(1 Sam. 25:29-33) Just as a person wraps up something valuable to protect and preserve it, so David’s life as an individual was in the hands of the living God, and He would preserve David’s life from his enemies, as long as David did not try to bring his salvation by his own hand, but waited on Jehovah. But the soul of David’s enemies God would throw away.

LIFE-SPAN

A long duration of existence or “length of days” is a satisfying gift from Jehovah the Source of life. (Ps. 91:16; 36:9) He originally purposed that man should enjoy a never-ending life-span. However, Adam forfeited the opportunity to “live to time indefinite” because of disobedience, and as a result our days are “like a shadow.” (Gen. 2:9, 17; 3:22; 1 Chron. 29:15) Between these two extremes the Bible records life-spans far greater than those of humans today. Some of the pre-Flood patriarchs listed in the following chart possessed life-spans approaching a thousand years, the longest being that of Methuselah, who lived for 969 years.—Gen. 5:27.

Some have theorized that the year in those times was just a month long. But there is no Scriptural basis for this view. Had the years been thirty-day months, this would mean that Enosh would have become a father before he was eight years old, and others, such as Kenan, Mahalalel, Jared and Enoch, before they were six years of age. (Gen. 5:12, 15, 18, 21) A comparison of Genesis 7:11 with Genesis 8:3, 4 shows that one hundred and fifty days of the total of a year and ten days that Noah and his family were in the ark amounted to five months. The fact that the Bible also mentions the tenth month, and, subsequently, one forty-day and two seven-day time periods, as passing during this year indicates it to have been a twelve-month year (of thirty days to a month).—Gen. 8:5, 6, 10, 12-14.

It is only reasonable that the generations closer to man’s original perfection would enjoy greater longevity than those farther removed from it, more time being required for their bodies to age and eventually die. After the Flood, the life-span of man dropped suddenly. Then a more gradual decline appears to have set in and, by the time of Moses, seventy years was considered to be the average life-span. (Ps. 90:10) Despite improved economic, medical and sanitary conditions, today the life-span is still about the same.

Whereas man continues to be “short-lived” and is likened to “a mist appearing for a little while and then disappearing” (Job 14:1; Jas. 4:14), the Bible holds forth promise of extended life expectancy. Said Jehovah through Isaiah: “Like the days of a tree will the days of my people be.” (Isa. 65:22) Concerning one variety of trees, the sequoia trees, it has been noted that, were it not for lightning, fire and storm, some of them might live for 10,000 years.

Even the present life-span of man can be lengthened somewhat through obedience to God’s laws and commandments, for this results in “length of days and years of life.” Also, those possessing practical wisdom from God are blessed with “length of days,” pleasantness and peace. Such wisdom is fittingly called a “tree of life.” (Prov. 3:1, 2, 13, 16-18) Godly wisdom will place one in the “path of righteousness.” (Prov. 12:28) And a person who “would love life and see good days” is admonished to “turn away from what is bad and do what is good.”—1 Pet. 3:10, 11; Ps. 34:12-14; 37:27.

Jesus Christ taught his disciples not to be unduly concerned about material things and asked: “Who of you by being anxious can add one cubit to his life span?” However, Christ showed that by “seeking first the kingdom and [God’s] righteousness” they would receive the needed material things. (Matt. 6:25, 27, 33; Luke 12:25, 26, 31) By placing spiritual matters first in life and by continually taking in knowledge of Jehovah God and his Son Christ Jesus, they would be in a favorable position to receive an unending future life-span, “everlasting life.”—John 17:3.

[Chart on page 1066]

Life-Spans of the Patriarchs

NAME GENESIS LIFE-SPAN

Adam 5:5 930

Seth 5:8 912

Enosh 5:11 905

Kenan 5:14 910

Mahalalel 5:17 895

Jared 5:20 962

Enoch 5:23 365

Methuselah 5:27 969

Lamech 5:31 777

Noah 9:29 950

Shem 11:10, 11 600

Arpachshad 11:12, 13 438

Shelah 11:14, 15 433

Eber 11:16, 17 464

Peleg 11:18, 19 239

Reu 11:20, 21 239

Serug 11:22, 23 230

Nahor 11:24, 25 148

Terah 11:32 205

Abraham 25:7 175

LIGAMENTS

Various modern Bible translations render the basic Greek word synʹde·smos at Colossians 2:19 as “ligaments” (ED; NE; NW; RS), while others translate it either as “sinews” (Fn; Mo), “uniting bands” (Ro) or merely “bands.” (AS; AV) Synʹde·smos means “that which binds together, bond of union, fastening” and is used with reference to sinews or ligaments. (A Greek-English Lexicon, by Liddell & Scott, 9th ed., Reprinted 1948, p. 1701) This same Greek term is employed in the expressions “bond of unrighteousness” (Acts 8:23), “uniting bond of peace” (Eph. 4:3) and “perfect bond of union.”—Col. 3:14.

