Lot

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wrapt up; hidden; covered; myrrh; rosin
(same as Lotan)
Hitchcock's Bible Names Dictionary


Hideous Formorian war goddess and goddess of physical prowess and strength Ireland
Gods and Goddess Reference


LOT.—The son of Haran, brother of Abraham. His name seems clearly derived from a root meaning to wrap closely. The account of his life is contained in Gen_11:27 to Gen_14:16; Gen_14:19. He was born in Ur, and went with Abraham to Haran, and thence to Canaan. He accompanied Abraham in much of his wandering. The separation between them (ch. 13) was due to a quarrel between their herdsmen, each having great possessions of cattle. As a result, Lot dwelt in the cities of the plain, making his home in Sodom. During the expedition of Chedorlaomer (ch. 14) he was carried away captive, and rescued by Abraham. In ch. 19 is narrated the escape of Lot and his daughters from Sodom, with the subsequent incidents. The city of Zoar, where they dwelt for a time, is possibly the Zoara or Zoôr of Josephus, at the S.E. extremity of the Dead Sea, in the modern Ghôr es-Sâfieh, a well-watered region. The mountain to which he finally went is doubtless the mountainous region later known as Moab. The story of the daughters of Lot (Gen_19:30-38) is now usually considered to be not history, but a traditional account of the origin of the two nations, Moab and Ammon. The basis of the story is partly popular etymology of the two names; while it is prompted chiefly by national rivalry and hostility. That Lot was a righteous man (2Pe_2:7-8) may be granted in a relative sense, in comparison with the Sodomites; but he shows no great strength of character.
Lot’s wife.—The historical character of the story of Lot’s wife and her transformation into a pillar of salt is doubtful: it may have arisen from the peculiarities of the cliffs in the vicinity of the Dead Sea. At its S.W. extremity is a range of cliffs 6 miles long and 600 feet high, called Jebel Usdum, ‘the mountain of Sodom.’ These consist of crystallized rock salt, covered with chalky limestone and gypsum, and curiously furrowed and worn, so as sometimes to resemble a human figure.
George R. Berry.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909

Lot. (veil or covering).
1. The son of Haran, and therefore the nephew of Abraham. Gen_11:27; Gen_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, Gen_11:28, and Lot was, therefore, born there.
He removed with the rest of his kindred to Charran, and again subsequently with Abraham and Sarai to Canaan. Gen_12:4-5. With them, he took refuge in Egypt from a famine, and with them, returned, first to the "south," Gen_13:1, and then to their original settlement between Bethel and Ai. Gen_13:3-4.
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. Gen_13:10-14.
The next occurrence in the life of Lot is his capture by the four kings of the east and his rescue by Abram. Gen_13:14. The last scene preserved to us in the history of Lot is too well known to need repetition.
He was still living in Sodom, Gen_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. See Zoar.
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 Christ. Luk_17:32.
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.
(literally, a pebble).
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."
"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 Christ's garments undoubtedly used these dice." ? Lyman Abbott.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863

