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to the pugilist: "So fight I, not as one that beateth the air.' v. 26. He would not beat the air, but make every blow tell, as the heavy blow from the hand covered with the nail-studded leather (cestiis) inflicted a bruise every time it struck. I keep under my body and bring it into subjection : lest that by any means, when I have been a herald [the ofiicer who summoned the competitors to the struggle] unto others, I myself should be a castaway—a reference to the training of the pugilist. See v. 27. These are only a few of the passages in Paul's writings to be illustrated by the Grecian games.
The mention of the Chief of Asia (which see), or asiarchs, Acts 19 : 31, at Ephesus as the friends of Paul, in connection with Paul's declaration, taken literally, that he had " fought with beasts at Ephesus," 1 Cor. 15 : 32, have led some to suppose the apostle was actually thrown into the arena, but delivered by a miracle, and that there/ore the asiarchs treated him with consideration. But it is every way more likely that Paul uses a metaphor borrowed from the Roman games, in which fighting with wild
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beasts was introduced. He alludes again to these brutal fights between men and beasts, or to the gladiatorial shows, when, in 1 Cor. 4: 9, he says: " God hath set forth us the apostles last, as it were appointed to death." The words '' refer to the band of gladiators brought out last for death, the vast range of an amphitheatre under the open sky well representing the magnificent vision of all created beings, from men up to angels, gazing on the dreadful death-struggle, and then the contrast of the selfish Corinthians sitting by unconcerned and unmoved at the awful spectacle." — Stanley: Com. on Corinth,
The early Christians, like the Jews, but for different reasons, regarded these games and the theatrical exhibitions of the Greeks and Romans with horror. They were closely connected with heathenism ; attendance upon them exposed the Christians to the cry, " To the lions !" for in this way many had been killed; hence, regard for the memory of their departed brethren should forbid Christians' attendance on them. But apart from these considerations, they were regarded as too worldly, as tending to withdraw the mind from the things of God and unduly to elevate the body. Surely, as conducted in later times, the games were brutalizing, and hence the humane spirit of Christ forbade the sight of so much bloodshed and suffering.
GAM'MADIM (Hebrew, bmve soldiers). Eze. 27 : 11. The prevailing opinion respecting this term is that it is rather descriptive of the men of Ar-vad, V. 11, than the name of any particular people.
GA'MUIj (weaned), the leader of the twenty-second course of the priests. 1 Chr. 24:17.
GAR'DEN. Isa. 1: 8. The gardens of the Hebrews were enclosures upon the outskirts of towns. Allusions to them are made Gen. 21: 33 ; Num. 24 : 6 ; Job 8 : 16, and there is reason to suppose that they were chiefly devoted to fruit- and shade-trees and aromatic plants and herbs. 1 Kgs. 21: 2 ; Song Sol. 4 : 12-16. A reservoir of water was considered an indispensable appendage, either in the form of a fountain, a well, or a stream passing through it. Gen. 2:10; 13 : 10. The gardens around Damascus are
abundantly watered by little currents which are made to flow through every part of them. Beautiful allusions to this are made. Prov. 21 : 1; Isa. 58 : 11; Eccl. 2 : 5, 6. Gardens were used to some extent as burying-places, John 19 : 41, and also as places of religious worship and retirement. Isa. 1 : 29 ; 65 : 3. The custom at the present day is, as in the past, to erect a hut upon an artificial mound built in the centre of the field in which is a valuable crop, such as cucumbers, gourds, etc. In this hut a watchman lives until the crop is secured. This fact explains the allusion in Isa. 1: 8. When the harvest is over the hut is deserted, and gradually falls to pieces.
GA'REB {scahhij), one of David's warriors. 2 Sam. 23 : 38 ; 1 Chr. 11 : 40.
GA'REB, THE HILL, near Jerusalem, and meaning scraped off. Jer. 31:39. Ewald proposes to identify it with Golgotha; Conder noted a ruin called Gltarahah, 3 miles south of Shi-loh.
GAR'LANDS. Acts 14 : 13. The heathen adorned the victim of their sacrifices in a variety of ways. Probably the garlands mentioned in this passage were to decorate the head of the ox which they designed to sacrifice to the supposed gods.
GAR'LiICK, a well-known bulbous root or vegetable similar to an onion {Alliuni sativum), which was cultivated in Egypt und much esteemed by the Jews. Num. 11 : 5.
GAR'MENTS. See Clothes.
GAR'MITE, THE {the stronr,). Keilah the Garmite is mentioned 1 Chr. 4: 19.
GAR'RISON. See War.
GASH'MU (rain), a form of the name Geshem ; used in Neh. 6 : 6.
GA'TAM (a valley burnt), a grandson of Esau, and one of the "dukes" of Edom. Gen. 36 : 11, 16; 1 Chr. 1: 36.
GATE. 1 Sam. 4:18. The entrances to walled cities are secured by gates of either wood, iron, or brass. Acts 12:10. Houses also were protected in the same way, and sometimes a door or passage was made in the gate, so as to save the necessity of opening the whole gate every time a single person would pass. Acts 12 : 13. In many Asiatic cities
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there were broad streets covered over wholly or in part, and appropriated to merchants or tradesmen in particular branches of business, and there were also open squares in which the booths and stalls of venders were erected. These were frequently at the gates of the city, which were, of course, places of the greatest concourse. 2 Sam. 15 : 2 ,• 2 Kgs. 7:1; Neh. 8:1; Job 29 : 7 ; Prov. 22 : 22 ; 31: 23. The gates were often also the places of judicial proceedings, Deut. 17 : 5 ; 25 : 7 ; Am. 5:10, 12, 15—the mode of conducting which may be learned from Ruth 4 : 1-12—and of general resort. Gen. 19 :1, and, of course, frequented by idlers and loungers. Ps. 69 : 12. In Arabia the gate of the city is still the place of judgment.
Gate of Damascus.
As the possession of the gates of the city was a possession of the city itself, the word is sometimes used to signify power. Gen. 22 : 17 ; Isa. 24 : 12. Hence the expression of our Lord that "the gates of hell "(Hades) shall never prevail against his Church. Matt. 16 : 18. The government of the sultan is called " the Sublime Porte."
Gates, like doors, were often ornamented, 1 Kgs. 6 : 34 ; 2 Kgs. 18: 16, etc.; the Beautiful Gate, Acts 3 : 2, required 20 men to close it. " The figurative expression '■ to exalt the gate," Prov. 17 : 19—/. e. to have the opening of the gateway lofty —implies ostentation, which is likely to provoke envy, and therefore leads often to destruction."— Ayre.
GATH (wine-presfi), one of the five cities of the Philistines, Josh. 13 :3 ; 1 Sam. 6:17; Am. 6:2; Mic. 1:10; a stronghold of the Anakim, Josh. 11 : 22 ; home of Goliath, 1 Sam. 17: 4 ; place whither the ark was carried, 1 Sam. 5 : 8 ; where David sought refuge, 21 : 10-326
15; was strengthened by Rehoboam, 2 Chr. 11: 8 ; taken by Hazael of Syria, 2 Kgs. 12 : 17 ; ])robably recovered by Jehoash, 13 : 25 ; broken down by Uz-ziah, 2 Chr. 26 : 6; was probably destroyed before the time of the later prophecies, as it is omitted from the list of royal cities. See Zeph. 2:4; Zech. 9 : 5, 6. Thomson would identify it with Eleutheropolis, but Porter, Warren, and Conder place Gath at Tel ef<-Snfi, 15 miles south of Ramleh and 12 miles south-east of Ashdod.
GATH-HE'PHER {icme-press of the well), a town of Zebulun, the home of Jonah, 2 Kgs. 14 : 25 ; called also Gittah-hepher, Josh. 19 : 13 : now el-Meshhed, a small village on a rocky hill, 2 miles east of Sepphoris, on the short route from Nazareth to Tiberias.
GATH.'mm.'MON iimmegranate). 1. A Levitical city of Dan, Josh. 21: 24 ; 1 Chr. 6 : 69 ; not far from Joppa.
2. A town of Manasseh west of the Jordan, belonging to the Levites, Josh. 21: 25 ; called Bileam in 1 Chr. 6 : 70.
GAULANI'TIS. See Golan.
GA''ZA (Hebrew Azzah, strong), the chief of the five cities of the Philistines, 50 miles south-west of Jerusalem, 3 miles from the Mediterranean, and 10 miles from Ascalon; now called Ghuzzeh.
History. —Gaza is one of the oldest cities in the world ; was peopled by the descendants of Ham, Gen. 10:19; by the Anakim, Josh. 11 : 22 ; given to Judah, 15 : 47 ; the scene of Samson's exploits, Jud. 16 ; under Solomon's rule, and called Azzah, 1 Kgs. 4: 24; smitten by Egypt, Jer. 47 : 1, 5 ; prophesied against. Am. 1: 6, 7 ; Zeph. 2:4; Zech. 9:5; noticed in N. T. only in Acts 8 : 26; a chief stronghold of paganism and the worship of the god Marnas (Dagon), whose tem])les were destroj^ed, A. D. 400 ; taken by the Arabs, A. D. 634; restored by the Crusaders, A. B. 1149 ; plundered by Saladin, A. d. 1170, and again in A. D. 1187 ; taken by Napoleon, 1799 ; has now about 18,000 population, mostly Moslems. The town is now without walls or gates, but is in the midst of olive-orchards. Conder thinks the ancient town stood on the hill where most of the modern town now stands. The place is full of reminiscences of Samson and his tragic end. The pillars are showij which he pulled down.
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The inhabitants are chiefly Moslems; but there is also a Greek church, and a Protestant school in connection with the Jerusalem mission. See Philistine.
GA'ZER. See Gezer.
GA'ZEZ {nhearer), the names of the son and grandson of Caleb, 1 Chr. 2 : 46, although some suppose the second is a repetition of the first.
GAZ'ZAM {devouring), one whose descendants returned with Zerubbabel. Ezr. 2:48; Neh. 7 : 51.
GE^B A {hill), a Levitical city of Benjamin, Josh. 21: 17 ; 1 Chr. 6 : 60 ; also called Gaba. Josh. 18 : 24. In the reign of Saul it was held by the Philistines, but taken by Jonathan, 1 Sam. 13 : 3 ; was a northern landmark of Judah, 2 Kgs. 23 : 8; was rebuilt by Asa, 1 Kgs. 15 : 22 ; held by the Assyrians, Isa. 10 : 29: peopled by Benjamites after the Captivity. Ezr. 2 : 26. Geba and Gibeah appear to be sometimes confounded in the English Version (see 1 Sam. 14 : 5), though they were separate towns. Geba was near Michmash and on the south side of the ravine. It has been identified with Jeha, a deserted village 6 miles north of Jerusalem, and 1 mile from Michmash. The ravine now called Wady Suweinit is the ancient pass of Michmash. 1 Sam. 14 : 5, 31.
GE'BAL {mountain). 1. A place near Tyre; now Jehail, 10 miles north of Beyrout, and known as Byblus by the Greeks. Eze. 27:9. Among the ruins of an ancient citadel are stones 20 feet long, and in finish and size closely resembling those seen in the foundation of the temple at Jerusalem, and suggesting the same class of workmen.
2. Some identify the Gebal of Ps. 83 : 7 with northern Edom, called el-Jebal, but others regard it as Geba, No. 1.
GE'BER {man), two men of Solomon's twelve ofiicers for provision. 1 Kgs. 4 : 13, 19.
GE'BIM {ditches), a place near Jerusalem. Isa. 10 : 31. Conder places it at el-Jib ; Grove Sit el-Isawiyeh.
GEDALI'AH {ichom Jehovah hath made poiver/ul), the governor of Judaea, appointed by Nebuchadnezzar after its subjection. 2 Kgs. 25 : 22 ; Jer. 40 : 5. He was a friend of Jeremiah's, Jer. 40 : 6, and had the confidence of the people, but was not permitted long to rule, for a party of the royal family of Judah,
headed by Ishmael, rose against him and slew him. Jer. 41 : 2.
GENDER {walled place), possibly same as Gedor, No. 2. Josh. 12 : 13.
GEDE'RAH (»/(ce;>co^e). 1. A town near the valley of Elah, and in the lowlands of Judah. Josh. 15: 36; now Je-dlrch, 9 miles south of Ludd. 2. A town in Benjamin. 1 Chr. 12 : 4 ; now Jedtreh, No. 2, 6 miles north-west of Jerusalem.
GEDE'ROTH {sheep-cotes), a city in the plain of Judah; taken by the Philistines, Josh. 15 : 41 ; 2 Chr. 28 : IS. Warren suggests as its site Katrah, a village in the valley of Sorek, 3 miles south-west of 'Aktr (Ekron).
GEDEROTHA'IM {two sheep-folds), a town in the low-country of Judah. Josh. 15 : 36.
GE'DOR {wall). 1, 2. Two names in the genealogy of Judah. 1 Chr. 4: 4, 18.
3. A Benjamite name in Saul's genealogy. 1 Chr. 8:31; 9 : 37.
GE'DOR {loall). 1. A town in the hill-country of Judah, Josh. 15 : 58 ; probably Jedur, 8 miles north of Hebron.
2. A town apparently of Benjamin, 2 Chr. 12 : 7, and probably the same as Geder of Josh. 12 : 13.
3. Gedor of 1 Chr. 4 : 39 was probably between Judah and Mount Seir. The Septuagint calls it Gerar.
GEHA'ZI {valley of vision), the servant and constant attendant of Elisha. On three occasions he comes into prominence in connection with the Shunam-mite, 2 Kgs. 4 : 12-37 ; 8 : 4, and later he was guilty of deception in the matter of Naaman the Syrian, and in punishment was made a leper. 5 : 20-27. See Elisha.
GEHEN'NA. See Hinnom, Valley OP.
GEL'ILOTH {circle), one of the places marking the boundary of Benjamin. Josh. 18 : 17. Gilgal is in place of Geliloth in Josh. 15: 7, and the two are supposed to be identical. See Gilgal.
GEMAL'LI {camel-driver), the father of the spy from Dan. Num. 13 : 12.
GEMARI'AH {whom Jehovah hath perfected). 1. The son of Ililkiah, Zedekiah's ambassador to Nebuchadnezzar. Jer. 29 : 3.
2. The son of Shaphan, a minister of Jehoiakim, from whose house Baruch
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read Jeremiah's prophecy. Jer. 36 : 10-12, 25.
GEMS. See Precious Stoxes.
GENEAL'OGY. The matter of pedigree was deemed of great importance by the Hebrews and ancient peoples generally, as at present among the Arabs. Genealogical lists are interspersed all through the historical books of the 0. T. They are called "the book of the generation of," etc. They answer also a spiritual purpose. They prove the faithfulness of God in favoring the increase of the race, in accordance with his command, in keeping his promise to Abraham and his seed, in raising up priests to minister in his sanctuary, and finally, in sending, when the set time had come and all things were ready, his Son into the world. As far as the Bible is concerned, the preservation of these genealogical lists was for the authentication of Christ's descent. But the historical use is by no means to be ignored; indeed, in proportion as we grasp its value shall we attain conviction of the perfect reality of the earthly descent of Christ from the seed of David, according to prophecy.
The first biblical genealogy is Gen. 4:16-24. It gives the descendants of Cain. The following chapter gives the family of Seth. The tenth and eleventh chapters, though the ordinary reader might pass them over because they seem to consist of mere unimportant names, are regarded by ethnologists as invaluable, since they contain a history of the dispersion of the nations in prehistoric times. The first eight chapters of 1 Chronicles are devoted to genealogical accounts, beginning with Adam, because, as it is stated, " all Israel were reckoned by genealogies." 9:1. It is, however, to be observed that these several lists are not in all cases records of direct descent, though, perhaps, in the majority of instances, they are unbroken. Still, they are not sufficient to determine the length of any period, since in many cases the list the writer has transcribed contains only 2>rciwi«e?i< names. Women are named occasionally, when there is something remarkable about them or when any right or property is transmitted through them. See Gen. 11: 29 ; Ex. 6 : 28 ; 1 Chr. 2:4; Luke 1: 5, etc. Another feature is that these records es-328
pecially concern the line of the chosen seed and the tribe and family from which our Lord sprung. Seth's family is more full}' stated than Cain's, Abraham's than Lot's, Isaac's than Ishmael's, etc. They are both ascending and descending. For the former, see 1 Chr. 6 : 33-43 : Ezr. 7 : 1-5 ; for the descending, see Ruth 4 : 18-22 : 1 Chr. 3. The descending scale is likely to take in the collateral branches. There are many clerical errors in these lists.
But notwithstanding these alterations and abridgments, it is capable of proof that the Bible presents us transcripts from certain official records. They bear the evidence of substantial truth. That such records existed is indicated rather than proved. Thus, the assignments of the temple-service by David were genealogical. In the reign of Rehoboam, Iddo wrote a book on genealogies. 2 Chr. 12 : 15. From 2 Chr. 31: 16-19 we learn that in Hezekiah's day there existed genealogies—of the priests, at all events. The lists in Ezra and Nehemiah prove that such lists and others survived the Captivity. It is a monstrous assumption to say that they were forged. Lord Hervey (in Smith's Dictionary of the Bible) points out an incidental allusion to these lists at the time of Christ in proof that the census went upon them as a basis, since Joseph went to Bethlehem because he was of the house of David. Manifestly, Joseph had, in the genealogy of his family, good grounds for this belief. Probably " the registers of the Jewish ti'ibes and families perished at the destruction of Jerusalem, and not before, although some partial records may have survived the event." AVhcn the temple fell there was no longer any special need of these lists. The Aaronic priesthood was no more; the nation was dispersed in captivity ; the Messiah was come.
