Lamb

Hastings' Dictionary of the New Testament

The point of view for this subject is suggested by Delitzsch: ‘All the utterances in the New Testament regarding the Lamb of God are derived from this prophecy [ Isaiah 53:7], in which the dumb type of the Passover now finds a tongue’ ( Com. on Isaiah , Eng. translation, 1890, ii. 297).-(1) In Philip’s interpretation of this passage to the eunuch who questioned him concerning its meaning, he showed that its fulfilment was found in Jesus ( Acts 8:32).-(2) In  1 Peter 1:19, Christ is compared with a sacrificial lamb; as an offering on behalf of sin He gave Himself ( 1 Corinthians 5:7), without blemish and without spot (cf.  Leviticus 23:11). If the allusion here is first to the descriptive terms of Isaiah, yet there is included an association derived from the Levitical ritual. Christ was not only a quiet, unresisting sufferer, but also a sacrificial offering for sin.-(3) The main use of the term ‘Lamb’ in the NT is in Revelation, where it occurs 28 times. The word of which it is a translation is a diminutive, and is peculiar to the Apocalypse.

Many surprises await one who, familiar only with the significance of the Lamb in the Levitical sacrifices, traces the new forms in which the figure made itself at home in the visions of the Seer of Patmos. It is evident that the writer had been fascinated by the suggestion on account of which he first employed the term to designate the Exalted Christ ( Revelation 5:6), and he was afterward conscious of no incongruity or embarrassment in continuing to use the title when he referred to Christ, even when he associated the most incompatible qualities, relations, and activities with it. In the interest of clearness and consistency one may try to substitute ‘Christ’ for ‘Lamb’ wherever the latter term occurs in this book, but it will be found that then something almost indefinable but very real has fallen out and that nothing of equal worth has taken its place. We move here in a region of prophecy, of symbolism, and of spiritual values, where the imagination supplies itself with wings, and where exact logical thought has to plod along as best it can afoot.

