)” occurring more than twenty times in chapters 14-21. Lots were drawn before Jehovah at the tent of meeting in Shiloh and under the supervision of Joshua and High Priest Eleazar. (Josh. 17:4; 18:6, 8) The Levite cities were also selected by lot. (Josh. 21:8) Jehovah obviously caused the lot to fall in harmony with his previous prophecy regarding the general location of the tribes.—Gen. chap. 49.

Temple service

Lots were drawn to determine the order of service at the temple for the twenty-four divisions of the priesthood. (1 Chron. 24:5-18) Here the secretary of the Levites wrote the names of the heads of the paternal houses, and they were evidently picked out in succession. Also, in this manner the Levites were allotted to temple service as singers, gatekeepers, treasurers, etc. (1 Chron. 24:31; chaps. 25, 26; Luke 1:8, 9) The lot was used in selecting men for military duty against Gibeah. (Judg. 20:9) After the return from exile lots were used to arrange for the supplying of wood for temple service and to designate who should move into Jerusalem.—Neh. 10:34; 11:1.

Other uses

Lots were used to point out offenders. In Jonah’s case the mariners cast lots to find out on whose account the storm had come upon them. (Jonah 1:7, 8) By the use of lots Jonathan was pointed out as the one breaking Saul’s foolish oath.—1 Sam. 14:41, 42.

Lots were used by the enemies of Israel in dividing war booty and captives. (Joel 3:3; Obad. 11) Haman had “Pur, that is, the Lot” cast as a form of divination to determine the auspicious day for the extermination of the Jews throughout the Persian Empire. (Esther 3:7) The plural is pu·rimʹ, from which the Festival of Purim, also called the Festival of Lots, gets its name.—Esther 9:24-26.

Urim and Thummim

Although lots are not mentioned directly in connection with the Urim and Thummim placed by Moses in the breastpiece worn by the high priest (Lev. 8:7-9), and it is not known just what the Urim and Thummim were, nevertheless, they were used to settle a problem in a manner similar to two lots. The Urim and Thummim seem to be connected with the casting of lots at 1 Samuel 14:41, 42. They are sometimes spoken of as sacred lots. When a question important to the nation arose, upon which a decision could not be made, the high priest would stand before Jehovah and receive Jehovah’s decision by means of these sacred lots.

In time of the apostles

Lots were used by the disciples of Jesus, along with their prayer, to determine who would fill the place of Judas Iscariot as one of the twelve who had been witnesses to Jesus’ activities and his resurrection, and Matthias was chosen. (Acts 1:21-26) The Greek word here is kleʹros and is related to the word kle·ro·no·miʹa, inheritance. Kleʹros is used at Colossians 1:12 and 1 Peter 5:3 in regard to the allotment or inheritance that God has given to Christians.

But we do not read of lots being used after Pentecost 33 C.E. for selecting overseers and their assistants or to decide matters of importance. Selection of overseers and their assistants was to be based on the evidence of the fruitage of the holy spirit in their lives (1 Tim. chap. 3; Titus 1), while other decisions were based on the fulfillment of prophecy, angelic guidance, the principles of God’s Word and Jesus’ teachings, and the direction of holy spirit. (Acts 5:19-21; 13:2, 3; 14:23; 15:15-19, 28) The apostle Paul states: “All Scripture is inspired of God and beneficial . . . for setting things straight.”—2 Tim. 3:16.

LOT, II

[covering].

A grandson of Terah and son of Abraham’s (Abram’s) brother Haran; hence, Abraham’s nephew.—Gen. 11:27.

Lot’s father Haran died in Ur of the Chaldees and Lot therefore went with Terah, Abram and Sarai from Ur to Haran, where his grandfather Terah died. (Gen. 11:28, 31, 32) Lot then journeyed to Canaan with Abram and Sarai, and later accompanied them to and from Egypt. (Gen. 12:4, 5; 13:1) Because the accumulated possessions of Lot and Abram had become many, when they returned to Canaan the land was unable to sustain them together. Also, quarreling arose between their herdsmen. (Gen. 13:5-7) Abram, not wishing to see this continue, suggested that they separate, giving his nephew his choice of land. Lot selected a well-watered area, the whole district of Lower Jordan. He moved his camp to the E and eventually pitched tent near Sodom. (Gen. 13:8-12) But Lot did not become like the Sodomites. He proved himself to be a “righteous man” who “by what he saw and heard while dwelling among them from day to day was tormenting his righteous soul by reason of their lawless deeds.”—2 Pet. 2:8.

