Lamp

VIEW:40 DATA:01-04-2020

LAMP.—1. The earliest illuminant everywhere was supplied by pieces of resinous wood. Such probably were the torches of Gideon’s adventure (Jdg_7:16; Jdg_7:20 RV [Note: Revised Version.] for AV [Note: Authorized Version.] ‘lamps’) and other passages. There is no evidence of anything of the nature of our candles, which is a frequent AV [Note: Authorized Version.] rendering of the ordinary Heb. word (nçr) for ‘lamp,’ now introduced throughout by RV [Note: Revised Version.] except in Zep_1:12 (but Amer. RV [Note: Revised Version.] here also ‘lamp’). The unearthing of thousands of lamps in the course of recent Palestine exploration, sometimes as many as two or three hundred from a single grave, has made it possible to trace the development of the lamp from early pre-Israelite to Byzantine times. Only the barest outline can be attempted here.
2. Two main stages in this development have to be recognized, the first that of the open, the second that of the closed, lamp. (a) The earliest form found in pre-Israelite strata is that of the plain open clay lamp in the shape of a shell, or shallow bowl, with rounded bottom. It is distinguished from the later form of open lamp by having the rim only slightly pinched along about one-third of its circumference, to keep the wick in position. (b) In the later forms just referred to, which are those of the late Canaanite and early Hebrew periods, the lips are drawn much more closely together, so as to form an elongated spout, as may be seen in the illust. in Hastings’ DB [Note: Dictionary of the Bible.] iii. 24, fig. 1; Bliss and Macalister, Excavations in Palestine (in the sequel cited as BM Exc.), plate 66; Bliss, Mound of Many Cities, 87. For types of (a) and (b) side by side, see PEFSt [Note: Quarterly Statement of the same.] , 1904, 327. (c) The next step apparently was to substitute a flat base for the rounded forms of (a) and (b). This type of open lamp has continued in use to the present day in certain parts of Syria.
3. The introduction of the closed lamp cannot as yet be dated with certainty, but is probably due to Western influence. According to Bliss (BMExc. 130), ‘by Seleucidan times the open lamp appears largely to have given way to the closed lamp.’ (a) The earlier specimens of this type consist of a circular bowl closed at the top, with the exception of a round opening for pouring in the oil, with a flat or concave base. They are further characterized by their long tapering, and sometimes straight, spout, which ‘forms a distinct angle with the bowl.’ These lamps are entirely without ornament, and, like all the others, without handles. (b) The later closed lamps, on the other hand, have their upper surface ornamented with an endless variety of design, ranging from simple lines through chevrons, spirals, etc., to animal forms. Numerous specimens of (a) and (b) are illustrated in BMExc. pl. 62, 63. For a typical lamp of the Maccabæan period, see PEFSt [Note: Quarterly Statement of the same.] , 1904, 348, pl. iii. No. 5. This may be assumed to have been the prevailing type of lamp in NT times.
4. Many of the specimens hitherto given as illustrations of the lamps of OT are really of early Christian or even Byzantine date. A typical Byzantine form is given in BM Exc. pl. 66, No. 6. This type is distinguished from the previous closed type by the fact that ‘the curve of the body is continuous with the top of the spout, giving a generally oval shape.’ See the collections illustrated PEFSt [Note: Quarterly Statement of the same.] , 1892, 125; 1904, plate iii; 1905, 150.
5. In addition to the normal lamp with a single wick, the excavations in northern and southern Palestine have brought to light numerous specimens of ‘multiple lamps,’ a favourite form of which consisted of a bowl, having its rim pinched into three, four, or seven spouts (see BM Exc. pl. 66). As in other lands, the Palestinian potter sometimes gave his lamp the shape of an animal, such as the remarkable clay duck from Gezer described and illustrated in PEFSt [Note: Quarterly Statement of the same.] , 1903, 40.
The favourite material in all ages was clay. A good specimen of a bronze lamp with a handle, from the Greek period, is shown in BMExc. 60. Silver lamps are mentioned in Jdt_10:22. Those of the Tabernacle and Temple were of gold. The usual illuminant was the oil of the olive; other oils, including naphtha, are named in the Mishna (Shabbath, ii. 1ff.), where may be found, also, a list of the substances for wicks in addition to the ordinary wick of twisted flax (Isa_42:3 RVm [Note: Revised Version margin.] ), and other details regarding the household lamp.
6. In the poorer houses the lamp was placed, as it still is, in a niche in the wall. It is in the case of a ‘great woman’ that we first hear of a lampstand in a private house. Lampstands of stone, about 30 inches in height, have been found in the recent excavations in Crete; one of limestone is figured in Bliss, Mound, etc. 104, from Lachish. The candlestick of AV [Note: Authorized Version.] , which, strangely enough, is retained in RV [Note: Revised Version.] (except in Mat_5:15, where ‘stand’ is substituted), is of course a lampstand. For the elaborate lampstands or ‘candlesticks’ of the Tabernacle and the Temple see those articles. An interesting specimen of a lamp with seven spouts and stand in one piece was found by Sellin at Taanach (illust. in his Eine Nachlese, etc. 22; Benzinger, Heb. Arch.2 [1907] 99).
In ancient times, as at the present day, it was customary to keep the household lamp continually alight, hence the figure in 1Ki_11:36, 2Ki_8:19; conversely, the putting out of the lamp of the wicked (Job_18:8 [AV [Note: Authorized Version.] ‘candle’], Pro_13:9) denotes their utter extinction.
For a recently discovered, and still obscure, early rite in which lamps and bowls played an essential part, see House, § 3; and for a later rite, see Dedication [Feast of].
A. R. S. Kennedy.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909