According to  Revelation 5:6, in the central place before the throne, in the midst of the four and twenty elders, and the four living creatures, the Revelationist turned to see a Lion, symbol of majesty and overmastering power, when lo! instead of a lion he beheld a Lamb, standing, bearing still the wound by which He was slain in sacrifice, yet with the emblems of power and wisdom in the highest degree. ‘He looked to see power and force, whereby the foes of his faith should be destroyed, and he saw love and gentleness by which they should be conquered’ (G. B. Stevens, The Theology of the NT , 1899, p. 542). The reason Hofmann offers why the Lion which has conquered appears as a Lamb is that He has gained His victory in that form ( Weissagung und Erfüllung , 1841-44, ii. 328; cf.  Isaiah 53:12). Attempts to trace the symbolism to astrotheology (cf. A. Jeremias, Babylonisches im NT , 1905) or to a Babylonian source discover a single reference to the blood of a lamb substituted as a sacrificial offering for men; but no influence of this on pre-Christian Messianism, or of contemporary cults on this particular symbolism, has been found (cf. J. Moffatt, Expositor’s Greek Testament , ‘Revelation,’ 1910, p. 385). But always at the heart of every picture of the Lamb throughout this book is the never-to-be-forgotten fact of His sacrifice and victorious power, and all the properties and functions of the Exalted Christ take their rise from this fact. Among the functions assigned to Him is: ( a ) that of loosing the seals of the Divine judgments, i.e. of carrying history through its successive stages to its ultimate goal. Henceforth the life of the world must be dominated by the ideal which He has realized, and the power for its fulfilment must proceed from Him. ( b ) At the very centre of the heavenly host, together with God He receives universal homage from the highest beings in heaven-innumerable angels-and the entire animated creation ( Revelation 5:8-13;  Revelation 7:9-10). The significance of this worship, springing as it does from a convinced monotheistic faith on the part of the writer, is not to be mistaken. Not a higher and a lower worship are here, but the two are of the same order and unite in one stream. The Lamb does indeed share the throne of God ( Revelation 22:1), yet the throne of God and of the Lamb is one. ( c ) To Him as slain the redeemed owe their power over sin and death ( Revelation 5:6;  Revelation 5:9;  Revelation 5:12,  Revelation 7:10;  Revelation 7:14,  Revelation 12:11,  Revelation 14:4); nor in this connexion does the author shrink from the word ‘purchase.’ ( d ) To Him is entrusted the eternal welfare of men, symbolized by the ‘book of life’ ( Revelation 21:27; cf.  Revelation 3:5), the history and significance of which may he traced in  Isaiah 4:3,  Exodus 32:3 f.,  Psalms 38:16;  Psalms 89:19,  Ezekiel 13:9,  Malachi 3:16,  Daniel 12:1, Enoch 47:3, Apoc. Bar . 24:1, Asc. Is. 9:12,  Luke 10:26,  Philippians 4:3). ( e ) Still, as in the earthly life, the redeemed follow Him and He maintains the life which was begun through Him, by keeping them in fellowship with Himself and with God as the source of life ( Revelation 7:17;  Revelation 14:1;  Revelation 14:4). As the vision unfolds, several startling paradoxes are thrown into the foreground. The Lamb bears the marks of a violent death at the hand of others, yet He is all-powerful ( Revelation 5:6). He gave Himself in the surrender of a perfect love for the sake of sinners, yet He is moved by fierce wrath against evil-doers ( Revelation 6:16). The Lamb becomes the great Shepherd of the sheep, whom He guides and they follow Him ( Revelation 7:17). Hostile forces shall make war against the Lamb, and the Lamb shall overcome them ( Revelation 17:14). In the final chapters, the scene shifts and still more striking symbolism appears. The Lamb is pictured as the central figure in a marriage feast-the Bridegroom whose bride is the New Jerusalem ( Revelation 19:7;  Revelation 19:9,  Revelation 21:9), hidden with God until the fullness of time. Again the scene changes to the New Jerusalem, whose foundations are the twelve apostles of the Lamb ( Revelation 21:14), whose temple is the Lord God Almighty and the Lamb ( Revelation 21:22), and whose lamp is the Lamb ( Revelation 21:23).

In closing we may summarize the significance of ‘Lamb’ in the Apocalypse. The meaning of the person and work of Christ is disclosed in sacrifice. The secret of His nearness to God, of His personal victory and power over others, and the common spirit by which His activity on earth is bound to that in heaven, is found in love. And still further, central in the throne of God, the law of the moral order of the world, the power which moves history to its goal, the all-pervading spirit of the angelic hosts, the principle in which the paradoxes of life are resolved, the magnet which draws heaven down to earth and domiciles it with men, and the light in which all social good is revealed and glorified is sacrificial love.

C. A. Beckwith.

Vine's Expository Dictionary of NT Words

1: Ἀρήν (Strong'S #704 — Noun Masculine — aren — ar-ane' )

a noun the nominative case of which is found only in early times, occurs in  Luke 10:3 . In normal usage it was replaced by arnion (No. 2), of which it is the equivalent.

2: Ἀρνίον (Strong'S #721 — Noun Neuter — arnion — ar-nee'-on )

