Difference between revisions of "Lot"

<p> &nbsp;Lot. &nbsp;(veil or covering). </p> <p> 1. The son of Haran, and therefore the nephew of Abraham. &nbsp;Genesis 11:27; &nbsp;Genesis 11:31. (B.C. before 1926-1898). His sisters were Milcah, the wife of Nahor, and Iscah, by some identified with Sarah. Haran died before the emigration of Terah and his family from Ur of the Chaldees, &nbsp;Genesis 11:28, and Lot was, therefore, born there. </p> <p> He removed with the rest of his kindred to Charran, and again subsequently with Abraham and [[Sarai]] to Canaan. &nbsp;Genesis 12:4-5. With them, he took refuge in Egypt from a famine, and with them, returned, first to the "south," &nbsp;Genesis 13:1, and then to their original settlement between Bethel and Ai. &nbsp;Genesis 13:3-4. </p> <p> But the pastures of the hills of Bethel, which had, with ease, contained the two strangers on their first arrival, were not able any longer to bear them, so much had their possessions of sheep, goats and cattle increased. Accordingly, they separated, Lot choosing the fertile plain of the Jordan, and advancing as far as Sodom. &nbsp;Genesis 13:10-14. </p> <p> The next occurrence in the life of Lot is his capture by the four kings of the east and his rescue by Abram. &nbsp;Genesis 13:14. The last scene preserved to us in the history of Lot is too well known to need repetition. </p> <p> He was still living in Sodom, &nbsp;Genesis 19:1, from which he was rescued by some angels on the day of its final overthrow. He fled first to Zoar, in which he found a temporary refuge during the destruction of the other cities of the plain. Where this place was situated is not known with certainty. &nbsp;See [[Zoar]]&nbsp;. </p> <p> The end of Lot's wife is commonly treated as one of the difficulties of the Bible; but it surely need not be so. It cannot be necessary to create the details of the story where none are given. On these points, the record is silent. The value and the significance of the story to us are contained in the allusion of &nbsp;Christ. &nbsp;Luke 17:32. </p> <p> Later ages have not been satisfied so to leave the matter, but have insisted on identifying the "pillar" with some one of the fleeting forms which the perishable rock of the south end of the [[Dead]] Sea is constantly assuming in its process of decomposition and liquefaction. From the incestuous intercourse between Lot and his two daughters, sprang the nations of Moab and Ammon. </p> <p> &nbsp;(literally, &nbsp;a pebble). </p> <p> 2. The custom of deciding doubtful questions by lot is one of great extent and high antiquity. Among the Jews, lots were used with the expectation that God would so control them as to give a right direction to them. They were very often used by God's appointment. "As to the mode of casting lots, we have no certain information. Probably several modes were practiced." </p> <p> "Very commonly among the Latins, little counters of wood were put into a jar with so narrow a neck, that only one could come out at a time. After the jar had been filled with water and the contents shaken, the lots were determined by the order in which the bits of wood, representing the several parties, came out with the water. In other cases, they were put into a wide open jar, and the counters were drawn out by the hand. Sometimes again, they were cast in the manner of dice. The soldiers who cast lots for &nbsp;Christ's garments undoubtedly used these dice." - Lyman Abbott. </p>

