Lamp, Lampstand
Lamp Lampstand
Recent excavation in Palestine has greatly increased our knowledge of the types of lamps in use during the various epochs of antiquity. The recently published Memoir, The Excavation of Gezer (R. A. S. Macalister, 3 vols., 1912), has multiplied examples, and, together with Excavations in Palestine during 1898-1900 (F. J. Bliss and R. A. S. Macalister, 1902), allows us to trace the development very fully. We may now classify the lamps of the Apostolic Age under the head of closed lamps, with divisions according to shape and ornamentation. It is likely that the most interesting forms lie outside our period (i.e. after a.d. 100)-those that bear Christian inscriptions, and others that show the conventional candlestick pattern. Allowance must be made for the older open type, which here and there persisted. It must also be remembered that Greek influence had to a large extent modified the national types. Roman forms are forthcoming, but they are rare. These remarks apply to lamps of the ordinary material, i.e. clay. Bronze lamps play little part in Palestine, and even terra-cotta forms are uncommon. All forms agree in certain general features, viz. the receptacle for oil, and the orifice for the wick. But there are many peculiarities in regard to shape, the mode of base and of handle, the number of wick-holes, the size of the reservoir opening, the presence of a slit for raising the wick, etc. In the type that retains the old saucer form, account must be taken of the number of points-one, four, and even seven (multiple radiating lamps)-which implies a corresponding number of wicks. The lamp is for the most part dissociated from its stand. Lampstands, for table and for floor, and candelabra, with ground base, as appearing in classical illustrations pertaining to the 1st cent. a.d., are highly ornate. It cannot be said that Palestine has produced many examples of these, although they were in use, fashioned from materials of wood, stone, and metal. Hanging lamps were also known, as can be judged by the form of the handles. For outdoor purposes the more primitive torch was used, consisting of a handle surmounted by a saucer-shaped protective disc, and having a receptacle for a bundle of wicks. These were saturated with oil, supplied from a separate vessel. The oil used was chiefly olive.
When we examine the biblical literature of the Apostolic Age we find that the essential words under this head are , , , lamp, lampstand, and torch, according to the above description. In spite of our increased knowledge regarding specific forms, we cannot add much towards elucidation of the passages about to be enumerated. The lights of Act 16:29 (Revised Version ) (, neut. plur.-not a light as in the Authorized Version ) cannot well be defined. The (Act 20:8) in the upper chamber might as reasonably be lamps as torches, notwithstanding the term employed (on the reading [D] see H. Smith in Expository Times xvi. [1904-05] 478, and J. H. Moulton and G. Milligan in Expositor, iv. [1912] 566). In Rev 4:5 the same word is translated in the Revised Version lamps, and in Rev 8:10 torch, which shows the perplexity attaching. R. C. Trench (NT Synonyms8, 1876, p. 159) is of opinion that the invariable rendering in the NT should be torches, Mat 25:1 being no exception. The point need not be pressed.
The generic term has been consistently rendered lamp in the Revised Version , candle, which is erroneous, having been dropped (Rev 18:23; Rev 22:5), and light, which is indefinite, having been displaced (2Pe 1:19, Rev 21:23). No information can be gathered from these passages as to the type of lamp.
Although candle has been dropped, candlestick ( -with one exception plur.) has been retained, and lampstand placed in the margin (Rev 1:12-13; Rev 1:20; Rev 2:1; Rev 2:5; Rev 11:4). Heb 9:2 stands apart from this, candlestick alone being employed. The reference in this case is to the furniture of the tabernacle (for a description of the Golden Candlestick [Lampstand] see Hasting’s Dictionary of the Bible (5 vols) iv. 663f.). The remaining instances quoted, all in Rev., also hark back to OT parallels (Exo 25:37; Exo 37:23, Zec 4:2). There is, however, difference amid similarity. By the necessity of the case, since there are seven churches (Rev 1:4 etc.), the lampstands are single and number seven, instead of being one shaft, divided into seven branches. The parallel to Zec 4:2 does not extend to the number of the lampstands (two in Rev 11:4, one in Zec.), although the number of the olive trees is the same. This point is elaborated in Hasting’s Dictionary of the Bible (5 vols) iv. 255.
In conclusion, reference may be made to the representation of the seven-branched lampstand on the Arch of Titus, often reproduced, which is probably a copy of the original (Encyclopaedia Biblica , article Candlestick); to contemporary Roman practice in lighting (see H. B. Swete, The Apocalypse of St. John, 1907, p. 240); and to the abundant materials for studying the development of the lamp within Christian times provided by H. Leclercq, Manuel darchologie chrtienne, 1907, ii. 509ff., 556ff.
