Fury
- as attributed to God, is a figurative expression for dispensing afflictive
judgments (Lev. 26:28; Job 20:23; Isa. 63:3; Jer. 4:4; Ezek. 5:13; Dan. 9:16;
Zech. 8:2). Gaal - loathing, the son of Ebed, in
whom the Shechemites "placed their confidence" when they became discontented with
Abimelech. He headed the revolution, and led out the men of Shechem against Abimelech;
but was defeated, and fled to his own home (Judg. 9:26-46). We hear no more of
him after this battle.
Gaash - a shaking, a hill,
on the north side of which Joshua was buried (Josh. 24:30; Judg. 2:9), in the
territory of Ephraim. (See TIMNATH-SERAH ¯T0003664.)
Gabbatha
- Gab Baitha, i.e., "the ridge of the house" = "the temple-mound," on a part
of which the fortress of Antonia was built. This "temple-mound" was covered with
a tesselated "pavement" (Gr. lithostroton, i.e., "stone-paved"). A judgement-seat
(bema) was placed on this "pavement" outside the hall of the "praetorium" (q.v.),
the judgment-hall (John 18:28; 19:13).
Gabriel - champion
of God, used as a proper name to designate the angel who was sent to Daniel (8:16)
to explain the vision of the ram and the he-goat, and to communicate the prediction
of the seventy weeks (Dan. 9:21-27).
He announced also the birth of John the
Baptist (Luke 1:11), and of the Messiah (26). He describes himself in the words,
"I am Gabriel, who stand in the presence of God" (1:19).
Gad
- fortune; luck. (1.) Jacob's seventh son, by Zilpah, Leah's handmaid, and
the brother of Asher (Gen. 30:11-13; 46:16, 18). In the Authorized Version of
30:11 the words, "A troop cometh: and she called," etc., should rather be rendered,
"In fortune [R.V., 'Fortunate']: and she called," etc., or "Fortune cometh," etc.
The tribe of Gad during the march through the wilderness had their place with
Simeon and Reuben on the south side of the tabernacle (Num. 2:14). The tribes
of Reuben and Gad continued all through their history to follow the pastoral pursuits
of the patriarchs (Num. 32:1-5).
The portion allotted to the tribe of Gad was
on the east of Jordan, and comprehended the half of Gilead, a region of great
beauty and fertility (Deut. 3:12), bounded on the east by the Arabian desert,
on the west by the Jordan (Josh. 13:27), and on the north by the river Jabbok.
It thus included the whole of the Jordan valley as far north as to the Sea of
Galilee, where it narrowed almost to a point.
This tribe was fierce and warlike;
they were "strong men of might, men of war for the battle, that could handle shield
and buckler, their faces the faces of lions, and like roes upon the mountains
for swiftness" (1 Chr. 12:8; 5:19-22). Barzillai (2 Sam. 17:27) and Elijah (1
Kings 17:1) were of this tribe. It was carried into captivity at the same time
as the other tribes of the northern kingdom by Tiglath-pileser (1 Chr. 5:26),
and in the time of Jeremiah (49:1) their cities were inhabited by the Ammonites.
(2.) A prophet who joined David in the "hold," and at whose advice he quitted
it for the forest of Hareth (1 Chr. 29:29; 2 Chr. 29:25; 1 Sam. 22:5). Many years
after we find mention made of him in connection with the punishment inflicted
for numbering the people (2 Sam. 24:11-19; 1 Chr. 21:9-19). He wrote a book called
the "Acts of David" (1 Chr. 29:29), and assisted in the arrangements for the musical
services of the "house of God" (2 Chr. 29:25). He bore the title of "the king's
seer" (2 Sam. 24:11, 13; 1 Chr. 21:9).
Gadara - the
capital of the Roman province of Peraea. It stood on the summit of a mountain
about 6 miles south-east of the Sea of Galilee. Mark (5:1) and Luke (8:26-39)
describe the miracle of the healing of the demoniac (Matthew [8:28-34] says two
demoniacs) as having been wrought "in the country of the Gadarenes," thus describing
the scene generally. The miracle could not have been wrought at Gadara itself,
for between the lake and this town there is the deep, almost impassable ravine
of the Hieromax (Jarmuk). It is identified with the modern village of Um-Keis,
which is surrounded by very extensive ruins, all bearing testimony to the splendour
of ancient Gadara.
"The most interesting remains of Gadara are its tombs, which
dot the cliffs for a considerable distance round the city, chiefly on the north-east
declivity; but many beautifully sculptured sarcophagi are scattered over the surrounding
heights. They are excavated in the limestone rock, and consist of chambers of
various dimensions, some more than 20 feet square, with recesses in the sides
for bodies...The present inhabitants of Um-Keis are all troglodytes, 'dwelling
in tombs,' like the poor maniacs of old, and occasionally they are almost as dangerous
to unprotected travellers."
Gadarenes - the inhabitants
of Gadara, in Revised Version "Gerasenes" (Mark 5:1; Luke 8:26, 37). In Matt.
8:28 they are called Gergesenes, Revised Version "Gadarenes."
Gaddi
- fortunate, the representative of the tribe of Manasseh among the twelve
"spies" sent by Moses to spy the land (Num. 13:11).
Gaddiel
- fortune (i.e., sent) of God, the representative of the tribe of Zebulum
among the twelve spies (Num. 13:10).
Gahar - lurking-place,
one of the chief of the Nethinim, whose descendants returned to Jerusalem under
Zerubbabel (Ezra 2:47).
Gaius - (1.) A Macedonian,
Paul's fellow-traveller, and his host at Corinth when he wrote his Epistle to
the Romans (16:23). He with his household were baptized by Paul (1 Cor. 1:14).
During a heathen outbreak against Paul at Ephesus the mob seized Gaius and Aristarchus
because they could not find Paul, and rushed with them into the theatre. Some
have identified this Gaius with No. (2).
(2.) A man of Derbe who accompanied
Paul into Asia on his last journey to Jerusalem
(3.) A Christain of Asia Minor
to whom John addressed his third epistle (3 John 1:1).
Galatia
- has been called the "Gallia" of the East, Roman writers calling its inhabitants
Galli. They were an intermixture of Gauls and Greeks, and hence were called Gallo-Graeci,
and the country Gallo-Graecia. The Galatians were in their origin a part of that
great Celtic migration which invaded Macedonia about B.C. 280. They were invited
by the king of Bithynia to cross over into Asia Minor to assist him in his wars.
There they ultimately settled, and being strengthened by fresh accessions of the
same clan from Europe, they overran Bithynia, and supported themselves by plundering
neighbouring countries. They were great warriors, and hired themselves out as
mercenary soldiers, sometimes fighting on both sides in the great battles of the
times. They were at length brought under the power of Rome in B.C. 189, and Galatia
became a Roman province B.C. 25.
This province of Galatia, within the limits
of which these Celtic tribes were confined, was the central region of Asia Minor.
During his second missionary journey Paul, accompanied by Silas and Timothy
(Acts 16:6), visited the "region of Galatia," where he was detained by sickness
(Gal. 4:13), and had thus the longer opportunity of preaching to them the gospel.
On his third journey he went over "all the country of Galatia and Phrygia in order"
(Acts 18:23). Crescens was sent thither by Paul toward the close of his life (2
Tim. 4:10).
Galatians, Epistle to - The genuineness
of this epistle is not called in question. Its Pauline origin is universally acknowledged.
Occasion of. The churches of Galatia were founded by Paul himself (Acts 16:6;
Gal. 1:8; 4:13, 19). They seem to have been composed mainly of converts from heathenism
(4:8), but partly also of Jewish converts, who probably, under the influence of
Judaizing teachers, sought to incorporate the rites of Judaism with Christianity,
and by their active zeal had succeeded in inducing the majority of the churches
to adopt their views (1:6; 3:1). This epistle was written for the purpose of counteracting
this Judaizing tendency, and of recalling the Galatians to the simplicity of the
gospel, and at the same time also of vindicating Paul's claim to be a divinely-commissioned
apostle.
Time and place of writing. The epistle was probably written very soon
after Paul's second visit to Galatia (Acts 18:23). The references of the epistle
appear to agree with this conclusion. The visit to Jerusalem, mentioned in Gal.
2:1-10, was identical with that of Acts 15, and it is spoken of as a thing of
the past, and consequently the epistle was written subsequently to the council
of Jerusalem. The similarity between this epistle and that to the Romans has led
to the conclusion that they were both written at the same time, namely, in the
winter of A.D. 57-8, during Paul's stay in Corinth (Acts 20:2, 3). This to the
Galatians is written on the urgency of the occasion, tidings having reached him
of the state of matters; and that to the Romans in a more deliberate and systematic
way, in exposition of the same great doctrines of the gospel.
Contents of.
The great question discussed is, Was the Jewish law binding on Christians? The
epistle is designed to prove against the Jews that men are justified by faith
without the works of the law of Moses. After an introductory address (Gal. 1:1-10)
the apostle discusses the subjects which had occasioned the epistle. (1) He defends
his apostolic authority (1:11-19; 2:1-14); (2) shows the evil influence of the
Judaizers in destroying the very essence of the gospel (3 and 4); (3) exhorts
the Galatian believers to stand fast in the faith as it is in Jesus, and to abound
in the fruits of the Spirit, and in a right use of their Christian freedom (5-6:1-10);
(4) and then concludes with a summary of the topics discussed, and with the benediction.