<p> &nbsp;Lot (&nbsp;lŏt), &nbsp;veil or &nbsp;covering. The son of Haran and nephew of Abraham. &nbsp;Genesis 11:27; &nbsp;Genesis 11:31. His sisters were [[Milcah]] the wife of Nahor, and Iscah, by some identified with Sarah. Haran died before the emigration of Terah and his family from Ur of the Chaldees, ver. 28, and Lot was therefore born there. He removed with the rest of his kindred to Haran, and again subsequently with Abraham and Sarai to Canaan. &nbsp;Genesis 12:4-5. With them he took refuge in Egypt from a famine, and with them returned first to the "South," &nbsp;Genesis 13:1, and then to their original settlement between Bethel and Ai. vs. 3, 4. Later, they separated, Lot choosing the fertile plain of the Jordan, near Sodom. &nbsp;Genesis 13:10-14. Lot was captured by the four kings of the East, and rescued by Abram. &nbsp;Genesis 14:1-24. He was still living in Sodom, &nbsp;Genesis 19:1-38, from which he was rescued by angels on the day of its final overthrow. He fled first to Zoar, in which he found a temporary refuge during the destruction of the other cities of the plain. The end of Lot's wife is commonly treated as one of the difficulties of the Bible; but it surely need not be so. The value and the significance of the story to us are contained in the allusion of Christ. &nbsp;Luke 17:32. It is folly to think of identifying the "pillar" with some one of the fleeting forms which the perishable rock of the south end of the Dead Sea is constantly assuming. From the incestuous intercourse between Lot and his two daughters sprang the nations of Moab and Ammon. </p> <p> &nbsp;Lot. [[Casting]] lots or a pebble is an ancient custom of deciding doubtful questions. &nbsp;Proverbs 16:33. Among the [[Jews]] lots were used with the expectation that God would so control them as to give a right direction to them, as in the choice of the apostle Matthias, &nbsp;Acts 1:26, and in the cases of [[Saul]] and Jonathan, and Jonah and his companions to determine who had offended God. &nbsp;1 Samuel 14:41-42; &nbsp;Jonah 1:7. In the division of the [[Promised]] Land among the tribes of [[Israel]] the use of the lot was expressly commanded by God himself, it being understood that the extent of territory should be proportioned to the population of each tribe. &nbsp;Numbers 26:55. So the selection of the scapegoat on the day of atonement was to be determined by lot. &nbsp;Leviticus 16:8. [[Property]] was divided in a similar way. &nbsp;Psalms 22:18; &nbsp;Matthew 27:35. The orders of the priests and their daily services were also assigned by lot. 1 Chron. chaps. 24, 25. The manner of casting lots is supposed to have been by stones or marks which were thrown together into the lap or fold of a garment, or into an urn or vase, and the person holding them shook them violently, and they were then drawn. The passage, &nbsp;Proverbs 16:33, is paraphrased thus: "In a lot-vase the lots are shaken in all directions; nevertheless, from the Lord is the whole decision or judgment." </p>

<p> <em> Gôrâl </em> (&nbsp;גֹּרָל, Strong'S #1486), “lot.” This word is attested 77 times and in all periods of the language (if a traditional view of the formation of the canon is accepted). </p> <p> <em> Gôrâl </em> represents the “lot” which was cast to discover the will of God in a given situation: “And [[Aaron]] shall cast lots upon the two goats; one lot for the Lord, and the other lot for the scapegoat” (Lev. 16:8—the first occurrence). Exactly what casting the “lot” involved is not known. </p> <p> Since the land of Palestine was allocated among the tribes by the casting of the “lot,” these allotments came to be known as their lots: “This then was the lot of the tribe of the children of [[Judah]] by their families; even to the border of [[Edom]] …” (Josh. 15:1). </p> <p> In an extended use the word <em> gôrâl </em> represents the idea “fate” or “destiny”: “And behold at eveningtide trouble; and before the morning he is not. This is the portion of them that spoil us, and the lot of them that rob us” (Isa. 17:14). Since God is viewed as controlling all things absolutely, the result of the casting of the “lot” is divinely controlled: “The lot is cast into the lap; but the whole disposing thereof is of the Lord” (Prov. 16:33). Thus, providence (divine control of history) is frequently figured as one’s “lot.” </p>