In warning against the “mock humility” of one merely professing Christianity, Paul said: “He is not holding fast to the head, to the one from whom all the body, being supplied and harmoniously joined together by means of its joints and ligaments [syn·deʹsmon], goes on growing with the growth that God gives.” (Col. 2:18, 19) Here the anointed Christian congregation is likened to a body having a head. The interdependence of its members is shown by saying that it is “harmoniously joined together by means of its joints and ligaments,” Paul thus using “ligaments” metaphorically in connection with the spiritual body of Christ, having Jesus as its head. (Compare 1 Corinthians 12:12-30; John 15:4-10.) In the literal human body every member has a part to play toward its smooth operation and growth, both in receiving nutriment and direction and in passing such on to other members of the body. Circumstances are similar in the case of the congregational body of Christ.

LIGHT

That which emanates from a light-giving body such as a lamp (Jer. 25:10) or the sun; the opposite of darkness, literally and figuratively. (Isa. 5:20; John 11:10, 11) It is generally believed that light, although apparently traveling in waves, is corpuscular in its nature. To this day, however, man still cannot give a complete answer to the question propounded over three millenniums ago by the Creator of light: “Where, now, is the way by which the light distributes itself?”—Job 38:24.

Light from the sun is a combination of colors, with each color having a different wavelength. The color of an object is determined by the particular portion of the light reflected by its surface. Thus light furnishes the many hues that delight the eye of man. It is also essential for earthly life—plants, animals and man—to continue.

THE SOURCE OF LIGHT

Jehovah God is the Former of light and the Creator of darkness. (Isa. 45:7) It was on the first creative day that he said: “Let light come to be.” (Gen. 1:3) Earlier he had created the heavens (including the “great lights,” the sun, moon and stars; compare Psalm 136:7-9) and the earth. (Gen. 1:1) So the bringing of light into existence with reference to the earth apparently involved removing whatever had formerly obstructed the sun’s rays from reaching this planet. And the “division” between light and darkness must have come about through the rotation of the earth as it moved around the sun. (Gen. 1:4, 5) Much later Jehovah plagued the sun-worshiping Egyptians with darkness, a darkness that did not affect the Israelites. (Ex. 10:21-23) In leading his people out of Egypt, he provided light by means of a pillar of fire.—Ex. 13:21; 14:19, 20; Ps. 78:14.

The Scriptures repeatedly associate light with its Creator. Stated the psalmist: “O Jehovah my God, you have proved very great. With dignity and splendor you have clothed yourself, enwrapping yourself with light as with a garment.” (Ps. 104:1, 2) This declaration harmonizes well with Ezekiel’s description of what he saw in vision: “I got to see something like the glow of electrum, like the appearance of fire all around inside thereof, from the appearance of his hips and upward; and from the appearance of his hips and downward I saw something like the appearance of fire, and he had a brightness all around. There was something like the appearance of the bow that occurs in a cloud mass on the day of a pouring rain. That is how the appearance was of the brightness round about. It was the appearance of the likeness of the glory of Jehovah.” (Ezek. 1:27, 28) Centuries earlier, just a partial manifestation of that glory caused Moses’ face to emit rays.—Ex. 33:22, 23; 34:29, 30.

“God is light and there is no darkness at all in union with him.” (1 John 1:5) He is righteous, upright and holy (Deut. 32:4; Rev. 4:8), having nothing in common with the degrading and unclean practices commonly linked with darkness. (Compare Job 24:14-16; 2 Corinthians 6:14; 1 Thessalonians 5:7, 8.) Therefore persons who are walking in the darkness by manifesting hatred for their brother and who are not practicing the truth could never be in union with him.—1 John 1:6; 2:9-11.

