Part 15
•GALILEE circuit. Solomon rewarded Hiram for certain services rendered him by the gift of an upland plain among the mountains of Naphtali. Hiram was dissatisfied with the gift, and called it "the land of Cabul" (q.v.). The Jews called it Galil. It continued long to be occupied by the original inhabitants, and hence came to be called "Galilee of the Gentiles" (Matthew 4:15), and also "Upper Galilee," to distinguish it from the extensive addition afterwards made to it toward the south, which was usually called "Lower Galilee." In the time of our Lord, Galilee embraced more than one-third of Western Palestine, extending "from Dan on the north, at the base of Mount Hermon, to the ridges of Carmel and Gilboa on the south, and from the Jordan valley on the east away across the splendid plains of Jezreel and Acre to the shores of the Mediterranean on the west." Palestine was divided into three provinces, Judea, Samaria, and Galilee, which comprehended the whole northern section of the country (Acts 9:31), and was the largest of the three.
It was the scene of some of the most memorable events of Jewish history. Galilee also was the home of our Lord during at least thirty years of his life. The first three Gospels are chiefly taken up with our Lord's public ministry in this province. "The entire province is encircled with a halo of holy associations connected with the life, works, and teachings of Jesus of Nazareth." "It is noteworthy that of his thirty-two beautiful parables, no less than ninteen were spoken in Galilee. And it is no less remarkable that of his entire thirty-three great miracles, twenty-five were wrought in this province. His first miracle was wrought at the wedding in Cana of Galilee, and his last, after his resurrection, on the shore of Galilee's sea. In Galilee our Lord delivered the Sermon on The Mount, and the discourses on 'The Bread of Life,' on 'Purity,' on 'Forgiveness,' and on 'Humility.' In Galilee he called his first disciples; and there occurred the sublime scene of the Transfiguration" (Porter's Through Samaria).
When the Sanhedrin were about to proceed with some plan for the condemnation of our Lord (John 7:45-52), Nicodemus interposed in his behalf. (Comp. Deuteronomy 1:16,17; 17:8.) They replied, "Art thou also of Galilee?.... Out of Galilee ariseth no prophet." This saying of theirs was "not historically true, for two prophets at least had arisen from Galilee, Jonah of Gath-hepher, and the greatest of all the prophets, Elijah of Thisbe, and perhaps also Nahum and Hosea. Their contempt for Galilee made them lose sight of historical accuracy" (Alford, Com.).
The Galilean accent differed from that of Jerusalem in being broader and more guttural (Mark 14:70).
•GALILEE, SEA OF (Matthew 4:18; 15:29), is mentioned in the Bible under three other names. (1.) In the Old Testament it is called the "sea of Chinnereth" (Numbers 34:11; Joshua 12:3; 13:27), as is supposed from its harp-like shape. (2). The "lake of Gennesareth" once by Luke (5:1), from the flat district lying on its west coast. (3.) John (6:1; 21:1) calls it the "sea of Tiberias" (q.v.). The modern Arabs retain this name, Bahr Tabariyeh.
This lake is 12 1/2 miles long, and from 4 to 7 1/2 broad. Its surface is 682 feet below the level of the Mediterranean. Its depth is from 80 to 160 feet. The Jordan enters it 10 1/2 miles below the southern extremity of the Huleh Lake, or about 26 1/2 miles from its source. In this distance of 26 1/2 miles there is a fall in the river of 1,682 feet, or of more than 60 feet to the mile. It is 27 miles east of the Mediterranean, and about 60 miles north-east of Jerusalem. It is of an oval shape, and abounds in fish.
Its present appearance is thus described: "The utter loneliness and absolute stillness of the scene are exceedingly impressive. It seems as if all nature had gone to rest, languishing under the scorching heat. How different it was in the days of our Lord! Then all was life and bustle along the shores; the cities and villages that thickly studded them resounded with the hum of a busy population; while from hill-side and corn-field came the cheerful cry of shepherd and ploughman. The lake, too, was dotted with dark fishing-boats and spangled with white sails. Now a mournful, solitary silence reigns over sea and shore. The cities are in ruins!"