(See CANDLE; CANDLESTICK.) The ordinary means of lighting apartments. In Jdg_7:16; Jdg_7:20, lamps mean torches; so Joh_18:3; Mat_25:1. The terra cotta and bronze handlamps from Nimrud and Koyunjik perhaps give a good idea of the Bible lamp. The Egyption kandeel or common lamp is a small glass vessel with a tube in the bottom in which is stuck a wick of cotton twisted round straw. Water is poured in first, then the oil. The usual symbols of the early Christian lamps found at Jerusalem are the cross, the seven branched candlestick, the palm (Joh_12:13; Rev_7:9). The rudeness of the lamps indicates the poverty of the early saints at Jerusalem. The inscriptions that occur are "the light of Christ shineth to all," and the initials I. X. TH., "Jesus Christ God."
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.

Lamp.
1. That part of the Golden Candlestick belonging to the Tabernacle which bore the light; also of each of the ten candlesticks placed by Solomon in the Temple before the Holy of Holies. Exo_25:37; 1Ki_7:49; 2Ch_4:20; 2Ch_13:11; Zec_4:2. The lamps were lighted every evening and cleansed every morning. Exo_30:7-8.
2. A torch or flambeau, such as was carried by the soldiers of Gideon. Jdg_7:16; Jdg_7:20. Compare Jdg_15:4. The use, in marriage processions, of lamps fed with oil is alluded to in the parable of the ten virgins. Mat_25:1. Modern Egyptian lamps consist of small glass vessels with a tube at the bottom containing a cotton wick twisted around a piece of straw.
For night travelling, a lantern composed of waxed cloth strained over a sort of cylinder of wire rings, and a top and bottom of perforated copper. This would, in form, at least, answer to the lamps within pitchers of Gideon.
"The Hebrews, like the ancient Greeks and Romans, as well as the modern Orientals, were accustomed to burn lamps all night. This custom, with the effect produced by their going out or being extinguished, supplies various figures to the sacred writers. 2Sa_21:17; Pro_13:9; Pro_20:20. On the other hand, the keeping up of a lamp's light is used as a symbol of enduring and unbroken succession. 1Ki_11:36; 1Ki_15:4; Psa_132:17." ? McClintock and Strong.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863