Jehovah is the “Father of the celestial lights.” (Jas. 1:17) Not only is he the “Giver of the sun for light by day, the statutes of the moon and the stars for light by night” (Jer. 31:35), but he is also the source of all spiritual enlightenment. (2 Cor. 4:6) His law, judicial decisions and word are a light to those allowing themselves to be guided by them. (Ps. 43:3; 119:105; Prov. 6:23; Isa. 51:4) The psalmist declared: “By light from you we can see light.” (Ps. 36:9; compare Psalm 27:1; 43:3.) Just as the light of the sun continues to get brighter from dawn until the “day is firmly established,” so the path of the righteous ones, illuminated by godly wisdom, gets lighter and lighter. (Prov. 4:18) To follow the course that Jehovah outlines is to walk in his light. (Isa. 2:3-5) On the other hand, when a person looks at things in an impure way or with evil design, he is in great spiritual darkness. As Jesus put it: “If your eye is wicked, your whole body will be dark. If in reality the light that is in you is darkness, how great that darkness is!”—Matt. 6:23; compare Deuteronomy 15:9; 28:54-57; Proverbs 28:22; 2 Peter 2:14.

LIGHT AND THE SON OF GOD

Since his resurrection and ascension to heaven Christ Jesus, “the King of those who rule as kings and Lord of those who rule as lords,” “dwells in unapproachable light.” That light is so glorious as to make it impossible for weak human eyes to behold him. (1 Tim. 6:15, 16) In fact, one man, Saul (Paul) of Tarsus was blinded by the light from heaven seen by him at the time the glorified Son of God revealed himself to this persecutor of his followers.—Acts 9:3-8; 22:6-11.

During his earthly ministry Jesus Christ was a light, furnishing spiritual enlightenment concerning God’s purposes and will for those who would gain divine favor. (John 9:5; compare Isaiah 42:6, 7; 61:1, 2; Luke 4:18-21.) Initially only the “lost sheep of the house of Israel” received benefit from that “great light.” (Isa. 9:1, 2; Matt. 4:13-16; 15:24) But spiritual enlightenment was not to be limited just to the natural Jews and proselytes. (John 1:4-9; compare Acts 13:46, 47.) When the infant Jesus was presented at the temple, aged Simeon referred to him as “a light for removing the veil from the nations.” (Luke 2:32) As Paul explained to the Ephesians, uncircumcised non-Jews had been in the dark respecting God and his purposes: “Formerly you were people of the nations as to flesh; ‘uncircumcision’ you were called by that which is called ‘circumcision’ made in the flesh with hands—that you were at that particular time without Christ, alienated from the state of Israel and strangers to the covenants of the promise, and you had no hope and were without God in the world.” (Eph. 2:11, 12) However, when the good news about the Christ was brought to the non-Jews, those who responded favorably were ‘called out of darkness into God’s wonderful light.’ (1 Pet. 2:9) But others continued to allow the one who transforms himself into an “angel of light” or enlightenment (2 Cor. 11:14), the “god of this system of things,” to blind them, so ‘that the illumination of the good news about the Christ might not shine through.’ (2 Cor. 4:4) They preferred darkness, for they wanted to continue doing their vile works.—Compare John 3:19, 20.

FOLLOWERS OF CHRIST BECOME LIGHTS

Those who exercised faith in Christ Jesus as the “light of the world” and became his followers themselves came to be “sons of light.” (John 3:21; 8:12; 12:35, 36, 46) They made known to others the requirements for gaining God’s favor and life, doing so “in the light,” that is, openly. (Matt. 10:27) Similarly, John the Baptist had served as a light when “preaching baptism in symbol of repentance” and pointing forward to Messiah’s coming. (Luke 3:3, 15-17; John 5:35) Also, by their fine works, by word and example, followers of Christ let their light shine. (Matt. 5:14, 16; compare Romans 2:17-24.) “The fruitage of the light consists of every sort of goodness and righteousness and truth.” It therefore exposes the baseness of the shameful works belonging to darkness (fornication, uncleanness of every kind, greediness, and the like) practiced by the “sons of disobedience.” As a result these shameful works are seen in their true light and, in the sense of being manifested as things condemned by God, become light themselves. (Eph. 5:3-18; compare 1 Thessalonians 5:4-9.) Equipped with “weapons of the light,” the spiritual armor from God, Christians wage warfare “against the governments, against the authorities, against the world rulers of this darkness, against the wicked spirit forces in the heavenly places” and are enabled thereby to stand firm as approved servants of God.—Rom. 13:12-14; Eph. 6:11-18.