This sea is chiefly of interest as associated with the public ministry of our Lord. Capernaum, "his own city" (Matthew 9:1), stood on its shores. From among the fishermen who plied their calling on its waters he chose Peter and his brother Andrew, and James and John, to be disciples, and sent them forth to be "fishers of men" (Matthew 4:18,22; Mark 1:16-20; Luke 5: 1-11). He stilled its tempest, saying to the storm that swept over it, "Peace, be still" (Matthew 8:23-27; Mark 7:31-35); and here also he showed himself after his resurrection to his disciples (John 21).
"The Sea of Galilee is indeed the cradle of the gospel. The subterranean fires of nature prepared a lake basin, through which a river afterwards ran, keeping its waters always fresh. In this basin a vast quantity of shell-fish swarmed, and multiplied to such an extent that they formed the food of an
extraordinary profusion of fish. The great variety and abundance of the fish in the lake attracted to its shores a larger and more varied population than existed elsewhere in Palestine, whereby this secluded district was brought into contact with all parts of the world. And this large and varied population, with access to all nations and countries, attracted the Lord Jesus, and induced him to make this spot the centre of his public ministry."
•GALL (1) Hebrews mererah, meaning "bitterness" (Job 16:13); i.e., the bile secreted in the liver. This word is also used of the poison of asps (20:14), and of the vitals, the seat of life (25).
(2.) Hebrews rosh. In Deuteronomy 32:33 and Job 20:16 it denotes the poison of serpents. In Hos. 10:4 the Hebrew word is rendered "hemlock." The original probably denotes some bitter, poisonous plant, most probably the poppy, which grows up quickly, and is therefore coupled with wormwood (Deuteronomy 29:18; Jeremiah 9:15; Lamentations 3:19). Comp. Jeremiah 8:14; 23:15, "water of gall," Gesenius, "poppy juice;" others, "water of hemlock," "bitter water."
(3.) Gr. chole (Matthew 27:34), the LXX. translation of the Hebrew rosh in Psalm 69; 21, which foretells our Lord's sufferings. The drink offered to our Lord was vinegar (made of light wine rendered acid, the common drink of Roman soldiers) "mingled with gall," or, according to Mark (15:23), "mingled with myrrh;" both expressions meaning the same thing, namely, that the vinegar was made bitter by the infusion of wormwood or some other bitter substance, usually given, according to a merciful custom, as an anodyne to those who were crucified, to render them insensible to pain. Our Lord, knowing this, refuses to drink it. He would take nothing to cloud his faculties or blunt the pain of dying. He chooses to suffer every element of woe in the bitter cup of agony given him by the Father (John 18:11).
•GALLERY (1.) Hebrews 'attik (Ezekiel 41:15, 16), a terrace; a projection; ledge.
(2.) Hebrews rahit (Cant. 1:17), translated "rafters," marg. "galleries;" probably panel-work or fretted ceiling.
•GALLIM heaps, (1 Samuel 25:44; Isaiah 10:30). The native place of Phalti, to whom Michal was given by Saul. It was probably in Benjamin, to the north of Jerusalem.
•GALLIO the elder brother of Seneca the philosopher, who was tutor and for some time minister of the emperor Nero. He was "deputy", i.e., proconsul, as in Revised Version, of Achaia, under the emperor Claudius, when Paul visited Corinth (Acts 18:12). The word used here by Luke in describing the rank of Gallio shows his accuracy. Achaia was a senatorial province under Claudius, and the governor of such a province was called a "proconsul." He is spoken of by his contemporaries as "sweet Gallio," and is described as a most popular and affectionate man. When the Jews brought Paul before his tribunal on the charge of persuading "men to worship God contrary to the law" (18:13), he refused to listen to them, and "drave them from the judgment seat" (18:16).
•GALLOWS Hebrews 'ets, meaning "a tree" (Esther 6:4), a post or gibbet. In Genesis 40:19 and Deuteronomy 21:22 the word is rendered "tree."
•GAMALIEL reward of God. (1.) A chief of the tribe of Manasseh at the census at Sinai (Numbers 1:10; 2:20; 7:54, 59).
(2.) The son of rabbi Simeon, and grandson of the famous rabbi Hillel. He was a Pharisse, and therefore the opponent of the party of the Sadducees. He was noted for his learning, and was president of the Sanhedrim during the regins of Tiberius, Caligula, and Claudius, and died, it is said, about eighteen years before the destruction of Jerusalem.