is a diminutive in form, but the dimunutive force is not to be pressed (see Note under No. 3). The general tendency in the vernacular was to use nouns in ---ion freely, apart from their dimunitive significance. It is used only by the Apostle John, (a) in the plural, in the Lord's command to Peter,  John 21:15 , with symbolic reference to young converts; (b) elsewhere, in the singular, in the Apocalypse, some 28 times, of Christ as the "Lamb" of God, the symbolism having reference to His character and His vicarious Sacrifice, as the basis both of redemption and of Divine vengeance. He is seen in the position of sovereign glory and honor, e.g.,  John 7:17 , which He shares equally with the Father,  John 22:1,3 , the center of angelic beings and of the redeemed and the object of their veneration, e.g.  John 5:6,8,12,13;  15:3 , the Leader and Shepherd of His saints, e.g.,  John 7:17,14:4 , the Head of his spiritual bride, e.g.,  John 21:9 , the luminary of the heavenly and eternal city,  John 21:23 , the One to whom all judgement is committed, e.g.,  John 6:1,16;  13:8 , the Conqueror of the foes of God and His people,  John 17:14; the song that celebrates the triumph of those who "gain the victory over the Beast," is the song of Moses ... and the song of the Lamb, 15:3. His sacrifice, the efficacy of which avails for those who accept the salvation thereby provided, forms the ground of the execution of Divine wrath for the rejector, and the defier of God,  John 14:10; (c) in the description of the second "Beast,"  Revelation 13:11 , seen in the vision "like a lamb," suggestive of his acting in the capacity of a false messiah, a travesty of the true. For the use in the Sept. see Note under No. 3.

3: Ἀμνός (Strong'S #286 — Noun Masculine — amnos — am-nos' )

"a lamb," is used figuratively of Christ, in  John 1:29,36 , with the article, pointing Him out as the expected One, the One to be well known as the personal fulfilment and embodiment of all that had been indicated in the OT, the One by whose sacrifice deliverance from Divine judgment was to be obtained; in  Acts 8:32 (from the Sept. of Is. 53:7) and   1—Peter 1:19 , the absence of the article stresses the nature and character of His sacrifice as set forth in the symbolism. The reference in each case is to the lamb of God's providing,  Genesis 22:8 , and the Paschal lamb of God's appointment for sacrifice in Israel, e.g.,  Exodus 12:5,14,27 (cp.   1—Corinthians 5:7 ).

 Psalm 114:4,6 Jeremiah 11:19 Jeremiah 27:45

Bridgeway Bible Dictionary

Most of the Old Testament references to lambs are related to sacrificial rituals. (For references to matters other than sacrifice see Sheep .) Abel’s offering was probably a lamb ( Genesis 4:4), Abraham considered a lamb to be the natural animal for a burnt offering ( Genesis 22:7-8), and the Israelites in Egypt offered sacrificial lambs at the time of the original Passover ( Exodus 12:3-8; see Passover ). In the religious system that God gave Israel, lambs were one of the animals most commonly used for sacrifice ( Leviticus 3:1;  Leviticus 3:7;  Leviticus 4:32;  Leviticus 9:3;  Leviticus 12:6;  Leviticus 14:10;  Leviticus 23:12;  Numbers 28:4;  Numbers 28:11;  Numbers 29:13;  Ezra 6:17;  Ezra 7:17;  Ezekiel 46:4-15; see Blood ; Sacrifice ).

A lamb offered in sacrifice had to be without defects, symbolizing its fitness to be the guiltless substitute for the guilty offerer ( Exodus 12:5-6;  Leviticus 4:32;  Leviticus 9:3). Although the shedding of a sacrificial animal’s blood was necessary, no animal sacrifice in itself could take away a person’s sin ( Hebrews 9:22;  Hebrews 10:4). Jesus Christ, the Lamb of God, achieves what all the animal sacrifices could not achieve. He willingly gave his life as a sacrifice for guilty sinners, and through his sacrifice takes away their sin ( John 1:29;  Acts 8:32;  1 Peter 1:18-19).

In the visions of the book of Revelation, the Lamb again symbolizes Jesus Christ. Having died for sin, he has now overcome death and is the Lord of life and salvation ( Revelation 5:6;  Revelation 5:9;  Revelation 5:12;  Revelation 7:14;  Revelation 12:11). He is the conqueror of Satan, the Saviour of his people, the judge of the world, the King of kings, and the object of heaven’s worship ( Revelation 7:17;  Revelation 14:1;  Revelation 14:10;  Revelation 17:14;  Revelation 19:7;  Revelation 21:23;  Revelation 22:1;  Revelation 22:3).

