It is also essential for earthly life—plants, animals and man—to continue.

THE SOURCE OF LIGHT

Jehovah God is the Former of light and the Creator of darkness. (Isa. 45:7) It was on the first creative day that he said: “Let light come to be.” (Gen. 1:3) Earlier he had created the heavens (including the “great lights,” the sun, moon and stars; compare Psalm 136:7-9) and the earth. (Gen. 1:1) So the bringing of light into existence with reference to the earth apparently involved removing whatever had formerly obstructed the sun’s rays from reaching this planet. And the “division” between light and darkness must have come about through the rotation of the earth as it moved around the sun. (Gen. 1:4, 5) Much later Jehovah plagued the sun-worshiping Egyptians with darkness, a darkness that did not affect the Israelites. (Ex. 10:21-23) In leading his people out of Egypt, he provided light by means of a pillar of fire.—Ex. 13:21; 14:19, 20; Ps. 78:14.

The Scriptures repeatedly associate light with its Creator. Stated the psalmist: “O Jehovah my God, you have proved very great. With dignity and splendor you have clothed yourself, enwrapping yourself with light as with a garment.” (Ps. 104:1, 2) This declaration harmonizes well with Ezekiel’s description of what he saw in vision: “I got to see something like the glow of electrum, like the appearance of fire all around inside thereof, from the appearance of his hips and upward; and from the appearance of his hips and downward I saw something like the appearance of fire, and he had a brightness all around. There was something like the appearance of the bow that occurs in a cloud mass on the day of a pouring rain. That is how the appearance was of the brightness round about. It was the appearance of the likeness of the glory of Jehovah.” (Ezek. 1:27, 28) Centuries earlier, just a partial manifestation of that glory caused Moses’ face to emit rays.—Ex. 33:22, 23; 34:29, 30.

“God is light and there is no darkness at all in union with him.” (1 John 1:5) He is righteous, upright and holy (Deut. 32:4; Rev. 4:8), having nothing in common with the degrading and unclean practices commonly linked with darkness. (Compare Job 24:14-16; 2 Corinthians 6:14; 1 Thessalonians 5:7, 8.) Therefore persons who are walking in the darkness by manifesting hatred for their brother and who are not practicing the truth could never be in union with him.—1 John 1:6; 2:9-11.

Jehovah is the “Father of the celestial lights.” (Jas. 1:17) Not only is he the “Giver of the sun for light by day, the statutes of the moon and the stars for light by night” (Jer. 31:35), but he is also the source of all spiritual enlightenment. (2 Cor. 4:6) His law, judicial decisions and word are a light to those allowing themselves to be guided by them. (Ps. 43:3; 119:105; Prov. 6:23; Isa. 51:4) The psalmist declared: “By light from you we can see light.” (Ps. 36:9; compare Psalm 27:1; 43:3.) Just as the light of the sun continues to get brighter from dawn until the “day is firmly established,” so the path of the righteous ones, illuminated by godly wisdom, gets lighter and lighter. (Prov. 4:18) To follow the course that Jehovah outlines is to walk in his light. (Isa. 2:3-5) On the other hand, when a person looks at things in an impure way or with evil design, he is in great spiritual darkness. As Jesus put it: “If your eye is wicked, your whole body will be dark. If in reality the light that is in you is darkness, how great that darkness is!”—Matt. 6:23; compare Deuteronomy 15:9; 28:54-57; Proverbs 28:22; 2 Peter 2:14.

LIGHT AND THE SON OF GOD

Since his resurrection and ascension to heaven Christ Jesus, “the King of those who rule as kings and Lord of those who rule as lords,” “dwells in unapproachable light.” That light is so glorious as to make it impossible for weak human eyes to behold him. (1 Tim. 6:15, 16) In fact, one man, Saul (Paul) of Tarsus was blinded by the light from heaven seen by him at the time the glorified Son of God revealed himself to this persecutor of his followers.—Acts 9:3-8; 22:6-11.

During his earthly ministry Jesus Christ was a light, furnishing spiritual enlightenment concerning God’s purposes and will for those who would gain divine favor. (John 9:5; compare Isaiah 42:6, 7; 61:1, 2; Luke 4:18-21.) Initially only the “lost sheep of the house of Israel” received benefit from that “great light.” (Isa. 9:1, 2; Matt. 4:13-16; 15:24) But spiritual enlightenment was not to be limited just to the natural Jews and proselytes. (John 1:4-9; compare Acts 13:46, 47.) When the infant Jesus was presented at the temple, aged Simeon referred to him as “a light for removing the veil from the nations.” (Luke 2:32) As Paul explained to the Ephesians, uncircumcised non-Jews had been in the dark respecting God and his purposes: “Formerly you were people of the nations as to flesh; ‘uncircumcision’ you were called by that which is called ‘circumcision’ made in the flesh with hands—that you were at that particular time without Christ, alienated from the state of Israel and strangers to the covenants of the promise, and you had no hope and were without God in the world.” (Eph. 2:11, 12) However, when the good news about the Christ was brought to the non-Jews, those who responded favorably were ‘called out of darkness into God’s wonderful light.’ (1 Pet. 2:9) But others continued to allow the one who transforms himself into an “angel of light” or enlightenment (2 Cor. 11:14), the “god of this system of things,” to blind them, so ‘that the illumination of the good news about the Christ might not shine through.’ (2 Cor. 4:4) They preferred darkness, for they wanted to continue doing their vile works.—Compare John 3:19, 20.