OTHER FIGURATIVE USES

The Scriptures contain many figurative references to light. Ability to see is meant by the words “the light of my own eyes.” (Ps. 38:10) For God to “give light” to someone means that he gives them life or allows them to continue living. (Job 3:20, 23; compare Psalm 56:13.) “Children that have seen no light” are those who are born dead. (Job 3:16; compare Psalm 49:19.) “It is good for the eyes to see the sun” may be understood to mean ‘it is good to be alive.’—Eccl. 11:7. Morning light is picturesquely described as ‘taking hold of the ends of the earth and shaking the wicked out of it,’ because dawn disperses evildoers. Darkness is their “light,” for they are accustomed to carry out their evil deeds under its cover and this figurative “light” is taken from them by the literal light of dawn.—Job 38:12-15; compare Job 24:15-17.

As the light of the sun is clearly observable, thus Jehovah’s adverse judgments are obvious. This is alluded to at Hosea 6:5: “The judgments upon you will be as the light that goes forth.”

The ‘light of God’s face’ means divine favor. (Ps. 44:3; 89:15) “Lift up the light of your face upon us” is an expression meaning ‘show us favor.’ (Ps. 4:6) Similarly, the favor of a ruler is referred to as “the light of the king’s face.”—Prov. 16:15.

Light may denote brightness or cheerfulness, the opposite of gloom. (Job 30:26) This may explain the words of Job (29:24): “The light of my face they would not cast down.” Although others were gloomy and dejected, this did not cause Job to become of like disposition.

A bright prospect, such as salvation or deliverance, is at times referred to under the figure of light. (Esther 8:16; Ps. 97:11; Isa. 30:26; Mic. 7:8, 9) Jehovah’s causing his glory to shine forth upon Zion pointed forward to her deliverance from a captive state. As a result Zion was to become a source of enlightenment to the nations. (Isa. 60:1-3, 19, 20; compare Revelation 21:24; 22:5.) On the other hand, for the sun, moon and stars not to give their light would signify calamity.—Isa. 13:10, 11; Jer. 4:23; Ezek. 32:7, 8; Matt. 24:29.

LIGHTNING

The brilliant flashes of light resulting from the discharge of atmospheric electricity between clouds or between the clouds and the earth. This phenomenon accompanying a thunderstorm is common in Palestine during the rainy periods of spring and fall, especially reaching a peak in the cool months of November or December.

As Creator of the elements necessary for producing lightning, Jehovah is its source. (Job 37:3, 11) He can also control it, and apparently has used lightning and means comparable to it to deliver his servants from their enemies and to execute his judgments. (2 Sam. 22:1, 15; Ps. 18:14; 77:16-20; Zech. 9:14; compare Job 36:32; Pslm 97:4; 144:6.) Appropriately, therefore, lightnings are associated with God’s throne (Rev. 4:5; compare Revelation 11:19) and expressions of divine anger (Rev. 8:5; 16:18), and are figuratively represented as reporting the accomplishment of their task. (Job 38:25) At Mount Sinai lightning flashes accompanied awesome physical manifestations of God’s presence.—Ex. 19:16; 20:18.

Lightning is used figuratively to represent the glittering of polished metal. (Deut. 32:41 [NW, 1953 ed., ftn.]; Ezek. 21:10 [NW, 1960 ed., ftn.]; Nah. 3:3; Hab. 3:11) At Nahum 2:4 either the glitter or the great speed of the enemy chariots on Nineveh’s streets is meant by the words, “Like the lightnings they keep running.” And the radiant faces or appearance of angelic creatures is compared to lightning.—Dan. 10:5, 6; Matt. 28:2, 3; see also Ezekiel 1:14.

Christ Jesus showed that his second presence would not be kept secret, even as it is impossible to conceal lightning that “comes out of eastern parts and shines over to western parts.” (Matt. 24:23-27; Luke 17:20-24) Earlier, when the seventy disciples he had sent out returned with the report that even the demons were subject to them by the use of his name, Jesus alluded to the future ouster of Satan from heaven as a certainty, saying: “I began to behold Satan already fallen like lightning from heaven.”—Luke 10:1, 17, 18.

