LAKKUM

(Lakʹkum).

A boundary site of Naphtali. (Josh. 19:32, 33) It is commonly linked with modern Khirbet el-Mansurah, located by the Jordan River just S of the Sea of Galilee.

LAMB

See SHEEP.

LAMBDA

[Λ, λ] (lambʹda).

The eleventh letter of the Greek alphabet, originating from the Hebrew laʹmedh. The English “l” is derived from this Greek letter, and is pronounced like it.

Accented, as a number, it denotes thirty (λ΄), and, with the subscript (,λ), 30,000.

LAME, LAMENESS

A physical handicap that prevents a person from walking normally. Lameness may date from birth due to congenital deformities (Acts 3:2; 14:8), but most cases are caused by accidents or diseases.

AARONIC PRIESTHOOD

A person afflicted with lameness could not serve in the Aaronic priesthood, although he was allowed to eat from the things provided for the priesthood for their sustenance. (Lev. 21:16-23) Jehovah set a high standard of physical fitness for his priesthood, for these represented him at his sanctuary before all the people. Christ the great High Priest was “loyal, guileless, undefiled, separated from the sinners.”—Heb. 7:26.

SACRIFICES

It was also forbidden, under the Law, to offer as a sacrifice any animal with a defect of lameness. (Deut. 15:21; Lev. 22:19, 20) This law was violated by the apostate Israelites, for which God reproved them, saying: “When you present a lame animal [for sacrificing] . . . : [you say] ‘It is nothing bad.’ Bring it near, please, to your governor. Will he find pleasure in you, or will he receive you kindly? . . . Can I take pleasure in it at your hand?” (Mal. 1:8, 13) The apostle evidently applies this requirement in a spiritual way to Christians, entreating them: “Present your bodies a sacrifice living, holy, acceptable to God, a sacred service with your power of reason.”—Rom. 12:1.

JACOB’S LAMENESS

When Jacob was about ninety-seven years old, he had the experience of grappling all night with a materialized angel of God. He prevailed in detaining the angel until the angel gave him a blessing. During the contest, the angel touched the socket of Jacob’s thigh joint, throwing it out of place. This left Jacob so that he limped. (Gen. 32:24-32; Hos. 12:2-4) Jacob thereafter had a reminder that, although he had “contended with God [God’s angel] and with men so that [he] at last prevailed,” as the angel said, he did not in reality defeat a powerful angel of God. It was only by God’s purpose and permission that Jacob was allowed to contend with the angel, so as to provide proof of Jacob’s great appreciation of the need of God’s blessing.

CONSIDERATION

The Scriptures inculcate consideration for the lame. Job remarked that, even in his prosperous state, “feet to the lame one I was.” (Job 29:15) Jesus and his disciples had compassion for the sick and lame, performing many cures of such persons.—Matt. 11:4, 5; 15:30, 31; 21:14; Acts 3:1-10; 8:5-7; 14:8-10.

ILLUSTRATIVE AND FIGURATIVE USES

The Jebusites illustrated their boastful confidence in the security of their citadel when they taunted David: “‘You will not come in here, but the blind and the lame ones will certainly turn you away,’ they thinking: ‘David will not come in here.’” They may have actually placed such persons on the wall as defenders, as is stated by Josephus, and this may be the reason why David said: “Anyone striking the Jebusites, let him, by means of the water tunnel, make contact with both the lame and the blind, hateful to the soul of David!” These lame and blind ones were the symbol of the Jebusites’ insult to David and, more seriously, their taunt against the armies of Jehovah. David hated the Jebusites, along with their lame and blind, for such arrogance. He may actually have been calling the Jebusite leaders themselves ‘the lame and blind,’ in derision.—2 Sam. 5:6-8.

As to the statement in verse 8, “That is why they say: ‘The blind one and the lame one will not come into the house,’” several explanations have been offered. In the text this statement is not attributed to David, and may mean that others developed this proverbial saying with regard to those who, like the Jebusites, boasted or were overconfident of their secure position. Or, the saying might have meant, ‘No one who holds intercourse with disagreeable people like the Jebusites will enter.’ Others would render the text: “because the blind and the lame continued to say, He shall not come into this house,” or, “because they had said, even the blind and the lame, He shall not come into the house.”—AV, mar.