the son of Haran, and nephew to Abraham. He accompanied his uncle from Ur to Haran, and from thence to Canaan; a proof of their mutual attachment, and similarity of principles respecting the true religion. With Abraham he descended into Egypt, and afterward returned with him into Canaan: but the multiplicity of their flocks, and still more the quarrels of their servants, rendered a friendly separation necessary. When God destroyed the cities of the plain with fire and brimstone, he delivered “just Lot” from the conflagration, according to the account of the divine historian. The whole time that Lot resided there was twenty-three years. During all this period he had been a preacher of righteousness among this degenerate people. In him they had before their eyes an illustrious example of the exercise of genuine piety, supported by unsullied justice and benevolent actions. And doubtless it was for these purposes that Divine Providence placed him for a time in that city. The losses which Lot sustained on this melancholy occasion were very great; his wife, property, and all the prospects of the future settlement of his family blasted. Pity must therefore draw a friendly veil over the closing scene of this man of affliction; and let him that thinketh he standeth, take heed lest he fall into deeds more reprehensible than those of Lot, without having equal trials and sufferings to plead in his favour. Respecting his wife, whether grieving for the loss of her property, or inwardly censuring the severity of the divine dispensation, or whether moved by unbelief or curiosity, cannot now be known; but, looking back, she became a pillar of salt, Gen_19:26. It would be endless to present the reader with all the opinions on this subject. Some contend that nothing more is meant than that she was suffocated: others, that a column or monument of metallic salt was erected upon her grave: others affirm that she became encrusted with the sulphur, insomuch that she appeared like an Egyptian mummy, which is embalmed with salt. Our Lord warns his disciples to remember Lot's wife in their flight from Jerusalem, and not to imitate her tardiness, Luk_17:32.
2. LOT, any thing cast or drawn in order to determine any matter in question, Pro_18:18. We see the use of lots among the Hebrews in many places of Scripture: God commands, for example, that lots should be cast upon the two goats which were offered for the sins of the people, upon the solemn day of expiation, to know which of the two should be sacrificed, and which liberated, Lev_16:8-10. He required also that the land of promise should be divided by lot as soon as it was conquered; which command Joshua accordingly executed, Num_26:55-56; Num_33:54; Num_34:13, &c; Joshua xiv-xvi; hence the term “lot” is used for an inheritance, “Thou maintainest my lot;” and figuratively for a happy state or condition. The priests and Levites had their cities appointed by lot. Lastly, in the time of David, the four and twenty classes of the priests and Levites were distributed by lot, to determine in what order they should wait in the temple, 1Ch_6:54; 1Ch_6:61; 1Ch_24:5; 1Ch_25:8. In the division of the spoil, after victory, lots were likewise cast, to give every man his portion, Oba_1:11; Nah_3:10, &c. In the New Testament, after the death of Judas, lots were cast to decide who should occupy the place of the traitor, Act_1:26. From the above instances, it is clear that when men have recourse to this method, the matter ought to be of the greatest importance, and no other apparent way left to determine it; and the manner of making the appeal should be solemn and grave, if we would escape the guilt of taking the name of God in vain. It unquestionably implies a solemn appeal to the Most High to interpose by his decision; and so every thinking man will be very careful that he has a true and religious ground for so serious a proceeding; and few if any cases can now occur in which it can have any justification. The ancient manner of casting lots, was either in some person's “lap,” or fold of the robe; into a helmet, or urn, or other vessel, in which they might be shaken before they were drawn or cast.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.

When Abraham and his household moved from Mesopotamia into Canaan, his nephew Lot went with him. He also went with Abraham into Egypt, and then back into Canaan (Gen_11:26-31; Gen_12:1-5; Gen_12:10; Gen_13:1).
Like Abraham, Lot was a wealthy owner of sheep and cattle. When trouble arose between Abraham’s and Lot’s workers, the two households separated. Lot chose for himself the fertile pasture lands around Sodom and Gomorrah, east of the Dead Sea (Gen_13:5-11). Lot’s choice was selfish and it soon brought him trouble. Mesopotamian invaders raided his territory, plundered his goods and took Lot himself captive. Only swift action by Abraham rescued him (Gen_14:1-3; Gen_14:12-16).
Lot established himself in the city of Sodom and continued to increase in prosperity. But Sodom and the neighbouring city of Gomorrah were so morally corrupt that God decided to destroy them (Gen_13:12-13; Gen_18:20-21). Lot did not agree with the immoral practices of Sodom (2Pe_2:7-8), though he apparently did nothing to oppose them. He was even prepared to allow the sexual perverts of the city to rape his daughters, in order to save two guests from homosexual assault (Gen_19:1-11). Lot was so much at home in Sodom that even when God’s judgment was about to fall on the city, he did not want to leave (Gen_19:15-20).
The two daughters of Lot, still affected by the evil influences of Sodom, forced their father into immoral sexual relations with them. The two children born as a result marked the beginnings of two nations, Ammon and Moab (Gen_19:30-38).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.

