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).