When the apostles were brought before the council, charged with preaching the resurrection of Jesus, as a zealous Pharisee Gamaliel councelled moderation and calmness. By a reference to well-known events, he advised them to "refrain from these men." If their work or counsel was of man, it would come to nothing; but if it was of God, they could not destroy it, and therefore ought to be on their guard lest they should be "found fighting against God" (Acts 5:34-40). Paul was one of his disciples (22:3).
•GAMES (1.) Of children (Zechariah 8:5; Matthew 11:16). The Jewish youth were also apparently instructed in the use of the bow and the sling (Judges 20:16; 1 Chronicles 12:2).
(2.) Public games, such as were common among the Greeks and Romans, were foreign to the Jewish institutions and customs. Reference, however, is made to such games in two passages (Psalm 19:5; Ecclesiastes 9:11).
(3.) Among the Greeks and Romans games entered largely into their social life.
(a) Reference in the New Testament is made to gladiatorial shows and fights with wild beasts (1 Corinthians 15:32). These were common among the Romans, and sometimes on a large scale.
(b) Allusion is frequently made to the Grecian gymnastic contests (Galatians 2:2; 5:7; Phil. 2:16; 3:14; 1 Timothy 6:12; 2 Timothy 2:5; Hebrews 12:1, 4, 12). These were very numerous. The Olympic, Pythian, Nemean, and Isthmian games were esteemed as of great national importance, and the victors at any of these games of wrestling, racing, etc., were esteemed as the noblest and the happiest of mortals.
•GAMMADIM (Ezekiel 27:11) brave warriors; R.V. marg., "valorous men;" others interpret this word as meaning "short-swordsmen," or "daring ones", the name of a class of men who were defenders of the towers of Tyre.
•GAMUL weaned the leader of one of the priestly courses (1 Chronicles 24:17).
•GAP a rent or opening in a wall (Ezekiel 13:5; comp. Amos 4:3). The false prophets did not stand in the gap (Ezekiel 22: 30), i.e., they did nothing to stop the outbreak of wickedness.
•GARDENS mentioned in Scripture, of Eden (Genesis 2:8, 9); Ahab's garden of herbs (1 Kings 21:2); the royal garden (2 Kings 21:18); the royal garden at Susa (Esther 1:5); the garden of Joseph of Arimathea (John 19:41); of Gethsemane (John 18:1).
The "king's garden" mentioned 2 Kings 25:4, Nehemiah 3:15, was near the Pool of Siloam.
Gardens were surrounded by hedges of thorns (Isaiah 5:5) or by walls of stone (Proverbs 24:31). "Watch-towers" or "lodges" were also built in
them (Isaiah 1:8; Mark 12:1), in which their keepers sat. On account of their retirement they were frequently used as places for secret prayer and communion with God (Genesis 24:63; Matthew 26:30-36; John 1:48; 18:1, 2). The dead were sometimes buried in gardens (Genesis 23:19, 20; 2 Kings 21:18, 26; 1 Samuel 25:1; Mark 15:46; John 19:41). (See PARADISE.)
•GAREB scabby; itch. (1.) One of David's warriors (2 Samuel 23:38), an Ithrite.
(2.) A hill near Jerusalem (Jeremiah 31:39), probably the hill of lepers, and consequently a place outside the boundary of the city.
•GARLANDS (Acts 14:13). In heathen sacrifices the victims were adorned with fillets and garlands made of wool, with leaves and flowers interwoven. The altar and the priests and attendants were also in like manner adorned.
•GARLIC (Hebrews shum, from its strong odour), mentioned only once (Numbers 11:5). The garlic common in Eastern countries is the Allium sativum or Allium Ascalonicum, so called from its having been brought into Europe from Ascalon by the Crusaders. It is now known by the name of "shallot" or "eschalot."
•GARNER (1.) Hebrews 'otsar, a treasure; a store of goods laid up, and hence also the place where they are deposited (Joel 1:17; 2 Chronicles 32:27, rendered "treasury").
(2.) Hebrews mezev, a cell, storeroom (Psalm 144:13); Gr. apotheke, a place for storing anything, a granary (Matthew 3:12; Luke 3:17).
•GARNISH overlay with stones (2 Chronicles 3:6), adorn (Revelation 21:19), deck with garlands (Matthew 23:29), furnish (12:44).