The Epistle to the Galatians and that to the Romans taken together "form a
complete proof that justification is not to be obtained meritoriously either by
works of morality or by rites and ceremonies, though of divine appointment; but
that it is a free gift, proceeding entirely from the mercy of God, to those who
receive it by faith in Jesus our Lord."
In the conclusion of the epistle (6:11)
Paul says, "Ye see how large a letter I have written with mine own hand." It is
implied that this was different from his ordinary usage, which was simply to write
the concluding salutation with his own hand, indicating that the rest of the epistle
was written by another hand. Regarding this conclusion, Lightfoot, in his Commentary
on the epistle, says: "At this point the apostle takes the pen from his amanuensis,
and the concluding paragraph is written with his own hand. From the time when
letters began to be forged in his name (2 Thess. 2:2; 3:17) it seems to have been
his practice to close with a few words in his own handwriting, as a precaution
against such forgeries...In the present case he writes a whole paragraph, summing
up the main lessons of the epistle in terse, eager, disjointed sentences. He writes
it, too, in large, bold characters (Gr. pelikois grammasin), that his hand-writing
may reflect the energy and determination of his soul." (See JUSTIFICATION.)
Galbanum - Heb. helbenah, (Ex. 30:34), one of the
ingredients in the holy incense. It is a gum, probably from the Galbanum officinale.
Galeed - heap of witness, the name of the pile
of stones erected by Jacob and Laban to mark the league of friendship into which
they entered with each other (Gen. 31:47, 48). This was the name given to the
"heap" by Jacob. It is Hebrew, while the name Jegar-sahadutha, given to it by
Laban, is Aramaic (Chaldee or Syriac). Probably Nahor's family originally spoke
Aramaic, and Abraham and his descendants learned Hebrew, a kindred dialect, in
the land of Canaan.
Galilean - an inhabitant or
native of Galilee. This word was used as a name of contempt as applied to our
Lord's disciples (Luke 22:59; Acts 2:7). All the apostles, with the exception
of Judas Iscariot (Acts 1:11), were Galileans. Peter was detected by his Galilean
accent (Matt. 26:69; Mark 14:70).
This was also one of the names of reproach
given to the early Christians. Julian the Apostate, as he is called, not only
used the epithet himself when referring to Christ and his apostles, but he made
it a law that no one should ever call the Christians by any other name.
Galilee
- circuit. Solomon rewarded Hiram for certain services rendered him by the
gift of an upland plain among the mountains of Naphtali. Hiram was dissatisfied
with the gift, and called it "the land of Cabul" (q.v.). The Jews called it Galil.
It continued long to be occupied by the original inhabitants, and hence came to
be called "Galilee of the Gentiles" (Matt. 4:15), and also "Upper Galilee," to
distinguish it from the extensive addition afterwards made to it toward the south,
which was usually called "Lower Galilee." In the time of our Lord, Galilee embraced
more than one-third of Western Palestine, extending "from Dan on the north, at
the base of Mount Hermon, to the ridges of Carmel and Gilboa on the south, and
from the Jordan valley on the east away across the splendid plains of Jezreel
and Acre to the shores of the Mediterranean on the west." Palestine was divided
into three provinces, Judea, Samaria, and Galilee, which comprehended the whole
northern section of the country (Acts 9:31), and was the largest of the three.
It was the scene of some of the most memorable events of Jewish history. Galilee
also was the home of our Lord during at least thirty years of his life. The first
three Gospels are chiefly taken up with our Lord's public ministry in this province.
"The entire province is encircled with a halo of holy associations connected with
the life, works, and teachings of Jesus of Nazareth." "It is noteworthy that of
his thirty-two beautiful parables, no less than ninteen were spoken in Galilee.
And it is no less remarkable that of his entire thirty-three great miracles, twenty-five
were wrought in this province. His first miracle was wrought at the wedding in
Cana of Galilee, and his last, after his resurrection, on the shore of Galilee's
sea. In Galilee our Lord delivered the Sermon on The Mount, and the discourses
on 'The Bread of Life,' on 'Purity,' on 'Forgiveness,' and on 'Humility.' In Galilee
he called his first disciples; and there occurred the sublime scene of the Transfiguration"
(Porter's Through Samaria).
When the Sanhedrin were about to proceed with some
plan for the condemnation of our Lord (John 7:45-52), Nicodemus interposed in
his behalf. (Comp. Deut. 1:16,17; 17:8.) They replied, "Art thou also of Galilee?....
Out of Galilee ariseth no prophet." This saying of theirs was "not historically
true, for two prophets at least had arisen from Galilee, Jonah of Gath-hepher,
and the greatest of all the prophets, Elijah of Thisbe, and perhaps also Nahum
and Hosea. Their contempt for Galilee made them lose sight of historical accuracy"
(Alford, Com.).
The Galilean accent differed from that of Jerusalem in being
broader and more guttural (Mark 14:70).
Galilee, Sea
of - (Matt. 4:18; 15:29), is mentioned in the Bible under three other names.
(1.) In the Old Testament it is called the "sea of Chinnereth" (Num. 34:11; Josh.
12:3; 13:27), as is supposed from its harp-like shape. (2). The "lake of Gennesareth"
once by Luke (5:1), from the flat district lying on its west coast. (3.) John
(6:1; 21:1) calls it the "sea of Tiberias" (q.v.). The modern Arabs retain this
name, Bahr Tabariyeh.
This lake is 12 1/2 miles long, and from 4 to 7 1/2 broad.
Its surface is 682 feet below the level of the Mediterranean. Its depth is from
80 to 160 feet. The Jordan enters it 10 1/2 miles below the southern extremity
of the Huleh Lake, or about 26 1/2 miles from its source. In this distance of
26 1/2 miles there is a fall in the river of 1,682 feet, or of more than 60 feet
to the mile. It is 27 miles east of the Mediterranean, and about 60 miles north-east
of Jerusalem. It is of an oval shape, and abounds in fish.
Its present appearance
is thus described: "The utter loneliness and absolute stillness of the scene are
exceedingly impressive. It seems as if all nature had gone to rest, languishing
under the scorching heat. How different it was in the days of our Lord! Then all
was life and bustle along the shores; the cities and villages that thickly studded
them resounded with the hum of a busy population; while from hill-side and corn-field
came the cheerful cry of shepherd and ploughman. The lake, too, was dotted with
dark fishing-boats and spangled with white sails. Now a mournful, solitary silence
reigns over sea and shore. The cities are in ruins!"
This sea is chiefly of
interest as associated with the public ministry of our Lord. Capernaum, "his own
city" (Matt. 9:1), stood on its shores. From among the fishermen who plied their
calling on its waters he chose Peter and his brother Andrew, and James and John,
to be disciples, and sent them forth to be "fishers of men" (Matt. 4:18,22; Mark
1:16-20; Luke 5: 1-11). He stilled its tempest, saying to the storm that swept
over it, "Peace, be still" (Matt. 8:23-27; Mark 7:31-35); and here also he showed
himself after his resurrection to his disciples (John 21).
"The Sea of Galilee
is indeed the cradle of the gospel. The subterranean fires of nature prepared
a lake basin, through which a river afterwards ran, keeping its waters always
fresh. In this basin a vast quantity of shell-fish swarmed, and multiplied to
such an extent that they formed the food of an extraordinary profusion of fish.
The great variety and abundance of the fish in the lake attracted to its shores
a larger and more varied population than existed elsewhere in Palestine, whereby
this secluded district was brought into contact with all parts of the world. And
this large and varied population, with access to all nations and countries, attracted
the Lord Jesus, and induced him to make this spot the centre of his public ministry."
Gall - (1) Heb. mererah, meaning "bitterness" (Job
16:13); i.e., the bile secreted in the liver. This word is also used of the poison
of asps (20:14), and of the vitals, the seat of life (25).
(2.) Heb. rosh.
In Deut. 32:33 and Job 20:16 it denotes the poison of serpents. In Hos. 10:4 the
Hebrew word is rendered "hemlock." The original probably denotes some bitter,
poisonous plant, most probably the poppy, which grows up quickly, and is therefore
coupled with wormwood (Deut. 29:18; Jer. 9:15; Lam. 3:19). Comp. Jer. 8:14; 23:15,
"water of gall," Gesenius, "poppy juice;" others, "water of hemlock," "bitter
water."
(3.) Gr. chole (Matt. 27:34), the LXX. translation of the Hebrew rosh
in Ps. 69; 21, which foretells our Lord's sufferings. The drink offered to our
Lord was vinegar (made of light wine rendered acid, the common drink of Roman
soldiers) "mingled with gall," or, according to Mark (15:23), "mingled with myrrh;"
both expressions meaning the same thing, namely, that the vinegar was made bitter
by the infusion of wormwood or some other bitter substance, usually given, according
to a merciful custom, as an anodyne to those who were crucified, to render them
insensible to pain. Our Lord, knowing this, refuses to drink it. He would take
nothing to cloud his faculties or blunt the pain of dying. He chooses to suffer
every element of woe in the bitter cup of agony given him by the Father (John
18:11).