LIKHI

(Likʹhi) [learned, or, perhaps, captivator].

A man of the tribe of Manasseh who is named third in the list of Shemida’s sons.—1 Chron. 7:19.

LILY

The Hebrew term shu·shanʹ and its corresponding Greek equivalent kriʹnon, both rendered “lily,” probably embrace a great variety of flowers, such as the tulips, anemones, hyacinths, irises and gladioli. According to a recent Hebrew and Aramaic lexicon by Koehler and Baumgartner, the Hebrew designation is derived from an Egyptian word meaning “big flower.” The Greek historian Herodotus (Book II, par. 92) speaks of the Egyptian lotus as “lily,” and many believe that in the Scriptural references to the “lily” or “lily work” in ornamentation, the Egyptian lotus, a water lily, is meant. (1 Ki. 7, 19, 22, 26; 2 Chron. 4:5) However, in view of the fact that the lotus figured prominently in the false religious symbolism of Egypt, the identification of the lily with the lotus is questionable.

The lilies of the Scriptural record were to be found in the low plain, among thorny weeds and in pastures where flocks and gazelles, razed. (Song of Sol. 2:1, 2, 16; 4:5) They may also have been cultivated in gardens (Song of Sol. 6:2, 3), and allusion is made to their sweet fragrance. (Song of Sol. 5:13) Possibly with reference to the lily’s beauty, Hosea, in foretelling Israel’s restoration, spoke of the time when God’s people would blossom as a lily.—Hos. 14:5.

In de-emphasizing the importance generally attached to material things, Jesus Christ pointed out that not even Solomon in all his glory was as beautifully arrayed as the lilies of the field. It has been suggested that Jesus probably had the anemone in mind. However, he may simply have been referring to lilylike flowers in general, as may be inferred from the fact that “lilies of the field” is used in parallel with “vegetation of the field.”—Matt. 6:28-30; Luke 12:27, 28.

The significance of the expressions “The Lily,” “The Lilies,” appearing in the superscriptions of Psalms 45, 60, 69 and 80, is not exactly known. The Hebrew word has in this case been defined as “six-sided.” Possibly a six-stringed lute is meant.

LIME

A substance, white when pure, that is prepared by burning forms of calcium carbonate such as limestone, shells or bones. (Amos 2:1) Abundant in the mountainous region of Palestine, limestone was converted into lime (calcium oxide) by burning fragments of limestone in conical or cylindrical limekilns. In ancient times lime was a principal ingredient in mortar and was used for plastering walls and for whitewashing walls, graves, and so forth. (Deut. 27:4; Ezek. 13:10; Matt. 23:27; Acts 23:3) The Bible also uses the burnings of lime figuratively to represent destruction.—Isa. 33:12.

LINEN

The thread or cloth made from flax. (Ex. 25:4; Judg. 15:14) Among the Hebrews most garments were either woolen or linen. (Lev. 13:47; Prov. 31:13, 22; Hos. 2:5, 9) A mixture of the two materials was prohibited by the Law, evidently meaning that two kinds were not to be woven together, one in the warp and the other in the woof. (Deut. 22:11) Other items made from linen included belts (Jer. 13:1) and sails. (Ezek. 27:7) The Israelites, although evidently manufacturing their own linen, imported some linen from Egypt.—Prov. 7:16; see CLOTH.

Linen varied in quality, as indicated by Scriptural references to “fine linen” and “fine fabric.” (Ezek. 16:10; 27:16) The wealthy, kings and men of high governmental station wore linen of a superior quality. (Gen. 41:42; 1 Chron. 15:27; Esther 8:15; Luke 16:19) Jesus’ corpse was wrapped in clean, fine linen by Joseph, a rich man of Arimathea.—Matt. 27:57-59.

Fine linen yarn spun by Israelite women was used in making the ten tent cloths of the tabernacle, the curtain separating the Holy from the Most Holy, the screen for the entrance of the tabernacle, and that of the gate of the courtyard. (Ex. 35:25; 36:8, 35, 37; 38:18) Fine twisted linen was used in the robes of the priests, the ornamental headgears, the drawers and the sashes, as well as the high priest’s turban,