λαμπας. There is frequent mention of lamps in Scripture, and the word is often used figuratively. The houses in the east were, from the remotest antiquity, lighted with lamps; and hence it is so common in Scripture to call every thing which enlightens the body or mind, which guides or refreshes, by the name of a lamp. These lamps were sustained by a large candlestick set upon the ground. The houses of Egypt, in modern times, are never without lights: they burn lamps all the night long, and in every occupied apartment. So requisite to the comfort of a family is this custom reckoned, or so imperious is the power which it exercises, that the poorest people would rather retrench part of their food than neglect it. As this custom no doubt prevailed in Egypt and the adjacent regions of Arabia and Palestine in former times, it imparts a beauty and force to some passages of Scripture which have been little observed. Thus, in the language of Jeremiah, to extinguish the light in an apartment is a convertible phrase for total destruction; and nothing can more properly and emphatically represent the total destruction of a city than the extinction of the lights: “I will take from them the light of a candle, and this whole land shall be a desolation and an astonishment.” Job describes the destruction of a family among the Arabs, and the desolation of their dwellings, in the very language of the prophet: “How oft is the candle of the wicked put out, and how oft cometh their destruction upon them!” Job_21:17. Bildad expresses the same idea in the following beautiful passage: “Yea, the light of the wicked shall be put out, and the spark of his fire shall not shine. The light shall be dark in his tabernacle, and his candle shall be put out with him,” Job_18:5-6. A burning lamp is, on the other hand, the chosen symbol of prosperity, a beautiful instance of which occurs in the complaint of Job: “O that I were as in months past, as in the days when God preserved me; when his candle shined upon my head, and when by his light I walked through darkness,” Job_29:2-3. When the ten tribes were taken from Rehoboam, and given to his rival, Jehovah promised to reserve one tribe, and assigns this reason: “That David my servant may have a light always before me in Jerusalem,” 1Ki_11:36. In many parts of the east, and in particular in the Indies, instead of torches and flambeaux, they carry a pot of oil in one hand, and a lamp full of oily rags in the other.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.

Various kinds of lamps are mentioned in the Bible, some for indoor use (2Ki_4:10; Dan_5:5; Mat_5:15; Act_20:8), others for outdoor use (Psa_119:105; Mat_25:1; Joh_18:3). They were made of a variety of materials (clay, metal or wood) and were of different shapes and designs, but they all functioned in much the same way. Basically, a lamp consisted of a bowl to hold the fuel (oil) and a cloth wick that soaked up the oil for the flame (Exo_27:20; Mat_25:3-4).
A lamp was so important for everyday living in the ancient world that it was almost a symbol of life itself (2Sa_21:17; Job_29:2-3; Pro_13:9; Rev_18:23). The Word of God and the servants of God are at times likened to lamps, since they provide light from God in a world of darkness (Psa_119:105; Mat_5:16). The lamp was therefore a fitting symbol of the witness that the people of God bear to him (Luk_12:35; Joh_5:33; Joh_5:35; cf. Joh_1:7).
Lampstands
In the tabernacle built by Moses, seven lamps were fitted to a single lampstand to provide light for the Holy Place. God gave Moses no dimensions for the lampstand, but it weighed about thirty-five kilograms, was made of one piece of gold and was richly ornamented. The common people provided the oil for the lamps, and the priests checked the lamps each morning and evening to ensure they were kept burning (Exo_25:31-40; Exo_27:20-21). In Solomon’s temple there were ten lampstands, five against each of the two side walls (1Ki_7:49).

Many years later, when the Jews had returned from captivity in Babylon and were rebuilding their temple, the prophet Zechariah had a vision of a seven-branched temple lampstand. Two olive trees, one each side of the lampstand, fed the lamps miraculously with a continuous supply of oil. This symbolized the continuous supply of God’s supernatural power, which would ensure the satisfactory completion of the temple (Zechariah 4). It probably also symbolized the witness of God’s people (Rev_11:3-4).
In the book of Revelation, lampstands feature in one of the visions that John saw. In this vision, seven lampstands represented seven churches, to which God directed John to write seven letters (Rev_1:11-13; Rev_1:20). Each church was to be a witness to Jesus Christ, but if it failed in its task and ignored God’s warnings, God could ‘remove the lampstand’ by bringing the church to an end (Rev_2:5).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.