FOLLOWERS OF CHRIST BECOME LIGHTS

Those who exercised faith in Christ Jesus as the “light of the world” and became his followers themselves came to be “sons of light.” (John 3:21; 8:12; 12:35, 36, 46) They made known to others the requirements for gaining God’s favor and life, doing so “in the light,” that is, openly. (Matt. 10:27) Similarly, John the Baptist had served as a light when “preaching baptism in symbol of repentance” and pointing forward to Messiah’s coming. (Luke 3:3, 15-17; John 5:35) Also, by their fine works, by word and example, followers of Christ let their light shine. (Matt. 5:14, 16; compare Romans 2:17-24.) “The fruitage of the light consists of every sort of goodness and righteousness and truth.” It therefore exposes the baseness of the shameful works belonging to darkness (fornication, uncleanness of every kind, greediness, and the like) practiced by the “sons of disobedience.” As a result these shameful works are seen in their true light and, in the sense of being manifested as things condemned by God, become light themselves. (Eph. 5:3-18; compare 1 Thessalonians 5:4-9.) Equipped with “weapons of the light,” the spiritual armor from God, Christians wage warfare “against the governments, against the authorities, against the world rulers of this darkness, against the wicked spirit forces in the heavenly places” and are enabled thereby to stand firm as approved servants of God.—Rom. 13:12-14; Eph. 6:11-18.

OTHER FIGURATIVE USES

The Scriptures contain many figurative references to light. Ability to see is meant by the words “the light of my own eyes.” (Ps. 38:10) For God to “give light” to someone means that he gives them life or allows them to continue living. (Job 3:20, 23; compare Psalm 56:13.) “Children that have seen no light” are those who are born dead. (Job 3:16; compare Psalm 49:19.) “It is good for the eyes to see the sun” may be understood to mean ‘it is good to be alive.’—Eccl. 11:7. Morning light is picturesquely described as ‘taking hold of the ends of the earth and shaking the wicked out of it,’ because dawn disperses evildoers. Darkness is their “light,” for they are accustomed to carry out their evil deeds under its cover and this figurative “light” is taken from them by the literal light of dawn.—Job 38:12-15; compare Job 24:15-17.

As the light of the sun is clearly observable, thus Jehovah’s adverse judgments are obvious. This is alluded to at Hosea 6:5: “The judgments upon you will be as the light that goes forth.”

The ‘light of God’s face’ means divine favor. (Ps. 44:3; 89:15) “Lift up the light of your face upon us” is an expression meaning ‘show us favor.’ (Ps. 4:6) Similarly, the favor of a ruler is referred to as “the light of the king’s face.”—Prov. 16:15.

Light may denote brightness or cheerfulness, the opposite of gloom. (Job 30:26) This may explain the words of Job (29:24): “The light of my face they would not cast down.” Although others were gloomy and dejected, this did not cause Job to become of like disposition.

A bright prospect, such as salvation or deliverance, is at times referred to under the figure of light. (Esther 8:16; Ps. 97:11; Isa. 30:26; Mic. 7:8, 9) Jehovah’s causing his glory to shine forth upon Zion pointed forward to her deliverance from a captive state. As a result Zion was to become a source of enlightenment to the nations. (Isa. 60:1-3, 19, 20; compare Revelation 21:24; 22:5.) On the other hand, for the sun, moon and stars not to give their light would signify calamity.—Isa. 13:10, 11; Jer. 4:23; Ezek. 32:7, 8; Matt. 24:29.

LIGHTNING

The brilliant flashes of light resulting from the discharge of atmospheric electricity between clouds or between the clouds and the earth. This phenomenon accompanying a thunderstorm is common in Palestine during the rainy periods of spring and fall, especially reaching a peak in the cool months of November or December.

As Creator of the elements necessary for producing lightning, Jehovah is its source. (Job 37:3, 11) He can also control it, and apparently has used lightning and means comparable to it to deliver his servants from their enemies and to execute his judgments. (2 Sam. 22:1, 15; Ps. 18:14; 77:16-20; Zech. 9:14; compare Job 36:32; Pslm 97:4; 144:6.) Appropriately, therefore, lightnings are associated with God’s throne (Rev. 4:5; compare Revelation 11:19) and expressions of divine anger (Rev. 8:5; 16:18), and are figuratively represented as reporting the accomplishment of their task. (Job 38:25) At Mount Sinai lightning flashes accompanied awesome physical manifestations of God’s presence.—Ex. 19:16; 20:18.

