9. Chief priests, scribes and others plot against Jesus (19:47–20:47)

a. Question his authority to act (20:1-19)

b. Efforts to trap Jesus on tax question and on teaching of resurrection fail (20:20-47)

10. Jesus visits temple with disciples and afterward foretells its destruction and provides many-featured sign, sign also constituting evidence about nearness of Kingdom (21:1-38)

11. Judas agrees to betray Jesus (22:1-6)

E. Events occurring during last two days Jesus spent on earth, up until his death (22:7–23:49)

1. Preparation for and celebration of Passover; institution of Lord’s Evening Meal (22:7-38)

2. Jesus’ betrayal and arrest (22:39-54)

3. Peter’s denial of Jesus (22:55-62)

4. Jesus tried by Sanhedrin, brought before Pilate, sent to Herod, brought back to Pilate, who finally yields to mob and hands Jesus over for impalement (22:63–23:31)

5. Jesus’ impalement; his promise to evildoer about being in Paradise; his death amidst unusual phenomena (23:32-49)

VI. Jesus’ burial, resurrection, post-resurrection appearances and ascension to heaven (23:50–24:53)

See the book “All Scripture Is Inspired of God and Beneficial,” pp. 186-192.

LUMINARY

[Heb., ma·ʼohrʹ, meaning source of light, luminary].

The Genesis account relates that during the fourth creative “day” God caused luminaries to “come to be in the expanse of the heavens.” (Gen. 1:14) This does not indicate the coming into existence of light (Heb., ʼohr) itself, since this is shown to have existed previously. (Gen. 1:3) Nor does it state that the sun, moon and stars were created at this point. The initial verse of the Bible states: “In the beginning God created the heavens and the earth.” (Gen. 1:1) Thus the heavens with their celestial bodies, including the sun, existed an undetermined period of time prior to the processes and events stated as occurring during the six creative periods described in the following verses of the first chapter of Genesis.

It should be noted that, whereas Genesis 1:1 states that God “created” (Heb., ba·raʼʹ) the heavens and the earth in the beginning, verses 16 and 17 state that, during the fourth creative “day,” “God proceeded to make [Heb., a form of ʽa·sahʹ] the two great luminaries, the greater luminary for dominating the day and the lesser luminary for dominating the night, and also the stars. Thus God put them in the expanse of the heavens to shine upon the earth.” The Hebrew word ʼa·sahʹ, often translated “make,” can mean simply to establish (2 Sam. 7:11), appoint (Deut. 15:1), form (Jer. 18:4), or prepare (Gen. 21:8).

Thus the record here only states what the already existing sun, moon and stars now became in relation to planet Earth. It therefore appears that light from these heavenly bodies, hitherto blocked by some cause, possibly cosmic dust, reached the ‘waters above the expanse’ on the first creative “day.” These waters, in turn, prevented light from penetrating into the expanse, until the fourth “day.” The statement that “God put them in the expanse of the heavens” on that day simply expresses the fact that, at this point, God caused them to be discernible by a penetration of their light rays into earth’s atmosphere, reaching earth’s surface. Their purpose was to “make a division between the day and the night” and to serve as “signs and for seasons and for days and years.” In addition to being signs of God’s existence and majesty, by their movements such luminaries enable man to mark accurately the natural seasons, days and years.—Gen. 1:14-18; Ps. 74:16; 148:3.

The same Hebrew word (ma·ʼohrʹ) is used with reference to the light-bearing equipment in the tabernacle, which employed lighted oil as the means for producing artificial illumination. (Ex. 25:6; 27:20; 35:8, 14, 28; Lev. 24:2; Num. 4:9) At Proverbs 15:30 it is used figuratively in the expression “brightness of the eyes.” Egypt is prophetically warned of a withdrawal of all light by Jehovah’s darkening and beclouding all the “luminaries [form of ma·ʼohrʹ] of light [ʼohr] in the heavens.”—Ezek. 32:2, 7, 8.

LUTE

The Hebrew word sha·lishʹ seems to be related to a root signifying “three.” Hence, the plural form sha·li·shimʹ at 1 Samuel 18:6 has been variously translated as “instruments of three strings” (Ro), “three-stringed instruments” (Yg) and, as favored by some modern lexicons, “lutes.” (NW) The context of this verse suggests a comparatively light musical instrument, for it was played by Israelite women as they sang and danced in celebration of the victories of King Saul and of David.—1 Sam. 18:6, 7.

LUZ

[almond tree or almond wood].

1. The earlier name of the town of Bethel, evidently given to it by the Canaanite inhabitants. Jacob applied the name “Bethel” (house of God) to the site where he received a dream containing a divine revelation; a place where Abraham had previously camped. (Gen. 28:16-19; 35:6) Originally the site of Bethel was distinct from the town of Luz, being situated to the E of Bethel in the direction of Ai. (Gen. 12:8) It appears that the name “Bethel” eventually superseded that of Luz, at the latest by the time of the Israelite conquest of Canaan. (Judg. 1:22) Due to the rendering of Joshua 16:2 in the Authorized Version and the Revised Standard Version describing Ephraim’s boundary as running “from Beth-el to Luz,” some have assumed that these sites continued to be distinct as separate towns. However, other modern translations here read “Beth-el-luz” (JP), “Bethel-luz” (JB), “Bethel (that is, Luz)” (AT), or “Bethel belonging to Luz” (NW). After chapter one of the book of Judges the name “Luz” is no longer used.

The Hebrew word (luz) corresponding to the name of the town is also used at Genesis 30:37 with reference to the almond-tree staffs used by Jacob.—See BETHEL No. 1.

2. The name of a city built in “the land of the Hittites” by a man of Bethel (Luz) who cooperated with Israelite fighters of the house of Joseph in bringing about the fall of Bethel. Like Rahab and her family, he and his family were allowed to go unharmed. But, different from Rahab and perhaps indicating that the basis for his services rendered was not a genuine fear and appreciation of Jehovah, the God of Israel, the man did not seek to associate himself with Israel, preferring to go to Hittite country and there build his city, which he named Luz, doubtless in memory of his hometown. The Bible does not dignify him by naming him as it does Rahab. (Judg. 1:23-26) Some consider it likely that the name of the city at least is reflected in the ruins of Luweizeh, located about twelve miles (19 kilometers) SE of Sidon.

LYCAONIA

(Lyc·a·oʹni·a).

A region in Asia Minor where the Lycaonian language was spoken. (Acts 14:6-11) The exact boundaries of Lycaonia are uncertain and fluctuated considerably throughout its history. Basically, in the period during which Lycaonia figured in the Bible record, it lay in the southern part of the Roman province of Galatia and was bounded by Pisidia and Phrygia on the W, Cappadocia on the E and Cilicia on the S. This area consists of a treeless plain having limited water. In some parts the soil has a high salt content, contributing further to the barrenness of the region. Anciently, though, it was reasonably productive and furnished sufficient pasturage for a large number of sheep.

The apostle Paul visited Derbe and Lystra, two cities of Lycaonia, during the course of his first and