Fausset's Bible Dictionary

The sacrificial type of the Lamb of God, therefore the most frequent victim ( Isaiah 53:7;  John 1:29; Taleh ;  Isaiah 65:25, "a sucking lamb,"  1 Samuel 7:9, from whence comes the Aramaic Talitha , "maid,"  Mark 5:41). Κebes , "a lamb from the first to the third year"; offered in the daily morning and evening sacrifice ( Exodus 29:38-41), on the sabbath ( Numbers 28:9), at the new moon feasts ( Numbers 28:11), that of trumpets ( Numbers 29:2), of tabernacles ( Numbers 29:13-40), Pentecost ( Leviticus 23:18-20), Passover ( Exodus 12:5), at the dedication of the tabernacle (Numbers 7), Aaron's consecration ( Leviticus 9:3), Solomon's. coronation ( 1 Chronicles 29:21), Hezekiah's purification of the temple ( 2 Chronicles 29:21), Josiah's Passover ( 2 Chronicles 35:7), women's purification after childbirth ( Leviticus 12:6), at a leper's cleansing ( Leviticus 14:10-25), the Passover presentation of firstfruits ( Leviticus 23:12), for sins of ignorance ( Leviticus 4:32), in beginning and closing the Nazarite's separation ( Numbers 6:12;  Numbers 6:14).

Αmnos is used in the Gospel of John, which describes the life and death of Jesus as the paschal, sacrificial Lamb. In  John 21:15 alone Arnia is used, so in Revelation also Arnion . This Arnion being a diminutive expresses "endearment", namely, the endearing relation in which Jesus, now glorified, stands to us as the consequence of His previous relation as the sacrificed Amnos on earth; so also our relation to Him, He the "precious Lamb," we one with Him and His dear lambs ( Isaiah 40:11). Κar , "the wether": Mesha of Moab paid 100,000 as tribute to Israel ( Isaiah 16:1;  2 Kings 3:4). Τsown , strictly "a flock" ( Exodus 12:21). Seh , each individual of a flock.

Wilson's Dictionary of Bible Types

 Genesis 22:7 (b) It is quite evident that this lamb is a type of the Lord Jesus Christ who was described by John as "the Lamb of God." Abraham's reply indicates the same truth, for he said "God will provide Himself a lamb for a burnt offering." It does not say He will "provide for Himself." The Lord Jesus was and is one of the persons of the Godhead, and He gave His own self to be a sacrifice.

 Exodus 13:13 (b) In this place again the Lord JESUS is evidently the anti-type, while we are represented by the ass. The Scripture says "man is born a wild ass's colt." Each one of us must be redeemed by the Blood of the Lord JESUS, the Lamb of GOD, or else we shall be punished ourselves.

 Leviticus 23:12 (c) The Lord JESUS was inspected before He was offered as the Passover Lamb.

• Pilate's wife inspected Him socially.
• Pilate inspected Him for the civil government.
• Herod inspected Him for the military government.
• Judas inspected Him from the standpoint of personal fellowship.
• the Centurion inspected Him as a law-enforcement officer.

All of them found Him without a blemish, and therefore fit from the human standpoint to be the Lamb of GOD.

 Proverbs 27:26 (c) It may be that this also is a picture of the Lord JESUS in that we must be clothed with Him as the Scripture say; "Put ye on the Lord Jesus Christ." The garment of salvation, and the robe of righteousness are just His own wonderful self given to us to cover all our sins and discrepancies.