Gallery - (1.) Heb. 'attik (Ezek. 41:15,
16), a terrace; a projection; ledge.
(2.) Heb. rahit (Cant. 1:17), translated
"rafters," marg. "galleries;" probably panel-work or fretted ceiling.
Gallim
- heaps, (1 Sam. 25:44; Isa. 10:30). The native place of Phalti, to whom Michal
was given by Saul. It was probably in Benjamin, to the north of Jerusalem.
Gallio
- the elder brother of Seneca the philosopher, who was tutor and for some
time minister of the emperor Nero. He was "deputy", i.e., proconsul, as in Revised
Version, of Achaia, under the emperor Claudius, when Paul visited Corinth (Acts
18:12). The word used here by Luke in describing the rank of Gallio shows his
accuracy. Achaia was a senatorial province under Claudius, and the governor of
such a province was called a "proconsul." He is spoken of by his contemporaries
as "sweet Gallio," and is described as a most popular and affectionate man. When
the Jews brought Paul before his tribunal on the charge of persuading "men to
worship God contrary to the law" (18:13), he refused to listen to them, and "drave
them from the judgment seat" (18:16).
Gallows - Heb.
'ets, meaning "a tree" (Esther 6:4), a post or gibbet. In Gen. 40:19 and Deut.
21:22 the word is rendered "tree."
Gamaliel - reward
of God. (1.) A chief of the tribe of Manasseh at the census at Sinai (Num. 1:10;
2:20; 7:54, 59).
(2.) The son of rabbi Simeon, and grandson of the famous rabbi
Hillel. He was a Pharisse, and therefore the opponent of the party of the Sadducees.
He was noted for his learning, and was president of the Sanhedrim during the regins
of Tiberius, Caligula, and Claudius, and died, it is said, about eighteen years
before the destruction of Jerusalem.
When the apostles were brought before
the council, charged with preaching the resurrection of Jesus, as a zealous Pharisee
Gamaliel councelled moderation and calmness. By a reference to well-known events,
he advised them to "refrain from these men." If their work or counsel was of man,
it would come to nothing; but if it was of God, they could not destroy it, and
therefore ought to be on their guard lest they should be "found fighting against
God" (Acts 5:34-40). Paul was one of his disciples (22:3).
Games
- (1.) Of children (Zech. 8:5; Matt. 11:16). The Jewish youth were also apparently
instructed in the use of the bow and the sling (Judg. 20:16; 1 Chr. 12:2).
(2.)
Public games, such as were common among the Greeks and Romans, were foreign to
the Jewish institutions and customs. Reference, however, is made to such games
in two passages (Ps. 19:5; Eccl. 9:11).
(3.) Among the Greeks and Romans games
entered largely into their social life.
(a) Reference in the New Testament
is made to gladiatorial shows and fights with wild beasts (1 Cor. 15:32). These
were common among the Romans, and sometimes on a large scale.
(b) Allusion
is frequently made to the Grecian gymnastic contests (Gal. 2:2; 5:7; Phil. 2:16;
3:14; 1 Tim. 6:12; 2 Tim. 2:5; Heb. 12:1, 4, 12). These were very numerous. The
Olympic, Pythian, Nemean, and Isthmian games were esteemed as of great national
importance, and the victors at any of these games of wrestling, racing, etc.,
were esteemed as the noblest and the happiest of mortals.
Gammadim
- (Ezek. 27:11) brave warriors; R.V. marg., "valorous men;" others interpret
this word as meaning "short-swordsmen," or "daring ones", the name of a class
of men who were defenders of the towers of Tyre.
Gamul
- weaned the leader of one of the priestly courses (1 Chr. 24:17).
Gap
- a rent or opening in a wall (Ezek. 13:5; comp. Amos 4:3). The false prophets
did not stand in the gap (Ezek. 22: 30), i.e., they did nothing to stop the outbreak
of wickedness.
Gardens - mentioned in Scripture,
of Eden (Gen. 2:8, 9); Ahab's garden of herbs (1 Kings 21:2); the royal garden
(2 Kings 21:18); the royal garden at Susa (Esther 1:5); the garden of Joseph of
Arimathea (John 19:41); of Gethsemane (John 18:1).
The "king's garden" mentioned
2 Kings 25:4, Neh. 3:15, was near the Pool of Siloam.
Gardens were surrounded
by hedges of thorns (Isa. 5:5) or by walls of stone (Prov. 24:31). "Watch-towers"
or "lodges" were also built in them (Isa. 1:8; Mark 12:1), in which their keepers
sat. On account of their retirement they were frequently used as places for secret
prayer and communion with God (Gen. 24:63; Matt. 26:30-36; John 1:48; 18:1, 2).
The dead were sometimes buried in gardens (Gen. 23:19, 20; 2 Kings 21:18, 26;
1 Sam. 25:1; Mark 15:46; John 19:41). (See PARADISE.)
Gareb
- scabby; itch. (1.) One of David's warriors (2 Sam. 23:38), an Ithrite.
(2.)
A hill near Jerusalem (Jer. 31:39), probably the hill of lepers, and consequently
a place outside the boundary of the city.
Garlands
- (Acts 14:13). In heathen sacrifices the victims were adorned with fillets
and garlands made of wool, with leaves and flowers interwoven. The altar and the
priests and attendants were also in like manner adorned.
Garlic
- (Heb. shum, from its strong odour), mentioned only once (Num. 11:5). The
garlic common in Eastern countries is the Allium sativum or Allium Ascalonicum,
so called from its having been brought into Europe from Ascalon by the Crusaders.
It is now known by the name of "shallot" or "eschalot."
Garner
- (1.) Heb. 'otsar, a treasure; a store of goods laid up, and hence also the
place where they are deposited (Joel 1:17; 2 Chr. 32:27, rendered "treasury").
(2.) Heb. mezev, a cell, storeroom (Ps. 144:13); Gr. apotheke, a place for
storing anything, a granary (Matt. 3:12; Luke 3:17).
Garnish
- overlay with stones (2 Chr. 3:6), adorn (Rev. 21:19), deck with garlands
(Matt. 23:29), furnish (12:44).
In Job 26:13 (Heb. shiphrah, meaning "brightness"),
"By his spirit the heavens are brightness" i.e., are bright, splendid, beautiful.
Garrison - (1.) Heb. matstsab, a station; a place
where one stands (1 Sam. 14:12); a military or fortified post (1 Sam. 13:23; 14:1,
4, 6, etc.).
(2.) Heb. netsib, a prefect, superintendent; hence a military
post (1 Sam. 10:5; 13:3, 4; 2 Sam. 8:6). This word has also been explained to
denote a pillar set up to mark the Philistine conquest, or an officer appointed
to collect taxes; but the idea of a military post seems to be the correct one.
(3.) Heb. matstsebah, properly a monumental column; improperly rendered pl.
"garrisons" in Ezek. 26:11; correctly in Revised Version "pillars," marg. "obelisks,"
probably an idolatrous image.
Gate - (1.) Of cities,
as of Jerusalem (Jer. 37:13; Neh. 1:3; 2:3; 3:3), of Sodom (Gen. 19:1), of Gaza
(Judg. 16:3).
(2.) Of royal palaces (Neh. 2:8).
(3.) Of the temple of Solomon
(1 Kings 6:34, 35; 2 Kings 18:16); of the holy place (1 Kings 6:31, 32; Ezek.
41:23, 24); of the outer courts of the temple, the beautiful gate (Acts 3:2).
(4.) Tombs (Matt. 27:60).
(5.) Prisons (Acts 12:10; 16:27).
(6.) Caverns
(1 Kings 19:13).
(7.) Camps (Ex. 32:26, 27; Heb. 13:12).
The materials of
which gates were made were,
(1.) Iron and brass (Ps. 107:16; Isa. 45:2; Acts
12:10).
(2.) Stones and pearls (Isa. 54:12; Rev. 21:21).
(3.) Wood (Judg.
16:3) probably.
At the gates of cities courts of justice were frequently held,
and hence "judges of the gate" are spoken of (Deut. 16:18; 17:8; 21:19; 25:6,
7, etc.). At the gates prophets also frequently delivered their messages (Prov.
1:21; 8:3; Isa. 29:21; Jer. 17:19, 20; 26:10). Criminals were punished without
the gates (1 Kings 21:13; Acts 7:59). By the "gates of righteousness" we are probably
to understand those of the temple (Ps. 118:19). "The gates of hell" (R.V., "gates
of Hades") Matt. 16:18, are generally interpreted as meaning the power of Satan,
but probably they may mean the power of death, denoting that the Church of Christ
shall never die.
Gath - a wine-vat, one of the
five royal cities of the Philistines (Josh. 13:3) on which the ark brought calamity
(1 Sam. 5:8, 9; 6:17). It was famous also as being the birthplace or residence
of Goliath (1 Sam. 17:4). David fled from Saul to Achish, king of Gath (1 Sam.