In Job 26:13 (Hebrews shiphrah, meaning "brightness"), "By his spirit the heavens are brightness" i.e., are bright, splendid, beautiful.
•GARRISON (1.) Hebrews matstsab, a station; a place where one stands (1 Samuel 14:12); a military or fortified post (1 Samuel 13:23; 14:1, 4, 6, etc.).
(2.) Hebrews netsib, a prefect, superintendent; hence a military post (1 Samuel 10:5; 13:3, 4; 2 Samuel 8:6). This word has also been explained to denote a pillar set up to mark the Philistine conquest, or an officer
appointed to collect taxes; but the idea of a military post seems to be the correct one.
(3.) Hebrews matstsebah, properly a monumental column; improperly rendered pl. "garrisons" in Ezekiel 26:11; correctly in Revised Version "pillars," marg. "obelisks," probably an idolatrous image.
•GATE (1.) Of cities, as of Jerusalem (Jeremiah 37:13; Nehemiah 1:3; 2:3; 3:3), of Sodom (Genesis 19:1), of Gaza (Judges 16:3).
(2.) Of royal palaces (Nehemiah 2:8).
(3.) Of the temple of Solomon (1 Kings 6:34, 35; 2 Kings 18:16); of the holy place (1 Kings 6:31, 32; Ezekiel 41:23, 24); of the outer courts of the temple, the beautiful gate (Acts 3:2).
(4.) Tombs (Matthew 27:60).
(5.) Prisons (Acts 12:10; 16:27).
(6.) Caverns (1 Kings 19:13).
(7.) Camps (Exodus 32:26, 27; Hebrews 13:12).
The materials of which gates were made were,
(1.) Iron and brass (Psalm 107:16; Isaiah 45:2; Acts 12:10).
(2.) Stones and pearls (Isaiah 54:12; Revelation 21:21).
(3.) Wood (Judges 16:3) probably.
At the gates of cities courts of justice were frequently held, and hence "judges of the gate" are spoken of (Deuteronomy 16:18; 17:8; 21:19; 25:6, 7, etc.). At the gates prophets also frequently delivered their messages (Proverbs 1:21; 8:3; Isaiah 29:21; Jeremiah 17:19, 20; 26:10). Criminals were punished without the gates (1 Kings 21:13; Acts 7:59). By the "gates of righteousness" we are probably to understand those of the temple (Psalm 118:19). "The gates of hell" (R.V., "gates of Hades") Matthew 16:18, are generally interpreted as meaning the power of Satan, but probably they may mean the power of death, denoting that the Church of Christ shall never die.
•GATH a wine-vat, one of the five royal cities of the Philistines (Joshua 13:3) on which the ark brought calamity (1 Samuel 5:8, 9; 6:17). It was famous also as being the birthplace or residence of Goliath (1 Samuel 17:4).
David fled from Saul to Achish, king of Gath (1 Samuel 21:10; 27:2-4; Psalm 56), and his connection with it will account for the words in 2 Samuel 1:20. It was afterwards conquered by David (2 Samuel 8:1). It occupied a strong position on the borders of Judah and Philistia (1 Samuel 21:10; 1 Chronicles 18:1). Its site has been identified with the hill called Tell esSafieh, the Alba Specula of the Middle Ages, which rises 695 feet above the plain on its east edge. It is noticed on monuments about B.C. 1500. (See METHEGAMMAH.)
•GATH-HEPHER wine-press of the well, a town of Lower Galilee, about 5 miles from Nazareth; the birthplace of Jonah (2 Kings 14:25); the same as Gittah-hepher (Joshua 19:13). It has been identified with the modern el-Meshed, a village on the top of a rocky hill. Here the supposed tomb of Jonah, Neby Yunas, is still pointed out.
•GATH-RIMMON press of the pomegranate. (1.) A Levitical city in the tribe of Dan (Joshua 19:45; 21:24; 1 Chronicles 6:69).
(2.) Another city of the same name in Manasseh, west of the Jordan (Joshua 21:25), called also Bileam (1 Chronicles 6:70).