On a later occasion, Elijah asked the Israelites: “How long will you be limping upon two different opinions? If Jehovah is the true God, go following him; but if Baal is, go following him.” At that time the Israelites were claiming to worship Jehovah, but at the same time were worshiping Baal. Their course was unsteady and halting, like that of a lame man. During the contest that ensued, when the prophets of Baal were vainly trying from morning till noon to get their god to answer them, “they kept limping around the altar that they had made.” This may be a mocking description of the ritualistic dance or hobble of the fanatical Baal worshipers, or it may be that they limped due to their tiredness from the long, futile ritual.—1 Ki. 18:21-29.

Limping, lameness and stumbling are used in figures of speech to denote halting irregularity or unsteadiness in one’s course of life or purpose, or in his speech. Bildad, supposedly warning Job of dangers ahead for him, said of one taking a wicked course: “Disaster stands ready to make him limp.” (Job 18:12) In a similar figure David and Jeremiah spoke of their enemies as waiting for them to make an unsteady step, watching for them to limp, so that, as Jeremiah’s foes said, “we may prevail against him and take our revenge upon him.” (Jer. 20:10; Ps. 38:16, 17) The enemies of Jesus Christ wanted to see him stumble or limp in his speech so as to entrap him.—Matt. 22:15.

Proverbial usage

“As one that is mutilating his feet [which would make him lame], as one that is drinking mere violence, is he that is thrusting matters into the hand of someone stupid,” said wise King Solomon. Truly, the man employing a stupid person to handle any project for him is doing crippling violence to his own interests. He is certain to see his proposed work collapse, with damage to himself.—Prov. 26:6.

The Proverbs continue with a like illustration: “Have the legs of the lame one drawn up water? Then there is a proverb in the mouth of stupid people.” (Prob. 26:7) In ancient times, especially in cities built upon mounds, it was often necessary to climb down a ladder or a long stairway to bring water up from a well. There is as much likelihood of true, clear, wise words coming out of the mouth of a stupid person as there is of a lame man carrying up water from such a well; and a stupid person trying to speak or apply a proverb is as clumsy and ineffective as a lame man trying to carry water up a stairway.

God’s ancient nation

In speaking of the restoration of his people Jehovah promised to strengthen them to leave Babylon and to undertake the hazardous journey back to desolated Jerusalem. Any spiritual lameness, hesitancy or indecision would be removed. Through the prophet Isaiah, God encouraged them: “At that time the lame one will climb up just as a stag does.” (Isa. 35:6) God’s nation had limped and suffered a fall into captivity, but “in that day,” said Jehovah, “I will gather her that was limping; . . . and I shall certainly make her that was limping a remnant, and her that was removed far off a mighty nation.”—Mic. 4:6, 7; Zeph. 3:19.

Further comforting his people, Jehovah promised, as their King, to protect them from aggressors. He described the helplessness of Zion’s enemies as a ship with its tacklings loosed, its mast wobbling and without sail. Then he said: “At that time even spoil [of the enemy] in abundance will have to be divided up; the lame ones themselves will actually take a big plunder.” Even those not usually able to have part in taking plunder would at that time be strong enough to share.—Isa. 33:23.

Consideration for spiritually lame ones

The Christian writer of the letter to the Hebrews pointed out that among them were many spiritually immature ones, who should be making better progress. (Heb. 5:12-14) Then, after speaking of discipline, he said: “Keep making straight paths for your feet, that what is lame may not be put out of joint, but rather that it may be healed.” (Heb. 12:13) Even stronger ones should carefully watch how they walk in their Christian course, so that the weaker, spiritually “lame” ones would not stumble or injure themselves. If those stronger in faith used their spiritual freedom to do certain things that were lawful, those weaker in faith might be stumbled by their actions.—Rom. 15:1.

The apostle Paul sets forth as an example of this principle the matter of eating and drinking. (Rom. 14:13-18, 21) In this passage he counsels, in part: “Make this your decision, not to put before a brother a stumbling block or a cause for tripping.” He says: “It is well not to eat flesh or to drink wine or do anything over which your brother stumbles.”—Compare 1 Corinthians 8:7-13.

On the other hand, the apostle shows, a Christian should strengthen his own spiritual ‘legs’ so that he will not limp or be stumbled by what occurs or by what someone else does. He should make himself strong so as to keep steadily in the Christian course. Paul says: “Let the one eating not look down on the one not eating, and let the one not eating not judge the one eating, for God has welcomed that one.” (Rom. 14:3) This principle was expressed by the psalmist: “Abundant peace belongs to those loving your law, and for them there is no stumbling block.” (Ps. 119:165) Those loving God’s law will not be caused to limp with spiritual lameness over any matter.

