It has the first of these meanings in Numbers 21:18; Psalm 60:7; 108:8, and probably in Genesis 49:10, though here it may have the second meaning.
The parallelism, however, seems to require an impersonal object to correspond to scepter, and so the reading of the text (The Revised
Version) is to be preferred to that of the margin (Skinner, at the place). In Deuteronomy 33:21; Judges 5:14; Isaiah 33:22, it means the person who wielded the symbol of authority, that is the prescriber of laws. In a
primitive community this would be a military commander. In Genesis 49:10 the “ruler’s staff” is the symbol of kingly authority (Driver), and this verse consequently implies the supremacy of Judah which came in with the Davidic kingdom. This word contains no reference to the Messiah. In Numbers 21:18 there is an allusion to the custom of formally and symbolically opening fountains under the superintendence and at the instruction of the leader of the tribe. Such a custom seems to have been in vogue till comparatively modern times. Gray cites Budde in the New World for March, 1895, and Muir’s Mohamet and Islam, 343 f. In Judges 5:14 the word means “military commander,” as the context shows. This is the meaning also in Deuteronomy 33:21, where it is affirmed that Gad obtained a position worthy of its warlike character. Targum, Vulgate, Peshitta, and some moderns have seen here a reference to the grave of Moses, but Nebo was in Reuben and not in Gad.
W. C. Morro
hands” (Acts 2:23 the King James Version). The most notable example of lawlessness is the Antichrist, that “wicked (lawless) one” (2 Thessalonians 2:8).
William Evans LAWYER
<lo’-yer> ([nomiko>v, nomikos], “according or pertaining to law,” i.e.
legal; as noun, “an expert in law,” “about the law,” “lawyer” (Matthew 22:35; Luke 7:30; 10:25; 11:45,46,52; 14:3; Titus 3:13)): The work of the
“lawyers,” frequently spoken of as “scribes,” also known as “doctors” of the law (Luke 2:46 margin), was first of all that of jurists. Their business was threefold:
(1) to study and interpret the law;
(2) to instruct the Hebrew youth in the law;
(3) to decide questions of the law.
The first two they did as scholars and teachers, the last as advisers in some court. By virtue of the first-named function, they gradually developed a large amount of common law, for no code can go into such detail as to eliminate the necessity of subsequent legislation, and this usually, to a great extent, takes the form of judicial decisions founded on the code rather than of separate enactment. And so it was among the Hebrews. The provisions of their code were for the most part quite general, thus affording much scope for casuistic interpretation. As a result of the industry with which this line of legal development had been pursued during the centuries immediately preceding our era, the Hebrew law had become a very complicated science; and since it was forbidden to record these judicial decisions, a protracted study was necessary in order to commit them to memory.
But since the law must have universal application, the views of the individual scribe could not be taken as a standard; hence, the several disciples of the law must frequently meet for discussion, and the opinion of the majority then prevailed. To these meetings the youth interested in the study would be invited, that they might memorize the formulas agreed upon and might clear up the points upon which they were uncertain by asking questions of the recognized doctors (Luke 2:46).
Such centers of legal lore, of course, would seldom be found in rural communities; the authorities would naturally gather in large centers of population, especially — until 70 AD — in Jerusalem. While the
deliverances of these law schools were purely theoretical, yet they stood in close relation to the practical. Whenever doubt arose regarding the
application of the law to a particular case, the question was referred to the nearest lawyer; by him to the nearest company of lawyers, perhaps to the Sanhedrin; and the resultant decision was henceforth authority. Thus the lawyers became law makers, and after the destruction of Jerusalem, which brought an end to the existence of the Sanhedrin, the rabbinical doctors were recognized as the absolute authority in such matters. Frequently a single lawyer of great rank, as for instance Hillel or Gamaliel I, might pronounce dicta of unquestioned recognition with as much authority as a supreme court in our day, though sometimes his opinions were received and corrected by the legal tribunal, especially the Sanhedrin. Of course, frequently, these tribunals were under the sway of such a man’s influence, so that what he said upon his own authority would be ratified in the assembly of the doctors.