•GAULANITIS a name derived from "Golan" (q.v.), one of the cities of refuge in the territory of Manasseh (Joshua 20:8; 21:27; Deuteronomy 4:43). This was one of the provinces ruled by Herod Antipas. It lay to the east of the Lake of Galilee, and included among its towns Bethsaida-Julias (Mark 8:22) and Seleucia.
•GAZA called also Azzah, which is its Hebrew name (Deuteronomy 2:23; 1 Kings 4:24; Jeremiah 25:20), strong, a city on the Mediterranean shore, remarkable for its early importance as the chief centre of a great commercial traffic with Egypt. It is one of the oldest cities of the world (Genesis 10:19; Joshua 15:47). Its earliest inhabitants were the Avims, who were conquered and displaced by the Caphtorims (Deuteronomy 2:23; Joshua 13:2, 3), a Philistine tribe. In the division of the land it fell to the lot of Judah (Joshua 15:47; Judges 1:18). It was the southernmost of the five great Philistine cities which gave each a golden emerod as a trespass-offering unto the Lord (1 Samuel 6:17). Its gates were carried away by Samson (Judges 16:1-3). Here he was afterwards a prisoner, and "did grind in the prison house." Here he also pulled down the temple of Dagon, and slew "all the lords of the Philistines," himself also perishing in the ruin (Judges 16:21-30). The prophets denounce the judgments of God
against it (Jeremiah 25:20; 47:5; Amos 1:6, 7; Zephaniah 2:4). It is referred to in Acts 8:26. Philip is here told to take the road from Jerusalem to Gaza (about 6 miles south-west of Jerusalem), "which is desert", i.e., the "desert road," probably by Hebron, through the desert hills of Southern Judea. (See SAMSON.)
It is noticed on monuments as early as B.C. 1600. Its small port is now called el-Mineh.
•GEBA the hill, (2 Samuel 5:25 [1 Chronicles 14:16, "Gibeon"]; 2 Kings 23:8; Nehemiah 11:31), a Levitical city of Benjamin (1 Kings 15:22; 1 Samuel 13:16; 14:5, wrongly "Gibeah" in the A.V.), on the north border of Judah near Gibeah (Isaiah 10:29; Joshua 18:24, 28). "From Geba to Beersheba" expressed the whole extent of the kingdom of Judah, just as "from Dan to Beersheba" described the whole length of Palestine (2 Kings 23:8). It has been identified with Gaba (Joshua 18:24; Ezra 2:26; Nehemiah 7:30), now Jeb'a, about 5 1/2 miles north of Jerusalem.
•GEBAL a line (or natural boundary, as a mountain range). (1.) A tract in the land of Edom south of the Dead Sea (Psalm 83:7); now called Djebal.
(2.) A Phoenician city, not far from the sea coast, to the north of Beyrout (Ezekiel 27:9); called by the Greeks Byblos. Now Jibeil. Mentioned in the Amarna tablets.
An important Phoenician text, referring to the temple of Baalath, on a monument of Yehu-melek, its king (probably B.C. 600), has been discovered.
•GEBALITES (1 Kings 5:18 R.V., in A.V. incorrectly rendered, after the Targum, "stone-squarers," but marg. "Giblites"), the inhabitants of Gebal (2).
•GEBER a valiant man, (1 Kings 4:19), one of Solomon's purveyors, having jurisdiction over a part of Gilead, comprising all the kingdom of Sihon and part of the kingdom of Og (Deuteronomy 2; 31).
•GEBIM cisterns, (rendered "pits," Jeremiah 14:3; "locusts," Isaiah 33:4), a small place north of Jerusalem, whose inhabitants fled at the approach of the Assyrian army (Isaiah 10:31). It is probably the modern el-Isawiyeh.
•GEDALIAH made great by Jehovah. (1.) the son of Jeduthum (1 Chronicles 25:3, 9). (2.) The grandfather of the prophet Zephaniah, and
the father of Cushi (Zephaniah 1:1). (3.) One of the Jewish nobles who conspired against Jeremiah (Jeremiah 38:1). (4.) The son of Ahikam, and grandson of Shaphan, secretary of king Josiah (Jeremiah 26:24). After the destruction of Jerusalem (see ZEDEKIAH), Nebuchadnezzar left him to govern the country as tributary to him (2 Kings 25:22; Jeremiah 40:5; 52:16). Ishmael, however, at the head of a party of the royal family, "Jewish irreconcilables", rose against him, and slew him and "all the Jews that were with him" (Jeremiah 41:2, 3) at Mizpah about three months after the destruction of Jerusalem. He and his band also plundered the town of Mizpah, and carried off many captives. He was, however, overtaken by Johanan and routed. He fled with such of his followers as escaped to the Ammonites (41:15). The little remnant of the Jews now fled to Egypt.