21:10; 27:2-4; Ps. 56), and his connection with it will account for the words
in 2 Sam. 1:20. It was afterwards conquered by David (2 Sam. 8:1). It occupied
a strong position on the borders of Judah and Philistia (1 Sam. 21:10; 1 Chr.
18:1). Its site has been identified with the hill called Tell esSafieh, the Alba
Specula of the Middle Ages, which rises 695 feet above the plain on its east edge.
It is noticed on monuments about B.C. 1500. (See METHEGAMMAH.)
Gath-hepher - wine-press of the well, a town of
Lower Galilee, about 5 miles from Nazareth; the birthplace of Jonah (2 Kings 14:25);
the same as Gittah-hepher (Josh. 19:13). It has been identified with the modern
el-Meshed, a village on the top of a rocky hill. Here the supposed tomb of Jonah,
Neby Yunas, is still pointed out.
Gath-rimmon - press
of the pomegranate. (1.) A Levitical city in the tribe of Dan (Josh. 19:45; 21:24;
1 Chr. 6:69).
(2.) Another city of the same name in Manasseh, west of the Jordan
(Josh. 21:25), called also Bileam (1 Chr. 6:70).
Gaulanitis
- a name derived from "Golan" (q.v.), one of the cities of refuge in the territory
of Manasseh (Josh. 20:8; 21:27; Deut. 4:43). This was one of the provinces ruled
by Herod Antipas. It lay to the east of the Lake of Galilee, and included among
its towns Bethsaida-Julias (Mark 8:22) and Seleucia.
Gaza
- called also Azzah, which is its Hebrew name (Deut. 2:23; 1 Kings 4:24; Jer.
25:20), strong, a city on the Mediterranean shore, remarkable for its early importance
as the chief centre of a great commercial traffic with Egypt. It is one of the
oldest cities of the world (Gen. 10:19; Josh. 15:47). Its earliest inhabitants
were the Avims, who were conquered and displaced by the Caphtorims (Deut. 2:23;
Josh. 13:2, 3), a Philistine tribe. In the division of the land it fell to the
lot of Judah (Josh. 15:47; Judg. 1:18). It was the southernmost of the five great
Philistine cities which gave each a golden emerod as a trespass-offering unto
the Lord (1 Sam. 6:17). Its gates were carried away by Samson (Judg. 16:1-3).
Here he was afterwards a prisoner, and "did grind in the prison house." Here he
also pulled down the temple of Dagon, and slew "all the lords of the Philistines,"
himself also perishing in the ruin (Judg. 16:21-30). The prophets denounce the
judgments of God against it (Jer. 25:20; 47:5; Amos 1:6, 7; Zeph. 2:4). It is
referred to in Acts 8:26. Philip is here told to take the road from Jerusalem
to Gaza (about 6 miles south-west of Jerusalem), "which is desert", i.e., the
"desert road," probably by Hebron, through the desert hills of Southern Judea.
(See SAMSON.)
It
is noticed on monuments as early as B.C. 1600. Its small port is now called el-Mineh.
Geba - the hill, (2 Sam. 5:25 [1 Chr. 14:16, "Gibeon"];
2 Kings 23:8; Neh. 11:31), a Levitical city of Benjamin (1 Kings 15:22; 1 Sam.
13:16; 14:5, wrongly "Gibeah" in the A.V.), on the north border of Judah near
Gibeah (Isa. 10:29; Josh. 18:24, 28). "From Geba to Beersheba" expressed the whole
extent of the kingdom of Judah, just as "from Dan to Beersheba" described the
whole length of Palestine (2 Kings 23:8). It has been identified with Gaba (Josh.
18:24; Ezra 2:26; Neh. 7:30), now Jeb'a, about 5 1/2 miles north of Jerusalem.
Gebal - a line (or natural boundary, as a mountain
range). (1.) A tract in the land of Edom south of the Dead Sea (Ps. 83:7); now
called Djebal.
(2.) A Phoenician city, not far from the sea coast, to the north
of Beyrout (Ezek. 27:9); called by the Greeks Byblos. Now Jibeil. Mentioned in
the Amarna tablets.
An important Phoenician text, referring to the temple of
Baalath, on a monument of Yehu-melek, its king (probably B.C. 600), has been discovered.
Gebalites - (1 Kings 5:18 R.V., in A.V. incorrectly
rendered, after the Targum, "stone-squarers," but marg. "Giblites"), the inhabitants
of Gebal (2).
Geber - a valiant man, (1 Kings 4:19),
one of Solomon's purveyors, having jurisdiction over a part of Gilead, comprising
all the kingdom of Sihon and part of the kingdom of Og (Deut. 2; 31).
Gebim
- cisterns, (rendered "pits," Jer. 14:3; "locusts," Isa. 33:4), a small place
north of Jerusalem, whose inhabitants fled at the approach of the Assyrian army
(Isa. 10:31). It is probably the modern el-Isawiyeh.
Gedaliah
- made great by Jehovah. (1.) the son of Jeduthum (1 Chr. 25:3, 9). (2.) The
grandfather of the prophet Zephaniah, and the father of Cushi (Zeph. 1:1). (3.)
One of the Jewish nobles who conspired against Jeremiah (Jer. 38:1). (4.) The
son of Ahikam, and grandson of Shaphan, secretary of king Josiah (Jer. 26:24).
After the destruction of Jerusalem (see ZEDEKIAH ¯T0003894), Nebuchadnezzar left
him to govern the country as tributary to him (2 Kings 25:22; Jer. 40:5; 52:16).
Ishmael, however, at the head of a party of the royal family, "Jewish irreconcilables",
rose against him, and slew him and "all the Jews that were with him" (Jer. 41:2,
3) at Mizpah about three months after the destruction of Jerusalem. He and his
band also plundered the town of Mizpah, and carried off many captives. He was,
however, overtaken by Johanan and routed. He fled with such of his followers as
escaped to the Ammonites (41:15). The little remnant of the Jews now fled to Egypt.
Geder - a walled place, (Josh. 12:13), perhaps
the same as Gederah or Gedor (15:58).
Gederah - the
fortress; a fortified place, a town in the plain (shephelah) of Judah (Josh. 15:36).
This is a very common Canaanite and Phoenician name. It is the feminine form of
Geder (12:13); the plural form is Gederoth (15:41). This place has by some been
identified with Jedireh, a ruin 9 miles from Lydda, toward Eleutheropolis, and
4 miles north of Sur'ah (Zorah), in the valley of Elah.
Gederathite
- an epithet applied to Josabad, one of David's warriors at Ziklag (1 Chr.
12:4), a native of Gederah.
Gedor - a wall. (1.)
A city in the mountains or hill country of Judah (Josh. 15:58), identified with
Jedar, between Jerusalem and Hebron.
(2.) 1 Chr. 4:39, the Gederah of Josh.
15:36, or the well-known Gerar, as the LXX. read, where the patriarchs of old
had sojourned and fed their flocks (Gen. 20:1, 14, 15; 26:1, 6, 14).
(3.) A
town apparently in Benjamin (1 Chr. 12:7), the same probably as Geder (Josh. 12:13).
Gehazi - valley of vision, Elisha's trusted servant
(2 Kings 4:31; 5:25; 8:4, 5). He appears in connection with the history of the
Shunammite (2 Kings 4:14, 31) and of Naaman the Syrian. On this latter occasion
he was guilty of duplicity and dishonesty of conduct, causing Elisha to denounce
his crime with righteous sternness, and pass on him the terrible doom that the
leprosy of Naaman would cleave to him and his for ever (5:20-27).
He afterwards
appeared before king Joram, to whom he recounted the great deeds of his master
(2 Kings 8:1-6).
Gehenna - (originally Ge bene
Hinnom; i.e., "the valley of the sons of Hinnom"), a deep, narrow glen to the
south of Jerusalem, where the idolatrous Jews offered their children in sacrifice
to Molech (2 Chr. 28:3; 33:6; Jer. 7:31; 19:2-6). This valley afterwards became
the common receptacle for all the refuse of the city. Here the dead bodies of
animals and of criminals, and all kinds of filth, were cast and consumed by fire
kept always burning. It thus in process of time became the image of the place
of everlasting destruction. In this sense it is used by our Lord in Matt. 5:22,
29, 30; 10:28; 18:9; 23:15, 33; Mark 9:43, 45, 47; Luke 12:5. In these passages,
and also in James 3:6, the word is uniformly rendered "hell," the Revised Version
placing "Gehenna" in the margin. (See HELL ¯T0001731; HINNOM.)
Geliloth
- circles; regions, a place in the border of Benjamin (Josh. 18:17); called
Gilgal in 15:7.
Gemariah - Jehovah has made perfect.
(1.) The son of Shaphan, and one of the Levites of the temple in the time of Jehoiakim
(Jer. 36:10; 2 Kings 22:12). Baruch read aloud to the people from Gemariah's chamber,
and again in the hearing of Gemariah and other scribes, the prophecies of Jeremiah
(Jer. 36:11-20), which filled him with terror. He joined with others in entreating
the king not to destroy the roll of the prophecies which Baruch had read (21-25).
(2.) The son of Hilkiah, who accompanied Shaphan with the tribute-money from
Zedekiah to Nebuchadnezzar, and was the bearer at the same time of a letter from
Jeremiah to the Jewish captives at Babylon (Jer. 29:3, 4).