Genealogy of Jesus Christ. Matt. 1:1-17; Luke 3 : 23-38. This is the only genealogy given us in the N. T. '' We have two lists of the human ancestors of Christ: Matthew, writing for Jewish Christians, begins with Abraham ; Luke, writing for Gentile Christians, goes back to Adam, the father of all men. According to his human nature, Christ was the descendant of Abraham, David, and Mary ; according to his divine nature, he was the eternal and only begotten
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Son of God, begotten from tbe essence of the. Father. John, 1:1-18, begins his Gospel by setting forth his divine genealogy. In hiin, the God-man, all the ascending aspirations of human nature toward God and all the descending revelations of God to man meet in perfect harmony. Matthew begins at Abraham, 1. To prove to Jewish Christians that Jesus of Nazareth was the promised Messiah; 2. To show the connection between the Old and New Testaments through a succession of living persons ending in Jesus Christ, who is the subject of the Gospel and the object of the faith it requires. Christ is the fulfilment of all the types and prophecies of the 0. T., the heir of all its blessings and promises, the dividing-line and connecting-link of ages, the end of the old and the beginning of the new history of mankind. In the long list of his human ancestors we have a cloud of witnesses, a compend of the history of preparation for the coming of Christ down to the Virgin Mary, in whom culminated the longing and hope of Israel for redemption. It is a history of divine promises and their fulfilment, of human faith and hope for the desire of all nations. In the list are named illustrious heroes of faith, but also obscure persons written in the secret book of God, as well as gross sinners redeemed by grace, which reaches the lowest depths as well as the most exalted heights of society. Matthew's table is divided into three parts, corresponding to three periods of Jewish preparation for the coming of Christ."— Schaff.
The differences between Matthew and Luke have been variously explained. Both lists are incomplete and names must be supplied (there are only nine names for a period of 833 years). They coincide until David, when Matthew takes the reigning line through Solomon, Luke the younger and inferior line by David's son Nathan. A more serious difiiculty is that names do not appear in the same place in the two lists. The greatest difference is that Matthew calls Joseph the son of Jacob, while Luke calls him the son of Heli or Eli. He cannot have been naturally the son of both, and it is not likely that the two names are meant for one and the same person. Hence the following theories:
1. The oldest explanation assumes one, or perhaps two, levirate marriages in the family of Joseph—/. e. a marriage of a man to the childless widow of his elder brother, the children of the second marriage being reckoned as the legal descendants of the first husband. Heli and Jacob may have been brothers or half-brothers (sons of the same mother, but of different fathers), successively married to the mother of Joseph, who according to law was registered by Luke as the son of Heli, though naturally the son of Jacob, as recorded by Matthew. But this view involves inaccuracy in one or the other of the two genealogies.
2. Matthew gives the legal or royal genealogy of Joseph, Luke the private line of Joseph. But this is exposed to the same objection.
3. Matthew gives the genealogy of Josej}h, Luke the genealogy of Mary. Heli may have been the father of Mary and the father-in-law of Joseph, and consequently the grandfather of Jesus. Luke, writing for Gentiles and proving that Christ was the seed of the woman, traces the natural or real pedigree of Jesus through his mother, Mary, in the line of Nathan, and indicates this by the parenthetical remark, *'Jesus being (as was supposed) the son of Joseph [but in reality] the son of Heli," or his grandson by the mother's side. Mary is always called by the Jews "the daughter of Heli." Matthew, writing for Jews, gives the legal pedigree of Jesus (which was always reckoned in the male line) through Joseph, his legal father, in the line of Solomon. This explanation is the easiest, and has been adopted by Luther, Grotius, Bengel, Olshausen, Eb-rard, Wieseler, Robinson, Gardiner, Lange, Plumptre. It is supported by the fact that in Matthew's history of the infancy Joseph is most prominent; in Luke's account, Mary. Jesus, then, was both legally and really the son and heir of David. The Davidic descent of Jesus is a mark of the Messiah, and is clearly taught in the prophecv, and also in Rom. 1 : 3 ; 2 Tim. 2:8; Heb. 7 : U; John 7: 42; Acts 13: 23. If we take this explanation, Jesus was in a double sense the son of David—in law and in fact, from his reputed father and from his natural mother.
§29
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GENERA'TION, or GENERA'-TIONS, ''has three secondary meanings in the A. V.: 1. A genealogical register, as Gen. 5:1. 2. A family history, Gen. 6:9; 25 : 1, since early history among the Orientals is drawn so much from genealogical registers. 3. A history of the origin of things as well as persons— e. q. of the earth."— Smith.
GEN'ESIS, the first book of the Bible, and by far the most interesting of all books relating to the primitive history of mankind. The term signifies ''beginning" or "origin."
Contents. —Genesis gives us a history of the origin of the world, of the human family, of sin, of the promise of redemption, and of the Jewish people. The first eleven chapters are occupied with a general account of the creation of all things, and with the history of Adam, of the first inhabitants of the earth, of the Deluge, of Noah, and finally of the confusion of tongues at Babel. With the twelfth chapter begins the history of the patriarchs and the chosen people. A detailed account is given of the lives of Abraham, Isaac, Jacob, and Joseph.
There are no good grounds for doubting Moses to be the author. With the use of older documents and traditions, he compiled, under divine direction, the history as we have it. Much criticism has been expended upon the account it gives of the creation of man and of the world in the first chapter. Here as in no other ancient account God is sharply distinguished from matter, and is made to exist before the world. The universe comes into being at his command. The order of created things in Genesis is substantially the order of geology and biology. Both begin with the formation of the earth and proceed from the vegetable to animal life ; both stop with man. The word translated " day" probably means an indefinite period. The " seventh day," which has no evening, ch. 2 : 2, cannot refer to a day of 24 hours, but to the long redemptive period in which we are living. See Creatiox.
Few if any existing documents have a more venerable age than has Genesis. Covering nearly 2500 years, it gives us the account of the preparation of this planet as an abode for man and the first annals of the race. Its value cannot be over-estimated as a fragment of lite-330
rature or as a work of history, and it has been well observed that in the first page of Genesis a child may learn more in an hour than all the philosophers in the world learned without it in a thousand years.
GENNES'ARET, LAKE OF. Luke 5:1. See Galilee, Sea of.
GENNES'ARET, THE LAND OF. A small crescent-shaped strip of country on the north-west side of the Sea of Galilee was called " The land oi Gennesaret" (though often inaccurately written " Gennesareth "). It is named only twice in Scripture. Matt. 14: 34; Mark 6 : 53 ; comp. Luke 5:1. It is generally supposed to apply to the plain called by the Arabs el-Ghtiiceir, or " little Ghor." It lies along the lake for 3 or 4 miles, and extends back about a mile or more, where it is shut in by the hills. The southern part, reaching nearly to Mejdel, is still watered by several streams; the northern portion, reaching to Khan Mini/eh, now without water, is supposed to have been irrigated by an aqueduct from the fountain of Capernaum, probably 'Ain Tdhighah.
The plain was formerly very rich and fruitful, according to Josephus, and is supposed to be the scene of the parable of the Sower, Matt. 13 : 1-8, but it is now fruitful in thorns. The banks of the lake and of the brook running from the fountain 'Ain Tdbighah are fringed with oleanders. Fish still abound in the stream, as in the adjacent lake. The fountain el-Mtidawarah, or "round spring," about 30 yards in diameter and 2 feet deep, and from which the water bursts forth in a considerable volume, has by Tristram been regarded as the spring of Capharnaum, noticed by Josephus; but this is disputed by the best authorities, and Tristram himself has given it up. For Map, see Galilee, Sea of.
This land of Gennesaret has been held to contain three important cities, Ca})er-naum, Bethsaida, and Chorazin, but none of these were in the "plain" of Gennesaret, unless Capernaum was located at Khan Miuyeh. See Capernaum. Bethsaida (Et Tdbighah) and Chorazin (Kerazeh) were farther north. Mejdel, the ancient Magdala, seems to have been the only town in the plain, which, like the other plains (Esdraelon, Sharon, etc.), was unoccupied, people preferring
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for comfort and safety to live on the mountains and hills.
GEN'TILE. This was the name by which the Jews designated all men but themselves—/. e. all pagan nations who were ignorant of the true God, and idolaters. Luke 2:32; Acts 26:17, 20; Rom. 2:9; 9 : 24, etc. In opposition to the Gentiles, the Hebrews regarded themselves, and were in fact, the chosen "people of God." Sometimes the " Greeks," as the most cultivated among the heathen, stand for them. Rom. 1:16; Acts 16 :1, 3, etc. Paul is called the "apostle to the Gentiles" on account of his special mission and work among them.
Court of the Gentiles. See Temple.
Isles of the Gentiles, Gen. 10 : 5, is supposed to denote Asia Minor and the whole of Europe, which was peopled by the children of Japheth.
GENU'BATH {theft), the son of Hadad, the adversary of Solomon. 1 Kgs. 11: 20.
GE'RA {a grain). 1. A son or grandson of Benjamin. Gen. 46:21; 1 Chr. 8 : 3, 5, 7.
2. The father of Ehud. Jud. 3:15.
3. The father of Shimei. 2 Sam. 16 : 5; 19:16; 1 Kgs. 2:8.
GE'RAH. See Measures.
GE'RAR {residence, or tvater-pots), a city and district in the south of Palestine, and near Gaza, Gen. 10 : 19; visited by Abraham, Gen. 20 : 1; by Isaac, Gen. 26 :1; Asa pursued the defeated Ethiopians to it. 2 Chr. 14:13. Eusebius knew of Gerar as 25 miles from Eleutheropolis. The city may be Khiirhet Umm Jerrdr, several miles south of the valley of Ghuzzeh, which runs from Beersheba to the sea. Some locate the city at el-'Aujeh.
GER'GESA, AND GER'GE-SENES. The " country of the Gerge-senes," Matt. 8 : 28—probably the same as " Gadarenes," Mark 5:1; Luke 8 : 26—was on the east side of the Sea of Galilee. The scene of the miracle was, according to Thomson, near modern Khersa, where the hills approach within 40 feet of the water. See Gadarenes.
GER'IZIM, MOUNT, a mountain in Ephraim, near Shechem, from which the blessings were pronounced, as the curses were from Mount Ebal, Deut. 11: 29; 27:1-13 ; Josh. 8: 30-33, Gerizim is
2855 feet above the level of the sea, and about 800 feet above JSdhlns (Shechem). It is separated from Ebal by a narrow valley. Six tribes were placed on Gerizim, and six on Ebal, Deut. 27 : 12,13, the ark probably in the valley between them, and Joshua read the blessings and cursings successively. Josh. 8 : 33, 35. The Levites on either side re-echoed them, and the people responded "Amen!" Deut. 27 : 14, 15. Gerizim was the scene of the first recorded parable—that of the trees and brambles. Jud. 9 : 7-21. It was the site of the Samaritan temple, and referred to by the woman at the well. John 4 : 20. Samaritan tradition asserts that it is the place where Abraham ofiFered Isaac, but this is not sustained by the best authorities. It is now Jebel et Tor. See Moriah.
Present Condition. —The mountain is composed chiefly of limestone. It has a large plateau on its summit, covered with ruins of cisterns, paved platforms, and on one side those of a castle. The whole mountain-top bears traces of having once been covered with houses.
The small remnant of the Samaritan sect at Ndhlus performs annually the paschal sacrifice on the top of Gerizim according,to the prescription of the book of Exodus (ch. 12). It is the only spot on earth where this Jewish festival is perpetuated in its primitive style. Dean Stanley and other travellers have visited the scene, and point out the striking resemblance to the Mosaic prescription. The amphitheatre formed by these two mounts, Gerizim and Ebal, is most suitable for assembling a vast body of people within the hearing of the human voice, and where all could see what was being done. There is no other place like it in all Palestine. Numerous travellers have repeated the experiment of stationing persons on the opposite mounts, and heard the reading of the ten commandments by each party, and they were also heard by each other with great distinctness. See Ebal, Shechem.
GER'SHOM {expulsion). 1. The first-born son of Moses and Zipporah. Ex. 2:22; 18:3.
2. A corruption of Gershon. 1 Chr. 6: 16, 17; 15: 7.
3. A priest with Ezra. Ezr. 8 : 2. GER'SHON {cxjmlaion), the eldest
of Levi's sons, Gen. 46 : 11; Ex. 6 : 16,
GER
GEZ
17; 1 Chr. 6 :1, and founder of the Ger-fihonites. Num. 3 : 21.
GER'ZITES. See Gezrites.
GE'SHAM (filth)/), a descendant of Judah : also improperly written Geshan. 1 Chr. 2 : 47.
GE'SHEM (ram), also called GASH'MU, an Arabian who, with Sanballat and Tobiah, opposed Nehe-miah while the wall was building. Neh. 2:19; 6:1,2.
GE'SHUR (bridge), a small district or principality of Syria, east of the Jordan and north-east of Bashan. It was within the territory allotted to Manasseh, Deut. 3 : 14 ; 2 Sam. 15 : 8 ; 1 Chr. 2 : 23 ; Josh. 13 : 13; David married a daughter of its king, 2 Sam. 3:3,- Absalom tied thither after the murder of Amnon, 2 Sam. 13 : 37. Geshur was probably a part of that rocky region now known as *'the Lejah," still the refuge of criminals and outlaws. Merrill places Geshur south of Mt. Hermon, east of the Sea of Galilee and north of Bashan.
GESH'URI, AND THE GESH'-URITES. 1. The inhabitants of Geshur. Deut. 3 : 14; Josh. 12 : 5 ; 13 : 11, 13.
2. An ancient tribe bordering on the Philistines to the south. Josh. 13 : 2.
GE'THER (ch-er/s ?), a son of Aram. Gen. 10: 23; 1 Chr. 1 : 17.
GETHSEM'ANE (oH-press), a place across the Kedron and at the foot of Olivet, noted as the scene of our Lord's agony. John 18 :1; Mark 14 : 26 ; Luke 22: 39. A garden or orchard was attached to it, and it was a place to which Jesus frequently resorted. Matt. 26 : 36 ; Mark 14:32; John 18 : 2. Tradition, which since the fourth century has placed it on the lower slope of Olivet, about 100 yards east of the bridge over the Kedron, seems to agree with the requirements of the Gospel narratives. It is a small, irregular, four-sided spot, enclosed by a high wall, and about 70 paces in circumference. The wall was built in 1847 by Franciscan monks, who say it was necessary to restrain pilgrims from injuring the olive trees. The old olive trees are seven or eight in number, the trunks cracked from age and shored up with stones. The trees are said to date back to the time of Christ. They are surely of great age and size (19 feet in circumference), but Titus cut down all 333
the trees about Jerusalem, and the Crusaders found the country destitute of wood, and we have no mention of old olive trees before the sixteenth century; hence it can only be stated that these old olives are possibly descendants of those which grew here in the time of Christ. The garden now has younger olives and a dozen cypresses. The monks keep in it a flower-garden, and present each visitor with a bouquet of roses, pinks, and other flowers, for which one franc is expected in payment. Olive-oil and rosaries from the olive-stones are also sold at a high price.
Tradition, which is not trustworthy, fixes the spot of Christ's suffering at the so-called Cavern of Agony, a grotto in a solid rock, near the garden. The place of the arrest of Christ was pointed out in the Middle Ages at the above spot, and near by the spot where Judas betrayed Jesus was also marked by tradition. Dr. Thomson and some others think the present garden too near the public road for Gethsemane, and would place it farther to the north-east. The Latins control the present garden, and the Greeks have set up a Gethsemane of their own, farther up the Mount of Olives.
GEU'EL (majesty of God), the spy from the tribe of Gad. Num. 13 : 15.
GE'ZER (steep place), called also GAZER, GAZA'RA, GAZE'RA, and GAD, a royal city of Canaan, and one of the oldest cities of the land. Josh. 10 : 33 ; 12 : 12. Gezer was in Benjamin; given to Kohath, Josh. 21:21; 1 Chr. 6:67; noticed iti the wars of Davidj 1 Sam. 27 : 8 ; 2 S;un. 5 : 25 ; 1 Chr. 20: 4; burned by Pharaoh in Solomon's days, 1 Kgs. 9:15-17; given to Solomon's Egyptian wife, and rebuilt by him ; was an important city in the time of the Maccabees. M. Ganneau, from a hint given by an old Arab chronicler, has identified Gezer with Tell el-Jezer, 4 miles from Nicopolis. Numerous ruins were found, indicating a city of importance, and inscriptions in Greek and square Hebrew characters giving the name and noting the boundaries of the Levitical city—a discovery of great importance, being the only one of its kind as yet brought to light.
GEZ'RITES (dwellers in a barren land), a tribe iu the time of Saul, who
fifilMiii
" ('•
GHO
GIB
shared with the Geshurites and Amalek-ites the land between the south of Palestine and Egypt, 1 Sam. 27 : 8. The name is properly Gerzites, and they once dwelt in central Palestine, as is proven by the name of Mount Gerizim.
GHOST. Gen. 25: 8. To "give up the ghost" means to expire, "Ghost" is used by Shakespeare and other English writers as synonymous with " spirit." The words in Matt. 27: 50 would be better translated : " Christ gave up his spirit."
Holy Ghost. The third person in the Holy Trinity. See God, Spirit,
GI'AH (o breaking forth; here, a waterfall), near the hill Arumah, 2 Sam. 2:24.
GI'ANT denotes men of extraordinary size or height. Gen. 6 : 4. The sons of Anak are usually looked upon as giants, on account of the expression of which the spies made use—that they were " as grasshoppers ... in their sight." Num. 13 : 33. The fright of the Israelites makes it probable that they were referring to strength rather than stature. The king of Bashan, Deut. 3:11, and Goliath, 1 Sam. 17 : 4, were warlike and dreaded giants. See Rephaiji.
GIB'BAR (gigantic), the father of some who returned with Zerubbabel. Ezr. 2 : 20.
GIB'BETHON (height), a town of Dan: given to the Kohathites, Josh. 19 : 44; 21 : 23 ; held by the Philistines in the reigns of Jeroboam, Nadab, Baasha, Elah, Zimri, and Omri. 1 Kgs. 15:27; 16: 17. The siege lasted 27 years. Conder proposes to identify it with Gibhieh or Kihbieh, between Elte-kah and Baalath.
GIB'EA (hill), a name in the genealogy of Judah, 1 Chr. 2 : 49 ; probably the name of a place rather than of a person. See GiBEAH, 1.
GIB'EAH (a hill), the name of several towns.
1. Gibeah in the hill-country of Judah, Josh. 15 : 57 ; now probably Jeboh, 10 miles north of Hebron. This is doubted by Grove, but supported by Kobinson, Porter, and Conder.
2. Gibeah of Benjamin, 1 Sam. 13 : 2 ; first mentioned in Jud. 19 ; a shameful crime by some of its people nearly destroyed the tribe of Benjamin, Jud. 20| 21. It is generally regarded the same
334
as Gibeah of Saul, and located at Tuleil el-Fiil, " hill of beans," 4 miles north of Jerusalem, and east of the road from Jerusalem to Ndbiilus (Shechem).