Fig. 237?Egyptian Lamps
Lamps are very often mentioned in Scripture; but there is nothing to give any notion of their form. Almost the only fact we can gather is, that vegetable oils were burnt in them, and especially, if not exclusively, olive-oil. This, of the finest quality, was the oil used in the seven lamps of the Tabernacle (Exo_27:20). It is somewhat remarkable, that while the golden candlestick, or rather candelabrum, is so minutely described, not a word is said of the shape, or even the material, of the lamps (Exo_25:37). This was, perhaps, because they were to be of the common forms, already familiarly known to the Hebrews, and the same probably which were used in Egypt, which they had just departed. They were in this instance doubtless of gold, although metal is scarcely the best substance for a lamp. The golden candlestick may also suggest that lamps in ordinary use were placed on stands, and where more than one was required, on stands with two or more branches. The modern Orientals, who are satisfied with very little light in their rooms, use stands of brass or wood, on which to raise the lamps to a sufficient height above the floor on which they sit. Such stands are shaped not unlike a tall candlestick, spreading out at the top. Sometimes the lamps are placed on brackets against the wall, made for the purpose, and often upon stools. Doubtless the same contrivances were employed by the Hebrews.
From the fact that lamps were carried in the pitchers of Gideon's soldiers, from which, at the end of the march, they were taken out, and borne in the hand (Jdg_7:16; Jdg_7:20), we may with certainty infer that they were not, like many of the classical lamps, entirely open at top, but so shaped that the oil could not easily be spilled. This was remarkably the case in the Egyptian specimens, and is not rare in the classical. Gideon's lamps must also have had handles; but that the Hebrew lamps were always furnished with handles we are not bound to infer: in Egypt we find lamps both with and without handles.
Although the lamp-oils of the Hebrews were exclusively vegetable, it is probable that animal fat was used, as it is at present by the Western Asiatics, by being placed in a kind of lamp, and burnt by means of a wick inserted in it. This we have often witnessed in districts where oil-yielding plants are not common.

Fig. 238?Classical Lamps
Cotton wicks are now used throughout Asia; but the Hebrews, like the Egyptians, probably employed the outer and coarser fiber of flax; and perhaps linen yarn, if the Rabbins are correct in alleging that the linen dresses of the priests were unraveled when old, to furnish wicks for the sacred lamps [CANDLESTICK].
It seems that the Hebrews, like the modern Orientals, were accustomed to burn lamps overnight in their chambers; and this practice may appear to give point to the expression of 'outer darkness,' which repeatedly occurs in the New Testament (Mat_8:12; Mat_22:13): the force is greater, however, when the contrast implied in the term outer is viewed with reference to the effect produced by sudden expulsion into the darkness of night from a chamber highly illuminated for an entertainment. This custom of burning lamps at night, with the effect produced by their going out or being extinguished, supplies various figures to the sacred writers (2Sa_21:17; Pro_13:9; Pro_20:20). And, on the other hand, the keeping up of a lamp's light is used as a symbol of enduring and unbroken succession (1Ki_11:36; 1Ki_15:4; Psa_132:17).
It appears from Mat_25:1, that the Jews used lamps and torches in their marriage ceremonies, or rather when the bridegroom same to conduct home the bride by night. This is still the custom in those parts of the East where, on account of the heat of the day, the bridal procession takes place in the night-time. The connection of lamps and torches with marriage ceremonies, it may be observed, is still preserved in Western Asia, even where it is no longer usual to bring home the bride by night. During two, or three, or more nights preceding the wedding, the street or quarter in which the bridegroom lives is illuminated with chandeliers and lanterns, or with lanterns and small lamps suspended from cords drawn across from the bridegroom's and several other houses on each side to the houses opposite; and several small silk flags, each of two colors, generally red and green, are attached to other cords. Lamps of this kind are sometimes hung over doors. There are some indications that the ancient Egyptians had lamps of glass; and, if so, there is no reason why the Jews also might not have had them, especially as this material is more proper for lamps intended to be hung up, and therefore to cast their light down from above. The Jews certainly used lamps in other festivals besides those of marriage. If this custom had not been so general in the ancient and modern East, it might have been supposed that the Jews adopted it from the Egyptians, who, according to Herodotus, had a 'Feast of Lamps,' which was celebrated at Sais, and, indeed, throughout the country at a certain season of the year. The description which the historian gives of the lamps employed on this occasion, strictly applies to those in modern use already described, and the concurrence of both these sources of illustration strengthens the probable analogy of Jewish usage. He speaks of them as 'small vases filled with salt and olive-oil, in which the wick floated, and burnt during the whole night.' It does not indeed appear of what materials these vases were made; but we may reasonably suppose them to have been of glass.
The later Jews had even something like this feast among themselves. A 'Feast of Lamps' was held every year on the twenty-fifth of the month Chisleu. It was founded by Judas Maccabeus in celebration of the restoration of the temple worship, and has ever since been observed by the lighting up of lamps or candles on that day in all the countries of their dispersion. Other Orientals have at this day a similar feast, of which the 'Feast of Lanterns' among the Chinese is, perhaps, the best known.