Generation
- Gen. 2:4, "These are the generations," means the "history." 5:1, "The book
of the generations," means a family register, or history of Adam. 37:2, "The generations
of Jacob" = the history of Jacob and his descendants. 7:1, "In this generation"
= in this age. Ps. 49:19, "The generation of his fathers" = the dwelling of his
fathers, i.e., the grave. Ps. 73:15, "The generation of thy children" = the contemporary
race. Isa. 53:8, "Who shall declare his generation?" = His manner of life who
shall declare? or rather = His race, posterity, shall be so numerous that no one
shall be able to declare it.
In Matt. 1:17, the word means a succession or
series of persons from the same stock. Matt. 3:7, "Generation of vipers" = brood
of vipers. 24:34, "This generation" = the persons then living contemporary with
Christ. 1 Pet. 2:9, "A chosen generation" = a chosen people.
The Hebrews seem
to have reckoned time by the generation. In the time of Abraham a generation was
an hundred years, thus: Gen. 15:16, "In the fourth generation" = in four hundred
years (comp. verse 13 and Ex. 12:40). In Deut. 1:35 and 2:14 a generation is a
period of thirty-eight years.
Genesis - The five
books of Moses were collectively called the Pentateuch, a word of Greek origin
meaning "the five-fold book." The Jews called them the Torah, i.e., "the law."
It is probable that the division of the Torah into five books proceeded from the
Greek translators of the Old Testament. The names by which these several books
are generally known are Greek.
The first book of the Pentateuch (q.v.) is called
by the Jews Bereshith, i.e., "in the beginning", because this is the first word
of the book. It is generally known among Christians by the name of Genesis, i.e.,
"creation" or "generation," being the name given to it in the LXX. as designating
its character, because it gives an account of the origin of all things. It contains,
according to the usual computation, the history of about two thousand three hundred
and sixty-nine years.
Genesis is divided into two principal parts. The first
part (1-11) gives a general history of mankind down to the time of the Dispersion.
The second part presents the early history of Israel down to the death and burial
of Joseph (12-50).
There are five principal persons brought in succession under
our notice in this book, and around these persons the history of the successive
periods is grouped, viz., Adam (1-3), Noah (4-9), Abraham (10-25:18), Isaac (25:19-35:29),
and Jacob (36-50).
In this book we have several prophecies concerning Christ
(3:15; 12:3; 18:18; 22:18; 26:4; 28:14; 49:10). The author of this book was Moses.
Under divine guidance he may indeed have been led to make use of materials already
existing in primeval documents, or even of traditions in a trustworthy form that
had come down to his time, purifying them from all that was unworthy; but the
hand of Moses is clearly seen throughout in its composition.
Gennesaret
- a garden of riches. (1.) A town of Naphtali, called Chinnereth (Josh. 19:35),
sometimes in the plural form Chinneroth (11:2). In later times the name was gradually
changed to Genezar and Gennesaret (Luke 5:1). This city stood on the western shore
of the lake to which it gave its name. No trace of it remains. The plain of Gennesaret
has been called, from its fertility and beauty, "the Paradise of Galilee." It
is now called el-Ghuweir.
(2.) The Lake of Gennesaret, the Grecized form of
CHINNERETH (q.v.). (See GALILEE, SEA OF.)
Gentiles
- (Heb., usually in plural, goyim), meaning in general all nations except
the Jews. In course of time, as the Jews began more and more to pride themselves
on their peculiar privileges, it acquired unpleasant associations, and was used
as a term of contempt.
In the New Testament the Greek word Hellenes, meaning
literally Greek (as in Acts 16:1, 3; 18:17; Rom. 1:14), generally denotes any
non-Jewish nation.
Genubath - theft, the son of
Hadad, of the Edomitish royal family. He was brought up in Pharaoh's household.
His mother was a sister of Tahpenes, the king of Egypt's wife, mentioned in 1
Kings 11:20.
Gera - grain. (1.) The son of Bela
and grandson of Benjamin (1 Chr. 8:3, 5,7).
(2.) The father of Ehud the judge
(Judg. 3:15).
(3.) The father of Shimei, who so grossly abused David (2 Sam.
16:5; 19:16, 18).
Gerah - a bean, probably of the
carob tree, the smallest weight, and also the smallest piece of money, among the
Hebrews, equal to the twentieth part of a shekel (Ex. 30:13; Lev. 27:25; Num.
3:47). This word came into use in the same way as our word "grain," from a grain
of wheat.
Gerar - a region; lodging-place, a very
ancient town and district in the south border of Palestine, which was ruled over
by a king named Abimelech (Gen. 10:19; 20:1, 2). Abraham sojourned here, and perhaps
Isaac was born in this place. Both of these patriarchs were guilty of the sin
of here denying their wives, and both of them entered into a treaty with the king
before they departed to Beersheba (21:23-34; 26). It seems to have been a rich
pastoral country (2 Chr. 14:12-18). Isaac here reaped an hundred-fold, and was
blessed of God (Gen. 26:12). The "valley of Gerar" (Gen. 26:17) was probably the
modern Wady el-Jerdr.
Gergesa - =Gerasa, identified
with the modern Khersa, "over against Galilee," close to the lake. This was probably
the scene of the miracle, Mark 5:1-20, etc. "From the base of the great plateau
of Bashan, 2,000 feet or more overhead, the ground slopes down steeply, in places
precipitously, to the shore. And at the foot of the declivity a bold spur runs
out to the water's edge. By it the frantic swine would rush on headlong into the
lake and perish." Porter's Through Samaria. (See GADARA.)
Gerizim
- a mountain of Samaria, about 3,000 feet above the Mediterranean. It was
on the left of the valley containing the ancient town of Shechem (q.v.), on the
way to Jerusalem. It stood over against Mount Ebal, the summits of these mountains
being distant from each other about 2 miles (Deut. 27; Josh. 8:30-35). On the
slopes of this mountain the tribes descended from the handmaids of Leah and Rachel,
together with the tribe of Reuben, were gathered together, and gave the responses
to the blessing pronounced as the reward of obedience, when Joshua in the valley
below read the whole law in the hearing of all the people; as those gathered on
Ebal responded with a loud Amen to the rehearsal of the curses pronounced on the
disobedient. It was probably at this time that the coffin containing the embalmed
body of Joseph was laid in the "parcel of ground which Jacob bought of the sons
of Hamor" (Gen. 33:19; 50:25).
Josephus relates (Ant. 11:8, 2-4) that Sanballat
built a temple for the Samaritans on this mountain, and instituted a priesthood,
as rivals to those of the Jews at Jerusalem. This temple was destroyed after it
had stood two hundred years. It was afterwards rebuilt by Herod the Great. There
is a Samaritan tradition that it was the scene of the incident recorded in Gen.
22. There are many ruins on this mountain, some of which are evidently of Christian
buildings. To this mountain the woman of Sychar referred in John 4:20. For centuries
Gerizim was the centre of political outbreaks. The Samaritans (q.v.), a small
but united body, still linger here, and keep up their ancient ceremonial worship.
Gershom - expulsion. (1.) The eldest son of Levi
(1 Chr. 6:16, 17, 20, 43, 62, 71; 15:7)=GERSHON (q.v.).
(2.) The elder of the
two sons of Moses born to him in Midian (Ex. 2:22; 18:3). On his way to Egypt
with his family, in obedience to the command of the Lord, Moses was attacked by
a sudden and dangerous illness (4:24-26), which Zipporah his wife believed to
have been sent because he had neglected to circumcise his son. She accordingly
took a "sharp stone" and circumcised her son Gershom, saying, "Surely a bloody
husband art thou to me", i.e., by the blood of her child she had, as it were,
purchased her husband, had won him back again.
(3.) A descendant of Phinehas
who returned with Ezra from Babylon (Ezra 8:2).
(4.) The son of Manasseh (Judg.
18:30), in R.V. "of Moses."
Gershon - =Ger'shom
expulsion, the eldest of Levi's three sons (Gen. 46:11; Ex. 6:16).
In the wilderness
the sons of Gershon had charge of the fabrics of the tabernacle when it was moved
from place to place, the curtains, veils, tent-hangings (Num. 3: 21-26). Thirteen
Levitical cities fell to the lot of the Gershonites (Josh. 21:27-33).
Geshem
- or Gashmu, firmness, probably chief of the Arabs south of Palestine, one
of the enemies of the Jews after the return from Babylon (Neh. 2:19; 6:1, 2).
He united with Sanballat and Tobiah in opposing the rebuilding of the wall of
Jerusalem.
Geshur - bridge, the name of a district
or principality of Syria near Gilead, between Mount Hermon and the Lake of Tiberias
(2 Sam. 15:8; 1 Chr. 2:23). The Geshurites probably inhabited the rocky fastness
of Argob, the modern Lejah, in the north-east corner of Bashan. In the time of
David it was ruled by Talmai, whose daughter he married, and who was the mother
of Absalom, who fled to Geshur after the murder of Amnon (2 Sam. 13:37).