3. Gibeah of Saul is held by most authorities to be the same as Gibeah of Benjamin, but Baedeker's Band-book assumes that they are distinct cities, and holds that Geba and Gibeah were sometimes confounded. For in 1 Sam. 14: 1-15, Geba near Michmash, or Jeba, would answer the conditions of Jonathan's exploit, but V. 16 suddenly takes us back to Gibeah of Benjamin, toward which the Philistine* would hardly have retreated if any other route was open to them. Again, in 1 Sam. 13:2, 15, Jonathan is at Gibeah of Benjamin, and Samuel also, but in v. 3 Jonathan smites the Philistines at Gebah, and he and Saul remain at " Geba," as many versions read, and Gibeah, as in our English version. For notices of Gibeah of Saul, see 1 Sam. 10 : 26 ; 11 : 4 ; 15 : 34 ; 22 : 6 ; 23 : 19 ,• Isa. 10 : 29, etc. In the first passage it is called " Gibeah Elo-him," meaning, in the Hebrew, " Gibeah of God," or " the hill," as our version reads in 1 Sam. 7 :1, and correctly.
4. Gibeah in Kirjath-jearim was no doubt a hill in that city, 2 Sam. 6:3, 4, on which the house of Abinadab stood, where the ark was left.
5. Gibeah in the field, Jud. 20 : 31 ; probably the same as Geba.
6. Gibeah-haaraloth, Josh. 5:3, margin. See GiLGAL.
GIB'EATH (hill), probably the same as Gibeah of Benjamin, Josh. 18 : 28. See Gibeah, 2.
GIB'EON (of a hill), a city of the Hivites, Josh. 9 : 3-21, about 6 miles north of Jerusalem.
History. —Gibeon, after its league with Joshua, was attacked by the Canaanites; secured Joshua's help; near it Joshua commanded the sun to stand still. Josh. 10 : 12, 13 ; Isa. 28 : 21 ,• the city was given to Benjamin and to the Levites, Josh. 18 : 25 ; 21: 17 ; it was the scene of a mortal skirmish between twelve of Abner's and twelve of Joab's men, also of the murders of Asahel by Abner, and of Amasa by Joab, 2 Sam. 2 : 12-24; 20 : 8-10; because Saul broke the covenant with the Gibeonites, in the days of David a famine broke out, which, after three years, stopped by the hanging of seven of
GIB
GIH
Saul's sons, 2 Sam. 21: 1, 2-6; the tabernacle was set up at Gibeon, 1 Chr. 16: 39; and Solomon oftered great sacrifices there, 1 Kgs. 3 : 4, 5; 9:2; 2 Chr. 1 : 3, 13; Jehoram recovered captives at Gib-eon, Jer. 41: 12-16 ; its people helped to rebuild the walls of Jerusalem after the Captivity, Neh. 3 : 7 ; 7 : 25 ; Ezr. 2 : 20, margin. It is now called d-J\h, a small village in the midst of ancient ruins, and standing on a low circular hill, whose steep sides are covered with vineyards. At the eastern base of the hill is a fine spring; the water runs into a reservoir 120 by 100 feet, which is probably the « Pool of Gibeon."
GIB'EONITES, the inhabitants of Gibeon, 2 Sam. 21 : 1, 2, 3, 4, 9.
GIB'LITES, THE, a people inhabiting Gebel, Josh. 13 : 5.
GIDDAL'TI {Ilmve trained up), a Kohathite Levite, head of the twenty-second course, 1 Chr. 25 : 4, 29.
GID'DELi {very great), names of two persons whose descendants returned with Zerubbabel. Ezr. 2 : 47, 56; Neh. 7 : 49, 58.
GID'EON (a hetoer), the son of Jo-ash the Abiezrite, and fifth judge of Israel. He first comes into notice when an angel appears to him under the oak in Ophrah and assures him of God's special favor, Jud. 6:11,12. Subsequently, God commanded him to off"er as a sacrifice to the Lord the bullock which his father had set apart for Baal, and to destroy the altar of Baal. He did both of these things, but only escaped the murderous wrath of his fellow-citizens through the wily intervention of his father, Jud. 6 : 31.
The great works of Gideon's life were the abolition of idolatry, Jud. 8 : 33, and the deliverance of the land from the invasions of the Midianites. Before undertaking the latter enterprise, he secured a pledge of the divine favor in the phenomena of the dew and the fleece, Jud. 6:36-40. God, desirous of showing the victory to be the immediate result of supernatural agency, diminished Gideon's army from 32,000"to 300. With this small force Gideon had recourse to stratagem, and in an assault by night completely terrified and successfully routed the enemy, Jud. 7.
Gideon refused the crown, Jud. 8 : 23, from the whole nation, which his son
Abimelech afterward received from a part. He judged Israel for 40 years, 8 : 28, and the nation enjoyed peace and engaged in the worship of God, 8 : 33. He was one of her greatest rulers, and is honorably mentioned Heb. 11: 32.
GIDEO'NI (a cutt!n;i <lown),i\\G father of the prince of Benjamin in the wilderness. Num. 1: 11; 2 : 22 ; 7 : 60, 65 ; 10: 24.
GI'DOM {cutting dowv, denolation), between Gibeah and the cliff of Rimmon, Jud. 20 : 45. It has not been identified.
GIER'-EAGLE {racham = pnreu-tal affection), the Egyptian vulture, an unclean bird. Lev. 11: 18; Deut. 14 : 17.
GIFT, The practice of making presents as a token of esteem and respect prevailed very extensively in the East. They were frequently made to secure favox", as in the case of Jacob and Esau, Gen. 32 : 13-15. Kings and princes often made splendid gifts. Gen. 45 : 22, 23, and subjects approached their kings with presents. 1 Kgs. 4: 21; 2 Chr. 17 : 5, etc. To refuse to make presents to a king was a mark of contempt, 1 Sam. 10 : 27. The articles thus bestowed were very various—cattle. Gen. 32:13; garments, 2 Kgs. 5:23; money, 2 Sara. 18:11, etc. See, for a list of presents, 1 Kgs. 10 : 25. The wise men from the East presented the infant Jesus with the most costly articles of the Orient—" gold, and frankincense, and myrrh." Matt. 2 : 11.
The peculiar oflFerings under the Law are spoken of as gifts. Deut. 16 : 17; Matt. 5 : 23, 24. And it is with singular force that the blessings of the gospel through Jesus Christ are called gifts, inasmuch as they cannot be purchased, and nothing can be given in return for them.
GIFTS. The word "gifts" is employed to describe those graces or qualities with which Christ endues his disciples. Eph. 4 : 8, 11, 12. Some of these, which were bestowed on the early apostles, were miraculous, and designed to confirm their claims to apostolic authority, such as the gift of tongues, of prophecy, etc. The "ministry of gifts" ceased with the apostles, although some hold that they have been continued, and are still dispensed; as, for example, the Irvingites.
GI'HON {fountain, or stream). 1.
GIL
GIL
The name of the second river of Eden, Gen. 2 : 13. Some identify it with the Nile. See Eden.
2. A phice near Jerusalem where Solomon was proclaimed king, 1 Kgs. 1 : .33—45. Hezekiah stopped the upper watercourse of Gihon, and Manasseh built a wall on the west side of Gihon in the valley. 2 Chr. 32 : 30 ; 33 : U. Upper Gihon has been identified by some with Birket Mamilla, 150 rods west of the wall of Jerusalem, which is a pool 300 feet long, 200 wide, and 20 deep. Lower Gihon is supposed to have been the same as Birket es-Sultan, south-west of the Jaffa gate, a pool 600 feet long, 250 broad, and 40 deep. Warren, however, proposes the Pool of the Bath or Hezekiah as the Lower Gihon, the valley being that from the Jaffa gate to the temple-site, now filled up, while Grove and Con-der favor the pool Siloam as the site of Gihon. See Jerusalem.
GIL'ALAI {dungy, or iceighty), a musical priest in Nehemiah's day, Neh. 12:36.
GILBO'A, OR GIL'BOA {bubbling fountain), a mountain east of the plain of Jezreel, about 10 miles long, running east-south-east and west-north-west; the northern slope is steep ; the southern was probably once covered with foi-ests, though it is now inhabited and cultivated.
History. —Gilboa was a place where Saul and Jonathan were slain in battle, and from whence Saul went to consult the witch of Endor. 1 Sam. 28 : 4 ; 31 : 6 ; 1 Chr. 10 : 1; 2 Sam. 1 : 21. The mountain is now called Jebel FHkua'; the place is called Jelbon.
GIL'EAD {hard). 1. The grandson of Manasseh, Num. 26 : 29, 30, etc.
2. The father of Jephthah, Jud. 11: 1,2.
3. A Gadite, 1 Chr. 5 : 14. GILi'EAD {rocky region), called also
MOUNT GILEAD kndLAND OF GILEAD, Gen. 31 : 25 ; Num. 32 : 1, and known in N. T. times as Peraja " beyond Jordan." Matt. 4 : 15 ; John 1:28.
1. Gilead was a region of country bounded on the north by Bashan, east by the Arabian desert, south by Moab and Ammon, and west by the Jordan. Gen. 31:21,- Deut. 3:12-17; 1 Sam. 13 : 7 ; 2 Kgs. 10 : 33. It was about 60 336
miles long, and 20 miles in its average breadth.
Physical Features. —The region of Gilead combines hills, valleys, fields, streams, and forests, as if it were a collection of beautiful parks. Among its mountains are fields of grass and wheat, and forests with paths winding through them. Of these mountains named in Scripture are Abarim, Pisgah, Nebo, and Peor. The mountains of Gilead are 2000 to 3000 feet above the valley of the Jordan, gradually sinking away to the eastward into the Arabian plateau. The summits are broad, furnishing rich pasturage and extensive forests, and were famous for their aromatic gums and spices. Num. 32 : 1; Gen. 37 : 25. The balm of Gilead was held in high favor, Jer. 8 : 22 ; 46 : 11 : it is said that only a spoonful could be collected in a day, and that was sold for twice its weight in silver. It was found along the Jordan valley. The region is still one of great fertility. Eleven living streams are found between the Yarmuk and the Jabbok, and canals dug for irrigating the fields in every direction. South of the .Jabbok on the Jordan the country is barren and desolate from want of water as far as the Wacly Nimrin, but beyond that are three streams and the land is again fertile. Several hot sulphur-springs have been found in Gilead.
History. —Jacob fled toward Gilead, Gen. 31: 21 ; it was conquered by Israel, Num. 21: 24 ; Jud. 10 : 22 : Josh. 12 : 2; Deut. 2 : 36 ; was given to Reuben, Gad, and Manasseh, Josh. 17 : 6; under Jephthah it defeated the Ammonites, Jud. 10 : 18 ; was a refuge for Saul's son and for David, 2 Sam. 2 : 9; 17 : 22, 24; the home of Elijah, 1 Kgs. 17 : 1 ; taken in part by Syria, 2 Kgs. 10 : 33 ; by Assyria, 15 : 25-29 ; referred to in the minor prophets, Hos. 6 : 8 ; 12 : 11 : Am. 1 : 3, 13 ; Ob. 19 ; Mic. 7 : 14 . Zech. 10 : 10. It is now under nominal Turkish rule, with a Turkish governor residing at es-Salt —Ramoth-gilead of Scripture— but it is really controlled by the semi-barbarous Arabs and overrun by Bedouins.
2. Mount Gilead of Jud. 7 : 3 was probably near Mount Gilboa; a trace of the name is found in Jdlud. Some German scholars, however, read "Gilboa " for " Gilead" in this passage. The well of Ilcrod was near this mount.
GIL
GIT
GIL'EADITES, a branch of the tribe of Manasseh, descended from Gil-ead. Num. 26 : 29, etc.
GIL'GAL {rolliiuj). 1. The name of the first station of the Israelites after | crossing the Jordan, and " in the east border of Jericho," Josh. 4:19, 20, the i twelve stones were set up, and the tabernacle remained at Gilgal until removed to 8hiloh. Josh. 18 : 1. Samuel judged , and Saul was made king there, 1 Sam. 7:16; 10 : 8 ; 11 : 14, 15 ; at Gilgal the | people gathered for war ; there Agag j was hewn in pieces. 13 : 4-7 ; 15 : 3.3. Later on, Gilgal became a seat of idolatry, but whether this one or the Gilgal above Bethel is yet unsettled. Gilgal is not named in the N. T. Josephus places this Gilgal 10 furlongs from Jericho and 50 from the Jordan; Jerome had it pointed out 2 miles from Jericho ; Thomson and others locate it near the modern village of Riha; Zschokke, at TellJeljiil, north oi Wady Kelt. Conder favors this, and gives the name Jiljiilieh.
2. The Gilgal in Elijah's time was probably in the range of hills beyond Bethel, since the prophet " went down " from that Gilgal to Bethel, 2 Kgs. 2 :2. As Bethel is 3300 feet above the Jordan plain, it must have been a Gilgal not in that plain, but one higher up than Bethel. It has been identified with JUjilia, 8 miles north of Bethel, where the school of the prophets was probably established.
3. Gilgal of Josh. 12 : 23 is supposed to be at a Jiljulieh, 4 miles south of Antipatris, in the plain of Sharon. There is a Kilkilieh —another form of Gilgal—also, 2 miles east of Antipatris.
GI'LOH (exile), a town in the hill-country of Judah ; the home of Ahitho-phel. Josh. 15 : 51 ; 2 Sam. 15 : 12 : 17 : 23 ; perhaps now Beit Jala, a village of 3000 population, about 2 miles northwest of Bethlehem.
GI'LONITE, a native of Giloh, 2 Sam. 15: 12; 23: 34.
GIM'ZO (fertile in sycamores), a town in the plain of Judah ; taken by the Philistines, 2 Chr. 28:18; now Jimzu, a village about 2i miles southwest of Ludd (Lydda).
GIN, a trap for beasts or birds, consisting of a net (" snare," Isa. 8 : 14), and a stick to act as a spring ("gin," Am. 3 : 5). See Huntixg.
GI'NATH (protection), the father 22
of Tibni, the rival of Omri for the throne of Israel, 1 Kgs. 16:21, 22.
GIN'NETHO (gardener), a priest who returned from Babylon with Zerub-babel, Neh. 12 : 4.
GIN'NETHON (gardener), a priest who " scaled the covenant," Neh. 10 : 6. One of his descendants, mentioned in 12 : Ifi.
GIRD, GIRD'LE. Girdks are worn in the East by both men and women for binding up the loose, flowing
Ancient Girdles. 1, 2, Egyptian. (From Wilkinson and Rosellini.) 3, 4, Assyrian. {From Sculptures in the British Museum.)
garments, so as to admit of their moving about freely. The girdles were usually of leather or of linen, and frequently were highly ornamented. Daggers were often carried in the girdle. See Clothes.
GIR'GASITE, Gen. 10 : 16, or GIR'GASHITES, Gen. 15: 21. A tribe of the Canaanites who are supposed to have inhabited a section of the country east of the Sea of Galilee, whence the name of the city of Gergesa.
GIS'PA (caress), one of the rulers of the Nethinim after the Captivity, Neh. 11 : 21.
GIT TAH-HE'PHER, Josh. 19: 13. See Gath-Hepher.
GIT'TAIM (tiro icine-jiresses), a town, probably in Benjamin. 2 Sam. 4: 3 ; Neh. 11 : 33.
GIT'TITES. See Gath.
GIT'TITH (a musical instrument), a word found in the titles of Ps. 8 ; 81; 84. The derivation of the word is disputed. It may be associated with the city of Gath, or with the word signifying " wine-press," and consequently with the vintage-season.
GIZ
GLO
GI'ZONITE, the epithet given to Hashem, the father of some of David's warriors. 1 Chr. 11 : 34,
GIZ'RITES. See Gezrites.
GLASS was discovered by the Phoenicians, or perhaps earlier. Represen-
of vision. Deut. 14: 13. It is not certain what particular bird is meant, but most probably one of the buzzards, of which three species inhabit Palestine. The great red buzzard {Buteo ferox) is most common, and resembles an eagle in
Egyptian Glass Bottles. {After Wilkinson.) tations of the process of glass-blowing are found on Eyptian monuments, and glass beads and fragments of glass vases have been discovered of very ancient age. The only mention of glass in the 0. T. is in Job 28 : 17, where it is translated "crystal." The mirrors referred to by the word "glass" in 1 Cor. 13 : 12 j 2 Cor. 3:18; Jas. 1:23 were not made of glass. See Looking-glass.
GLEAN. Ruth 2:2. In the joyful season of harvest the Jewish farmer was not allowed to forget the poor and the stranger. A special command was given. Lev. 19 : 9, 10, that he should leave some of the fruits for them to gather.
GLEDE, mentioned among the unclean birds of prey by a Hebrew name which probably indicates its keenness 338
Bottle inscribed witli the Name of Thotlimes III. (After Wilkinson.)
its size and habits. The original word is rendered "vulture" in Lev. 11 : 14.
GLORY, GLORIFY, terms of frequent occurrence in the Bible.
To " glorify " is to render glorious or to exalt. Dan. 5 : 23 ; Acts 3 : 13 ; John 17 : 5. Hence the comprehensive precept of the apostle, 1 Cor. 6 : 19, 20, requiring the devotion of our whole powers and faculties to this one great end, "the glory of God," 1 Cor. 10:31, or making God glorious. To "give glory " means to praise or exalt. Luke 17 : 18.
Glory of God. This expression is almost equivalent to "brightness" or " effulgence " of God, and refers to the peculiar and absolute perfection of all the divine attributes. By contrast, men are said to have " come short of the glory of God," Rom. 3 : 23, where the special reference, no doubt, is to the perfect holiness of the Almighty.
GNA
GOA
God is denominated the " King of glory," Ps. 24 : 8, or of resplendent brightness. The glory of God is displayed in the works of creation, Ps. 19 : 1, in the redem])tion of the world through Christ, 2 Cor. 4 : 6, and in the person of Christ. Heb. 1:3. He is said to be " glorious in holiness." Our Lord is called the " Lord of glory," Jas. 2 : 1, and the " hope of glory." Col. 1: 27.
Different objects are said to have a glory, 1 Cor. 15 : 41, and regenerate believers are said to have awaiting them the glory akin to that they have lost. Col. 3:4; Heb. 2: 10.