 John 1:29 (a) The Lord JESUS is often compared to a lamb, and for many reasons. The lamb was used for food, and the Saviour has told us to eat of Him. The lamb is used for growing wool to make warm garments, and so we are clothed with Christ that we may be accepted by GOD in Him. The lamb was an acceptable sacrifice to GOD, and so the Saviour offered Himself to GOD as our sacrifice. The lamb was used as the Passover sacrifice, and the Scripture says, "Christ our Passover is sacrificed for us." The lamb's a gentle creature, and our Lord said he was "meek and lowly in heart." The lamb does not object to being sheared or killed, and so "He was led as a lamb to the slaughter, and as a sheep before her shearer is dumb, so He opened not His mouth."

 Revelation 5:6 (a) Throughout the book of Revelation, the Lord JESUS is presented under the type of "a lamb as it had been slain." It appears that CHRIST constantly bears the marks of the crucifixion, and that He still has the wounded hands, feet, side, back, head and face. GOD will never let us forget that the Lord JESUS became a sacrifice for our sins, and for ourselves. He is called "the Lamb" in order to keep this truth constantly before the hearts and minds of saved and unsaved in eternity. The sufferings of the lost are said to be "in the presence of the holy angels, and of the Lamb."

People's Dictionary of the Bible

Lamb.  Exodus 12:3. The young of the sheep, though the original word means also the kid or young of the goat; and by the Jewish law it is expressly provided that the sacrifice at the passover might be a lamb, either of the sheep or goat.  Exodus 12:5. Sundry peculiar enactments are contained in the same law, respecting the qualities of the animal.  Exodus 22:30;  Exodus 23:19;  Leviticus 22:27. The prophet represents Christ as a lamb led to the slaughter,  Isaiah 53:7, and the same figure is employed by John the Baptist.  John 1:29;  John 1:36. It expresses the meekness and gentleness of Christ, and designates him as the great sacrifice for sin. Throughout the Scriptures, from the beginning to the end, the lamb and the sacrifice of a lamb are used as a type of the Lord Jesus Christ and of his blood shed for our sins. In the Revelation he is expressly called "The Lamb" 27 times. He is represented as now standing in the midst of the throne of God, as a "Lamb as it had been slain, having seven horns, and seven eyes, which are the seven spirits of God," "And they sung a new song saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation, and hast made us unto our God kings and priests." "And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, Be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever."  Revelation 5:6;  Revelation 5:8-9;  Revelation 5:12-13;  Revelation 6:1;  Revelation 6:16;  Revelation 7:9-10;  Revelation 7:14;  Revelation 7:17;  Revelation 12:11;  Revelation 13:8;  Revelation 17:14;  Revelation 21:9;  Revelation 21:22-23;  Revelation 21:27, etc. See Sheep.

Hawker's Poor Man's Concordance And Dictionary

It would have been needless to have paused over this word, or inserted it in this place, but from the very earnest and special use made of it in reference to the Lord Jesus Christ, as typical of his person and nature; but considered with an eye to him, nothing can be more interesting than to behold how unceasingly the Holy Ghost is glorifying our Lord under this beautiful figure through the whole word of God. Every one knows the character of a lamb: among all the creatures of God there are none so harmless, inoffensive, meek, and gentle as the lamb. A lamb will receive injuries, but will offer none. There is a loveliness in the tender lamb of the fold which interests every beholder. In every point the lamb is useful: its fleece affords covering, and its flesh food; both in life and death the lamb is eminently profitable. Nothing could be more happily chosen to depicture Christ Jesus in his immaculate holiness and purity; his meekness, gentleness, and patience, is indeed as the Lamb of God, "for in his mouth was found no guile; who when he was reviled, reviled not again, when he suffered, he threatened not." He was "holy, harmless, undefiled, separate from sinners, and made higher than the heavens." Well might it be said of him, that "he was led as a lamb to the slaughter, and as a sheep before her shearers is dumb, so opened he not his mouth." ( Isaiah 53:7) And what endears Christ in this lovely character, and which the typical representation of the lamb eminently sets forth, he is both the covering for his people, and their sustenance; for his righteousness is their garment of salvation, and "his flesh is meat indeed, and his blood drink indeed." In every and all points of view, in his designation as a sacrifice, he is "the Lamb slain from the foundation of the world." ( Revelation 13:8) In his manifestation to Israel in the days of his flesh, his humiliation unto death, and his exaltation to glory, still is he the Lamb of God, and the Lamb in the midst of the throne, the Christ of God, and the salvation of God to every one that believeth. The song of heaven is one and the same with the hymn of earth: "Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing; for thou wast slain, and hast redeemed us to God by thy blood." ( Revelation 5:9-12)