Geshurites
- (1.) The inhabitants of Geshur. They maintained friendly relations with
the Israelites on the east of Jordan (Josh. 12:5; 13:11, 13).
(2.) Another
aboriginal people of Palestine who inhabited the south-west border of the land.
Geshuri in Josh. 13:2 should be "the Geshurite," not the Geshurites mentioned
in ver. 11, 13, but the tribe mentioned in 1 Sam. 27:8.
Gethsemane
- oil-press, the name of an olive-yard at the foot of the Mount of Olives,
to which Jesus was wont to retire (Luke 22:39) with his disciples, and which is
specially memorable as being the scene of his agony (Mark 14:32; John 18:1; Luke
22:44). The plot of ground pointed out as Gethsemane is now surrounded by a wall,
and is laid out as a modern European flower-garden. It contains eight venerable
olive-trees, the age of which cannot, however, be determined. The exact site of
Gethsemane is still in question. Dr. Thomson (The Land and the Book) says: "When
I first came to Jerusalem, and for many years afterward, this plot of ground was
open to all whenever they chose to come and meditate beneath its very old olivetrees.
The Latins, however, have within the last few years succeeded in gaining sole
possession, and have built a high wall around it...The Greeks have invented another
site a little to the north of it...My own impression is that both are wrong. The
position is too near the city, and so close to what must have always been the
great thoroughfare eastward, that our Lord would scarcely have selected it for
retirement on that dangerous and dismal night...I am inclined to place the garden
in the secluded vale several hundred yards to the north-east of the present Gethsemane."
Gezer - a precipice, an ancient royal Canaanitish
city (Josh. 10:33; 12:12). It was allotted with its suburbs to the Kohathite Levites
(21:21; 1 Chr. 6:67). It stood between the lower Beth-horon and the sea (Josh.
16:3; 1 Kings 9:17). It was the last point to which David pursued the Philistines
(2 Sam. 5:25; 1 Chr. 14:16) after the battle of Baal-perazim. The Canaanites retained
possession of it till the time of Solomon, when the king of Egypt took it and
gave it to Solomon as a part of the dowry of the Egyptian princess whom he married
(1 Kings 9:15-17). It is identified with Tell el-Jezer, about 10 miles south-west
of Beth-horon. It is mentioned in the Amarna tablets.
Ghost
- an old Saxon word equivalent to soul or spirit. It is the translation of
the Hebrew nephesh_ and the Greek _pneuma, both meaning "breath," "life,"
"spirit," the "living principle" (Job 11:20; Jer. 15:9; Matt. 27:50; John 19:30).
The expression "to give up the ghost" means to die (Lam. 1:19; Gen. 25:17; 35:29;
49:33; Job 3:11). (See HOLY GHOST.)
Giants
- (1.) Heb. nephilim, meaning "violent" or "causing to fall" (Gen. 6:4). These
were the violent tyrants of those days, those who fell upon others. The word may
also be derived from a root signifying "wonder," and hence "monsters" or "prodigies."
In Num. 13:33 this name is given to a Canaanitish tribe, a race of large stature,
"the sons of Anak." The Revised Version, in these passages, simply transliterates
the original, and reads "Nephilim."
(2.) Heb. rephaim, a race of giants (Deut.
3:11) who lived on the east of Jordan, from whom Og was descended. They were probably
the original inhabitants of the land before the immigration of the Canaanites.
They were conquered by Chedorlaomer (Gen. 14:5), and their territories were promised
as a possession to Abraham (15:20). The Anakim, Zuzim, and Emim were branches
of this stock.
In Job 26:5 (R.V., "they that are deceased;" marg., "the shades,"
the "Rephaim") and Isa. 14:9 this Hebrew word is rendered (A.V.) "dead." It means
here "the shades," the departed spirits in Sheol. In Sam. 21:16, 18, 20, 33, "the
giant" is (A.V.) the rendering of the singular form ha raphah, which may
possibly be the name of the father of the four giants referred to here, or of
the founder of the Rephaim. The Vulgate here reads "Arapha," whence Milton (in
Samson Agonistes) has borrowed the name "Harapha." (See also 1 Chron. 20:5, 6,
8; Deut. 2:11, 20; 3:13; Josh. 15:8, etc., where the word is similarly rendered
"giant.") It is rendered "dead" in (A.V.) Ps. 88:10; Prov. 2:18; 9:18; 21:16:
in all these places the Revised Version marg. has "the shades." (See also Isa.
26:14.)
(3.) Heb. 'Anakim (Deut. 2:10, 11, 21; Josh. 11:21, 22; 14:12, 15;
called "sons of Anak," Num. 13:33; "children of Anak," 13:22; Josh. 15:14), a
nomad race of giants descended from Arba (Josh. 14:15), the father of Anak, that
dwelt in the south of Palestine near Hebron (Gen. 23:2; Josh. 15:13). They were
a Cushite tribe of the same race as the Philistines and the Egyptian shepherd
kings. David on several occasions encountered them (2 Sam. 21:15-22). From this
race sprung Goliath (1 Sam. 17:4).
(4.) Heb. 'emin, a warlike tribe of the
ancient Canaanites. They were "great, and many, and tall, as the Anakims" (Gen.
14:5; Deut. 2:10, 11).
(5.) Heb. Zamzummim (q.v.), Deut. 2:20 so called by
the Amorites.
(6.) Heb. gibbor (Job 16:14), a mighty one, i.e., a champion
or hero. In its plural form (gibborim) it is rendered "mighty men" (2 Sam. 23:8-39;
1 Kings 1:8; 1 Chr. 11:9-47; 29:24.) The band of six hundred whom David gathered
around him when he was a fugitive were so designated. They were divided into three
divisions of two hundred each, and thirty divisions of twenty each. The captians
of the thirty divisions were called "the thirty," the captains of the two hundred
"the three," and the captain over the whole was called "chief among the captains"
(2 Sam. 23:8). The sons born of the marriages mentioned in Gen. 6:4 are also called
by this Hebrew name.
Gibbethon - a height, a city
of the Philistines in the territory of Dan, given to the Kohathites (Josh. 19:44;
21:23). Nadab the king of Israel, while besieging it, was slain under its walls
by Baasha, one of his own officers (1 Kings 15:27). It was in the possession of
the Philistines after the secession of the ten tribes (2 Chr. 11:13, 14).
Gibeah
- a hill or hill-town, "of Benjamin" (1 Sam. 13:15), better known as "Gibeah
of Saul" (11:4; Isa. 10:29). It was here that the terrible outrage was committed
on the Levite's concubine which led to the almost utter extirpation of the tribe
of Benjamin (Judg. 19; 20), only six hundred men surviving after a succession
of disastrous battles. This was the birthplace of Saul, and continued to be his
residence after he became king (1 Sam. 10:26; 11:4; 15:34). It was reckoned among
the ancient sanctuaries of Palestine (10:26; 15:34; 23:19; 26:1; 2 Sam. 21:6-10),
and hence it is called "Gibeah of God" (1 Sam. 10:5, R.V. marg.). It has been
identified with the modern Tell el-Ful (i.e., "hill of the bean"), about 3 miles
north of Jerusalem.
Gibeah-haaraloth - (Josh. 5:3,
marg.), hill of the foreskins, a place at Gilgal where those who had been born
in the wilderness were circumcised. All the others, i.e., those who were under
twenty years old at the time of the sentence at Kadesh, had already been circumcised.
Gibeah of Judah - (Josh. 15:57), a city in the
mountains of Judah, the modern Jeba, on a hill in the Wady Musurr, about 7 1/2
miles west-south-west of Bethlehem.
Gibeah of Phinehas
- (Josh. 15:57, R.V. marg.), a city on Mount Ephraim which had been given
to Phinehas (24:33 "hill," A.V.; R.V. marg. and Heb., "Gibeah."). Here Eleazar
the son of Aaron was buried. It has been identified with the modern Khurbet Jibia,
5 miles north of Guphna towards Shechem.
Gibeon - hill-city,
"one of the royal cities, greater than Ai, and all the men thereof were mighty"
(Josh. 10:2). Its inhabitants were Hivites (11:19). It lay within the territory
of Benjamin, and became a priest-city (18:25; 21:17). Here the tabernacle was
set up after the destruction of Nob, and here it remained many years till the
temple was built by Solomon. It is represented by the modern el-Jib, to the south-west
of Ai, and about 5 1/2 miles north-north-west of Jerusalem.
A deputation of
the Gibeonites, with their allies from three other cities (Josh. 9;17), visited
the camp at Gilgal, and by false representations induced Joshua to enter into
a league with them, although the Israelites had been specially warned against
any league with the inhabitants of Canaan (Ex. 23:32; 34:12; Num. 33:55; Deut.
7:2). The deception practised on Joshua was detected three days later; but the
oath rashly sworn "by Jehovah God of Israel" was kept, and the lives of the Gibeonites
were spared. They were, however, made "bondmen" to the sanctuary (Josh. 9:23).
The most remarkable incident connected with this city was the victory Joshua
gained over the kings of Palestine (Josh. 10:16-27). The battle here fought has
been regarded as "one of the most important in the history of the world." The
kings of southern Canaan entered into a confederacy against Gibeon (because it
had entered into a league with Joshua) under the leadership of Adoni-zedec, king
of Jerusalem, and marched upon Gibeon with the view of taking possession of it.