The second function of the lawyers was that of teachers. The renowned rabbis always sought to gather a company of pupils about them whose business it was to repeat the teachers’ law formulas until they had “passed into their flesh and blood.” For the purposes of such instruction as well as for the discussion of the teachers and the students, there were special schoolhouses, which are often mentioned in connection with the
synagogues as places of special merit and privilege. In Jerusalem, these law schools were conducted in the temple — probably in the hall dedicated to this special purpose (Matthew 21:23; 26:55; Mark 14:49; Luke 2:46; 20:1;
21:37; John 18:20). The students during the lectures sat on the floor, the teacher on a raised platform, hence, the expression “sitting at the feet of”
(Acts 22:3; Luke 2:46). Finally, the lawyers were called upon to decide cases in court or to act as advisers of the court. Before the destruction of Jerusalem, technical knowledge of the law was not a condition of eligibility to the office of judge. Anyone who could command the confidence of his fellow-citizens might be elected to the position, and many of the rural courts undoubtedly were conducted, as among us, by men of sterling quality but of limited knowledge. Naturally such men would avail
themselves of the legal advice of any “doctor” who might be within reach, especially inasmuch as the latter was obliged to give his services
gratuitously. And in the more dignified courts of large municipalities; it was a standing custom to have a company of scholars present to discuss and decide any new law points that might arise. Of course, frequently, these men were elected to the office of judge, so that practically the entire system of jurisprudence was in their hands.
Frank E. Hirsch LAY; LAYING
<la>, <la’-ing>:
(1) µyci [sim], “to put,” and the Greek equivalent, [ti>qhmi, tithemi], are very frequently translated by “to lay.” the Revised Version (British and American) very often changes the King James Version rendering of [sim], but never that of [tithemi]: 1 Samuel 15:2, “how he set himself against him in the way” (the King James Version “he laid wait for him”); 2 Kings 11:16, “So they made way for her” (the King James Version “And they laid hands on her”); compare 2 Chronicles 23:15;
Job 24:12, “God regardeth not the folly” (the King James Version
“God layeth not folly”); Job 34:23, “For he needeth not further to consider a man” (the King James Version “For he will not lay upon man more”); Isaiah 28:17, “And I will make justice the line” (the King James Version “Judgment also will I lay to the line”); Job 17:3, “Give now a pledge” (the King James Version “Lay down now”).
(2) ˆt”n: [nathan], literally, “to give,” is very commonly translated by
“to lay.” the Revised Version (British and American) changes the translation of the King James Version in Ezekiel 4:5, “I have
appointed”; Ezekiel 33:28 f, “I will make the land a desolation” (the King James Version “I will lay the land most desolate”).
(3) “To lay” of the King James Version is frequently rendered
differently in the Revised Version (British and American); Isaiah 54:11,
“I will set thy stones” (the King James Version “lay thy stones”);
Deuteronomy 29:22, “the sicknesses wherewith Yahweh hath made it sick” (the King James Version “sicknesses which the Lord hath laid upon”). For other differences of the Revised Version (British and American) and the King James Version compare Deuteronomy 21:8; 2 Kings 9:25 m; 2 Kings 12:11; Ezra 8:31; Psalm 104:5 m; Isaiah 53:6;
Jeremiah 5:26; Mark 7:8; Luke 19:44; James 1:21; 1 Peter 2:1. In
most of these passages the change of the Revised Version (British and American) is due to the peculiar use of the word “to lay” in the King James Version. The following expressions are found very frequently:
“to lay hands on,” “to lay wait,” “to lay up,” “to lay aside,” “to lay upon,” “to lay down,” etc.
“Laying of wait,” the King James Version, is rendered “lying in wait” in Numbers 35:20 ff; Acts 9:24 reads: “But their plot became known” (the King James Version “But their laying await was known”). The “laying on of hands” is a very general expression.
See HANDS, LAYING ON OF.
A. L. Breslich