Morrish Bible Dictionary

The lamb is symbolical of meek submissiveness, and when selected for the sacrifices, must be without blemish and without spot: a very apt type of the Lord Jesus, the Lamb of God. He, the submissive and spotless One, was "like a lamb dumb before his shearer," and was proclaimed by John as "the Lamb of God which taketh away the sin of the world;" and again as 'the Lamb of God' as an object for the soul's contemplation.  John 1:29,36 . In John's vision of heaven the Lord Jesus is seen as a Lamb 'which had been slain,' to whom universal adoration is given.

The special character attached to the title of 'Lamb' in the book of Revelation is that of suffering, the earth-rejected One, but seen in the midst of the throne in heaven. He who suffered is vindicated there, and finally possesses His bride, the new Jerusalem, in which the throne of God and of the Lamb is established. He will always bear the character of the chosen One of God "that taketh away the sin of the world" on the ground of the sacrifice of Himself.  Revelation 5:6-13;  Revelation 6:1,16;  Revelation 7:9-17;  Revelation 12:11;  Revelation 14:1-10;  Revelation 15:3;  Revelation 17:14;  Revelation 19:7,9;  Revelation 21:9-27;  Revelation 22:1,3 . In all these passages in the Revelation the word is ἀρνίον, the diminutive of ἀρνός, 'a lamb,' signifying a 'young lamb,' or 'lambkin.' The same word was used by the Lord to Peter in  John 21:15; "Feed my lambs," applying it to the Lord's young disciples.

Easton's Bible Dictionary

Heb. taleh, a young sucking lamb ( 1 Samuel 7:9;  Isaiah 65:25 ). In the symbolical language of Scripture the lamb is the type of meekness and innocence ( Isaiah 11:6;  65:25;  Luke 10:3;  John 21:15 ).

The lamb was a symbol of Christ ( Genesis 4:4;  Exodus 12:3;  29:38;  Isaiah 16:1;  53:7;  John 1:36;  Revelation 13:8 ).

Christ is called the Lamb of God ( John 1:29,36 ), as the great sacrifice of which the former sacrifices were only types ( Numbers 6:12;  Leviticus 14:12-17;  Isaiah 53:7;  1 Corinthians 5:7 ).

Copyright Statement These dictionary topics are from M.G. Easton M.A., DD Illustrated Bible Dictionary, Third Edition, published by Thomas Nelson, 1897. Public Domain.

Bibliography Information Easton, Matthew George. Entry for 'Lamb'. Easton's Bible Dictionary. https://www.studylight.org/dictionaries/eng/ebd/l/lamb.html. 1897.

American Tract Society Bible Dictionary

The young of the sheep, and also the kid of the goat,  Exodus 12:5 , Christ is the Lamb of God,  John 1:29 , as being the accepted sacrifice for human sin. The sacrifices of the Old Testament were an ordained and perpetual foreshadowing not only of his spotless holiness and his unresisting meekness,  Isaiah 53:4-9 . He is described in  Revelation 5:6   12:11 , as wearing the form of a sacrificial lamb in heaven itself. See Passover and Sacrifices

Webster's Dictionary

(1): ( n.) Any person who is as innocent or gentle as a lamb.

(2): ( v. i.) To bring forth a lamb or lambs, as sheep.

(3): ( n.) The young of the sheep.