The Gibeonites entreated Joshua to come to their aid with the utmost speed. His
army came suddenly upon that of the Amorite kings as it lay encamped before the
city. It was completely routed, and only broken remnants of their great host found
refuge in the fenced cities. The five confederate kings who led the army were
taken prisoners, and put to death at Makkedah (q.v.). This eventful battle of
Beth-horon sealed the fate of all the cities of Southern Palestine. Among the
Amarna tablets is a letter from Adoni-zedec (q.v.) to the king of Egypt, written
probably at Makkedah after the defeat, showing that the kings contemplated flight
into Egypt.
This place is again brought into notice as the scene of a battle
between the army of Ish-bosheth under Abner and that of David led by Joab. At
the suggestion of Abner, to spare the effusion of blood twelve men on either side
were chosen to decide the battle. The issue was unexpected; for each of the men
slew his fellow, and thus they all perished. The two armies then engaged in battle,
in which Abner and his host were routed and put to flight (2 Sam. 2:12-17). This
battle led to a virtual truce between Judah and Israel, Judah, under David, increasing
in power; and Israel, under Ish-bosheth, continually losing ground.
Soon after
the death of Absalom and David's restoration to his throne his kingdom was visited
by a grievous famine, which was found to be a punishment for Saul's violation
(2 Sam. 21:2, 5) of the covenant with the Gibeonites (Josh. 9:3-27). The Gibeonites
demanded blood for the wrong that had been done to them, and accordingly David
gave up to them the two sons of Rizpah (q.v.) and the five sons of Michal, and
these the Gibeonites took and hanged or crucified "in the hill before the Lord"
(2 Sam. 21:9); and there the bodies hung for six months (21:10), and all the while
Rizpah watched over the blackening corpses and "suffered neither the birds of
the air to rest on them by day, nor the beasts of the field by night." David afterwards
removed the bones of Saul and Jonathan at Jabeshgilead (21:12, 13).
Here, "at
the great stone," Amasa was put to death by Joab (2 Sam. 20:5-10). To the altar
of burnt-offering which was at Gibeon, Joab (1 Kings 2:28-34), who had taken the
side of Adonijah, fled for sanctuary in the beginning of Solomon's reign, and
was there also slain by the hand of Benaiah.
Soon after he came to the throne,
Solomon paid a visit of state to Gibeon, there to offer sacrifices (1 Kings 3:4;
2 Chr. 1:3). On this occasion the Lord appeared to him in a memorable dream, recorded
in 1 Kings 3:5-15; 2 Chr. 1:7-12. When the temple was built "all the men of Israel
assembled themselves" to king Solomon, and brought up from Gibeon the tabernacle
and "all the holy vessels that were in the tabernacle" to Jerusalem, where they
remained till they were carried away by Nebuchadnezzar (2 Kings 24:13).
Gideon
- called also Jerubbaal (Judg. 6:29, 32), was the first of the judges whose
history is circumstantially narrated (Judg. 6-8). His calling is the commencement
of the second period in the history of the judges. After the victory gained by
Deborah and Barak over Jabin, Israel once more sank into idolatry, and the Midianites
(q.v.) and Amalekites, with other "children of the east," crossed the Jordan each
year for seven successive years for the purpose of plundering and desolating the
land. Gideon received a direct call from God to undertake the task of delivering
the land from these warlike invaders. He was of the family of Abiezer (Josh. 17:2;
1 Chr. 7:18), and of the little township of Ophrah (Judg. 6:11). First, with ten
of his servants, he overthrew the altars of Baal and cut down the asherah which
was upon it, and then blew the trumpet of alarm, and the people flocked to his
standard on the crest of Mount Gilboa to the number of twenty-two thousand men.
These were, however, reduced to only three hundred. These, strangely armed with
torches and pitchers and trumpets, rushed in from three different points on the
camp of Midian at midnight, in the valley to the north of Moreh, with the terrible
war-cry, "For the Lord and for Gideon" (Judg. 7:18, R.V.). Terror-stricken, the
Midianites were put into dire confusion, and in the darkness slew one another,
so that only fifteen thousand out of the great army of one hundred and twenty
thousand escaped alive. The memory of this great deliverance impressed itself
deeply on the mind of the nation (1 Sam. 12:11; Ps. 83:11; Isa. 9:4; 10:26; Heb.
11:32). The land had now rest for forty years. Gideon died in a good old age,
and was buried in the sepulchre of his fathers. Soon after his death a change
came over the people. They again forgot Jehovah, and turned to the worship of
Baalim, "neither shewed they kindness to the house of Jerubbaal" (Judg. 8:35).
Gideon left behind him seventy sons, a feeble, sadly degenerated race, with one
exception, that of Abimelech, who seems to have had much of the courage and energy
of his father, yet of restless and unscrupulous ambition. He gathered around him
a band who slaughtered all Gideon's sons, except Jotham, upon one stone. (See
OPHRAH.)
Gier
eagle - Heb. raham = "parental affection," Lev. 11:18; Deut. 14:17; R.V.,
"vulture"), a species of vulture living entirely on carrion. "It is about the
size of a raven; has an almost triangular, bald, and wrinkled head, a strong pointed
beak, black at the tip, large eyes and ears, the latter entirely on the outside,
and long feet." It is common in Egypt, where it is popularly called "Pharaoh's
chicken" (the Neophron percnopterus), and is found in Palestine only during summer.
Tristram thinks that the Hebrew name, which is derived from a root meaning "to
love," is given to it from the fact that the male and female bird never part company.
Gift - (1.) An gratuity (Prov. 19:6) to secure
favour (18:16; 21:14), a thank-offering (Num. 18:11), or a dowry (Gen. 34:12).
(2.) An oblation or proppitatory gift (2Sa 8:2,6; 1Ch 18:2,6; 2Ch 26:8; Ps.
45:12; 72:10).
(3.) A bribe to a judge to obtain a favourable verdict (Ex.
23:8; Deut. 16:19).
(4.) Simply a thing given (Matt. 7:11; Luke 11:13; Eph.
4:8); sacrifical (Matt. 5:23, 24; 8:4); eleemosynary (Luke 21:1); a gratuity (John
4:10; Acts 8:20). In Acts 2:38 the generic word dorea is rendered "gift." It differs
from the charisma (1 Cor. 12:4) as denoting not miraculous powers but the working
of a new spirit in men, and that spirit from God.
The giving of presents entered
largely into the affairs of common life in the East. The nature of the presents
was as various as were the occasions: food (1 Sam. 9:7; 16:20), sheep and cattle
(Gen. 32:13-15), gold (2 Sam. 18:11), jewels (Gen. 24:53), furniture, and vessels
for eating and drinking (2 Sam. 17:28); delicacies, as spices, honey, etc. (1
Kings 10:25; 2 Kings 5: 22). The mode of presentation was with as much parade
as possible: the presents were conveyed by the hands of servants (Judg. 3:18),
or still better, on the backs of beasts of burden (2 Kings 8:9). The refusal of
a present was regarded as a high indignity; and this constituted the aggravated
insult noticed in Matt. 22:11, the marriage robe having been offered and refused.
Gifts, spiritual - (Gr. charismata), gifts supernaturally
bestowed on the early Christians, each having his own proper gift or gifts for
the edification of the body of Christ. These were the result of the extraordinary
operation of the Spirit, as on the day of Pentecost. They were the gifts of speaking
with tongues, casting out devils, healing, etc. (Mark 16:17, 18), usually communicated
by the medium of the laying on of the hands of the apostles (Acts 8:17; 19:6;
1 Tim. 4:14). These charismata were enjoyed only for a time. They could not continue
always in the Church. They were suited to its infancy and to the necessities of
those times.
Gihon - a stream. (1.) One of the
four rivers of Eden (Gen. 2:13). It has been identified with the Nile. Others
regard it as the Oxus, or the Araxes, or the Ganges. But as, according to the
sacred narrative, all these rivers of Eden took their origin from the head-waters
of the Euphrates and the Trigris, it is probable that the Gihon is the ancient
Araxes, which, under the modern name of the Arras, discharges itself into the
Caspian Sea. It was the Asiatic and not the African "Cush" which the Gihon compassed
(Gen. 10:7-10). (See EDEN.)
(2.)
The only natural spring of water in or near Jerusalem is the "Fountain of the
Virgin" (q.v.), which rises outside the city walls on the west bank of the Kidron
valley. On the occasion of the approach of the Assyrian army under Sennacherib,
Hezekiah, in order to prevent the besiegers from finding water, "stopped the upper
water course of Gihon, and brought it straight down to the west side of the city
of David" (2 Chr. 32:30; 33:14). This "fountain" or spring is therefore to be
regarded as the "upper water course of Gihon." From this "fountain" a tunnel cut
through the ridge which forms the south part of the temple hill conveys the water
to the Pool of Siloam, which lies on the opposite side of this ridge at the head
of the Tyropoeon ("cheesemakers'") valley, or valley of the son of Hinnom, now
filled up by rubbish. The length of this tunnel is about 1,750 feet. In 1880 an
inscription was accidentally discovered on the wall of the tunnel about nineteen
feet from where it opens into the Pool of Siloam. This inscription was executed
in all probability by Hezekiah's workmen. It briefly narrates the history of the
excavation. It may, however, be possible that this tunnel was executed in the
time of Solomon. If the "waters of Shiloah that go softly" (Isa. 8:6) refers to
the gentle stream that still flows through the tunnel into the Pool of Siloam,
then this excavation must have existed before the time of Hezekiah.