The Popular Cyclopedia of Biblical Literature
by John Kitto.

Gen_15:17 (c) Here we find a picture of the experience of Israel in Egypt. They were to have terrible oppression and suffering which was described as a smoking furnace, but in the midst of this they were to have the Word of GOD and the teaching of GOD's truth which is represented by the burning lamp. GOD never failed even in the darkest hour to send the light of His truth to the people.

Exo_25:37 (c) The lampstand had seven branches, and these are generally taken to represent the seven-fold Spirit of GOD who is the Spirit of light. It is also taken by some to represent the perfect testimony of the Word of GOD. Others think that they represent the ministry of the church which gives out the light of the Gospel. All three may be true, for certainly these golden lamps do represent all these three sources of light.

Jdg_7:16 (c) In this account the pitcher probably represents the believer. The lamp probably represents the light that is in the believer, the indwelling Spirit of GOD, and the wonderful light- giving Word of GOD. the pitcher must be broken that the light may shine out. The believer must be broken in spirit, humble and contrite, that the light may shine from him. Nothing earthly must interfere.

1Ki_15:4 (b) Here is a figure of the testimony and life of King David. These were left to his children. They were to exhibit the faith which David had and to carry on the testimony which David maintained. (See also Psa_132:17).

Job_12:5 (b) This lamp represents the Word of GOD and the counsel of the Lord. That person who is ready to leave the path of righteousness and walk with the world does not want counselor advice either from the Word of GOD, or from the child of GOD. He despises both.

Job_41:19 (c) Probably this is just a poetic way of telling of the terror produced by the hideous noises that come from the mouths of enraged animals. It may have a counterpart somehow in describing the vile and wicked expressions that come from the mouths of the ungodly who seek to destroy much good.

Psa_119:105 (a) The Word of GOD is the lamp which lights the way through life and illuminates the path to glory. Those who walk in the light of the Word of GOD live godly, consecrated lives which are fruitful, helpful and pleasant. (See also Pro_6:23).

Pro_13:9 (b) The Lord tells us in this passage, as well as in other portions, that the influence of the wicked, and the memory of them, as well as their public testimony, will be blotted out, for they have no value to GOD. (See also Pro_20:20).

Isa_62:1 (a) The Gospel of GOD's grace began at Jerusalem with our Lord JESUS and has spread throughout the world. Thus this Scripture has been fulfilled.

Eze_1:13 (a) The living creatures represent four aspects of the Lord JESUS CHRIST. The fire represents the judgment that emanates from Him as the Judge of all the earth. The lamps represent the Holy Spirit of GOD in His seven aspects, and as coming from the Lord JESUS who is the giver of the Holy Spirit.

Dan_10:6 (a) This may be another representation of the Lord JESUS CHRIST whose eyes shine with the glory of GOD, and penetrate the heart and soul of those with whom He deals.

Mat_25:1 (a) It is generally believed that these lamps refer to the testimony of these virgins. Some testimonies are beautiful explanations and expressions of human experiences, but which lack the Spirit of Life. Others give testimonies in which it is clear to be seen that the Holy Spirit indicted both the experience and the expression. The oil represents the presence of the Holy Spirit Himself, and when He is present the testimony of the one who speaks savors of Heaven and presents a spiritual tone which is absent in other testimonies.

Rev_4:5 (a) The passage tells us that these lamps do represent the Holy Spirit in His wonderful sevenfold aspect. The Spirit gives light and life. He directs the way. He teaches the truth of GOD. He anoints for service. He reveals wicked ways and evil doctrines. He guides the feet in the way of peace. He illuminates the soul with the light of Heaven.

Rev_8:10 (a) The lamp which fell from Heaven was either an angel or a superman. The lamp represents the testimony and the message which that unusual person brought to the earth. The message which he gave was bitter as wormwood and deadly in its effect on the souls of men.
Wilson's Dictionary of Bible Types
press 1957.