(4): ( n.) A simple, unsophisticated person; in the cant of the Stock Exchange, one who ignorantly speculates and is victimized.

King James Dictionary

LAMB, n. lam.

1. The young of the sheep kind. 2. The Lamb of God, in Scripture, the Savior Jesus Christ, who was typified by the paschal lamb.

Behold the lamb of God, who taketh away the sin of the world.  John 1 .

LAMB, To bring forth young, as sheep.

Holman Bible Dictionary

SheepLamb Of God

Hastings' Dictionary of the Bible

LAMB . See Sheep, and next article.

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

is the representative of several Hebrew and Greek words in the A.V., some of which have wide and others distinctive meanings. (See Ewe).

1. The most usual term, כֶּבֶשׂ , Ke'Bes (with its transposed form כֶּשֶׂב , Ke'Seb, and the feminines בַּבְשָׂה , Kibsah', or כִּבְשָׂה ' Kabs, Kabsh', and כַּשְׂבָּה , Kisbah'), denotes a male lamb from the first to the third year. The former, perhaps, more nearly coincide with the provincial term Hog or Hogget, which is applied to a young ram before he is shorn. The corresponding word in Arabic, according to Gesenius, denotes a ram at that period when he has lost his first two teeth and four others make their appearance, which happens in the second or third year. Young rams of this age formed an important part of almost every sacrifice. They were offered at the daily morning and evening sacrifice ( Exodus 29:38-41), on the Sabbath day ( Numbers 28:9), at the feasts of the new moon ( Numbers 28:11), of trumpets ( Numbers 29:2), of tabernacles ( Numbers 29:13-40), of Pentecost ( Leviticus 23:18-20), and of the Passover ( Exodus 12:5). They were brought by the princes of the congregation as burnt-offerings at the dedication of the tabernacle (Numbers 7), and were offered on solemn occasions like the consecration of Aaron ( Leviticus 9:3), the coronation of Solomon ( 1 Chronicles 29:21), the purification of the Temple under Hezekiah ( 2 Chronicles 29:21), and the great Passover held in the reign of Josiah ( 2 Chronicles 35:7). They formed part of the sacrifice offered at the purification of women after childbirth ( Leviticus 12:6), and at the cleansing of a leper ( Leviticus 14:10-25). They accompanied the presentation of first-fruits ( Leviticus 23:12). When the Nazarites commenced their period of separation they offered a he-lamb for a trespass-offering ( Numbers 6:12), and at its conclusion a he-lamb was sacrificed as a burnt-offering, and a ewe-lamb as a sin-offering ( Numbers 5:14). A ewe-lamb was also the offering for the sin of ignorance ( Leviticus 4:32). (See Sacrifice).

2. The corresponding Chaldee term to the above is אַמִּר , Inmmar ( Ezra 6:9;  Ezra 6:17;  Ezra 7:17). In the Targum it assumes the form אַימְרָא

3. A special term is טָלֶה , Taleh ( 1 Samuel 7:9;  Isaiah 65:25), a young sucking lamb; originally the young of any animal. The noun from the same root in Arabic signifies "a fawn," in Ethiopic "a kid," in Samaritan "a boy," while in Syriac it denotes "a boy," and in the feminine "a girl." Hence " Talitha Kumi ," "Damsel, arise!" ( Mark 5:41). The plural of a cognate form occurs ( טְלַי tell') in  Isaiah 40:11.

4. Less exact is כִּר , Car, a fat Ram, or, more probably, "wether," as the word is generally employed in opposition to Ayil, which strictly denotes a "ram" ( Deuteronomy 32:14,  2 Kings 3:4;  Isaiah 34:6). Mesha, king of Moab, sent tribute to the king of Israel 100,000 fat wethers; and this circumstance is made use of by K. Joseph Kimchi to explain  Isaiah 16:1, which he regards as an exhortation to the Moabites to renew their tribute. The Tyrians obtained their supply from Arabia and Kedar ( Ezekiel 27:21), and the pastures of Bashan were famous as grazing- grounds ( Ezekiel 39:18). (See Ram)

5. Still more general is צֹאן , Tson, rendered "lamb" in  Exodus 12:21, properly a collective term denoting a "flock" of small cattle, sheep and goats, in distinction from herds of the larger animals ( Ecclesiastes 2:7;  Ezekiel 45:15). (See Flock).