<p> &nbsp;(1):&nbsp; (n.) The part, or fate, which falls to one, as it were, by chance, or without his planning. </p> <p> &nbsp;(2):&nbsp; (v. t.) To allot; to sort; to portion. </p> <p> &nbsp;(3):&nbsp; (n.) That which happens without human design or forethought; chance; accident; hazard; fortune; fate. </p> <p> &nbsp;(4):&nbsp; (n.) [[Anything]] (as a die, pebble, ball, or slip of paper) used in determining a question by chance, or without man's choice or will; as, to cast or draw lots. </p> <p> &nbsp;(5):&nbsp; (n.) A prize in a lottery. </p> <p> &nbsp;(6):&nbsp; (n.) A separate portion; a number of things taken collectively; as, a lot of stationery; - colloquially, sometimes of people; as, a sorry lot; a bad lot. </p> <p> &nbsp;(7):&nbsp; (n.) A large quantity or number; a great deal; as, to spend a lot of money; lots of people think so. </p> <p> &nbsp;(8):&nbsp; (n.) A distinct portion or plot of land, usually smaller than a field; as, a building lot in a city. </p>

<p> (&nbsp;Λώτ) </p> <p> Lot, the nephew, and for a time the companion, of Abraham, is thrice over called ‘righteous’ in &nbsp;2 Peter 2:7-8. With all his faults, of which the spirit of compromise was the most conspicuous, he was relatively &nbsp;δίκαιος, <i> i.e. </i> in comparison with the citizens of Sodom among whom he made his abode. The Vulgate&nbsp; and Erasmus assume that in v. 8 he is designated ‘just in seeing and hearing’-‘aspectu et auditu justus’-but it is better to read, ‘in seeing and hearing he vexed his righteous soul.’ The active voice (&nbsp;ἐβασάνιζεν) implies that while he was no doubt continually vexed beyond measure by the conduct of the people around him, his troubles were ultimately of his own making, ‘It was precisely his dwelling there, which was his own deliberate choice, that became an active torment to his soul’ (H. von Soden in <i> Handkom. zum NT </i> , iii., [[Freiburg]] i. B., 1899, p. 203). </p> <p> James Strahan. </p>

<p> Son of Haran, and nephew to Abraham. His name signifies wrapped up, or hidden. His history we have interspersed with that of Abraham, from &nbsp;&nbsp;Genesis 11:27-32; &nbsp;&nbsp;Genesis 12:1-20; &nbsp;&nbsp;Genesis 13:1-18; &nbsp;&nbsp;Genesis 14:1-24; &nbsp;&nbsp;Genesis 15:1-21; &nbsp;&nbsp;Genesis 16:1-16; &nbsp;&nbsp;Genesis 17:1-27; &nbsp;&nbsp;Genesis 18:1-33; &nbsp;&nbsp;Genesis 19:1-36. </p>

<p> (properly &nbsp;גּוֹרָל or &nbsp;גֹּרָל, &nbsp;goral', &nbsp;κλῆρος, literally a pebble, used anciently for balloting; other terms occasionally thus rendered are &nbsp;חֵבֶל or &nbsp;חֶבֶל, &nbsp;che'bel, a portion, &nbsp;Deuteronomy 32:9; &nbsp;1 Chronicles 16:18; &nbsp;Psalms 105:11, referring to an inheritance; and &nbsp;λαγχάνω, to obtain by lot, &nbsp;Luke 1:9; &nbsp;John 19:24), strictly a small stone, as used in casting lots (&nbsp;Leviticus 16:8; &nbsp;Numbers 33:54; &nbsp;Joshua 19:1. &nbsp;Ezekiel 24:6; &nbsp;Jonah 1:7), hence also a method used to determine chances or preferences, or to decide a debate. The decision by lot was often resorted to among the Hebrews, but always with the strictest reference to the interposition of God. As to the precise manner of casting lots, we have no certain information; probably several modes were practiced. In &nbsp;Proverbs 16:33 we read that "the lot," i.e., pebble, "is cast into the lap," properly into the bosom of an urn or vase. It does not appear that the lap or bosom of a garment worn by a person was ever used to receive lots. </p> <p> The use of lots among the ancients was very general (see Dale, Orac. ethn. c. 14; Potter, Greek Antiq. 