GNASH, GNASH'ING, a striking or grinding of the teeth in the paroxysms of anguish or desjmir. Ps. 112 ; 10 : Matt. 8:12.
GNAT. Matt. 23 : 24. This insect.
a species of " mosquito," is common in hot countries. In the passage cited, the words "strain at" (a typographical error) should rather be "strain out;" the phrase will then better express the gross inconsistencies which our Saviour reproved.
GOAD. Jud. 3:31. This was a rod or pole about 8 feet long, armed at the larger end with a piece of iron, with which the ploughshare was fieed from clods and earth, and at the smaller with a sharp spike, by which the oxen were urged on in their labor. In the hands of a powerful man like Shamgar, Jud. 3 : 31, it would be a formidable instrument. The goad is used to this day in Palestine.
GOAT. Lev. 3 : 12. Goats were among the chief possessions of the
Syrian Goit (After TruUam )
■wealthy in the early ages of the world. Gen. 27 : 9 ; 1 Sam! 25 : 2 : 2 Chr. 17 : 11. Resembling the sheep in its general structure and appearance, it is covered with hair instead of wool, and is much more active, bold, and wandering in its habits. It feeds on bark and tender
twigs, and Us feet are formed for leaping and climbing among rocks and mountains. Its milk is valuable foi food, Prov. 27 : 27, the hair for manu^ fnctures of various kinds, Ex. 25:4; Num. 31 : 20 ; Heb. 11 : 37, and the skin for vessels or bottles, Josh. 9:4; Ps.
GOA
GOD
119:83; Matt. 9:17, and in modern times for leather.
There are several species of goat in Palestine, but the common kind {Capra mamhrica) has enormous hanging ears a foot long, often reaching lower than its nose and its stout recurved horns. Comp. Am. 3 : 12.
It was a clean animal by the Jewish law, Deut. 14 : 4, and was much used in sacrifices. Lev. 3:12; Num. 15:27; Ezr. 6 : 17.
The peculiar qualities of goats occasion frequent figurative allusions to them. The boldness and strength of the leaders of the flocks are alluded to, Prov, 30 : 31 ; Zech. 10 : 3, and they are made to represent oppressors and wicked men generally. Eze. 34:17; 39:18; Matt. 25 : 33.
Goat, Wild {the climler). This animal is quite distinct from the domestic goat. The high hills of Palestine and Arabia are still a refuge for this very shy and wary creature, the ibex or mountain-goat (beden of the Arabs, Capra heden). Tristram says: "In the neighborhood of En-gedi, while encamped by the Dead Sea shore, we obtained several fine specimens, and very interesting it was to find this graceful creature by the very fountain to which it gave name {En-f/edi — i. e. ' Fountain of the Kid'), and in the spot where it roamed of old while David wandered to escape the persecutions of Saul " upon the rocks of the wild goats. I Sam. 24 : 2.
The flesh of these animals is nearly of the flavor of venison. The Bedouins make bags or bottles of their skins and rings of their horns. When they are found among the rocks they usually elude the pursuit of the hunter, sometimes leaping even 20 feet, but in the plains they are often taken. Their habits are alluded to in Job 39 : 1; Ps. 104:18.
Goat, Scape, Lev. 16 : 26, one of the two goats oifered on the day of atonement. The ceremony which the high priest performed over the scape-goat is very mysterious and very significant.
1. The priest laid his hands upon the head of the goat and confessed over it the sins of Israel. Lev. 16 : 21. The animal was then let go and driven off into the uninhabited wilderness.
2. The significance of this event is
340
beyond dispute. It represents the culmination of the Mosaic sacrifice for sin, and is at the same time a most ])erfect representation of vicarious atonement. The iniquities of the nation were considered as having been transferred to the goat, the priest having put them upon its head. It was then driven off", in its uncleanness and pollution, to suff"er foi crimes it had not committed, in the desolate wilderness. This is a beautiful type of the atonement of Christ, upon whom was laid "the iniquity of us all," who suff'ered for our redemption, Isa. 53.
"Seape-goat" is the A. Y. translation of " Azazel." Lev. 16 : 26. The old interpretation, which applied the word to the goat, is now abandoned, the best scholars agreeing in regarding it as expressive of the person to whom the goat was sent. It jirobably comes from a root, used in Arabic, but not in Hebrew, meaning to " separate." But who is the person ? The best opinion is that " the devil" is meant. Both goats were parts of the same sin-off"ering, both belonged to Jehovah. Hence both were typical of the atonement of Christ. The goat that was slain made an atonement for the holy place. The goat that was sent away typified the removing of the guilt of the people. See the valuable and interesting excursus upon "Azazel" in Bible Commentary, Lev. 16.
GO'ATH {lowitir/), a place probably near Jerusalem, Jer. 31 : 39 ; location not known.
GOB {ditch, or cistern). 2 Sam. 21 : 18, 19. The Greek version reads Goth, while in the account of this encounter of David's men in 1 Chr. 20 :4 the name is Gezer,
GOB'LET. See Cup.
GOD (good). The name of the Creator of all things and the supreme Governor of the universe and the Giver of all good gifts. He is " a S])irit, infinite, eternal, and unchangeable in his being, Avisdom, power, holiness, justice, goodness, and truth." He is revealed to us in an endless variety of ways in his works and providential government, Rom. 1: 20, but more fully in the Holy Scriptures and in the person and work of his only begotten Son, our Lord.
1. Karnes. —There are three principal designations of God in the 0. T.— E/o-him, Jehovah, and Adonai. The first is
GOD
GOL
used exclusively in the first chapter of Genesis; it predominates in the second book of Psalms (Ps. 42-72, called the Elohim Psalms), and occurs alternately with the other names in the other parts of the 0. T. It expresses his character as the almighty Maker and his relation to the whole world, the Gentiles as well as the Jews. The second is especially used of him in his relation to Israel as the (Jod of the covenant, the God of reve-l.ition and redemption. **'Adonai" {i.e. i.iy Lord) is used where God is reverently addressed, and is always substituted by the Jews for "Jehovah," which they never pronounce. These three words are indiscriminately translated, in the English Version, God, Lord, and Jehovah.
2. The Nature of God. —God is revealed to us as a trinity consisting of three Persons who are of one essence, Matt. 28 : 19 ; 2 Cor. 13 : U : John 1 : 1-3— God the Father, God the Son, and God the Holy Ghost. To the Father is ascribed the work of creation, to the Son the redemption, to the Holy Spirit the sanctification; but all three Persons take part in all the divine works. Although this idea of God is not brought out as prominently in the 0. T. as in the New, it is nevertheless there. It is intimated in Gen. 1, Avhere God, the Word ("God spake," etc., compare Ps. 33 : 6; John 1 : 1, 3), and the Spirit of God are mentioned in the work of creation. The " divine Wisdom" of Prov. 8 is personified, and corresponds to the "Word"in John 1, nnd refers to the second Person of the Trinity. To each of these Persons of the Trinity are ascribed the essential attributes of the supreme God. Thus, the Son is represented as the Mediator of the creation. John 1: 3 ; Col. 1:16 ; Heb. 1: 4.
3. The idiify of the Godhead is emphasized in the 0. T., while the trinity is only shadowed forth, or at best faintly brought out. The grand reason for the emphasis of the unity of the Godhead was to show the fallacy of polytheism and to discourage idolatry, which the heathen practised. God is denominated "one Lord," Deut. 6:4. Over against the false deities of the heathen, he is designated the "living" God. This belief in God as one was a chief mark of the Jewish religion.
4. The attributes of God are those of the most perfect being. He is holy, Josh. 24:19; eternal, 1 Tim. 1:17; everywhere present, Ps. 139 : 7 ; Acts 17 : 24 : almighty, Gen. 17 : 1 ; immutable, Ps. 102 : 20. God is, moreover, just, Jer. 9:24, wise, Job 12:13, and above all he is Love, 1 John 4:16.
GOD'HEAD. Col. 2 : 9. The nature or essential being of God. Acts 17 : 29: Rom. 1:20.
GOD'LINESS, piety resulting from the knowledge and love of God, and leading to the cheerful and constant obedience of his commands. 2 Pet. 3:11. In 1 Tim. 3 : 16 it imports the substance of revealed religion.
GODS. Rulers and judges are so called in Ex. 22 : 28 ; Ps. 82 : 6 ; John 10 : 34 because thev represent God.
GOG AND MA'GOG. Eze. 38: 2. Magog was the name of one of Japheth's sons. Gen. 10 : 2. It was also a general name of a country north of the Caucasus or Mount Taurus, or for the people of that district. Gog was the king of the country. This people seems to have sustained relations of hostility to Israel, and is associated with Antichrist. Rev. 20 : 8.
GO'LAN {circle), one of the six cities of refuge in Manasseh given to the Levites. It was in Bashan, and the most northerly of the three cities of refuge east of the Jordan. Deut. 4:43; Josh. 20 : 8 ; 21 : 27 ; 1 Chr. 6:71. It was possibly 10 or 12 miles north-east of the Sea of Galilee, in the centre of Gaulani-tis ; some suggest Nawa as the site of Golan.
GOLD. Gen. 2:11. This heaviest and most malleable of metals is found at the present day chiefly in California and Australia. Several places are mentioned by the sacred writers as abounding in gold ; such as Ophir, Job 28 : 16, Parvaim, 2 Chr. 3 : 6, Sheba, and Ra-amah. Eze. 27 : 22. Until after the time of David gold was never coined, but was sold by weight as a precious article of commerce. The use of gold was very common among the Hebrews. Several parts of the temple, its furniture and utensils, were overlaid with this precious metal. Ex. 36:34-38; 1 Kgs. 7:48-50. And many of the vessels of the wealthy, as well as their personal ornaments and insignia of office, were
GOL
GOS
of gold. Gen. 41: 42 ; 1 Kgs. 10 : 17-22 ; Esth. 1: 6, 7 ; Dan. 5:29; Luke 15: 22 ; Jas. 2 : 2.
GOJLD'EN CAN'DLESTICK.
See Candlestick.
GOL'GOTHA {.skull), the Hebrew name of the spot where Jesus was ci'uci-fied. Matt. 27 : 33. See Calvary.
GOLI''ATH (splendor), a renowned champion of the Philistines from Gath. 1 Sam. 17: 4. He was more than 9 feet in height. Conscious of his superior stature and strength, he defied the armies of Israel to produce a rival. But he was met and slain by David, who, although a pygmy in the eyes of the giant, was mighty through the assistance of God.
In 2 Sam. 21: 19 another Goliath of Gath, " the staflF of whose spear was like a weaver's beam," is mentioned as being slain by Elhanan. He may have been a son of David's antagonist. 2 Sam. 21: 22.
GO'MER (perfect). 1. The eldest son of Japheth, progenitor of the ancient Cimmerians, and of the present Celtic peoples of Europe. Gen. 10 :2, 3;
1 Chr. 1: 5, 6.
2. The wife of Hosea. Hos. 1 : 3.
GOMOR'RAH (sahmersion), one of the five cities in the vale of Siddim, Gen. 14: 1-11 ; destroyed for its Avicked-ness, 18: 20 ; 19 : 24, 28 ; made a warning by Moses, Deut. 29 : 23 ; 32 : 32 ; referred to by Isaiah, 1:9, 10 ; by Jeremiah, 23 : 14; 49 : 18 ; 50 : 40 ; by Amos, 4:11; by Zephaniah, 2:9; by our Saviour, Matt. 10:15; Mark 6:11; by Paul, quoting Isaiah, Rom. 9 : 29 ; by Peter and Jude,
2 Pet. 2 : 6. Its site is disputed. Some place it at the southern, others at the
• northern, end of the Dead Sea. The name Wady 'Amrtijeh, at the north-west side of the Dead Sea, is like the Hebrew for Gomorrah. See SoDO^r and Salt Sea.
GOODMAN OF THE HOUSE is the master of the house, irrespective of moral character. The term was in common use when the A. V. was made. Matt. 20: 11.
GO'PHER-VVOOD. The ark was constructed of this material. Gen. 6 : 14. There are many theories as to what gopher-wood was. One is that it was some resinous wood, such as cedar, pine, or fir. Still more probable is the opinion that it was cypress, which was considered by the 342
ancients as the most durable wood, and least exposed to worms and natural decay. It abounded in Syria, was used very commonly for shipbuilding, and was almost the only wood which could furnish suitable timber for so large a vessel as the ark.
GO'SHE N. 1. The portion of Egvpt assigned to Israel. Gen. 45 : 5,10 ; 46': 28; 47:27-50:8. It probably bordered on the Tanitic branch of the Nile, hence called Zoan or Tauis, Ps. 78:12, and reached from the Mediterranean to the Red Sea. It was suited to shepherds, abounded in vegetables. It contained the treasure-cities Rameses and Pithom, Goshen was near the royal capital. Gen. 48 : 1, 2; Ex. 5 : 20; appears to have been the starting-place of the Israelites in their journey to the Land of Promise. Ex. 12: 37, 38.
2. A district in Palestine, perhaps between Gibeon and Gaza. Josh. 10: 41; 11: 16.
3. A city in the hill-country of Judah, Josh. 15 : 51 ; perhaps now Sekiyeh.
GOS'PEL (from the Anglo-Saxon rfod-spell, ''good tidings") is the English translation of the Greek euaggelion, which signifies "good" or ''glad tidings." Luke 2 : 10; Acts 13 : 32. The same word in the original is rendered in Rom. 10 : 15 by the two equivalents " gospel" and " glad tidings." The term refers to the good news of the new dispensation of redemption ushered in by the life, death, and resurrection of Jesus Christ. The " good news" is denominated either simply the "gospel," Matt. 26 : 13, or else " tbe gospel of the kingdom," Matt. 9 : 35; of "Jesus Christ," Mark 1:1; of "peace," Rom. 10: 15; Eph. 6:15, of "salvation," Eph. 1 : 13 ; of " God," 1 Thess. 2 : 9; and of " grace." Acts 20 : 24.
Gospels, the Four Canonical. The word " Gospels" is also employed to designate the four biographies of our Lord by Matthew, Mark, Luke, and John. These are the only faithful accounts of his life extant. They are the independent recitals of well-informed men ; and there is no evidence that either Evangelist got his facts from another. But the Gospel by John, while it is complete on its own peculiar plan, seems to have been composed in part with the object of supplementing what was lack-
GOU
GOU
ing or only partially given in the narrations of the first three Gospels. In this fourth Gospel, for example, the divinity of our Lord is emphatically asserted and dwelt on at length, and of the opposition he met with from the Pharisees a full account is given, John 6-12. John further gives in detail the discourses of our Lord in the last week, chs. 13-17, and the account of the resurrection of Lazarus, ch. 11. On the other hand, he omits the circumstances of our Lord's birth, which had been given so full)' by Matthew and Luke, the account of the Lord's Supper, related by all three of the other Evangelists, the institution of baptism, and most of the miracles and all the parables found in the first three accounts.
There are differences in the accounts of the same events as given by the various Evangelists, but with a few exceptions they are verbal, and only such as we would naturally expect in different descriptions of the same occurrences. These very differences in details are favorable to the genuineness of the Gospels, because they prove the absence of collusion or secret agreement among the writers.
The genuineness of these records of our Lord's life is as strongly supported, to say the least, as that of any other document of antiquity. There is no doubt that they were all written, as we have them, in the first century (the first three before the destruction of Jerusalem, A. D. 70), and were all used and known as''the Four Evangelists" in the Church before the year 200, if not before 150. Upon both these points the concurrent evidence is so strong that the opponents must resort to the wildest theories and hypotheses, which refute themselves by their contradictions. There is good evidence scattered all through the second century that they were in general use. Justin Martyr used them about 140. His pupil, Ta-tian, wrote a Harmony of the Gospels about 170, and quite recently a commentary of Ephraem Syrus on Tatian's Din-tessaron has been published at Venice (1876),which settles the vexed question as to the character of this work. The arguments for the genuineness, as varied as they are convincing, are such as these : (1) The direct testimooies of writers in
the second century and later; (2) the quotations found in the writings of the authors known as the Fathers; (3) ancient translations, as the Itala and Pesh-ito, dating from the second century; (4) the attitude of heretic and heathen opponents, who, like Celsus (180), did not call in question the genuineness of the records, although they denied the credibility of a part of their contents. Basilides, a Gnostic heretic, knew the Gospel of John as early as 125, and Marcion, another Gnostic, about 150, made use of a mutilated Gospel of Luke.
The language in which the Gospels were written was the Greek, with the probable exception of Matthew written in Hebrew, and there can be little doubt that we now have, with the exception of a few readings, the documents as they left the hands of the writers.
Gospels, Apocryphal. These are the spurious accounts of our Lord's life. There are many of them ; as, for example, the Gospel according to James, according to Nicodemns, etc. The earliest was probably composed sometime in the second century. They indulge in puerile accounts of the parents of our Lord, of the pretended miracles of his childhood, and of his experience in Hades. These stories were invented to satisfy a prurient curiosity, and were accepted by the credulous. The circumstances related carry their own refutation with them, as being entirely out of harmony with the spirit of our Lord's life. They tend to confirm the canonical Gospels as the counterfeit presupposes the genuine coin.
A "harmony" of the Gospels is an arrangement of these four biographies which displays the chronology of the events narrated, the variety of events, and the diversity of details. The object is to present a full account of our Lord's life in the chronological sequence of its events. For the several Gospels see Matthew, Mark, Luke, and Joh\.
GOURD. Jon. 4:6. Probably the plant which shaded the prophet was either the castor-oil plant [Ricinus communis), which in the East grows rapidly to the height of even 15 feet, or, according to rapidly-prevailing opinion, it was a vine of the cucumber family {Cu-cwbita pepo), similar to our gourd, and
GOU
GOU
still used for shade in Palestine. " In the gardens about Sidon many an arbor
Castor-Oil Plant. (Eicinus Cominunis.)
of gourds may be seen. But the plant withers as rapidly as it shoots, and after a storm or any injury to the stem its fruit may be seen hanging to the leafless tendrils which so lately concealed it—a type of melancholy desolation." — Tris-truin.
Some have regarded the expression, '* It came up in a night and perished in a night," as literal, others as indicating merely rapid growth. The declaration that the Lord ^jre;>«/-erf a gourd, and jjrejiared a worm, and prepared an east wind, indicates the direct and special interposition of his providence to teach the prophet a lesson of submission to the divine will.