W. Cruickshank.
Fuente: Dictionary of the Apostolic Church
Lamp, Lampstand
lampstand (, , , nr, ner, , lappdh, Phoenician , lampadh, whence , lampas; , luchnos is also used): Ner or nr is properly light or a light-giving thing, hence, lamp, and is so rendered in the Revised Version (British and American), but often candle in the King James Version. Its use in connection with the tabernacle and the temple (Exo 25:37 ff; 2Ch 4:20 f), where oil was employed for light (Exo 35:14; Lev 24:2), shows that this is its proper meaning. Lappdh is properly a torch and is thus rendered generally in the Revised Version (British and American), but lamp in Isa 62:1, where it is used as a simile. the King James Version renders it lamp usually, but torch in Nah 2:3 f; Zec 12:6. In Job 12:5 the Revised Version (British and American) renders it for misfortune, regarding it as composed of the noun , pdh, and the preposition , l. Lampas in Greek corresponds to it, but luchnos is also rendered in the Revised Version (British and American) lamp, while the King James Version gives candle, as in Mat 5:15 and corresponding passages in the other Gospels.
1. Forms and History:
Lamps were in use in very remote times, though we have few allusions to them in the early history of Egypt. There are indications that they were used there. Niches for lamps are found in the tombs of Tell el-Amarna (Archaeological Survey of Egypt, Tell el-Amarna Letters, Part IV, 14). Lampstands are also represented (ibid., Part III, 7). Torches were of course used before lamps, and are mentioned in Gen (Mat 15:17 the Revised Version (British and American)), but clay lamps were used in Canaan by the Amorites before the Israelites took possession. The excavations in Palestine have furnished thousands of specimens, and have enabled us to trace the development from about 2000 BC onward. The exploration carried out at Lachish (Tell Hesy) and Gezer (Tell Jezer) by the Palestine Exploration Fund has given ample material for the purpose, and the numerous examples from tombs all over Palestine and Syria have supplied a great variety of forms.
2. Figurative Use:
Lamp is used in the sense of a guide in Psa 119:105; Pro 6:23, and for the spirit, which is called the lamp of Yahweh in man (Pro 20:27), and it of course often signifies the light itself. It is used also for the son who is to succeed and represent his father (1Ki 15:4), and it perhaps is employed in this sense in the phrase, The lamp of the wicked shall be put out (Job 21:17; Pro 13:9; and perhaps Job 18:6).
The early Canaanite or Amorite lamp was a shallow, saucer-like bowl with rounded bottom and vertical rim, slightly pointed or pinched on one side where the lighted end of the wick was placed. This form continued into Jewish times, but was gradually changed until the spout was formed by drawing the rim of the sides together, forming a narrow open channel, the remainder of the rim being rolled outward and flattened, the bottom being also flattened. This was the early Hebrew pattern and persisted for centuries. The open bowl was gradually closed in, first at the spout, where the rim of one side was lapped over the other, and finally the whole surface was closed with only an orifice in the center for receiving the oil, and at the same time the spout was lengthened. This transformation is seen in lamps of the Seleucid period, or from around 300 BC. These lamps have usually a circular foot and sometimes a string-hole on one side. The next development was a circular bowl with a somewhat shorter spout, sometimes being only a bulge in the rim, so that the orifice for the wick falls in the rim, the orifice for filling being quite small at the bottom of a saucer-like depression in the center of the bowl. There is sometimes a loop handle affixed on the side opposite to the spout. Sometimes the handle is horizontal, but commonly vertical. This form is called Roman, and the bowl is often ornamented with mythological human or animal figures (Fig. 5). Other forms are elongated, having numerous wick holes (Fig. 6). The mythological and animal forms were rejected by the Jews as contrary to their traditions, and they made lamps with various other designs on the bowl, such as vine leaves, cups, scrolls, etc. (Figs. 7-11). One very marked Jewish design is the seven-branched candlestick (Exo 25:32) of the temple (Fig. 12). The lamps of the parable of the Ten Virgins were probably similar to these (Mat 25:1 ff). The latest form of the clay lamp was what is called Byzantine, the bowl of which has a large orifice in the center and tapers gradually to the spout (Fig. 13); they are ornamented commonly with a palm branch between the central orifice and the wickhole, or with a cross. Sometimes there is an inscription on the margin (Fig. 13). The words on this read () ? Phos ku(riou) pheni pasin kale, The light of the Lord shines to all (beautifully?). Others read, The Lord is my light; beautiful light, etc. These inscriptions determine the period as being Christian. In Roman times, and earlier also, bronze was much used for the finer lamps, often with covers for the orifice and sometimes with chain and ring for hanging. Very elaborate designs in this material occur.
These terra-cotta lamps are found in the tombs and burial places throughout Palestine and Syria, and they were evidently deposited there in connection with the funeral rites. Very few are found in Canaanite tombs, but they become numerous in later times and especially in the early Christian centuries. The symbolism in their use for funeral purposes is indicated by the inscriptions above mentioned (see PEFS, 1904, 326 ff; Explorations in Palestine, by Bliss. Maclister and Wunsch, 4to, published by the Palestine Exploration Fund). These lamps were used by the peasants of the country down to recent times, when petroleum has superseded olive oil for lighting. The writer has seen lamps of the Jewish and Roman period with surface blackened with recent usage. Olive oil was commonly used, but terebinth oil also (Thomson, LB, III, 472).