1:730; Adams, [[Roman]] Ant. 1:540 sq.; Smith, Dict. of Class. Ant. s.v. Sors) and highly esteemed (Xenoph. Cyrop; 1:6, 46), as is natural in simple stages of society (Tacit. Germ. 10), " recommending itself as a sort of appeal to the [[Almighty]] secure from all influence of passion or bias, and a sort of divination employed even by the gods themselves (Homer, Iliad, 22:209; Cicero, De Div. 1:34; 2:41). The word sors is thus used for an oracular response (Cicero, De Div., 2:56). So there was a mode of divination among heathens by means of arrows, two inscribed and one without mark, &nbsp;βελομαντεία (&nbsp;Hosea 4:12; &nbsp;Ezekiel 21:21; Mauritius, &nbsp;De Sortitione, c. 14, &nbsp;§ 4; see also &nbsp;Esther 3:7; &nbsp;Esther 9:24-32; Mishna, Taanith, 2:10). (See Divinatlon). Among heathen instances the following additional may be cited: </p> <p> &nbsp;1. Choice of a champion, or of priority in combat (&nbsp;Il. 3:316; 7:171; Herod. 3:108); </p> <p> &nbsp;2. [[Decision]] of fate in battle (&nbsp;Il. 20:209); </p> <p> &nbsp;3. [[Appointment]] of magistrates, jurymen, or other functionaries (Aristot. Pol. 4:16; Schol. On Aristoph. Plut. 277; Herod. 6:109; Xenoph. Cyrol). 4:5, 55: Demosth. c. Aristog. 1:778, 1; comp. Smith, Dict. of Class. Antiq. s.v. Dicastes); </p> <p> &nbsp;4. [[Priests]] (AEsch. &nbsp;in Tim. page 188, Bekk.); </p> <p> &nbsp;5. A German practice of deciding by marks on twigs, mentioned by Tacitus (Germ. 10); </p> <p> &nbsp;6. [[Division]] of conquered or colonized land (Thucydides, 3:50; Plutarch, Pericles, 84; Bockh, Public Econ. of Ath. 2:170)." </p> <p> The [[Israelites]] sometimes had recourse to lots as a method of ascertaining the divine will (&nbsp;Proverbs 16:33), and generally in cases of doubt regarding serious enterprises (&nbsp;Esther 3:7; compare Rosenm&nbsp;ü ller, &nbsp;Morgenl. 3:301), especially the following: (&nbsp;a.) In matters of partition or distribution. e.g. the location of the several tribes in Palestine (&nbsp;Numbers 26:55 sq.; &nbsp;Numbers 33:34; &nbsp;Numbers 34:13; &nbsp;Numbers 36:2; &nbsp;Joshua 14:2; &nbsp;Joshua 18:6 sq.; &nbsp;Joshua 19:5), the assignment of the [[Levitical]] cities (&nbsp;Joshua 21:4 sq.), and, after the return from the exile, the settlement in the homesteads at the capital (&nbsp;Nehemiah 11:1; compare &nbsp;1 [[Maccabees]] 3:36). [[Prisoners]] of war were also disposed of by lot (&nbsp;Joel 3:3; &nbsp;Nahum 3:10; &nbsp;Obadiah 1:11; compare &nbsp;Matthew 27:35; &nbsp;John 19:24; compare Xenoph. &nbsp;Cyrop. 4:5, 55). (&nbsp;b.) In criminal investigations where doubt existed as to the real culprit (&nbsp;Joshua 7:14; &nbsp;1 Samuel 14:42). A notion prevailed among the Jewls that this detection was performed by observing the shining of the stones in the high-priest's breastplate (Mauritius, c. 21, &nbsp;§ 4). The instance of the mariners casting lots to ascertain by the surrendering of what offender the sea could be appeased (&nbsp;Jonah 1:7), is analogous; but it is not clear, from &nbsp;Proverbs 18:18, that lots were resorted to for the determination of civil disputes. (&nbsp;c.) In the election to an important office or undertaking foir which several persons appeared to have claims (&nbsp;1 Samuel 10:19; &nbsp;Acts 1:26; comp. Herod. 3:128; Justin. 13:4; Cicero, &nbsp;Verr. 2:2, 51; Aristot. &nbsp;Polit. 