Leg
Leg
is the rendering of several words in the A.V. Usually the Heb. term is , karla’ (only in the dual ), the lower limb or shank of an animal (Exo 12:9; Exo 29:17; Lev 1:9; Lev 1:13; Lev 4:11; Lev 8:21; Lev 9:14; Amo 3:12) or a locust (Lev 11:21); the of a man (Joh 19:31-33). , shk (Chald. , shk, of an image, Dan 2:33), is properly the shin or lower part of the leg, but used of the whole limb, e.g. of a person (Deu 28:13; Psa 147:10; Pro 26:7; thigh, Isa 47:2; in the phrase “hip [q.v.] and thigh, Jdg 15:7; spoken also of the drawers or leggins, Song of Solomon v. 15); also the heave shoulder” (q.v.) of the sacrifice (Exo 29:22, etc.; 1Sa 9:24). Once by an extension of , re’gel (1Sa 17:6), properly a foot (as usually rendered). Elsewhere improperly for , sho’bel, the train or trailing dress of a female (Isa 47:2); and , tseada’, a step-chain for the feet, or perh. bracelet for the wrist (ornament of the leg, Isa 3:20). SEE THIGH.
Goliath’s greaves for his legs doubtless extended from the knee to the foot (1Sa 17:6). SEE GREAVES. The bones of the legs of persons crucified were broken to hasten their death (Joh 19:31). SEE CRUCIFIXION.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Leg
LEG.1. kr ayim, a fem. dual, in which form alone it appears (Exo 12:9 etc.). It denotes the legs from knee to ankle (Gesenius). 2. regel (1Sa 17:6), lit. foot. 3. shq, the leg, apparently including the thigh, for which it stands in Exo 29:22; Exo 29:27, Lev 7:32-34; Lev 8:25 f., Lev 9:21; Lev 10:14 f., Num 6:20; Num 18:18, 1Sa 9:24, in all of which AV [Note: Authorized Version.] tr. [Note: translate or translation.] shoulder, but RV [Note: Revised Version.] , correctly, thigh. In Psa 147:10 shq h-sh may mean foot-soldiers. The proverbial phrase hip and thigh, is literally leg upon thigh (Jdg 15:3), descriptive of the confusion of severed limbs. 4, shbel (Isa 47:2) means train (RV [Note: Revised Version.] , correctly, strip off the train). 5. skelos (Joh 19:31 ff.). To hasten the death of the crucified, it was customary to break their legs.
W. Ewing.
Fuente: Hastings’ Dictionary of the Bible
Leg
(1) , shok, Aramaic , shok; (2) , kara, dual , keraayim; (3) , reghel; , skelos; the King James Version translates also , shobhel, and , ceadhah, with leg, but mistakenly): (1) The first Hebrew word (shok) denotes the upper leg, and is therefore synonymous with THIGH (which see). It expresses metaphorically the muscular strength, and the pride of the runner. He taketh no pleasure in the legs of a man (Psa 147:10). His legs are as pillars of marble, set upon sockets of fine gold (Son 5:15). If the legs have lost their strength as in the lame or the Beri-beri patient, they become a metaphor for anything useless, inefficient or disappointing: The legs of the lame hang loose; so is a parable in the mouth of fools (Pro 26:7). The Aramaic form is found in the description of the image of Nebuchadnezzar, its legs of iron (Dan 2:33). (2) Kara, dual keraayim, the leg, respecting the legs, mentioned as a portion of the paschal lamb (Exo 12:9), or, usually, in connection with the head and the inwards, as a sacrificial portion (Exo 29:17; Lev 1:9, Lev 1:13; Amo 3:12). The word designates also the legs of leaping insects of the orthopterous family, locusts, etc., which were permitted as food to the Israelites (Lev 11:21). (3) Reghel, literally, foot (which see), found in this sense only once: He (Goliath) had greaves of brass upon his legs (1Sa 17:6).
Two passages of wrong translation in the King James Version have been corrected by the Revised Version (British and American). The virgin daughter of Babylon is addressed: Make bare the leg, uncover the thigh (Isa 47:2), the Revised Version (British and American) renders: Strip off the train (shobhel), uncover the leg, the idea being that the gentle maid, who has been brought up in affluence and luxury, will have to don the attire of a slave girl and do menial work, for which her former garments are unsuited. The other passage is in Isa 3:20, where the King James Version reads: the bonnets, and the ornaments of the legs, the Revised Version (British and American) corrects: the headtires (ceadhah), and the ankle chains.
In the New Testament the word leg is found only in connection with the breaking of the legs of the persons crucified with the Saviour (Joh 19:31, Joh 19:32, Joh 19:33). We know from Roman and Greek authors that this was done as a coup de grace to shorten the miseries of criminals condemned to die on the cross. The practice bore the technical name of , skelokopa, Latin crurifragium. The verb , skelokopen (to break the legs), is found in the apocryphal Gospel of Peter (1Pe 4:14), where it is distinctly stated that the legs of Jesus were not broken, that His sufferings on the cross might be extended, while the two malefactors crucified with Him were mercifully dispatched in this way. The crurifragium consisted of some strokes with a heavy club or mallet, which always materially hastened the death of the sufferer, and often caused it almost immediately.
Edersheim, in LTJM, II, 613, suggests that the breaking of legs was an additional punishment, and that it was always followed by a coup de grace, the perforatio or percussio sub alas, a stroke with sword or lance into the side. This, however, is not borne out by any classical information which is known to me, and is contradicted by the statement of the evangelist that Jesus received the percussio, while the malefactors endured the crurifragium. Compare on this subject, especially for parallels from classical authors, Sepp, Das Leben Jesu, VII, 441, and Keim, Jesus von Nazara (English translation), VI, 253, note 3.
Fuente: International Standard Bible Encyclopedia
Leg
“the leg from the hip downwards,” is used only of the breaking of the “legs” of the crucified malefactors, to hasten their death, Joh 19:31-33 (a customary act, not carried out in the case of Christ, in fullfillment of Exo 12:46; Num 9:12). The practice was known as skelokopia (from kopto, “to stike”), or, in Latin, crurifragium (from crus, “a leg,” and frango, “to break”).
Fuente: Vine’s Dictionary of New Testament Words
Leg
Exo 29:17 (c) This type probably teaches the lesson that the walk of the child of GOD, as well as his inward desires, feelings and thoughts must all be cleansed with the washing of water by the Word of GOD. All must be laid at the feet of the Lord in sacrificial service. The walk must be clean.
Psa 147:10 (c) Here is a figure of the walk of men in their business pursuits and their lives of pleasure. GOD takes no pleasure in that which is strictly human, but takes pleasure only in His Son and in those who walk with His Son.
Pro 26:7 (c) By this we understand that the reason for the ungodly walk of the wicked is because their nature is sinful. All unsaved people walk in a crooked path because they have an uneven disposition and lack divine life.
Son 5:15 (b) In the world of sports the leg and its strength and power to endure are prime requisites for success. The prize fighter who wins is the one who can keep his legs strong and stiff to the end. The runner must have legs that will keep up the stride to the end of the race. In the Scripture before us, the legs are used as a type of the wonderful power, stability and endurance of our precious Lord. They are made of marble to show the beauty of this precious Saviour. And they are made of marble in order to show their strength and permanent power.
Dan 2:33 (a) These legs represent the Roman empire which was unusually strong and durable both in its civil power and its military might. The nation was upheld in its position as a world ruler by these two elements of strength.
Amo 3:12 (a) This probably indicates that GOD, the Shepherd, will deliver His people so that they may walk with Him again, and listen to Him as they should.