Lightning is used figuratively to represent the glittering of polished metal. (Deut. 32:41 [NW, 1953 ed., ftn.]; Ezek. 21:10 [NW, 1960 ed., ftn.]; Nah. 3:3; Hab. 3:11) At Nahum 2:4 either the glitter or the great speed of the enemy chariots on Nineveh’s streets is meant by the words, “Like the lightnings they keep running.” And the radiant faces or appearance of angelic creatures is compared to lightning.—Dan. 10:5, 6; Matt. 28:2, 3; see also Ezekiel 1:14.

Christ Jesus showed that his second presence would not be kept secret, even as it is impossible to conceal lightning that “comes out of eastern parts and shines over to western parts.” (Matt. 24:23-27; Luke 17:20-24) Earlier, when the seventy disciples he had sent out returned with the report that even the demons were subject to them by the use of his name, Jesus alluded to the future ouster of Satan from heaven as a certainty, saying: “I began to behold Satan already fallen like lightning from heaven.”—Luke 10:1, 17, 18.

LIKHI

(Likʹhi) [learned, or, perhaps, captivator].

A man of the tribe of Manasseh who is named third in the list of Shemida’s sons.—1 Chron. 7:19.

LILY

The Hebrew term shu·shanʹ and its corresponding Greek equivalent kriʹnon, both rendered “lily,” probably embrace a great variety of flowers, such as the tulips, anemones, hyacinths, irises and gladioli. According to a recent Hebrew and Aramaic lexicon by Koehler and Baumgartner, the Hebrew designation is derived from an Egyptian word meaning “big flower.” The Greek historian Herodotus (Book II, par. 92) speaks of the Egyptian lotus as “lily,” and many believe that in the Scriptural references to the “lily” or “lily work” in ornamentation, the Egyptian lotus, a water lily, is meant. (1 Ki. 7, 19, 22, 26; 2 Chron. 4:5) However, in view of the fact that the lotus figured prominently in the false religious symbolism of Egypt, the identification of the lily with the lotus is questionable.

The lilies of the Scriptural record were to be found in the low plain, among thorny weeds and in pastures where flocks and gazelles, razed. (Song of Sol. 2:1, 2, 16; 4:5) They may also have been cultivated in gardens (Song of Sol. 6:2, 3), and allusion is made to their sweet fragrance. (Song of Sol. 5:13) Possibly with reference to the lily’s beauty, Hosea, in foretelling Israel’s restoration, spoke of the time when God’s people would blossom as a lily.—Hos. 14:5.

In de-emphasizing the importance generally attached to material things, Jesus Christ pointed out that not even Solomon in all his glory was as beautifully arrayed as the lilies of the field. It has been suggested that Jesus probably had the anemone in mind. However, he may simply have been referring to lilylike flowers in general, as may be inferred from the fact that “lilies of the field” is used in parallel with “vegetation of the field.”—Matt. 6:28-30; Luke 12:27, 28.

The significance of the expressions “The Lily,” “The Lilies,” appearing in the superscriptions of Psalms 45, 60, 69 and 80, is not exactly known. The Hebrew word has in this case been defined as “six-sided.” Possibly a six-stringed lute is meant.

LIME

A substance, white when pure, that is prepared by burning forms of calcium carbonate such as limestone, shells or bones. (Amos 2:1) Abundant in the mountainous region of Palestine, limestone was converted into lime (calcium oxide) by burning fragments of limestone in conical or cylindrical limekilns. In ancient times lime was a principal ingredient in mortar and was used for plastering walls and for whitewashing walls, graves, and so forth. (Deut. 27:4; Ezek. 13:10; Matt. 23:27; Acts 23:3) The Bible also uses the burnings of lime figuratively to represent destruction.—Isa. 33:12.

LINEN

The thread or cloth made from flax. (Ex. 25:4; Judg. 15:14) Among the Hebrews most garments were either woolen or linen. (Lev. 13:47; Prov. 31:13, 22; Hos. 2:5, 9) A mixture of the two materials was prohibited by the Law, evidently meaning that two kinds were not to be woven together, one in the warp and the other in the woof. (Deut. 22:11) Other items made from linen included belts (Jer. 13:1) and sails. (Ezek. 27:7) The Israelites, although evidently manufacturing their own linen, imported some linen from Egypt.—Prov. 7:16; see CLOTH.

Linen varied in quality, as indicated by Scriptural references to “fine linen” and “fine fabric.” (Ezek. 16:10; 27:16) The wealthy, kings and men of high governmental station wore linen of a superior quality. (Gen. 41:42; 1 Chron. 15:27; Esther 8:15; Luke 16:19) Jesus’ corpse was wrapped in clean, fine linen by Joseph, a rich man of Arimathea.—Matt. 27:57-59.

Fine linen yarn spun by Israelite women was used in making the ten tent cloths of the tabernacle, the curtain separating the Holy from the Most Holy, the screen for the entrance of the tabernacle, and that of the gate of the courtyard. (Ex. 35:25; 36:8, 35, 37; 38:18) Fine twisted linen was used in the robes of the priests, the ornamental headgears, the drawers and the sashes, as well as the high priest’s turban,