Gourd, Wild. The wild gourds eaten by the sons of the prophets, 2 Kgs. 4 : 38-41, were doubtless the handsome yet poisonous fruit of the colocynth {CitruUus colo-cyiithus), from which the medicine of that name is obtained. This vine is not common in Palestine, yet may be found about Gilgal, and bears a fruit resembling an orange in size and shape, but very hard and having its yellow rind marbled with green and
344
Colocynthus, or Wild Gourd. {Oitrullus Colocynlhut. After Tristram.)
GOV
GRA
white. The plant resembles the watermelon, and belongs to the same family. For various reasons it is thought that the '' knops" used in the ornamental work of Solomon's temple were imitations of the colocynth. 1 Kgs. 6 : 18.
GOVERNOR. Matt. 27:2. After Judc\ja became a province of the Roman empire, governors or procurators were appointed and sent thither from Rome. This was the office held by Pontius Pilate at the time of our Saviour's crucifixion. Sometimes the word "governor " is used as a general title for a ruler or presiding officer. Gen. 42:6. See Fkast.
GO'Z AN, a district of Mesopotamia, 2 Kgs. 17 : 6 : 18 : 11 ; 19 : 12 ; 1 Chr. 5 : 26 ; Isa. 37 : 12 ; probably identical with Gauzanitis of Ptolemy, and Mi/ydonui of other writers. It was watered by the Habor, the modern Khahour, a large branch of the Euphrates in Mesopotamia.
GRACE denotes the love of God as displayed in his free favor toward men as sinners and destitute of all claim upon him. 1 Tim. 1: 2. Hence the N. T., which reveals the plan by which this grace is bestowed, is called " the gospel of the grace of God." Acts 20 : 24. The apostolic Epistles begin with the salutation, " Grace and peace be with you."
GRAIN. See Corn.
GRAPES, the fruit of the vine. Gen. 49 : 11. AVhen fully ripe and dried they are called " raisins." 1 Sam. 25 : 18 j 30 : 12 ; 2 Sam. 16 : 1; 1 Chr. 12 : 40.
The soil and climate of Palestine are pre-eminently well suited to the growth of the vine, and it has always been among the principal productions of the country. In Judgea especially particular districts were famed for the excellency of their grapes; as En-gedi and the vales of Eshcol and Sorek. The word " Sorek " is not only the name of a region in the tribe of Judah, but also signifies the noblest variety of the vine and its clusters, which there abounded. This grape was white, with delicious juice, and with seeds so small and soft as to be almost imperceptible. In Persia the best raisins are made of this grape. It is of this that the celebrated KishmiHli wine of Shiraz is made. Very fine grapes were in old times, as at present. ])roduced on Mount Lebanon and at Helbon or Aleppo. Travellers agree in relating that
Palestine, even in its present state of subjugation to the Mussulmans, who are forbidden to use wine, produces clusters of 12 pounds' weight each, the single grapes of which are as large as plums. They tell us that the clusters of Juda?a, a few miles westward from Jerusalem, are larger than any in Europe, and that they have often seen clusters of such size that it was impossible for a single man to carry one of them uninjured for any distance. Brocard informs us in his Travels that the best vines grow in the environs of Bethlehem, in the vale of Rephaim (between Bethlehem and Jerusalem), and in the traditional vale of Eshcol, near Hebron.
The grapes of the Holy Land, with the exception of the Sorek, above mentioned, are mostly red or black. Hence the juice is called " the blood of the grape," translated, in our version, " red wine." Isa. 27 : 2.
Besides wine and raisins, there is made from grapes a syrup called dibs, which "is obtained by boiling down the juice of the ripe grapes to a third of its bulk, when it becomes as thick as treacle, but is of a lighter color. The Moslems are very fond of dibs, which they eat with bread, drink with water, and use largely in confectionery. The Hebrew name debash (' honey') is identical, and it is this syrup, and not bees' honey, which is understood to be meant by the honey which Jacob sent down as a present to the governor of Egypt, Gen. 43 : 11, and in which the men of Tyre traded from' the land of Israel. Eze. 27 : 17."— Tris-tram.
The Jews were expressly required by their law not to gather the grapes until the vine was three years old, Lev. 19 : 23, and to leave some on the vines and some on the ground. Lev. 19 : 10 ; and it was the privilege of the poor and dependent to gather these for their own use, provided they were eaten on the ground. They were not allowed to take any away. Deut. 23:24; 24:21. The grapes thus left were called " the gleanings," and as they hung, here and there one, on the vines or lay scattered on the ground, they were strikingly emblematical of the depopulation of a city or country, Isa. 17 : fi ; 24 : 13 ; Jer. 6:9: 49:9; Ob. 5. See Vine, Vineyard, Wine, Winepress,
GRA
GRE
GRASS. Isa. 51 : 12. This word is frequently applied in the Scriptures to herbage generally, Isa. 15: 6, though sometimes distinction is made between such herbs as are used by man as grain and vegetables, and such as are used chiefly by cattle. Ps. 104 : U.
The quick growth and tenderness of this species of vegetation furnish several of the most striking illustrations of the Scriptures. Ps. 90 : 5, 6 ; 92 : 7 j 103 : 15. 16; Isa. 40 : 6-8 ; 51 ; 12 ; Jas. 1: 10; 1 Pet. 1:24.
The passage in Prov. "27 : 25 would be more accurately rendered thus: " The grass {hay) appeareth, and the green herb {tender yi-as-i) showeth itself, and the plants {herbs) of the mountains are gathered." So in Isa. 15 : 6 : " The grass {hai/) withereth, the green herb (grass) faileth, there is no green thing."
Nothing can exceed in beauty and appropriateness the gradation of images employed by the prophet, 2 Kgs. 19 : 26; the weakness and tenderness of the first shoots of any green herb ; the frailty of the few spires of grass that sometimes spring up in the vegetable mould or shallow earth upon the housetop, or the withered blade of corn (grain) blasted before it rises into a stalk.
Coarse herbage was often dried, as it is still, for the purpose of heating ovens. Under the fierce rays of a Syrian sun, joined to parching winds, it often happens that " the grass of the field which to-day is, . . . to-morrow is cast into the oven." Matt. 6 : 30 ; 13 : 30 ; Luke 12 • 28
GRASS'HOPPER, an insect of the locust sjjecies, often mentioned in the sacred writings. Eccl. 12 : 5. The word rendered " grasshopper" in the above-cited passage is rendered " locust" in 2 Chr. 7 : 13.
Grasshoppers were allowable food under the Jewish law. Lev. 11 : 22. Their timidity is proverbial. Job 39 : 20. They are often found in great multitudes (hence the figurative language, Jud. 6:5 and 7 : 12 ; Jer. 46 : 23), and prove destructive to vegetation, especially in its early stages. Am. 7: 1.
The allusion in Nah. 3 : 15-17 is to a
common habit of these insects. When
benumbed with the cold, they assemble
in vast numbers upon the hedges or
346
other shrubbery; and such is their multitude that the places they occupy are darkened, and resemble the encamping-ground of a great army. As soon, however, as they are revived by the warmth of the sun, they fly away, no one knows whither.
The grasshopper is used to illustrate comparative insignificance. Num. 13 : 33 ; Isa. 40 : 22 ; and in the passage from Ecclesiastes first cited, reference is probably made to that degree of weakness and infirmity in old age which makes tlie weight, or even the chirping, of a grasshopper burdensome.
GRATE, BRA'ZEN. See Altar.
GRAVE. See Burial, Engrave, Hell.
GREAT SEA. Num. 34:6. The Mediterranean Sea; called also "utmost sea" and " the hinder sea." Joel 2 : 20 j Zech. 14:8. See Sea.
GREAVES. See Armor.
GRE'CIA. See Greece.
GREECE, or HELLAS, the well-known country in the south-east of Europe. It is named four times in the 0. T. as Greece or Grecia, Zech. 9 : 13; Dan. 8 : 21; 10 : 20 ; 11 : 2, and once in the N. T., Acts 20 : 2. It or its people are referred to in Hebrew history as Javan, Isa. 66:19; Eze. 27: 13, 19, and in apostolic history as Achaia. Its cities noticed in Scripture are Atliens, Corinth, and Cenchrea. See Greeks, and for further notice of the country, see Achaia and MACEnoxiA.
GREEKS, GRECIANS. These terms should be more distinguished. The " Greeks" were the Greeks by race. Acts 16 :1, 3 ; 18 : 17, or else Gentiles as opposed to Jews. Rom. 2: 9, 10, marg. But " Grecians" were foreign Jews as distinct from those in Palestine, who were called " Hebrews." Acts 11 : 20. The Greeks and Hebrews first met when the Tyrians sold the Jews to the Greeks. Joel 3:6. ''Prophetical notice of Greece occurs in Dan. 8: 21, etc., where the history of Alexander and his successors is rapidly sketched. Zechariah, 9:13, foretells the triumphs of the Maccabees over the Grfeco-Syrian empire, while Isaiah looks forward to the conversion of the Greeks, amongst other Gentiles, through the instrumentality of Jewish missionaries. 66:19." "After the complete subju-
GRE
GUR
gation of the Greeks by the Roiians, I pire of the kingdoms which were form-and the absorption into the Koman em- 1 ed out of the dominions of Alexander,
Sketch-Map
the political connection between the Greeks and the Jews as two independent nations no longer existed."—Smith : Dictionary of the Bible.
GREY'HOUND is the A. V. translation for the Hebrew words, meaning *' one girt about the loins." Prov. 30: 31. That a " gi-eyhound " does not answer to the meaning of the Hebrew is generally agreed. The most probable rendering yet suggested is that of a "wrestler" girded for the fight; others explain it of the war-horse, which is so poetically described in the book of Job (39 : 19-25).
GRIND. See Mills.
GRIND'ERS, in Eccl. 12 : 3, represent the double teeth used in mastication.
GRIZ'ZLED, black and white intermingled in small spots. Gen. 31: 10 : Zeeh. 6 : 3. 6.
GROVE. The translation, except in Gen. 21 : 33, of the Hebrew word ashernh ; but since nsherah is regarded by the best interpreters to be an " idol" or an idolatrous pillar (an image of As-tarte, and not a " grove,") the translation is misleading, as in 1 Kgs. 18 : 19 ; 2 Kgs. 13 : 6, and other places. See Ashtoreth. But it is likely that this asherah was
of Greece.
often set up in a grove, because thus would be given that seclusion necessary to the cruel and indecent rites which marked, among Oriental nations, the worship of false divinities.
GUARD -CHAM'BER, the apartment occupied by the king's guard.
1 Kgs. 14:28. GUD'GODAH. Deut. 10 : 7. See
Hor-Hagidgad.
GUEST. See Hospitality.
GUESTS-CHAMBER. See Chamber.
GUIL'TY OF BLOOD, Num. 35 : 27, 31; GUIL TY OF DEATH, Matt. 26 : 66 ,• Mark 14 : 64. This phrase in the last two passages means " deserving of death;" in the former it means simply " guilty of blood-shedding."
GU'NI (painted). 1. A son of Naph-tali. Gen. 46:24; Num. 26:48; 1 Chr. 7:13.
2. Oneof Gad's posterity. 1 Chr.6:15.
GUR (whelp, or abode), an ascent from the plain of Jezreel. 2 Kgs. 9 : 27. Drake suggests Keft Kud, near Jeniv, as its site.
GUR-BA'AL (abode of Baal), a place in the desert, south-east of Judah.
2 Chr. 26 : 7.
HAA
HAD
H.
HAAHASH'TARI {the courier), a Judite. 1 Chr. 4 : 6.
HABA'IAH {irhom Jehovah hides), a priest, the ancestor of some who returned from exile. Ezr. 2:61; Neh. 7:
(;-3.
HAB'AKKUK, or HABBAK'-
KUK {embrace), one of the twelve minor prophets, of whose birth we know neither the time nor the place. He lived in the reign of Jehoiakim or of Josiah.
Prophecy of, relates chiefly to the invasion of Judaea by the Chalditans, ch. 1, and the subsequent punishment of the Chaldajans themselves, ch. 2. The ])as-sage 2 : 4, "the just shall live by his faith," furnished to Paul the text for his Epistle to the Romans. Rom. 1:17; comp. Gal. 3 : 11.
The third chapter is an eloquent and sublime psalm upon the majesty of God. Bishop Lowth says, " This anthem is unequalled in majesty and splendor of language and imagerv."
HABAZINI'AH {light of Jehovah), a Rechabite. Jer. 35 : 3.
HABERGEON. See Armor.
HA'BOR (perhaps rich in vegetation), a river of Gozan, 2 Kgs. 17 : 6; 1 Chr. 5:26; probably identical with the modern Khabuur, the Aborrhas and Cha-boras of ancient writers, and a branch of the Euphrates.
HACHALI'AH {whom Jehovah af-flicts), the father of Nehemiah. Neh. 1 : i; 10:1.
HACH'ILAH, HILL OF {the darksome hill), a place in Judah near Ziph, and where David with his 600 followers hid. 1 Sam. 23:19; comp. 14, 15, 18 ; 26 : 3. Conder was inclined to locate it at the ruins now called Yekin : " The hill Yekin is a bold promontory standing just at the edge of the plateau. It looks over the whole desert; the cliffs of En-gedi, the Dead Sea, and the heights of Moab are in full view. Just beneath the crest of the hill is a hollow, with another knoll beyond. It is tlie head of a great valley, which soon becomes precipitous, running down into the desert. In this hollow are a spring and a cave. This 348
I imagine is what is meant by the ' trench.' 1 Sam. 26 : 5. David is said to have crossed over to the other side, and we may imagine him standing on one or other of the hill-tops and looking down on the king and his sleeping party in the hollow."
HACH'MONI, SON OF. The Hachmonites Jehiel and Jashobeam are so spoken of 1 Chr. 27:32; 11:11. Hachmon was their ancestor.
HA'DAD {sharjyness), one of the sons of Ishmael, 1 Chr. 1:30; he is called Hadar in Gen. 25 : 15.
HA'DAD (a different name in Hebrew, meaning brave). 1. King of Edom, who won a great victory over the Mid-ianites on the field of Moab. His capital was AviTH, which see. Gen. 36:35; 1 Chr. 1: 46.
2. Another king of Edom, with Pau for his capital, 1 Chr. 1 : 50 ; called Hadar in Gen. 36 : 39.
3. A member of the royal house of Edom. In the general massacre of the males of Edom by Joab, 1 Kgs. 11: 15, he escaped, and fled into Egypt. Pharaoh received him with peculiar marks of favor, giving him his daughter in marriage. Subsequently, Hadad returned to Edom, and won for himself the reputation of an " adversary" of Solomon by the border-warfare he carried on against Israel. 1 Kgs. 11 : 14, 25.
HADADE'ZER, or HADARE'-ZER {Hadad's help), a king of Zobah. He was twice defeated bv King David's armies. 2 Sam. 8:3; 10:16. On the first occasion 20,000 of the enemy were slain and 1000 chariots were taken. Amongst the spoil were shields of gold, 1 Chr. 18: 7, which David took to Jerusalem.
Some years afterward. Hadadezer and three other Syrian princes formed an alliance to assist the Ammonites against David ; but the whole Syrian army was defeated on the east bank of the Jordan by the Israelites under the command of Joab. Between 40,000 and 50,000 of the enemy were killed, including their
HAD
HAG
principal general, and they thenceforth became tributary to David. 1 Chr. 19 : 16-U).
HA'DAD - RIM'MON, a place probably named from two Syrian idols, Hadad, the sun-god, and Rimmon. It was in the valley of Megiddo, Zech. 12 : 11, and the scene of a great lamentation over the death of Josiah. 2 Kgs. 23 : 29 ; 2 Chr. 35 : 20-25. It is identified by Van de Velde with Rum man eh, 4 miles south of Lejun. Conder favors this.
HA'DAR (roow). l.Uen. 25:15. See Hadap.
2. Gen. 36 : 39. See Hadad, 2.
HADARE'ZER. See Hadadezer.
HAD'ASHAH, or HADA'-SHAH {neic), a town in the plain of Judah, Josh. 15 : 37 ; probably the Adasa of the Maccabgean history, and corresponding well in name and position to modern Ahdm^.
HADAS'SAH {myrtle). See Esther.
HADAT'TAH(»e?o), a town named as in the extreme south of Judah. Josh. 15 : 25. Fuerst proposes to read Ilazor-hadattah {New Hazor), as distinct from the Hazor in v. 23; Wilton would identify it with an imposing ruin called Ka^r el-Adadah.
HA'DES (the itnsccn world, the sprrit-vjorld) occurs eleven times in the Greek Testament (Matt. 11 : 23; 16: 18; Acts 2:31; Rev. 1 : 18, etc.), and ought to have been retained in the English Version (as it probably will be in the Revision) to distinguish it from Gehennn ("hell"). The word is used in Homer as a proper noun for Pluto, the god of the unseen or lower world, next brother to Zeus (Jupiter). In later writers it signifies a place, viz., the unseen spirit-world, the realm of the departed, the abode of the dead.
1. The Greek view of Hades and the Roman view of Orcun is that of a place for all the dead in the depths of the earth —dark, dreary, cheerless and shut up, inaccessible to prayers and sacrifices, ruled over by Pluto.
2. The Hebrew Sheol is the equivalent for the Greek H((des, a.nd is so translated in the Septuagint. It is likewise the subterranean abode of all the dead, but only their temporary abode till the advent of the Messiah or the final judgment, and is divided into two dejtai't-
ments, called 2iaradi'fie or Abraham's bosom for the good, and Gehenna or hell for the bad.
3. The N. T. Hades does not differ essentially from the Hebrew Sheol, but Christ has broken the power of death, dispelled the darkness of Hades, and revealed to believers the idea of heaven as the state and abode of bliss in immediate prospect after a holy life.
The English Version translates Hades and Gehenna by the same word (" hell"), except in 1 Cor. 15 : 55 ("grave"), and thus obliterates the important distinction between the realm of the dead or spirit-world and the place of torment. Hades is a temporary jail or prison-house; heaven and hell are permanent and final. Since Christ's descent into Hades, or the unseen, the spirit world, believers need not fear to enter this realm through death. Christ declares, '' I am alive for evermore, Amen ; and have the keys of hell [Hades] and of death." Rev. 1 : 18.