•GEDER a walled place, (Joshua 12:13), perhaps the same as Gederah or Gedor (15:58).
•GEDERAH the fortress; a fortified place, a town in the plain (shephelah) of Judah (Joshua 15:36). This is a very common Canaanite and Phoenician name. It is the feminine form of Geder (12:13); the plural form is Gederoth (15:41). This place has by some been identified with Jedireh, a ruin 9 miles from Lydda, toward Eleutheropolis, and 4 miles north of Sur'ah (Zorah), in the valley of Elah.
•GEDERATHITE an epithet applied to Josabad, one of David's warriors at Ziklag (1 Chronicles 12:4), a native of Gederah.
•GEDOR a wall. (1.) A city in the mountains or hill country of Judah (Joshua 15:58), identified with Jedar, between Jerusalem and Hebron.
(2.) 1 Chronicles 4:39, the Gederah of Joshua 15:36, or the well-known Gerar, as the LXX. read, where the patriarchs of old had sojourned and fed their flocks (Genesis 20:1, 14, 15; 26:1, 6, 14).
(3.) A town apparently in Benjamin (1 Chronicles 12:7), the same probably as Geder (Joshua 12:13).
•GEHAZI valley of vision, Elisha's trusted servant (2 Kings 4:31; 5:25; 8:4, 5). He appears in connection with the history of the Shunammite (2 Kings 4:14, 31) and of Naaman the Syrian. On this latter occasion he was guilty of duplicity and dishonesty of conduct, causing Elisha to denounce his crime with righteous sternness, and pass on him the terrible doom that the leprosy of Naaman would cleave to him and his for ever (5:20-27).
He afterwards appeared before king Joram, to whom he recounted the great deeds of his master (2 Kings 8:1-6).
•GEHENNA (originally Ge bene Hinnom; i.e., "the valley of the sons of Hinnom"), a deep, narrow glen to the south of Jerusalem, where the idolatrous Jews offered their children in sacrifice to Molech (2 Chronicles 28:3; 33:6; Jeremiah 7:31; 19:2-6). This valley afterwards became the common receptacle for all the refuse of the city. Here the dead bodies of animals and of criminals, and all kinds of filth, were cast and consumed by fire kept always burning. It thus in process of time became the image of the place of everlasting destruction. In this sense it is used by our Lord in Matthew 5:22, 29, 30; 10:28; 18:9; 23:15, 33; Mark 9:43, 45, 47; Luke 12:5. In these passages, and also in James 3:6, the word is uniformly rendered "hell," the Revised Version placing "Gehenna" in the margin. (See HELL; HINNOM.)
•GELILOTH circles; regions, a place in the border of Benjamin (Joshua 18:17); called Gilgal in 15:7.
•GEMARIAH Jehovah has made perfect. (1.) The son of Shaphan, and one of the Levites of the temple in the time of Jehoiakim (Jeremiah 36:10; 2 Kings 22:12). Baruch read aloud to the people from Gemariah's chamber, and again in the hearing of Gemariah and other scribes, the prophecies of Jeremiah (Jeremiah 36:11-20), which filled him with terror. He joined with others in entreating the king not to destroy the roll of the prophecies which Baruch had read (21-25).
(2.) The son of Hilkiah, who accompanied Shaphan with the tribute-money from Zedekiah to Nebuchadnezzar, and was the bearer at the same time of a letter from Jeremiah to the Jewish captives at Babylon (Jeremiah 29:3, 4).
•GENERATION Genesis 2:4, "These are the generations," means the "history." 5:1, "The book of the generations," means a family register, or
history of Adam. 37:2, "The generations of Jacob" = the history of Jacob and his descendants. 7:1, "In this generation" = in this age. Psalm 49:19, "The generation of his fathers" = the dwelling of his fathers, i.e., the grave. Psalm 73:15, "The generation of thy children" = the contemporary race. Isaiah 53:8, "Who shall declare his generation?" = His manner of life who shall declare? or rather = His race, posterity, shall be so numerous that no one shall be able to declare it.