Lot (A covering); son of Haran and nephew of Abraham, who by the early death of his father had already come into possession of his property when Abraham went into the land of Canaan (Gen_11:31). Their united substance, consisting chiefly in cattle, was not then too large to prevent them from living together in one encampment. Eventually, however, their possessions were so greatly increased, that they were obliged to separate; and Abraham with rare generosity conceded the choice of pasture-grounds to his nephew. Lot availed himself of this liberality of his uncle, as he deemed most for his own advantage, by fixing his abode at Sodom, that his flocks might pasture in and around that fertile and well-watered neighborhood (Gen_13:5-13). He had soon very great reason to regret this choice; for although his flocks fed well, his soul was starved in that vile place, the inhabitants of which were sinners before the Lord exceedingly. There 'he vexed his righteous soul from day to day with the filthy conversation of the wicked' (2Pe_2:7).
About eight years after his separation from Abraham (B.C. 1913), Lot was carried away prisoner by Chedorlaomer, along with the other inhabitants of Sodom, and was rescued and brought back by Abraham (Genesis 14), as related under other heads [ABRAHAM; CHEDORLAOMER]. This exploit procured for Abraham much celebrity in Canaan; and it ought to have procured for Lot respect and gratitude from the people of Sodom, who had been delivered from hard slavery and restored to their homes on his account. But this does not appear to have been the result.
At length the guilt of 'the cities of the plain' brought down the signal judgments of Heaven. The avenging angels, after having been entertained by Abraham, repaired to Sodom, where they were received and entertained by Lot, who was sitting in the gate of the town when they arrived. While they were at supper the house was beset by a number of men, who demanded that the strangers should be given up to them, for the unnatural purposes which have given a name of infamy to Sodom in all generations. Lot resisted this demand, and was loaded with abuse by the vile fellows outside on that account. They had nearly forced the door, when the angels smote them with instant blindness, by which their attempts were rendered abortive, and they were constrained to disperse. Towards morning the angels apprised Lot of the doom which hung over the place, and urged him to hasten thence with his family. He was allowed to extend the benefit of this deliverance to the families of his daughters who had married in Sodom; but the warning was received by those families with incredulity and insult, and he therefore left Sodom accompanied only by his wife and two daughters. As they went, being hastened by the angels, the wife, anxious for those who had been left behind, or reluctant to remove from the place which had long been her home, and where much valuable property was necessarily left behind, lingered behind the rest, and was suddenly involved in the destruction, by which?smothered and stiffened as she stood by saline incrustations?she became 'a pillar of salt.'
Lot and his daughters then hastened on to Zoar, the smallest of the five cities of the plain, which had been spared on purpose to afford him a refuge: but, being fearful, after what had passed, to remain among a people so corrupted, he soon retired to a cavern in the neighboring mountains, and there abode. After some stay in this place, the daughters of Lot became apprehensive lest the family of their father should be lost for want of descendants, than which no greater calamity was known or apprehended in those times; and in the belief that, after what had passed in Sodom, there was no hope of their obtaining suitable husbands, they, by a contrivance which has in it the taint of Sodom, where they had been brought up, made their father drunk with wine, and in that state seduced him into an act which, as they well knew, would in soberness have been most abhorrent to him. They thus became the mothers, and he the father, of two sons, named Moab and Ammon, from whom sprung the Moabites and Ammonites, so often mentioned in the Hebrew history (Genesis 19). This circumstance is the last which the Scripture records of the history of Lot; and the time and place of his death are unknown.




The Popular Cyclopedia of Biblical Literature
by John Kitto.