At the time four invading confederate kings defeated five local kings, including the king of Sodom, the victors looted the city and took Lot captive. Learning of Lot’s plight, Abram mustered 318 slaves, defeated the captors, recovered all the property and rescued Lot.—Gen. 14:1-16.

VISITED BY ANGELS

Later, when visited by two angels at the time of Sodom’s impending destruction, Lot extended hospitality to them, But the men of the city surrounded the house and demanded that the visitors be brought out to them for immoral purposes. Lot sought to protect his guests even to the point of offering his two virgin daughters to the mob. Angered, the mob pressed heavily in on Lot whereupon his angelic visitors brought him indoors and struck the wicked Sodomites with blindness.—Gen. 19:1-11.

Delivered from Sodom

The angels then informed Lot that the outcry against the inhabitants of Sodom had grown loud before Jehovah and that they had been sent to destroy the city. As instructed, Lot warned his prospective sons-in-law, who evidently were intending to take his daughters as wives but had not yet done so. (Compare Genesis 19:8, 14.) However, his sons-in-law did not heed his words. (Gen. 19:12-14) At dawn the two angels urged prompt departure, hastening it by seizing the hands of Lot, his wife and his two daughters. In keeping with Lot’s request, the angels permitted him to flee to the nearby city of Zoar. After Lot arrived there, Jehovah brought fiery destruction upon Sodom and Gomorrah. However, Lot’s wife (who is unnamed in the Scriptures) disobediently “began to look around from behind him,” perhaps with longing for the things left behind. For doing so, “she became a pillar of salt.”—Gen. 19:15-26.

Lot later moved from Zoar and began dwelling in a cave in a mountainous region. The prospective sons-in-law of Lot evidently having died in Sodom, Lot’s two daughters were without mates and caused their father unwittingly to have sexual relations with them while he was under the influence of wine. This they did to preserve offspring from their father. As a result, each daughter had a son, from whom the Moabites and the Ammonites descended.—Gen. 19:30-38; Deut. 2:9, 19.

A WARNING

The authenticity of the Scriptural account regarding Lot is attested to by Jesus Christ. He showed that “in the days of the Son of man,” or during his second presence, circumstances would parallel those of the days of Lot when persons were unconcernedly eating, drinking, buying, selling, planting and building until fire and sulphur rained down from heaven to destroy them all. Christ showed that at that future time persons should not return to the things behind, and he gave a striking example to show the dire consequences of doing so, by saying: “Remember the wife of Lot.”—Luke 17:26-32.

LOTAN

(Loʹtan) [coverer, or, a wrapping up].

A son of Seir the Horite and one of the sheiks of Edom. (Gen. 36:20, 29) His sons were Hori and Hemam (Homam) and his sister was named Timna.—Gen. 36:22; 1 Chron. 1:38, 39.

LOTS, FESTIVAL OF

See PURIM.

LOTUS TREE

[Heb., tse·ʼelimʹ].

The thorny lotus (Zizyphus lotus) is a thickly branched shrub or low tree, often growing to a height of only five feet (1.5 meters). The leaves are small, oval and leathery, and at the base of each leaf is a pair of thorns. The only reference to it is at Job 40:21, 22, which speaks of Behemoth (the hippopotamus) as lying in the shade cast by the tree. While this tree is found in dry places in Palestine and Anti-Lebanon, Corswant’s Dictionary of Life in Bible Times (p. 177) speaks of it as “flourishing in the hot and humid marshland” of N Africa.

LOUNGE

See BED.

LOVE

A dictionary definition of love is: A feeling of warm personal attachment or deep affection, as for a friend, for a parent or child, and so forth; warm fondness or liking for another; also, the benevolent affection of God for his creatures or the reverent affection due from them to God; also, the kindly affection properly expressed by God’s creatures toward one another; that strong or passionate affection for a person of the opposite sex that constitutes the emotional incentive to conjugal union. One of the synonyms for love is “devotion.”

The Scriptures use “love” in all the foregoing meanings, and also add to the meaning of the word. Aside from those meanings, the Scriptures speak also of love guided by principle, as love of righteousness or even love for one’s enemies, for whom a person may not have affection. This facet or expression of love is an unselfish devotion to righteousness and a sincere concern for the lasting welfare of others, along with an active expression of this for their good.

The words ʼa·havʹ and ʼa·hevʹ (“to love”) and ʼa·havahʹ (“love”) are the words primarily used in Hebrew to denote love in the foregoing senses, the context determining the sense and degree meant.