HA'DID (sharp), a place near Lod or Lydda. Ezr. 2:33; Neh. 7 : 37 ; 11: 34. Its site is ])robably that of the modern village el-Haditlieh, 3 miles east of Lydda. See Adida.
HAD'LAI (resting), an Ephraimite, father of the chief of a tribe in the reign of Pekah. 2 Chr. 28 : 12.
HADO'RAM (fire-worshippers ?). 1. The fifth son of Jo'ktan. Gen. 10 : 27 ;
1 Chr. 1 : 21. The tribe which sprang from him were probably the Adramita?, who lived on the south coast of Arabia.
2. The son of Tou or Toi, king of Hamath, 1 Chr. 18 : 10; called Joram in
2 Sam. 8:10.
3. The tax-collector stoned after Jeroboam's rebellion, 2 Chr. 10 : 18 ; called Adoniram, 1 Kgs. 4: 6, and Adoram, 2 Sam. 20 : 24.
HA'DRACH, LAND OF (perhaps enclosure), a country of Syria, Zech. 9:1,2, and conjectured to be the region about Damascus, including, perhaps, all of Coelo-Syria; or it may refer to the region around Hamath.
HA'GAB (locust), one whose descendants returned from Babylon under Zerubbabel. Ezr. 2:46.
HAG'ABA (locust), one whose sons were among the Nethinim who returned with Zerubbabel, Neh. 7:48; called Hagabah in Ezr. 2 : 45.
HA'GAR {flight), an Egyptian wo-
HAG
HAI
man who lived in the family of Abraham as bond-woman. At Sarah's own suggestion, she became the concubine of Abraham. When she conceived, her mistress was " despised in her eyes." Gen. 16 : 4. In consequence of it, Ha-gar was harshly treated and fled away from the house of Abraham. She made her way toward Egypt, her native country, through the wilderness of Shur, and while resting herself near a fountain by the wayside she was visited by an angel, who promised her an innumerable seed and a son whose name was to be Ish-mael. The angel at the same time directed her to return home and submit herself to her mistress. The place of this manifestation was afterward known as Beer-lahai-roi, " well of the living and seeing [God]." Gen. 16 : 14.
We lose sight of Hagar entirely from this time on till the festival of Isaac's weaning. On that occasion Sarah saw Ishmael mocking or making sport of her child. She immediately demanded the banishment of Ishmael and his mother from their home. Abraham was pained by the demand; but being divinely admonished to comply, he rose up early in the morning, and supplying Hagar with bread and a bottle of water sent her and her child away. She found her way to the wilderness of Beer-sheba ; but her supply of water was exhausted. Placing the child under one of the shrubs that she might not see it die, she mingled her prayers with its cries. God heard the prayer, and disclosed to her a fountain. She at the same time received again the promise (fulfilled in the Arabs) that Ishmael would be the father of a great nation. Gen. 21: 9-21.
Paul refers to Hagar, Gal. 4: 25, as a type of the Law and its bondage.
HAGARENES', or HA'GAR-ITES {Jiiijht), a people dwelling east of the Jordan. 1 Chr. 5: 10, 19, 20 ; 27 : 31. They seem to be distinguished from the Ishmaelites, Ps. 83 : 0, but are usually regarded as having been named after Hagar, though some identify them with the Agrfei. in the north-east of Arabia.
HAG'GAI {/eiifive), a prophet whose prophetic activity fell after the Captivity, in the second year of Darius Hystas-pes, or B. c. 520, ch. 1:1. Nothing is known of his life.
The Prophecv of, which is prosaic 350
in style, concerns the repair of the temple, 1 : 1-12 ; 2 : 10-20, the glory of the second temple, 2 : 1-9, and the triumph of Zerubbabel over his enemies. 2: 20-23. The prophet severely rebukes the people for their neglect to build the house of the Lord, and for their selfishness in living in the luxury of ceiled (or panelled) houses, while the temple was neglected. 1:4. The people obeyed the prophet, and received the promise of God's presence. 1:13. The second chapter contains a Messianic reference, and alludes to Christ as the " Desire of all nations," v. 7, or, as others render the passage, "the desirable things of all nations." The Hebrew reads, " They shall come, the desire of all nations, and I will fill this house with glory, saith the Lord of hosts."
HAG'GERI (loanderer), one of David's mighty men. 1 Chr. 11 : 38.
HAG'GI {festive), the second son of Gad, Gen.'46 : 16; Num. 26 : 15; founder of the Haggites.
HAGGI'AH {festival of Jehovah), a Merarite Levite, 1 Chr. 6 : 30.
HAG'GITH (a dancer), one of David's wives, and the mother of Ado-nijah. 2 Sam. 3:4; 1 Kgs. 1: 5, etc.
HAI {heap of ruins). See Ai.
HAIL. When a very cold current of air encounters a hot and humid one, the vapor of the latter is suddenly condensed into drops, and sometimes these are frozen into irregular spheroids of porous ice, which fall to the earth as hail. This phenomenon is more frequent in temperate than in tropical regions, and usually occurs in summer and at the hottest hour of the day. Hail rarely falls except during thunderstorms; and hence the Bible commonly mentions it in connection with fire (lightning), as in Ps. 148 : 8. As rain was always rare in Egypt, the fall of hail mentioned as the seventh plague, Ex. 9, must have been singularly frightful, as it was greatly destructive to man, beast, and herb. God used a storm of hailstones to utterly rout and destroy the Amorites who fought with Joshua at Gibeon, Josh. 10.
In modern times stones of ice have been known to fall of half a pound in weight, and even eighteen ounces; and were it not that hail-storms are exceed-
HAI
HAI
ingly local and rarely continue more than five or ten minutes, incalculable destruction would result. The largest hail falls in hot countries, whero hail is less frequent.
Inspiration often uses this agency figuratively to picture the awful judgments of God. In Rev. 16 : 21 hail-stones are mentioned of a talent in weight, or, if the language were literal, of 55, and perhaps 11 o, pounds, according as the Attic or Jewish talent be intended; in all probability the former.
HAIR. The difference between the Hebrews and their neighbors, the Egyptians, in the matter of wearing their hair is early, though incidentally, alluded to in the Bible. Thus Joseph, on being summoned into the presence of Pharaoh, "shaved himself," while in most other countries it would have been sufii-cient to comb his hair and trim his beard. But the Egyptian men—out of notions of cleanliness perhaps—shaved their heads; the priests shaved their whole bodies every third day. The women, however, wore their natural hair long and plaited. In place of the
Egyptian mode of weaiiiifj tlie hair. (From a painting. British Museum.) j
natural hair, wigs were worn by the men ; and these were so constructed as to afford more protection against the sun than the more modern turbans.
The Assyrians, and the Asiatics generally, the neighbors of the Hebrews on the east, had opposite customs in regard to the hair of meh. On the Assyrian sculptures the hair appears long and combed closely down upon the head; the beard is also full length. False hair
seems to have been plaited in to make the greater show. Much care was given to the hair.
The (Jreeks were great admirers of long hair in both men and women. Their manner of wearing it varied. The Roman men at the time of Christ wore their hair short. Shaving was also customary, and a long beard was regarded as slovenly.
The Hebrews were accustomed to cut the hair very much as we do, and must have used a kind of scissors, 2 Sam. 14: 26. But in the case of a vow or religious obligation they let it grow, as in the case of the Nazarites. Num. 6:5; Jud. 13 : 5. See Nazaritks. The precept to the priests, Eze. 44 : 20, requires an avoidance of extremes; so that the " Israelites " should neither resemble the priests of the heathen gods, who shaved their hair close, nor yet the Nazarites, who did not cut the hair at all. It was prohibited, Lev. 19: 27, to round the corners of the head—that is (as it is generally understood), to shave off the hair about the tem])les. The hair (especially black or dark hair) was considered an ornament, and it was anointed with aromatic oil, particularly on festivals and other joyous occasions. Ruth 3:3; 2 Sam. 14:2; Ps. 23 : 5 ; 92:10: Eccl. 9:8; Luke 7 : 46. Combs and hair-pins are mentioned in the Talmud as in use among the Jews.
The hair is spoken of by the apostle as a natural veil or covering to women, which it is a shame to put off, 1 Cor. 11: 15. It was plaited or braided, as is the custom at this day among the Asiatic women. The excessive care bestowed upon the head-dress led to the apostolic rebuke. 1 Tim. 2 : 9; 1 Pet. 3 : 3. See Head-dress,
The practice of shaving the head in token of great affliction and humiliation for sin was common among the Hebrews even as early as Job's day, Job 1: 20. So that the exhortation to cut off the hair is equivalent to an exhortation to begin a course of deep mourning and sorrow, Jer. 7 : 29. A change in the color of the hair was one of the earliest indications of the leprosy, and hence, after recovery, the removal of the hair as the seat of disease was particularly enjoined. Lev. 13 : 4,10, 31, 32 ; 14 : 8, 9. See Leprosy. Baldness disqualified for the priesthood;
HAK
HAM
artificial baldness was forbidden, Lev. 21: 5. See Baldness.
Hair was employed by the Hebrews as an image of what was least valuable in man's person, 1 Sam. 14 : 45 : 2 Sam. 14 : 11 ; Matt. 10 : 30 ; Luke 13 : 7 ; Acts 27 : 34, as well as of what was innumerable Ps. 40 : 12 ; 69 : 4, or particularly fine. Jud. 20: If).
HAK'KATAN (the small, oryoumj), the father or chief of the sons of Azgad, Ezr. 8 : 12.
HAK'KOZ {the thorn),^ the head of the seventh course of priests. 1 Chr. 24:10.
HAKU'PHA {hent), one mentioned Ezr. 2:51: Neh. 7 : 53.
HA'LAH, a place in Assyria to which the ten tribes were carried captive. 2 Kgs. 17 : 6 ; 18 : 11; 1 Chr. 5 : 26. It is now identified, with great probability, as the Chalcitis of Ptolemy, and in the north-west of Gauzanitis. Layard found a remarkable mound near the Khabour called Gla or Kcdah, ''castle," which covers the site of an ancient fortress or town. The SejDtuagint and Vulgate versions appear to regard Halah as a river, and it may have been the name of a river and of a town. The river was perhaps the Nahr al Hnali, which is a branch of the Khabour.
HA'LAK, THE MOUNT {the smooth or the bald mountain), the name of a mountain marking the southern limit of Joshua's conquests. Josh. 11: 17; 12 : 7. It has been variously identified with the range of hills parallel with Beer-sheba, with the modern Jebel el-Mukreh, 60 miles south of the Dead Sea, and with the range of white hills 8 miles south of the Dead Sea, and which divides the Ghor, to the north, from the Arabah, to the south.
HALE means to haul, to drag by force, before magistrates. Luke 12 : 58 ; Acts 8 : 3.
HAL^HUIj (trembling), a town in the mountains of Judah, Josh. 15 : 58. Its ruins, having the same name, Halhul, are found on the eastern slope of a hill 4 miles north of Hebron, where is also an old mosque dedicated to Neby Yunas, the prophet Jonah.
HA'LI (necklace), a town in Asher, Josh. 19 : 25; now 'Alia.
HALL, in Luke 22 : 55, was the court of the high priest's palace. 352
HALLELU'JAH. See Alleluia.
HALLO'HESH (the enchanter),
one who sealed the covenant, Neh. 10: 24.
HAL'LOW means to make holy, to consecrate.
HALO'HESH {the enchanter), one who helped repair the wall, Neh. 3:12.
HAM (hot, or multitude), the son of Noah. He is known for his irreverence to his father. Gen. 9 : 22, and as the parent of Gush, Mizraim, Phut, and Canaan, Gen. 10 : 6, who became the founders of large nations. Cush seems to have been the father of the peoples dwelling in Babylonia, southern Arabia, and Ethiopia; Nimrod was his son. Gen. 10 : 8. Mizraim, the Hebrew word for Egypt, was the ancestor of the Egyptians. Phut was also the ancestor of an African people, as apjiears from the association of his name with the descendants of Cush and the Lydians, Jer. 46:9; see margin. Canaan was the ancestor of the Phoenicians and other tribes inhabiting Palestine.
Egypt is called "the land of Ham/' Ps. 78 : 51 ; 105 : 23-27 ; 106 : 22.
HA'MAN {celebrated), prime minister of Ahasuerus, the Persian monarch. Esth. 3:1. His pride being hurt because Mordecai, the Jew, refused to bow and do him reverence, Esth. 3 : 2, he secured a royal decree for the extermination of all Jews in the Persian dominions. He was, however, thwarted through the influence of Esther, and executed on the very gallows he had ]irepared for Mordecai. Esth. 7 : 10. The Jews, on the mention of his name on the day of Purim, hiss. Like Sejanus in Koman history, his name will always suggest the contrast of power and disijrace.
HA'MATH (fortress, citadel), one of the most important cities of Syria, and one of the oldest in the world. It was founded by a son of Canaan, Gen. 10 : 18 ; Num. 34 : 8. and was situated in the valley of the Orontes, between its source and the site of the city of An-tioch. It thus commanded the route to the Euphrates from Phoenicia, and may be called the "key " of northern Palestine. It was 165 miles in a straight line north of Jerusalem, and was the capital of a kingdom or province of which little is known. It was visited
HAM
HAM
by the spies, Num. 13 : 21, and it is frequently noticed as the northern boundary of Palestine. Num. 34 : 8 ; Josh. 13 : 5. Its king, Toi, blessed David for his victory over Zobah, 2 Sam. 8 : 9-12 ; Solomon extended his kingdom to Ha-math, 1 Kgs. 8 : 6a ; 2 Chr. 8 : i, and built store-cities in that region ; afterward the city and country became independent, but were again subdued by Jeroboam II., 2 Kgs. 14 : 25, 28. It was taken by the Assyrians, 2 Kgs. 18:34; Isa. 10: 9 ; Amos calls it *' Ilamath the great," and speaks of its desolation. Am. 6:2.
Later ffiston/. —The name of Ilamath was changed by Antiochus Epiphanes to Epiphania, though the old name does not appear to have been lost, since it was known as Hamath in the time of Jerome. The place was taken by the Moslems, A. D. 639 ; by the Franks, a. d. 1108 ; by the Turks, a. d. 1115; was destroyed by an earthquake in which 15,000 persons perished, a. d. 1157; and taken by Saladin, a. d. 1178. Its modern name is Hamah, and it is now a place of 30,000 inhabitants. Porter regards it as a town where life has been at a standstill for 30 centuries. It, how-
Inscription discovered at Hamath. (From a report of the Am, Palestine Exploration Society.)
ever, has large bazaars, baths, mosques, and hydraulic works, and carries on an active trade with Aleppo and other towns of Asia and Africa. The Persian water-wheels, which creak and groan as they raise the water for the supply of the city, are great curiosities. The Hamath inscriptions, which have in late years excited the attention of scholars, were first seen by Burckhardt, but attracted little notice until 1870. The stones are four in number, and are inscribed in hieroglj'phics of a very ancient character ; they have not yet been satisfactorilv deciphered.
HAMATH - ZOBAH (fortress 23
of Zohah), a city which Solomon conquered, 2 Chr. 8 : 3, which cannot have been Ilamath, "the great," but must have been another Hamath, not yet identified.
HAM'MATH [wnrm Rprinrin), a fortified city in Naphtali, Josh. 19 : 35, and probably identical with Hummam, or " Warm Springs," about 1 mile south of Tiberias. It is still noted for its hot, sulphurous waters, which are too nauseous to drink, but are used for bathing and are regarded as possessing great medicinal qualities. The walls of an old town can be traced near the baths. Hammath is probably Ihe same
HAM
HAN
aa Hammon, No. 2, and as Hammoth-dor.
HAMMED'ATUA {double r), Hainan's father, Estli. 3 : 1.
HAM'MELECH (the king), the father of Jerahmeel and Malchiah. Jer. 36 : 26 ; 38 : 6.
HAM'MER, the English translation of four different Hebrew words. The hammers mentioned by Isaiah, 44 : 12 " seem to have been the heaviest instruments of the kind for hard blows." Jael's hammer, Jud. 4 : 21, was properly a mallet, such as the Bedouin use at the present day to drive the wooden tent-pins into the ground. The " battle-axe," Jer. 51: 20, and the " maul," Prov. 25 : 18y were species of hammers used for warlike pui'poses. The tool probably resembled that of the present day. The word "hammer" is also used symbolically for mighty force. Jer. 23 : 29 ; 50 : 23.
HAMMOL'EKETH {the queen), the sister of Gilead, 1 Chr. 7 : 17, 18.
HAM'MON {warm springs). 1. A place in Asher, near Zidon, Josh. 19 : 28. It is identified with 'Ain Hdmul, 10 miles below Tyre.
2. A Levitical city in Naphtali, 1 Chr. 6 : 76 ; probably the same as Hammath and Hammolh-dor ; now el Hummdm.
'H.AM'MOTU'T}On{iDarm springs, dwelling), a Levitical city and a city of refuge in Naphtali, Josh. 21: 32. See Hammath and Hammon, No. 2.
HAM'ONAH, OR HAMO'NAH {multitude), a city apparently near where the multitudes of Gog should be buried, Eze. 39 : 16.
HA'MON-GOG {multitude of Gog), a name given to a ravine or valley in which multitudes of the slain of Gog were to be buried, Eze. 39 : 11,15. The Targums regard it as near the Sea of Galilee, and probably on the great road from Syria and the East to Egypt.
HA'MOR {ass), the father of She-chem, who ravished Dinah, Gen. 33 : 19. He was killed by Jacob's sons, Gen. 34 : 26. He is called Emmor in Acts 7 : 16.
HAMU'EL {wrath of God), a Sime-onite, 1 Chr. 4:26.
HA'MULi {pitied), the younger son of Pharez, and ancestor of the Hamul-ites. Gen. 46 : 12 ; 1 Chr. 2:5; Num. 26:21.
HAMU'TAL {aJcin to the dew), daughter of Jeremiah of Libnah, a wife 354
to King Josiah, and mother of Jehoahaz and Zedekiah. 2Kgs. 23:31; 24:18; Jer. 52 : 1.
HANAM'EEL {whom God has given), son of Shallum, and Jeremiah's cousin, Jer. 32 : 6-12.