COMPLETE HEALING

Lameness has caused many tears. Just as Jesus Christ healed many lame and maimed persons when he was on earth, even restoring dried-up or amputated body parts (Mark 3:1, 5; Luke 22:50, 51), by means of “a new heaven” God’s Son will again perform these cures. This he will accomplish completely as God’s High Priest and King, wiping out every tear from the eyes of humankind.—Matt. 8:16, 17; Rev. 21:1, 4.

LAMECH

(Laʹmech) [perhaps, a strong youth].

1. The son of Methushael and a descendant of Cain. (Gen. 4:17, 18) His lifetime was overlapped by that of Adam. Lamech is the first polygamist of Bible record, having two wives at the same time, Adah and Zillah. (Gen. 4:19) By Adah he had sons named Jabal, “the founder of those who dwell in tents and have livestock,” and Jubal, “the founder of all those who handle the harp and the pipe.” (Gen. 4:20, 21) By Zillah, Lamech became the father of Tubal-cain, “the forger of every sort of tool of copper and iron,” and a daughter named Naamah.—Gen. 4:22.

The poem that Lamech composed for his wives (Gen. 4:23, 24) reflects the violent spirit of that day. Lamech’s poem ran:

“Hear my voice, you wives of Lamech;

Give ear to my saying:

A man I have killed for wounding me,

Yes, a young man for giving me a blow.

If seven times Cain is to be avenged,

Then Lamech seventy times and seven.”

Evidently Lamech was presenting a case of self-defense, pleading that his act was not one of deliberate murder, like that of Cain. Lamech claimed that, in defending himself, he had killed the man who struck and wounded him. Therefore, his poem stood as a plea for immunity against anyone desiring to get revenge against him for killing his attacker.

It appears that none of Cain’s descendants, which would include Lamech’s offspring, survived the Flood.

2. A descendant of Seth; son of Methuselah and father of Noah. (Gen. 5:25, 28, 29; 1 Chron. 1:1-4) This Lamech’s lifetime was likewise overlapped by that of Adam. Lamech had faith in God and, after calling his son’s name Noah (which means “rest; consolation”), he uttered the words: “This one will bring us comfort from our work and from the pain of our hands resulting from the ground which Jehovah has cursed.” (Gen. 5:29) These words found fulfillment when the curse on the ground was lifted during Noah’s lifetime. (Gen. 8:21) Lamech had other sons and daughters. He lived 777 years, dying about five years before the Flood. (Gen. 5:30, 31) His name is listed in the genealogy of Jesus Christ at Luke 3:36.

LAMEDH

[ך] (laʹmed).

The twelfth letter in the Hebrew alphabet, also used later, outside the Hebrew Scriptures, to denote the number thirty.

Laʹmedh corresponds generally to our English “l,” which is derived from it through the Greek lamʹbda. In the Hebrew, the psalmist uses this letter at the beginning of each of the eight verses at Psalm 119:89-96.

LAMENTATIONS, BOOK OF

In Biblical days lamentations or dirges were composed and chanted for deceased friends (2 Sam. 1:17-27), devastated nations (Amos 5:1, 2) and ruined cities (Ezek. 27:2, 32-36). The book of Lamentations furnishes an inspired example of such mournful, composition. It consists of five lyrical poems (in five chapters) lamenting the destruction of Jerusalem at Babylonian hands in 607 B.C.E.

The book acknowledges that Jehovah justly brought punishment upon Jerusalem and Judah due to the error of his people. (Lam. 1:5, 18) It also highlights God’s loving-kindness and mercy and shows that Jehovah is good to the one hoping in him.—Lam. 3:22, 25.

NAME

In the Hebrew this book is named by the opening word ʼEh·khahʹ, which means “How!” The Septuagint translators called the book Threʹnoi, meaning “Dirges; Laments.” In the Talmud it is identified by the term Qi·nohthʹ, meaning “Dirges; Elegies,” and it is called Lamentationes (Latin) by Jerome. The English name “Lamentations” comes from this latter title.

PLACE IN THE BIBLE CANON

In the Hebrew canon the book of Lamentations is usually counted in among the five M^eghil·lohthʹ (Rolls), consisting of The Song of Solomon, Ruth, Lamentations, Ecclesiastes and Esther. However, in ancient copies of the Hebrew Scriptures the book of Lamentations is said to have followed the book of Jeremiah, as it does in English Bibles of today.