4:16), as well as in the assignment of official duties among associates having a common right (&nbsp;Nehemiah 10:34), as of the priestly offices in the [[Temple]] service among the sixteen of the family of [[Eleazar]] and the eight of that of [[Ithamar]] (&nbsp;1 Chronicles 24:3; &nbsp;1 Chronicles 24:5; &nbsp;1 Chronicles 24:19; &nbsp;Luke 1:9), also of the Levites for similar purposes (&nbsp;1 Chronicles 23:28; &nbsp;1 Chronicles 24:20-31; &nbsp;1 Chronicles 25:8; &nbsp;1 Chronicles 26:13; Mishna, Tamid, 1:2; 3:1.; 5:2; Jonut, 2:2. 3, 4; Shabb. 23:2; Lightfoot, Hor. Hebr. in &nbsp;Luke 1:8-9, volume 2, page 489). (d.) In military enterprises (&nbsp;Judges 20:10; compare Val. Max. 1:5, 3). </p> <p> In the sacred ritual of the Hebrews we find the use of lots but once prescribed, namely, in the selection of the scape-goat (&nbsp;Leviticus 16:8 sq.). The two inscribed tablets of boxwood, afterwards of gold, were put into an urns which was shaken, and the lots drawn out (Joma, 3:9; 4:1). (See [[Day Of Atonement]]). Eventually lots came into frequent usage (comp. the Mishna, &nbsp;Shabb. 23:2). In later times they even degenerated into a game of hazard, of which human life was the stakes (Josephus, &nbsp;War, 3:8, 7). [[Dice]] appear to have been usually employed for the lot (&nbsp;הַשְׁלַיךְ &nbsp;גּוֹרָל, to "throw the die," &nbsp;Joshua 18:8; so &nbsp;הוֹרָה, to &nbsp;cast, &nbsp;Joshua 18:6; &nbsp;δίδωμι, to &nbsp;give, &nbsp;Acts 1:26; &nbsp;נָפָל, &nbsp;πίπτω, to &nbsp;fall, &nbsp;Jonah 1:7; &nbsp;Ezekiel 24:7; &nbsp;Acts 1:26), and were sometimes drawn from a vessel (&nbsp;יָצָא &nbsp;הִגּוֹרָל," the lot &nbsp;came forth," Numbers 32:54, so &nbsp;עָלָה, to "come up," &nbsp;Leviticus 6:9; comp. the Mishna, &nbsp;Joma, 4:1). A different kind of lot is elsewhere indicated in the [[Mishna]] (Josna, 2:1; comp. Lightfoot, Hor. Hebr. page 714). A sacred species of lot was by means of the (See [[Urim And Thummim]]) (q.v.) of the high-priest (&nbsp;Numbers 27:21; &nbsp;1 Samuel 28:6), which appears to have had some connection with the divination by means of the sacerdotal EPHOD (&nbsp;1 Samuel 23:6; &nbsp;1 Samuel 23:9). Stones were occasionally employed in prophetical or emblematical lots (&nbsp;Numbers 17:6 sq.; &nbsp;Zechariah 11:10; &nbsp;Zechariah 11:14). (See [[Purim]]). [[Election]] by lot appears to have prevailed in the [[Christian]] Church as late as the 7th century (Bingham, &nbsp;Eccles. Antiq. 4:1, 1, volume 1, page 426; Bruns, &nbsp;Conc. 2:66). Here also we may notice the use of words heard, or passages chosen at random from Scripture. Sortes Biblicae, like the Sortes Vigilance, prevailed among Jews, as they have also among Christians, though denounced by several councils (Johnson, "Life of Cowley," Works, 9:8; Bingham, Eccl. Antiq. 16:5, 3; id., 6:53 sq.; Bruns, Conc. 2:145-154, 166; Mauritius, c. 15; Hofmann, Lex. s.v. Sortes). </p> <p> On the subject generally, see Mauritius, De Sortitione ap. vet. Hebraeos (Basil, 1692); Chrysander, De Sortibus (Halle, 1740); Benzel, De Sortibus vet. in his Syntagma dissertat. 1:297-318; Winckler, Gedanken &nbsp;ü ber dl. Spuren gottl. Providenz in [[Loose]] (Hildesheim, 1750); Palaophili, Abhandl. v. Gebrauchs d. Looses in d. heil. Schr. in Semler's Hall. Samml. 1:2, 79 sq.; Junius, De Sorte, remedio dubias caussas dirimendi (Lips. 1746); Eenberg, De Sortilegiis (Upsal. 1705); Hanovius, De electione per sortem (Gedan. 1743; in German by Tramhold, Hamb. 1751); Bauer, Vormitze Kunst, etc. (Hildesh. 1750). </p> <p> The term "lot" is also used for that which falls to one by lot, especially a portion or inheritance (&nbsp;Joshua 15:1; &nbsp;Judges 1:3; &nbsp;Psalms 125:3; &nbsp;Isaiah 17:14; &nbsp;Isaiah 47:6; &nbsp;Acts 8:21). Lot is also used metaphorically for portion, or destiny, as assigned to men from God (&nbsp;Psalms 16:5): "And arise to thy lot in the end of days" in the Messiah's kingdom (&nbsp;Daniel 12:13; comp. &nbsp;Revelation 20:6). (See [[Heritage]]). </p>