HA'NAN {merciful). 1. A prominent Benjamite, 1 Chr. 8:23.
2. A descendant of Saul. 1 Chr. 8 : 38; 9:44.
3. One of David's guard, 1 Chr. 11 : 43.
4. One of the ancestors of the Nethinim who returned with Zerubbabel. Ezr. 2 : 46 ; Neh. 7 : 49.
5. A Levite who assisted Ezra in explaining the Law, Neh. 8: 7, and sealed the covenant, 10 : 10.
6. A chief who sealed the covenant, Neh. 10 : 22.
7. Another sealer, Neh. 10:26.
8. The tithe-keeper appointed by Ne-hemiah to represent the laitj^, Neh. 13 : 13. The four storekeepers represented the four classes of the people—priests, scribes, Levites, and the laity.
9. One whose sons had a chamber in the temple, Jer. 35 : 4.
HANAN'EEL {graciously given of God), a tower which formed a part of the wall of Jerusalem. Neh. 3:1; 12: 39 ; Jer. 31: 38 ; Zech. 14 : 10. It appears to have been between the fish-gate and the sheep-gate, but can scarcely be identified with the tower of Meah, as some have proposed. Dr. Barclay suggested that in the projection at the northeast corner of the harem enclosure are to be found the remains of the tower of Han an eel.
HANA'NI {gracious). 1. A son of Heman, appointed by David to share with his eleven kinsmen the charge of the eighteenth division of the Levitical musicians, 1 Chr. 25 : 4, 25,
2. A seer who rebuked King Asa for neglect to trust in God. He was imprisoned for his boldness, 2 Chr. 16 : 7-10. He was probably the father of Jehu the prophet, 1 Kgs. 16 : 1, 2 ; 2 Chr. 19 : 2.
3. A brother of Nehemiah, who brought him the melancholy report of the condition of Jerusalem which induced Nehemiah to make his journey thither, Neh. 1:2. Hanani was afterward appointed by Nehemiah to have charge of the city gates, B. c. 446, Neh. 7 : 2.
4. A priest who had a foreign wife, Ezr. 10:20.
HAN
HAN
HA IVAN I'AH {whom God hath giveit). lo A false prophet and contemporary with Jeremiah. He prophesied that the vessels of the Lord's house would be brought back from Babylon two years after the date of the prophecy, Jer. 28 : 3. In token of deliverance from the bondage of Babylon, he broke the wooden j^oke which Jeremiah Avore in accordance with the divine command. Jeremiah was deceived by his pretensions, but subsequently called him a deceiver to his face, and prophesied his early death. He died that year, Jer. 28 : 17. Hananiah's case is an instance of the false prophets with whom the true prophets came into conflict.
2. A Benjamite chief, 1 Chr. 8: 24.
3. One of the sons of Heman, 1 Chr. 25 : 4, 23.
4. One of Uzziah's captains, 2 Chr. 26: 11.
5. One who had a foreign wife, Ezr. 10: 28.
6. 7. Two repairers of the wall of Jerusalem, Neh. 3 : 8, 30.
8, The "ruler of the palace," whom Nehemiah appointed to share with his brother the charge ofi the gates of Jerusalem, Neh. 7: 2.
9, One who signed the covenant, Neh. 10:23.
10, 11. Two priests, Neh. 12 : 12, 41.
12. A son of Zerubabbel, 1 Chr. 3 : 19, 21.
13. The father of one of Jehoiakim's princes, Jer. 36 : 12.
14. Grandfather of the captain who arrested Jeremiah, Jer. 37:13.
15. Original Hebrew name of Shad-rach, Dan. 1 : 6, 7.
HAND is a symbol of human action ; '• pure hands " are pure actions ; " unjust hands" are deeds of injustice; " hands full of blood," actions stained with cruelty ; and the like. Ps. 24: 4 ; Eze. 23: 37. It is likewise a term for the vengeance of God exercised upon any one, 1 Sam. 5 : 6, 7. "To pour water on any one's hands" was to serve him. So Elisha is said to have done for Elijah, 2 Kgs. 3:11. "To wash one's hands" in public was a way of expressing innocency, Deut. 21 : 6, 7 ; Matt. 27 : 24; "to kiss one's hand" is an act of adoration, Job 31 : 27 ; "to lift up one's hands " is to take an oath. Gen. 14 : 22. Also it is a posture in blessing, Lev. 9 :
22 ,• also, to rebel, 2 Sam. 20 : 21. " To stretch out the hand " is sometimes a gesture that denotes mercy, Isa. 65 : 2 j "to put it forth unto anything" is to steal, Ex. 22 : 8, 11. "To smite the hands together over the head" was a gesture of despairing grief. 2 Sam. 13 : 19 ; Jer. 2 : 37. Hand in general is the symbol of power and strength—the right hand particularly so. " To be on one's right hand" is to be in one's favor. The Hebrews, in reckoning the four quarters, faced the east; consequently to "the right hand " signified to the south, the southern quarter ; " to the left hand " signified to the north, the northern quarter. Job 23 : 9 ; 1 Sam. 23 : 19, see margin ; 2 Sam. 24:5. These are a few out of the many uses of the word hand. One more use will be given : " To lay the hands upon any one," or the imposition of hands, was at an early period " a part of the ceremonial observed on the appointment and consecration of persons to high and holy undertakings." In Num. 27: 18 we read that Moses was commanded to lay his hand upon Joshua. This act did not confer any new grace upon Joshua, but merely gave formal and public confirmation of Jehovah's choice, and confirmed and strengthened the spiritual gifts already bestowed. Comp. Deut. 34 : 9. The phrase is not used in the N. T. in exactly the same sense. Acts 8 : 15-17 ; 1 Tim. 4 : 14 ; 2 Tim. 1: 6. The apostles confirmed the grace the convert had received, as in the case of Cornelius, Acts 10 : 44-48, and in other cases conferred spiritual gifts and qualifications.
HAND-BREADTH, the palm ; used as a measure of four fingers, equal to about 4 inches. Ex. 25 : 25 ; 1 Kgs. 7 : 26. In Ps. 39 : 5 the expression " Thou hast made my days as an hand-breadth " means "verv short."
HANDICRAFT. The following is in the main a condensation of the article in Ayre's Treasury of Bible Know-led f/e :
the primitive condition of man being that of agriculturists, his wants were few and easily supplied. Yet even he would want some tools, and as the race became older and extended itself its necessities would stimulate it to greater inventiveness. Hence we find that the Cainites, who were more progressive
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than the Sethites, early possessed iron articles, Gen. 4:22. See Tubal-cain. From this incidental biblical notice we are able to form an idea of that early mode of life. Our notices are, however, extremely scanty. Still, by putting them together, we get this enumeration of tradesmen among the Hebrews and the other peoples mentioned in the Bible.
1. Apothecaries, or, rather, perfumers. Ex. 30 : 25, 35 ; 2 Chr. 16 : 14 ; Neh. 3 : 8; Eccl. 10:1.
2. Bakers. See Bake, Bread, Ovex.
3. Barbers. Eze. 5:1; Num. 6: 5, 19.
4. Carpenters. The building of Noah's ark impli.es considerable knowledge of this trade. The various structures ordered by the Lord for his service, such as the tabernacle and its contents, Ex. 25: 10, etc., and the houses of the people, prove that this useful trade was early practised and afterward maintained among the Hebrews. But when particularly fine work had to be done, foreign artists were employed. 2 Sam. 5:11; 1 Kgs. 5 : 6. Yet it is doubtless true that many of the Hebrew carpenters were good and skilful workmen. Isa. 44:13-17; Ezr. 3:7. Among the carpenters' tools are mentioned in the Bible the rule, the measuring-line, the plane, the compass, the hammer, nails, the saw, the axe, Isa. 10:15, the awl, Ex. 21 : 6. Our Lord's reputed father, Joseph, and our Lord himself were carpenters. See Carpenter.
5. Carvers in wood and stone. Beza-leel and Aholinb, who were proficient therein, are individually mentioned in Exodus as leading in the building of the tabernacle in the wilderness, Ex. 31: 5. So a man sent by Huram is credited with the superintendence of the carved work of the temple, 2 Chr. 2 : 13, etc.
6. Dyers were also known. This fact is easily inferred from the prevalent use of colored fabrics on the part of the early Hebrews.
7. Engravers, both upon stone and metal, Ex. 28:9-11. See Engrave.
8. Fullers were probably numerous, in consequence of the prevalence of white in dress. See Fuller.
9. Masons. Cities antedate the Flood, Gen. 4:17. The Israelites built cities for their Egyptian master (Rameses), Ex. 1: 11. It is reasonable to conjec-
356
ture that the Phoenician masons mentioned as building Solomon's temple were the master-masons, but that Hebrew workmen were also employed, 1 Kgs. 5 : 17, 18. The skill of these masons is shown in so exactly fitting the stones of the. temple that the building rose without the sound of a hammer, 1 Kgs. 6:7. Plastering was customary within and without, mortar being uSed. Lev. 14 : 40-42 ; Matt. 23 : 27. The un-tempered mortar was perhaps mere mud, Eze. 13:10-15.
10. Mining must have been early practised, Job 28 :1-6. See Metals.
11. Potters are frequently spoken of; e. (J. Jer. 18 : 2-6. See Potter.
12. Ship-builders. This trade was perhaps only carried on for a short period. The Tyrians were the prominent ship-builders, and were the teachers of other nations. 1 Kgs. 10 : 22 ; 22 : 48, 49. See Commerce.
13. Smiths or workers in metal were of various kinds, from the diggers or smelters of ore to the skilled artificers in gold and silver. They existed before the Flood, Gen. 4:22. Much work of this sort was doi-ue in the wilderness. Ex. 25:11-13; 26:6,21. Bronze was the metal most employed—iron much less so. The jewelry worn so commonly, the vessels of the tabernacle, the gold and silver utensils, the ornamentation so profusely used,—all show that the smiths of the various sorts were much employed by the Hebrews.
14. Tanners and dressers of leather were found in all parts of the land. It was at a tanner's house that Peter lodged when in Joppa, Acts 9 : 43.
15. Tent-makers. This trade seems to have been a lucrative one. Paul followed it, and supported himself by it, Acts 18: 3.
16. Weavers, particularly women, are mentioned frequentiv. 2 Kgs. 23 : 7 ; 1 Chr. 4:21 ; Prov. 3l': 13, 19.
A trade was indispensable to a Jewish citizen after the Captivity, but all trades were not held in equal honor. It is probable that as in the East at the present day, so formerly, each trade had its own special locality. Be it ever remembered to the honor of the Jews that they, almost alone among ancient nations, regarded a trade as a fit occupation of a freeman, that therefore their
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highest citizens could earn their bread if necessary, and that slaves were not depended upon, as in Greece, for the doing of all manual work. Trades among the Jews were also not necessarily hereditary. It was a saying of the Rabbins : " He who does not teach his son a trade makes out of him a footpad."
HANDKERCHIEF, NAPKIN, A'PRON, These articles were pretty much alike, differing mainly in use. See Clotiiks.
HANDS, LAYING ON OF. See Hand.
HAND'STAVES, darts or javelins. Eze. 39 : 9.
HA'NES, a city of Egypt, Isa. 30 : 4, and generally identified with Heracle-opolis, '• Hercules' city," in middle Egypt, on the west of the Nile ; but the Chal-dee paraphrast reads Tahpanhes, thus identifying it with that city.
HANG'ING. According to Jewish law, the criminal was first strangled and then hanged. Num. 25 : 4 ; Deut. 21 : 22. The body was to be taken down before sunset. It was a special mark of infamy and a curse, Deut. 21: 23. Jesus is said to have been " hanged on a tree ;" literally, " on a beam of wood." Acts 5 : 30 ; Gal. 3 : 13. But the expression refers to his crucifixion.
HANGING, HANGINGS. The words are not the singular and plural of the same word in the Hebrew, but are translations of quite different words.
1. The " hanging "—literally, " a cover"—is the word for the curtain before the door of the tabernacle, Ex. 26: 36,
37 ; 39 : 38, and for the curtain before the entrance of the court. Ex. 27 : 16 ;
38 : 18 ; Num. 4 : 26. The same Hebrew word is several times translated correctly in the expression, ''veil of the coverinr,." Ex. 35 : 12 ; 39 : 34 ; 40 : 21 ; Num. 4: 5.
2. The " hangings "—literally, "that which is in motion "—were the coverings upon the walls of the coui-t of the tabernacle. Ex. 27 : 9 ; 35 : 17 ; 38 : 9 ; Num. 3:26; 4:6, 26.
3. The word "hangings" is used in 2 Kgs. 23 : 7, but the Hebrew word may more properly be translated " tents," such as were used in the impure rites of Ashtoreth.
HAN'IEL {r/racc of Qod), a SOU of
Ulla, and a prince of Asher, 1 Chr. 7 : 39.
HAN'NAH [grace), one of the wives of Elkanah, and the mother of Samuel, whom she received in answer to prayer. Her song of praise on this occasion, 1 Sam. 2: 1-10, is a magnificent hymn to the holiness and justice of Jehovah, and has been compared with the song of Marv. Luke 1: 46-55.
HAN'NATHON {;/n(cio„sly re-<l<irded), a place on the north-eastern border of Zebulon, Josh. 19:14. Con-der proposes to identify it with Kcfr Anan, the Caphar Hananiah of the Talmud.
HA'NOCH {initiated). 1. A son of Midian, Gen. 25 : 4; called Henoch. 1 Chr. 1: 33.
2. Eldest son of Reuben ; founder of the family of the Hanochites. Gen. 46: 9; Ex. 6*: 14; Num. 26:5.
HANOCHITES, THE, the descendants of Hanoch, Num. 26 : 5.
HA'NUN {(jraeious). 1. A king of Ammon who is known for the indignities he showed to the messengers sent to him by David to comfort him at the death of his father, 2 Sam. 10 :1-6.
2. A man of Jerusalem. Neh. 3 : 13.
3. Another repairer of the wall. Neh. 3 : 30.
HAPHRA'IM {two pits), a city of Issachar, apparently near Shunem. Josh. 19 : 19. Eusebius and Jerome place it 6 miles north of Legio. About6miles northeast of Lejun and 2 miles west of S(dam (Shunem) is the modern village of el-Afaleh, which may represent Haphraim.
HA'RA {mountain-land), a place, evidently in western Assyria, to which the Israelites east of the Jordan were carried captive, 1 Chr. 5 : 26. It is generally regarded as a variation of Haran. From the connection in which it is named, it must have been on or near the Khabour River.
HAR'ADAH {fear), a desert-station of the Israelites, Num. 33:24, 25, and may be identical with Jehel-Aradah, in Wadi/ el-'Ain, a day's march from 'Ain Hiiderah.
HA'RAN {a mountaineer). 1. The brother of Abraham, and the father of Lot, Gen. 11: 26.
2. A Levite, 1 Chr. 23 : 9.
HA'RAN {parrhed), a son of Caleb by his concubine Ephah, 1 Chr. 2:46. .
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HAR
HA'RAN {parched, dry), called also CHAR'RAN, Acts 7 : 2, 4, the place to which Terah removed from Ur of the Chaldees, taking with him his two sons, Abram and Nahor, and his grandson, Lot. Terah died there, Gen. 11: 31, 32 ; Abram and Lot moved to Canaan, Gen. 12 : 4, while Nahor remained at Haran, which was called the city of Nahor, Gen. 24: 10. It was the early home of Rebekah, and Jacob afterward resided there with Laban, Gen. 27 : 43. The city was in Mesopotamia, and more definitely in Pa-dan-aram, Gen. 24: 10 ; 25: 20, and also \n western Assyria. It is generally identified with the modern Haran, the Roman Carras, situated on the river Belik (the ancient Bilichus), about 50 miles above its entrance into the Euphrates. It is now a small Arab village, containing within its ruined walls the traditional tomb of Terah, the father of Abraham. About 20 miles distant is Or/ah, which some claim to be Ur of the Chaldees.
There is a Harran on the border of Lalce Anfeibeh, east of Damascus, which Dr. Beke would identify with Haran of Abram, but his view is not accepted by biblical scholars.
HA'RARITE, THE {the mountaineer), the designation of three persons in connection with David's guard.
1. Agee, 2 Sam. 23: 11.
2. Shammah, 2 Sam. 23 : 33.
3. Sharar, 2 Sam. 23 : 33 ; called Sacar, 1 Chr. 11: 35.
HARBO'IVA {ass-driver), a eunuch of Ahasuerus, Esth. 1:10.
HARBO'NAH, the same person as above, Esth. 7 : 9.
HARE, Deut. 14 : 7. Of the hare, which resembles the rabbit, five species or varieties are found in Palestine. This animal was declared unclean by the Jewish law, Lev. 11 : 6, '" because he cheweth the cud, but divideth not the hoof." For popular guidance this description was better than a more scientific-one, and is explained under Conev.
HA'REPH ( plucking off), a son of Caleb. 1 Chr. 2:51.
HA'RETH {thicket?), a forest of Judah to which David fled from Saul, 1 Sam. 22 : 5. Conder supposes that by a transposition of letters it should read "the city of Hareth " (?), as in Josephus and in two important 358
manuscripts, and finds the site of the place in the small modern village of Kharas, on the north side of Wady Ar-neba, near Kileh (Keilah).
HARHAI'AH {Jehovah is angry), father of a repairer of the wall, Neh. 3:8.
HAR'HAS {very jioor), an ancestor of Shallum, 2 Kgs. 22:14; called Has-rah in 2 Chr. 34:22.
HAR'HUR {injlamynation), one whose descendants returned with Zerub-babel. Ezr. 2:51; Neh. 7:53. .
HA'RIM {flat-nosed), a priest who headed the third course of priests. 1 Chr. 24 : 8. His descendants returned with Zerubbabel. Ezr. 2:39; Neh. 7: 42. Some of them had foreign wives, Ezr. 10 : 21. The name was signed to the covenant, Neh. 10 : 27. The name occurs again Neh, 12:15.
2. One whose son repaired part of the wall of Jerusalem, Neh. 3 : 11.
3. A non-priestly ancestor of others who returned, and whose strange wives were discarded. His sons signed the covenant. Ezr. 2 : 32 ; Neh. 7 : 35 ; Ezr. 10:31; Neh. 10:27.
HA'RIPH {plucking off), ancestor of some who returned with Zerubbabel, Neh. 7: 24.