6. In opposition to this collective term the word שֶׂה , Seh is applied to denote the individuals of a flock, whether sheep or goats; and hence, though "lamb" is in many passages the rendering of the A.V., the marginal reading gives "kid" ( Genesis 22:7-8;  Exodus 12:3;  Exodus 22:1, etc.). — Smith, s.v. (See Kid).

7. In the N.T. we find Ἀρνίον (strictly the diminutive of Ἀρήν , which latter once occurs,  Luke 10:1), a Lambkisn, the almost exclusive word, Ἄμνος being only employed in a few passages, directly referring to Christ, as noticed below.

It appears that originally the paschal victim might be indifferently of the goats or of the sheep ( Exodus 12:3-5). In later times, however, the offspring of sheep appears to have been almost uniformly taken, and in sacrifices generally, with the exception of the sin-offering on the great day of atonement. Sundry peculiar enactments are contained in the same law respecting the qualities of the animal ( Exodus 22:30;  Exodus 33:19;  Leviticus 22:27). (See Passover).

In the symbolical language of Scripture the lamb is the type of meekness and innocence ( Isaiah 11:6;  Isaiah 65:25;  Luke 10:3;  John 21:15). (See Sheep).

The hypocritical assumption of this meekness, and the carrying on of persecution under a show of charity to the souls of men, and bestowing absolutions and indulgences on those who conform to its rules, appears to have given rise to the application of this otherwise sacred title to Antichrist ( Revelation 13:11): "And I beheld another beast coming up out of the earth, and he had two horns Like A Lamb, and he spake as a dragon." This evidently has reference to the ostensibly mild and tolerant character of the pagan forms of religion, which nevertheless, in the end, were found cooperating with the relentless secular power. It finds a fit counterpart in the Jesuitical pretensions of Romanism. (See Antichrist).

International Standard Bible Encyclopedia

lam  : (1) The most used word is כּבשׂ , kebhes , "a young ram"; compare Arabic kebsh , "ram"; often of sacrifices; (feminine) כּבשׁה , kabhsāh , or כּבשׁה , kibchsāh , "ewe lamb" (  2 Samuel 12:3 ); by transposition כּשׂב , kesebh , and feminine כּשׂבּה , kisbāh ( Genesis 30:40;  Leviticus 3:7;  Leviticus 5:6 ). (2) כּר , kar , "lamb" ( Deuteronomy 32:14;  1 Samuel 15:9;  2 Kings 3:4 ). (3) שׂה , seh , "one" of the flock ( Genesis 22:7;  Leviticus 5:7 ). (4) צאן , cō'n , "sheep," "goats," "flock"; compare Arabic ḍâ'n , "sheep" ( Exodus 12:21 ); and צאן בּן , ben cō'n ( Psalm 114:4 ). (5) טלה , ṭāleh , "young lamb"; compare Arabic ṭalı̂ , "young lamb"; and טלאים , ṭela'ı̄m ( 1 Samuel 7:9;  Isaiah 40:11;  Isaiah 65:25 ). (6) אמּרין , 'immerı̄n ( Ezra 6:9 ,  Ezra 6:17;  Ezra 7:17 ). (7) ἄρνας , árnas , accusative plural ( Luke 10:3 ); diminutive ἀρνίον , arnı́on ( John 21:15;  Revelation 5:6 , etc.). (8) ἀμνός , amnós ( John 1:29 ,  John 1:36;  Acts 8:32;  1 Peter 1:19 ). See Sheep .