Lamp
(properly לִפַּיד, lappid', a fame, Gen_15:17; Exo_20:18, Job_41:11; Nah_2:5, Dan_10:6, Isa_62:1; Eze_1:13; lamp-torch, Jdg_7:16; Jdg_7:20; Jdg_15:4-5, Job_12:5; Zec_12:6; in some of which passages it is rendered "lightning," "brand," "torch," etc.: Gr. λαμπάς a torch — "light" or lantern, Act_20:8; Rev_4:5; "torch," Joh_18:3; Rev_8:10, oil-lamap, Mat_25:1-8; also נֵיר, neyr, or נַיר, nil, a light, in various senses, especially for domestic purposes, the Gr. λύχνος) is a term of frequent occurrence in a literal sense in the Scriptures, such a utensil being often really meant where the A.V. gives the rendering" candle" (q.v.). The primary sense of light (Gen_15:17) also gives rise to frequent metaphorical usages, indicating life, welfare, guidance, as, e.g. 2Sa_21:17; Psa_119:105; Pro_6:23; Pro_13:9. SEE LIGHT. The following are the cases in which the use of lamps is referred to in the Bible. In their illustration we freely avail ourselves of the materials brought to light from the ancient remains.
1. That part of the golden candlestick belonging to the tabernacle which bore the light; also of each of the ten candlesticks placed by Solomon in the Temple before the Holy of Holies (Exo_25:37; 1Ki_7:49; 2Ch_4:20; 2Ch_13:11, Zec_4:2). The lamps were lighted every evening, and cleansed every morning (Exo_30:7-8; Reland, Ant. Hebr. 1:5:9, and 7:8). It is somewhat remarkable, that while the golden candlestick, or rather candelabrum, is so minutely described, not a word is said of the shape of the lamps (Exo_25:37). This was probably because the socket in which it was to be inserted necessarily gave it a somewhat cylindrical form adapted to the purpose; for it is hardly to be presumed that the insecure cup-form usually represented in engravings would have been adopted. This shape is aptly illustrated by an instance occurring on the Egyptian monuments. Wilkinson gives (Ancient Egyptians, 5:376) what he takes to be the representation of a lamp made of glass, with a hand holding separately an erect wick, as if the bearer were about to place it in the vase previous to its being lighted. The lines, he thinks, may represent the twisted nature of the cotton wick, as they do the watering of the glass vase. Almost the only other fact we can gather in this connection is, that vegetable oils were burnt in them, and especially, if not exclusively, olive- oil. This, of the finest quality, was the oil used in the seven lamps of the tabernacle (Exo_27:20). Although the lamp-oils of the Hebrews were exclusively vegetable, it is probable that animal fat was used, as it is at present by the Western Asiatics, by being placed in a kind of lamp, and burnt by means of a wick inserted in it. SEE OIL. Cotton wicks are now used throughout Asia, but the Hebrews, like the Egyptians, probably employed the outer and coarser fibre of flax (Pliny, Hist. Nat. 19:1), and perhaps linen yarn, if the rabbins are correct in alleging that the linen dresses of the priests were unraveled when old, to furnish wicks for the sacred lamps.
As to the material, the burners were in this instance doubtless of gold, although metal is scarcely the best substance for a lamp. The golden candlestick may also suggest that lamps in ordinary use were placed on stands, and, where more than one was required, on stands with two or more branches. The modern Orientals, who are satisfied with very little light in their rooms, use stands of brass or wood, on which to raise the lamps to a sufficient height above the floor on which they sit. Such stands are shaped not unlike a tall candlestick, spreading out at the top. Sometimes the lamps are placed on brackets against the wall, made for the purpose, and often upon stools. Doubtless similar contrivances were employed by the Hebrews. The Romans are known to have employed them. SEE CANDLESTICK
2. A torch or flambeau, such as was carried by the soldiers of Gideon (Jdg_7:16; Jdg_7:20; comp. 15:4). From the fact that these were at first enclosed in pitchers, from which, at the endl of the march, thev were taken out and borne in the hand, we may with certainty infer that they were not ordinary lamps, open at top, from which the oil could easily be spilled. SEE TORCH.
3. It seems that the Hebrews, like the ancient Greeks and Romans, as well as the modern Orientals, were accustomed to burn lamps overnight in their chambers; and this practice may appear to give point to the expression of "outer darkness," which repeatedly occurs in the New Testament. (Mat_8:12; Mat_22:13); the force is greater, however, when the contrast implied in the. term "outer" is viewed with reference to the effect produced by sudden expulsion into the darkness of night from a chamber highly illuminated for an entertainment. This custom of burning lamps at night, with the effect produced by their going out or being extinguished, supplies various figures to the sacred writers (2Sa_21:17, Pro_13:9; Pro_20:20). On the other hand, the keeping up of a lamp's light is used as a symbol of enduring and unbroken succession (1Ki_11:36; 1Ki_15:4, Psa_132:17). (See Wemyss's Symsbol. Dict. s.v.)