In the
upper part of the Tyropoeoan valley there are two pools still existing, the first,
called Birket el-Mamilla, to the west of the Jaffa gate; the second, to the south
of the first, called Birket es-Sultan. It is the opinion of some that the former
was the "upper" and the latter the "lower" Pool of Gihon (2 Kings 18:17; Isa.
7:3; 36:2; 22:9). (See CONDUIT ¯T0000877; SILOAM.)
Gilboa
- boiling spring, a mountain range, now Jebel Fukua', memorable as the scene
of Saul's disastrous defeat by the Philistines. Here also his three sons were
slain, and he himself died by his own hand (1 Sam. 28:4; 31:1-8; 2 Sam. 1:6-21;
21:12; 1 Chr. 10:1, 8). It was a low barren range of mountains bounding the valley
of Esdraelon (Jezreel) on the east, between it and the Jordan valley. When the
tidings of this defeat were conveyed to David, he gave utterance to those pathetic
words in the "Song of the Bow" (2 Sam. 1:19-27).
Gilead
- hill of testimony, (Gen. 31:21), a mountainous region east of Jordan. From
its mountainous character it is called "the mount of Gilead" (Gen. 31:25). It
is called also "the land of Gilead" (Num. 32:1), and sometimes simply "Gilead"
(Ps. 60:7; Gen. 37:25). It comprised the possessions of the tribes of Gad and
Reuben and the south part of Manasseh (Deut. 3:13; Num. 32:40). It was bounded
on the north by Bashan, and on the south by Moab and Ammon (Gen. 31:21; Deut.
3:12-17). "Half Gilead" was possessed by Sihon, and the other half, separated
from it by the river Jabbok, by Og, king of Bashan. The deep ravine of the river
Hieromax (the modern Sheriat el-Mandhur) separated Bashan from Gilead, which was
about 60 miles in length and 20 in breadth, extending from near the south end
of the Lake of Gennesaret to the north end of the Dead Sea. Abarim, Pisgah, Nebo,
and Peor are its mountains mentioned in Scripture.
Gilead,
Balm of - The region of Gilead abounded in spices and aromatic gums, which
were exported to Egypt and Tyre (Gen. 37:25; Jer. 8:22; 46:11; Ezek. 27:17). The
word "balm" is a contracted form of "balsam," a word derived from the Greek balsamon,
which was adopted as the representative of the Hebrew words baal shemen,
meaning "lord" or "chief of oils."
The Hebrew name of this balm was tsori.
The tree yielding this medicinal oil was probably the Balsamodendron opobalsamum
of botanists, and the Amyris opobalsamum of Linnaeus. It is an evergreen, rising
to the height of about 14 feet. The oil or resin, exuding through an orifice made
in its bark in very small quantities, is esteemed of great value for its supposed
medicinal qualities. (See BALM.) It may
be noted that Coverdale's version reads in Jer. 8:22, "There is no triacle in
Galaad." The word "triacle" = "treacle" is used in the sense of ointment.
Gilgal
- rolling. (1.) From the solemn transaction of the reading of the law in the
valley of Shechem between Ebal and Gerizim the Israelites moved forward to Gilgal,
and there made a permanent camp (Josh. 9:6; 10:6). It was "beside the oaks of
Moreh," near which Abraham erected his first altar (Gen. 12:6, 7). This was one
of the three towns to which Samuel resorted for the administration of justice
(1 Sam. 7:16), and here also he offered sacrifices when the ark was no longer
in the tabernacle at Shiloh (1 Sam. 10:8; 13:7-9). To this place, as to a central
sanctuary, all Israel gathered to renew their allegiance to Saul (11:14). At a
later period it became the scene of idolatrous worship (Hos. 4:15; 9:15). It has
been identified with the ruins of Jiljilieh, about 5 miles south-west of Shiloh
and about the same distance from Bethel.
(2.) The place in "the plains of Jericho,"
"in the east border of Jericho," where the Israelites first encamped after crossing
the Jordan (Josh. 4:19, 20). Here they kept their first Passover in the land of
Canaan (5:10) and renewed the rite of circumcision, and so "rolled away the reproach"
of their Egyptian slavery. Here the twelve memorial stones, taken from the bed
of the Jordan, were set up; and here also the tabernacle remained till it was
removed to Shiloh (18:1). It has been identified with Tell Jiljulieh, about 5
miles from Jordan.
(3.) A place, probably in the hill country of Ephraim, where
there was a school of the prophets (2 Kings 4:38), and whence Elijah and Elisha,
who resided here, "went down" to Bethel (2:1,2). It is mentioned also in Deut.
11:30. It is now known as Jiljilia, a place 8 miles north of Bethel.
Giloh
- exile, a city in the south-west part of the hill-country of Judah (Josh.
15:51). It was the native place or residence of the traitor Ahithophel "the Gilonite"
(Josh. 15:51; 2 Sam. 15:12), and where he committed suicide (17:23). It has been
identified with Kurbet Jala, about 7 miles north of Hebron.
Gimzo
- a place fertile in sycamores, a city in the plain of Judah, the villages
of which were seized by the Philistines (2 Chr. 28:18). It is now called Jimzu,
about 3 miles south-east of Ludd, i.e., Lydda.
Gin
- a trap. (1.) Ps. 140:5, 141:9, Amos 3:5, the Hebrew word used, mokesh,
means a noose or "snare," as it is elsewhere rendered (Ps. 18:5; Prov. 13:14,
etc.).
(2.) Job 18:9, Isa. 8:14, Heb. pah, a plate or thin layer; and hence
a net, a snare, trap, especially of a fowler (Ps. 69: 22, "Let their table before
them become a net;" Amos 3:5, "Doth a bird fall into a net [pah] upon the ground
where there is no trap-stick [mokesh] for her? doth the net [pah] spring up from
the ground and take nothing at all?", Gesenius.)
Girdle
- (1.) Heb. hagor, a girdle of any kind worn by soldiers (1 Sam. 18:4; 2 Sam.
20:8; 1 Kings 2:5; 2 Kings 3:21) or women (Isa. 3:24).
(2.) Heb. 'ezor, something
"bound," worn by prophets (2 Kings 1:8; Jer. 13:1), soldiers (Isa. 5:27; 2 Sam.
20:8; Ezek. 23:15), Kings (Job 12:18).
(3.) Heb. mezah, a "band," a girdle
worn by men alone (Ps. 109:19; Isa. 22:21).
(4.) Heb. 'abnet, the girdle of
sacerdotal and state officers (Ex. 28:4, 39, 40; 29:9; 39:29).
(5.) Heb. hesheb,
the "curious girdle" (Ex. 28:8; R.V., "cunningly woven band") was attached to
the ephod, and was made of the same material.
The common girdle was made of
leather (2 Kings 1:8; Matt. 3:4); a finer sort of linen (Jer. 13:1; Ezek. 16:10;
Dan. 10:5). Girdles of sackcloth were worn in token of sorrow (Isa. 3:24; 22:12).
They were variously fastened to the wearer (Mark 1:6; Jer. 13:1; Ezek. 16:10).
The girdle was a symbol of strength and power (Job 12:18, 21; 30:11; Isa. 22:21;
45:5). "Righteousness and faithfulness" are the girdle of the Messiah (Isa. 11:5).
Girdles were used as purses or pockets (Matt. 10:9. A. V., "purses;" R.V.,
marg., "girdles." Also Mark 6:8).
Girgashite - dwelling
in clayey soil, the descendants of the fifth son of Canaan (Gen. 10:16), one of
the original tribes inhabiting the land of Canaan before the time of the Israelites
(Gen. 15:21; Deut. 7:1). They were a branch of the great family of the Hivites.
Of their geographical position nothing is certainly known. Probably they lived
somewhere in the central part of Western Palestine.
Gittah-hepher
- (Josh. 19:13). See GATH-HEPHER ¯T0001438.
Gittaim
- two wine-presses, (2 Sam. 4:3; Neh. 11:33), a town probably in Benjamin
to which the Beerothites fled.
Gittite - a native
of the Philistine city of Gath (Josh. 13:3). Obed-edom, in whose house the ark
was placed, is so designated (2 Sam. 6:10). Six hundred Gittites came with David
from Gath into Israel (15:18, 19).
Gittith - a
stringed instrument of music. This word is found in the titles of Ps. 8, 81, 84.
In these places the LXX. render the word by "on the wine-fats." The Targum explains
by "on the harp which David brought from Gath." It is the only stringed instrument
named in the titles of the Psalms.
Gizonite - a name
given to Hashem, an inhabitant of Gizoh, a place somewhere in the mountains of
Judah (1 Chr. 11:34; 2 Sam. 23:32, 34).