Lot
(properly גּוֹרָלor גֹּרָל, goral', κλῆρος, literally a pebble, used anciently for balloting; other terms occasionally thus rendered are חֵבֶלor חֶבֶל, che'bel, a portion, Deu_32:9; 1Ch_16:18; Psa_105:11, referring to an inheritance; and λαγχάνω, to obtain by lot, Luk_1:9; Joh_19:24), strictly a small stone, as used in casting lots (Lev_16:8; Num_33:54; Jos_19:1. Eze_24:6; Jon_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 Pro_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.
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, βελομαντεία (Hos_4:12; Eze_21:21; Mauritius, De Sortitione, c. 14, § 4; see also Est_3:7; Est_9:24-32 ; Mishna, Taanith, 2:10). SEE DIVINATLON. Among heathen instances the following additional may be cited:
1. Choice of a champion, or of priority in combat (Il. 3:316; 7:171; Herod. 3:108);
2. Decision of fate in battle (Il. 20:209);
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);
4. Priests (AEsch. in Tim. page 188, Bekk.);
5. A German practice of deciding by marks on twigs, mentioned by Tacitus (Germ. 10);
6. Division of conquered or colonized land (Thucydides, 3:50; Plutarch, Pericles, 84; Bockh, Public Econ. of Ath. 2:170)."
The Israelites sometimes had recourse to lots as a method of ascertaining the divine will (Pro_16:33), and generally in cases of doubt regarding serious enterprises (Est_3:7; compare Rosenmüller, Morgenl. 3:301), especially the following: (a.) In matters of partition or distribution. e.g. the location of the several tribes in Palestine (Num_26:55 sq.; Num_33:34; Num_34:13; Num_36:2; Jos_14:2; Jos_18:6 sq.; Jos_19:5), the assignment of the Levitical cities (Jos_21:4 sq.), and, after the return from the exile, the settlement in the homesteads at the capital (Neh_11:1; compare 1Ma_3:36). Prisoners of war were also disposed of by lot (Joe_3:3; Nah_3:10; Oba_1:11; compare Mat_27:35; Joh_19:24; compare Xenoph. Cyrop. 4:5, 55). (b.) In criminal investigations where doubt existed as to the real culprit (Jos_7:14; 1Sa_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, § 4). The instance of the mariners casting lots to ascertain by the surrendering of what offender the sea could be appeased (Jon_1:7), is analogous; but it is not clear, from Pro_18:18, that lots were resorted to for the determination of civil disputes. (c.) In the election to an important office or undertaking foir which several persons appeared to have claims (1Sa_10:19; Act_1:26; comp. Herod. 3:128; Justin. 13:4; Cicero, Verr. 2:2, 51; Aristot. Polit. 4:16), as well as in the assignment of official duties among associates having a common right (Neh_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 (1Ch_24:3; 1Ch_24:5; 1Ch_24:19; Luk_1:9), also of the Levites for similar purposes (1Ch_23:28; 1Ch_24:20-31; 1Ch_25:8; 1Ch_26:13; Mishna, Tamid, 1:2; 3:1.; 5:2; Jonut, 2:2. 3, 4; Shabb. 23:2; Lightfoot, Hor. Hebr. in Luk_1:8-9, volume 2, page 489). (d.) In military enterprises (Jdg_20:10; compare Val. Max. 1:5, 3).
In the sacred ritual of the Hebrews we find the use of lots but once prescribed, namely, in the selection of the scape-goat (Lev_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 ATONEMENT, DAY OF. Eventually lots came into frequent usage (comp. the Mishna, Shabb. 23:2). In later times they even degenerated into a game of hazard, of which human life was the stakes (Josephus, War, 3:8, 7). Dice appear to have been usually employed for the lot (הַשְׁלַיךְ גּוֹרָל, to "throw the die," Jos_18:8; so הוֹרָה, to cast, Jos_18:6; δίδωμι, to give, Act_1:26; נָפָל, πίπτω, to fall, Jon_1:7; Eze_24:7; Act_1:26), and were sometimes drawn from a vessel (יָצָא הִגּוֹרָל," the lot came forth," Numbers 32:54, so עָלָה, to "come up," Lev_6:9; comp. the Mishna, 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 (Num_27:21; 1Sa_28:6), which appears to have had some connection with the divination by means of the sacerdotal EPHOD (1Sa_23:6; 1Sa_23:9). Stones were occasionally employed in prophetical or emblematical lots (Num_17:6 sq.; Zec_11:10; Zec_11:14). SEE PURIM. Election by lot appears to have prevailed in the Christian Church as late as the 7th century (Bingham, Eccles. Antiq. 4:1, 1, volume 1, page 426; Bruns, 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).
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 über 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).
The term "lot" is also used for that which falls to one by lot, especially a portion or inheritance (Jos_15:1; Jdg_1:3; Psa_125:3; Isa_17:14; Isa_47:6; Act_8:21). Lot is also used metaphorically for portion, or destiny, as assigned to men from God (Psa_16:5): "And arise to thy lot in the end of days" in the Messiah's kingdom (Dan_12:13; comp. Rev_20:6). SEE HERITAGE.

CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.

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