The usual form of these domestic utensils may probably be inferred from the prevailing shape of antique specimens from neighboring nations that have come down to us. In the British Museum there are various forms of ancient Egyptian lamps, which were employed for lighting the interior of apartments, some of terracotta and others of bronze, with various ornaments in bas-relief.
4. It appears from Mat_25:1, that the Jews used lamps and torches in their marriage ceremonies, or rather when the bridegroom came to conduct home the bride by night. This is still the custom in those parts of the East where, on account of the heat of the day, the bridal procession takes place in the night-time. The connection of lamps and torches with marriage ceremonies often appears also in the classical poets (Homer, Iliad, 6:492 Eurip. Phoeniss. 346; Medea, 1027; Virgil, Eclog. 8:29), and, indeed, Hymen, the god of marriage, was figured as bearing a torch. The same connection, it may be observed, is still preserved in Western Asia, even where it is no longer usual to bring home the bride by night. During two, or three, or more nights preceding the wedding, the street or quarter in which the bridegroom lives is illuminated with chandeliers and lanterns, or with lanterns and small lamps suspended from cords drawn across from the bridegroom's and several other houses on each side to the houses opposite; and several small silk flags, each of two colors, generally red and green, are attached to other cords (Lane, Mod. AEygpt. 1:201; Mrs. Poole, Englishman in Egypt, 3:131). A modern lantern much used on these occasions, with lamps hung about it and suspended from it, is represented in the preceding cut. The lamps used separately on such occasions are represented in the following cut. Figs. 1, 3, and 5 show very distinctly the conical receptacle of wood which serves to protect the flame from the wind. Lamps of this kind are sometimes hung over doors. The shape in figure 3 is also that of a much-used indoor lamp, called kandíl (Lane, Modern Egyptians, chapter 5, page 151). It is a small vessel of glass, having a small tube at the bottom, in which is stuck a wick formed of cotton twisted round a piece of stra; some water is poured in first, and then the oil. Lamps very nearly of this shape appear on the Egyptian nomuments, and they seem, aslo, to be of glass (Wilkinson, Ancient Egyptians, 3:101; 5:376). If the Egyptians had lamps of glass, there is no reason why the Jews also might not have had them, especially as thismaterial is more proper for lamps intended to be hung up, and therfore to cast their light down from above.
The Jews used lamps in other festivals besides those of marriage. The Roman satirist (Persius, Sat. 5:179) expressly describes them as making illuminations at their festivals by lamps hung up and arranged in an orderly manner; and the scriptural intimations, so far as they go, agree with this description. If this custom had not been so general in the ancient and modern East, it might have been supposed that the Jews adopted it from theEgyptians, who, according to Herdotus (2:62), had a “Feast of Lamps,” which was celebrated at Sais, and, indeed, throughout the country at a certain season of the year. The description which the historian gives of the lamps employed on this occasion strictly applies to those in modern use already described, and the concurrence of both these sources of illustration strengthens the probably analogy of Jewish usage. .He speaks of them as "small vases filled with salt and olive-oil, in which the wick floated, and burnt during the whole night." It does not, indeed, appear of what materials these vases were made, but we may reasonable suppose them to have been of glass. The later Jews had even something like this feast among themselves. A "Feast of Lamps" was held every year on the twenty-fifth of the month Kisleu. SEE DEDICATION.
It was founded by Judas Maccabaeus, in celebration of the restoration of the Temple worship (Josephus, Ant. 12:7, 7), and has ever since been observed by the lighting up of lamps or candles on that day in all the countries of their dispersion (Maimonides, Rosh. Hashanah, fol. 8). Other Orientals have at this day a similar feast, of which the "“east of Lanterns"”among the Chinese is perhaps the best known (Davis, Chinese, page 138). SEE LANTERN.

CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.

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