HAR'LOT. The first mention of harlots is in the case of Tamar, Gen. 38 : 15, but we frequently meet with them later in the books of the Bible. The Mosaic
,c^^
Hare of Mt. Sinai.
Law forbade fathers to hire out their daughters as harlots, Lev. 19 : 29, and the severe punishment by burning was
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ordained for the priest's daughter guilty of fornication, Lev. 21 : 9.
The harlot was regarded as unclean, and is mentioned in the same breath with the dog, Deut. 23:18. The book of Proverbs compares the harlot to a deep ditch and a narrow pit, Prov. 23 : 27, and represents in strong language the perils attending an association with her, Prov. 7:10-27.
The term is also used of wicked cities; as Nineveh, Nah. 3 :4, and Jerusalem, Isa. 1:21; of Israel, to represent her alienation from God. The marriage relation is looked upon as subsisting between it and God, The nation became a harlot when she practised idolatry. Jer, 2 : 20 ; 3 :1; Eze. 16 : 15 ; Hos. 2:2; 4:15.
In the N. T. harlots are classed with publicans. Matt. 21: 32, and Paul admonishes against the sin of fornication, especially in his Epistle to the Corinthians. 1 Cor. 5 :1 ; 2 Cor. 12 : 21. In the book of Revelation, (heathen) Rome, under the mystic name of Babylon, is called "the mother of harlots," 17:5.
HAR'NEPHER {2mnting ?), an Asherite chieftain, 1 Chr. 7: 36.
HARDNESS, 1 Kgs. 20:11. In this passage and some others the word denotes armor. The phrase "made ready his chariot," Ex. 14: 6, literally means, in modern phraseology, " tackled," or " put to, his horses." That bridles with bits were very early known as part of the harness of a horse is obvious from Isa. 37:29; Prov. 26 : 3 ; Ps. 32 : 9. The ancient harness was often very elaborate, as the monuments testify.
HA'ROD {tremhling), a well or spring by which Gideon and his army encamped before the battle with the Midianites, and apparently where the Lord caused to be applied the test of the warriors by their mode of drinking. Jud. 7: 1. Saul may have encamped there. 1 Sam. 28 : 4; 29 : 1. Stanley located it at 'Ain JdJud, a spring 2 miles south-east of Jezreel; Conder at 'Ain Jemdiii, a copious spring from a rock, 3 miles west of Scythopolis {Beisdn). The name Jemdln means " Two companies."
HATRODITE, THE, the designation of two of David's warriors, 2 Sam. 23:25.
HAR'OEH {the seer), OR REAI'-AH, a name, 1 Chr. 2: 52,
HA'RORITE, 1 Chr. 11: 27. See Hakodite.
HARO'SHETH (icorking in wood, etc.) OF THE GENTILES, so
called from the mixed people who dwelt there. A place in the north of Palestine, the home of Sisera, Jud. 4:2, 13, 16, and the place of assembling of Jabin's army. Dr. W. M. Thomson locates Harosheth in the pass between the plain of Esdraelon and Acre, at the base of Mount Carmel, where the Kishon flows through the ravine. A village and mound covering ruins, both bearing a name very similar to Harosheth, are found in this vicinity. Conder proposes with greater probability to identity it with El-Hdrith%i)eh, a miserable uii.tl hamlet about 11 miles west of Nazareth.
HARP, a musical instrument invented by Jubal, and used by the Jews in seasons of thanksgiving to God, mirth, and joy. Gen. 4:21; 31: 27 ; Ps. 81: 2 ; Isa. 24 : 8. The instrument suggested any other thought than mourning and sorrow. In the hour of captivity the harp is hung upon the willows, Ps. 137 : 2. David was pai'ticu-larly skilful in the use of it, 1 Sam. 16:16,23. See Psaltery.
The harp was played with the fingers, 1 Sam. 16 : 23, but perhaps also with & key, as Josephus suggests. The same
Egyptian Haip.
author ascribes ten strings to the harp, which would lead us to infer its identity with the "instrument of ten strings," Ps. 92 : 3. Sometimes it had only eight strings, and was called "the harp on the Sheminith." 1 Chr. 15 : 21 ; Ps. 6 : 12, title. Harps were of different sizes, for some played on them while walking, 1
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HAS
Sam. 10 : 5, David played before Saul. 1 Sam. 16 :23; 18 : 10. There are different accounts of the shape of the harp. The preceding cut is found represented on Egyptian monuments.
HAR'ROW. The verb meaning " to break the clods" is employed in Job 39:10; Isa. 28:24; and Hos. 10: 11, and is believed to indicate the use, occasionally at least, of an instrument analogous to our harrow. This may have been a plank or log of wood, upon which stones were heaped and the laborer sat, and which was drawn over the ground by oxen, to break in pieces the clods and level the surface; or the present custom may have been employed: "In modern Palestine oxen are sometimes turned in to trample the clods, and in some parts of Asia a brush of thorn is dragged over the surface, but all these processes, if used, occur (not after, but) before the seed is committed to the soil." — Smith : Bib. Diet. The word rendered " harrow " in 2 Sam. 12 : 31; 1 Chr. 20 : 3, means a Threshing-instrument, which see.
HAR' S HA {deaf), ancestor of some who returned with Zerubbabel. Ezr. 2:52; Neh. 7:54.
HART, HIND, Ps. 42:1. The former is the male stag, one of the most graceful and beautiful of all animals. It was clean by the Levitical law, Deut. 12 : 15 ; 14 : 5, and the grace and agilitv of its motions are alluded to in Song Sol. 2:9; Isa. 35 : 6. The stag lolls or pants like the dog, and is soon exhausted by hunger. Jer. 14 : 5; Lam. 1:6.
It is uncertain whether this word denotes the true fallow-deer, the red deer, or the Barbary deer, or whether it embraces all of them. These three species doubtless formerly lived in Palestine or adjoining districts. The fallow-deer alone is still seen, and that rarely, in the wooded districts of the country.
The hind is the female stag. She is smaller and weaker than her mate, the hart, and has no horns. She is sure and swift of foot, and leaps fearlessly among the rocks and precipices. 2 Sam. 22 : 34 ; Ps. 18 : 33 ; Hab. 3:19. The instinctive affection of the hart and hind is alluded to Prov. 5: 18, 19 and Song Sol. 2:7; 3:5.
The figurative prediction of Ja,cob re-360
specting Naphtali, Gen. 49 : 21, would be more appropriately rendered, " Naph-tali is a deer roaming at large; he shoot-eth forth noble antlers." The antlers or horns indicate the strength and health of the stag, and the whole metaphor expresses the increase of the tribe and the fertility of their portion in Judaea. See Fallow-deer, Roe.
HA'RUM {lofty), a Judite, 1 Chr. 4:8.
HARU'MAPH {slit-nosed), one whose son helped to repair the wall, Neh. 3 : 10.
HAR'UPHITE, THE, a name of Shephatiah, 1 Chr. 12 : 5.
HA'RUZ {zealous), the maternal grandfather of King Amon, 2 Kgs. 21 : 19.
HAR'VEST occurred in the months of March and April, and the term is frequently employed to designate this season of the year. Josh. 3 : 15 ; Prov. 6 : 8. The harvests of the different grains happened in regular succession, and are known as the " wheat-harvest," 1 Sam. 12:17, and the "barley-harvest," Ruth 1: 22. The grain was reaped with sickles, Jer. 50:16, gathered in handfuls, Ruth 2; 16, and done up into sheaves. Ps. 129 : 7. It was then conveyed to the barns or threshing-floors, sometimes in carts. Am. 2: 13, where it was threshed or winnowed. One mode of threshing was by the treading of oxen, which it was forbidden to muzzle, Deut. 25 : 4. Harvest was a season of great joy and merriment, Isa. 9:3. In the book of Ruth we pass through it as in a panoramic vision.
In the N. T. our Lord refers to the end of the world under the term of harvest. Matt. 13 : 39, whose reapers will be the angels. The angel is represented figuratively as at that time thrusting in his sickle, " for the harvest of the earth is ripe," Rev. 14 : 15.
Feast of. See Pentecost.
HASADI'AH (fchom Jehovah loves), a descendant of the royal line of David, 1 Chr. 3 : 20.
HASENU'AH {the hated), a Ben-janiite, 1 Chr. 9 : 7.
HASHABI'AH {whom Jehovah regards). 1, 2. Merarite Levites. 1 Chr. 6 : 45 : 9 : 14.
3. The head of the twelfth course of Levitical musicians, 1 Chr. 25:3, 19.
HAS
HAU
5. Prince of the tribe of Levi in David's time, 1 Chr. 27 : 17.
6. A chief Levite in Josiah's time, 2 Chr. 35: i>.
7. A Merarite Levite who accompanied Ezra from Babylon, Ezr. 8:19.
8. A priest in the same company, Ezr, 8 : 24,
9. A repairer of the wall, Neh. 3:17.
10. A Levite who sealed the covenant, Neh. 10: 11.
11. A Levite, Neh, 11: 22,
12. A Levite, Neh. 11:15,
13. A priest, Neh. 12 : 24.
HASHAB'NAH {whom Jehovah regards), one who sealed the covenant, Neh. 10 : 25.
HASHABNI'AH {ichom Jehovah regardfi). 1. One whose son repaired the wall, Neh, 3:10.
2. A Levite, Neh. 9 : 5. HASHBAD'ANA {considerate
jnd</e f), one who stood on Ezra's left while he read the Law to the people, Neh. 8 : 4.
HA'SHEM {fat), father of some in David's guard, 1 Chr. 11: 34, or Jashen,
2 Sam. 23 : 32, 33. HASHMO'NAH, a station of the
Israelites near Mount Hor, Num. 33 : 29, and probably identical with Hesh-MON, which see.
HA'SHUB {intelligent). 1, 2. Two of the repairers of the wall, Neh. 3 : 11, 23.
3. One who sealed the covenant, Neh. 10 : 23.
4. A Merarite Levite, Neh. ll:15j called ITasshub 1 Chr. 9 : 14,
HASHU'BAH {intelligent), a descendant of David, 1 Chr, 3 : 20,
HA'SHUM {rich). 1. One whose descendants returned with Zerubbabel. Ezr. 2 : 19; Neh. 7 : 22. Several of these descendants had married foreign women, Ezr. 10 : 33. Representatives of them sealed the covenant, Neh. 10 : 18.
2. One who stood on Ezra's left hand while he publiclv read the Law, Neh. 8 : 4.
HASHU'PHA (stripped), one of the ancestors of the Nethinim who returned with Zerubbabel. Neh, 7 : 46, In Ezr. 2 : 43 more accurately Hasupha.
HAS'RAH {rer,/poo)'). See Haroas,
HASSENA'AH (thom-edgc), Neh,
3 : 3, one whose sons built the fish-gate. If the name of a town, which is not certain, it must be identical with Senaah, 6ee Senaah,
HAS'SHUB. See Hashub, No, 4, HASU'PHA. SeellASHUPHA.
HAT. See Head-dress,
HA'TACH, a Persian eunuch, Esth. 4:5. 6, 9, 10.
HATE, Gen. 24 : GO. To hate is to regard with a passion contrary to love, Jcr. 44 : 4. God's hatred is toward all sinful thoughts and ways. It is a feeling of which all holy beings are conscious in view of sin. and is wholly unlike the hatred which is mentioned in the Scripture among the works of the flesh, Gal. 5 : 20. We must hate the evil, but love and bless our enemy, Matt. 5 : 43. To hate sometimes means to love in a less degree. When our Saviour says that he who would follow him must hate father and mother, he means that even these dearest earthly friends must be loved in a subordinate degree; and in the same sense the follower of Christ is to hate his own life, or be willing to sacrifice it for the love and service of the Redeemer. A careful examination of the passages and the connection in which these words occur will best show their true force and meaning,
HA'THATH {/earful), a son of Othniel, 1 Chr. 4:13.
HAT'IPHA (captive), one of the ancestors of the Nethinim who returned with Zerubbabel. Ezr. 2 : 54 ; Neh, 7 : 56,
HAT^TA (exploring), one of the ancestors of temple-porters who returned. Ezr. 2:42; Neh. 7 : 45,
HAT'TIIj (wavering), one of the ancestors of the Nethinim who returned, Ezr. 2:57; Neh. 7:59.
HAT'TUSH [assemhled). 1. One of David's descendants, and another descendant who returned with Zerubbabel. 1 Chr. 3 :22: Ezr. 8:2.
2. A repairer of the wall, Neh. 3:10.
3. A priest who accompanied Zerubbabel and afterward sealed the covenant, Neh. 10:4; 12:2.
HAU'RAN (caves, caverns), a country east of the Jordan ; the north-eastern boundary of Palestine, Eze. 47 : 16, 18, and the Auranitis of the Greeks, and now known as the Hauran. For situation of the country .see Map at end of this volume.
History. —Little was known of the Hauran previous to 1854. The works of Porter. 1855, Graham, 1858, Wetzstein, I860, Burton and Drake, 1872, and Selah Merrill ofthe Am. Pal. Explor.Soc, 1877,
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have thrown much light on its extent, nature, and history, but a thorough exploration of the country yet remains to be made. When the Israelites conquered the land, the whole of this region appears to have been subject to Og, the king of Bashan, Num. 21: 33-35 ; Deut. 3 : 1-5, and a large portion of it was allotted to Manasseh. The district would then include the Argob, the slope of the Hauran Mountains, where the Israelites found 60 fortified cities with walls and gates and a fertile tract. See Bashan. In the Roman period the country was divided into 5 provinces, Itursea, Gau-lanitis, Batanaea (applied also to the whole region), Trachonitis, and Auran-itis. The ruins scattered over the region are very extensive and remarkable ; those built in the caverns are regarded by Wetzstein as the most ancient, and possibly reaching back to the times of the Rephaim, Gen. 14 : 5; 15 : 20, and Deut. 3 : 11. The villages are chiefly of stone houses, having gates and doors of large slabs of dolerite; the gateways of the larger buildings are ornamented with sculptured vines and inscriptions. The Arabs, according to Wetzstein, from near Yemen settled in the Hauran at about the beginning of the Christian era; later, a second immigration from south Arabia took place, and these controlled the country for five centuries, and they probably erected most of the stone buildings now in so good a state of preservation. A large number of inscriptions in various characters are yet to be deciphered, which will throw much light, no doubt, upon the ancient history of this wild region. Wetzstein states that the eastern section of the Lejah and the slopes of the Hauran Mountains contain at least 300 ruined cities and towns. Selah Merrill says that an important ruin is found in every half hour of travel, and that among these ruins he has himself visited and examined 60 ruined churches, and eleven of thirteen theatres, including one vast naumachia where mock sea-fights were held. And he concludes a paper read before the American Geographical Society in New York, Nov. 8, 1877 {Bulletin, No. 5), with the following remarks : " In every age previous to the Moslem conquest in a. d. 635—running clear 363
back to the time of the giants—this land has been thickly inhabited, generally by intelligent and wealthy people. Churches, theatres, palaces, temples, castles, baths, porticos, splendid roads, a multitude of inscriptions, remains of a perfect system of irrigation, historical notices of .cathedrals, bishops, and a widespread Christian influence, notices of conquests and vast spoils falling into the hands of the victors, authentic notices of many successive and powerful races that have flourished here, and the surface of the whole country dotted with ruined towns, cities, and villages,—are convincing proofs that the statements found in the 0. T. respecting the numbers of their armies and people may be accepted, so far as the capacities of the soil for supporting such a population are concerned, as the literal truth." See also Argob, Bashan, and Gilead.
HAV'ILAH. 1. A son of Cush, Gen. 10:7.
2. A son of Joktan, Gen. 10 : 29.
HAV^ILAH, OR HAVI LAH (circle, district), a country abounding in gold, bdellium, and onyx-stone, Gen. 2 : 11. Havilah is mentioned as a boundary of the children of Ishmael, Gen. 25:18. Kalisch supposes that it was a country between the Persian and the Arabian gulfs; others hold that the " country of Havilah " in 1 Sam. 15 : 7 refers to the region about Mount Seir, and that it was not probably identical with the Havilah of Gen. 2: 11. See Eden.
HA'VOTH-JA'IR(tn7%e»o/ Jair), a title applied to certain villages east of the Jordan which Jair captured and held. Num. 32 : 41; Jud. 10 : 4. The towns of Jair are included with the 60 cities given to Manasseh, Josh. 13: 30 ; 1 Chr. 2 : 23 ; but the word rendered "villages" usually means a small collection of hovels in a country place. These towns were a part of one of the revenue-districts of Solomon, 1 Kgs. 4: 13.
HAWK, a general name for a well-Rnown group of fierce and rapacious birds, unclean by the Levitical law, Lev. 11 : 16 ; Deut. 14 : 15, but so sacred among the Greeks and Egj^ptians that to kill one, even unintentionally, was a capital crime. Of the ten or twelve species of these falcons foimd in P^l-
HAY
HAZ
estine, 2G.
most
migratory,
Kestrel, or Hawk. (Tinnunculus alaudarius. After Tristram.)
HAY, Prov. 27 : 25. We are not to
suppose that this word, as used in the Bible, denotes dried grass, as it does with us. The management of grass by the Hebrews as food for cattle was entirely different from ours. It was never dried and stored for winter use, but was cut green as it was wanted ; and the phrase " mown grass," Ps. 72: 6, would be more properly rendered ''grass that has just been fed off." So in Prov. 27 : 25 the word translated " hay" means the first shoots of the grass; and the whole passage might properly be rendered, " The grass appeareth, and the green herb showeth itself, and the plants of the mountains are gathered." And in Isa. 15 : 6 *' hay " is put for " grass," and " grass " is put for the " green herb." The tenderness of grass, the rapidity of its growth, and the early period at which it is cut down and consumed afford the sacred writers some striking and beautiful illustrations. Ps. 103 : 15 ; Isa. 40 : 6 ; Jas. 1:11. See Mowings.
HAZ'AEIj (God sees), an officer in the court of Syria, and subsequently its powerful king. Elijah was commanded
to anoint him king but left this duty to Elisha; and so when Ilazael was despatched by his king, Benha-dad, to Elisha to inquire about the results of the disease with which he was afflicted, the prophet predicted the elevation of Hazael to the throne of Syria, and a series of the most horrible cruelties of which he would be guilty toward the children of Israel,