In Matthew 1:17, the word means a succession or series of persons from the same stock. Matthew 3:7, "Generation of vipers" = brood of vipers. 24:34, "This generation" = the persons then living contemporary with Christ. 1 Peter 2:9, "A chosen generation" = a chosen people.
The Hebrews seem to have reckoned time by the generation. In the time of Abraham a generation was an hundred years, thus: Genesis 15:16, "In the fourth generation" = in four hundred years (comp. verse 13 and Exodus 12:40). In Deuteronomy 1:35 and 2:14 a generation is a period of thirty-eight years.
•GENESIS The five books of Moses were collectively called the Pentateuch, a word of Greek origin meaning "the five-fold book." The Jews called them the Torah, i.e., "the law." It is probable that the division of the Torah into five books proceeded from the Greek translators of the Old Testament. The names by which these several books are generally known are Greek.
The first book of the Pentateuch (q.v.) is called by the Jews Bereshith, i.e., "in the beginning", because this is the first word of the book. It is generally known among Christians by the name of Genesis, i.e., "creation" or "generation," being the name given to it in the LXX. as designating its character, because it gives an account of the origin of all things. It contains, according to the usual computation, the history of about two thousand three hundred and sixty-nine years.
Genesis is divided into two principal parts. The first part (1-11) gives a general history of mankind down to the time of the Dispersion. The second part presents the early history of Israel down to the death and burial of Joseph (12-50).
There are five principal persons brought in succession under our notice in this book, and around these persons the history of the successive periods
is grouped, viz., Adam (1-3), Noah (4-9), Abraham (10-25:18), Isaac (25:19-35:29), and Jacob (36-50).
In this book we have several prophecies concerning Christ (3:15; 12:3; 18:18; 22:18; 26:4; 28:14; 49:10). The author of this book was Moses. Under divine guidance he may indeed have been led to make use of materials already existing in primeval documents, or even of traditions in a trustworthy form that had come down to his time, purifying them from all that was unworthy; but the hand of Moses is clearly seen throughout in its composition.
•GENNESARET a garden of riches. (1.) A town of Naphtali, called Chinnereth (Joshua 19:35), sometimes in the plural form Chinneroth (11:2). In later times the name was gradually changed to Genezar and Gennesaret (Luke 5:1). This city stood on the western shore of the lake to which it gave its name. No trace of it remains. The plain of Gennesaret has been called, from its fertility and beauty, "the Paradise of Galilee." It is now called el-Ghuweir.
(2.) The Lake of Gennesaret, the Grecized form of CHINNERETH (q.v.). (See GALILEE, SEA OF.)
•GENTILES (Hebrews , usually in plural, goyim), meaning in general all nations except the Jews. In course of time, as the Jews began more and more to pride themselves on their peculiar privileges, it acquired unpleasant associations, and was used as a term of contempt.
In the New Testament the Greek word Hellenes, meaning literally Greek (as in Acts 16:1, 3; 18:17; Romans 1:14), generally denotes any non-Jewish nation.
•GENUBATH theft, the son of Hadad, of the Edomitish royal family. He was brought up in Pharaoh's household. His mother was a sister of Tahpenes, the king of Egypt's wife, mentioned in 1 Kings 11:20.
•GERA grain. (1.) The son of Bela and grandson of Benjamin (1 Chronicles 8:3, 5,7).
(2.) The father of Ehud the judge (Judges 3:15).
(3.) The father of Shimei, who so grossly abused David (2 Samuel 16:5; 19:16, 18).
•GERAH a bean, probably of the carob tree, the smallest weight, and also the smallest piece of money, among the Hebrews, equal to the twentieth part of a shekel (Exodus 30:13; Leviticus 27:25; Numbers 3:47). This word came into use in the same way as our word "grain," from a grain of wheat.
•GERAR a region; lodging-place, a very ancient town and district in the south border of Palestine, which was ruled over by a king named Abimelech (Genesis 10:19; 20:1, 2). Abraham sojourned here, and perhaps Isaac was born in this place. Both of these patriarchs were guilty of the sin of here denying their wives, and both of them entered into a treaty with the king before they departed to Beersheba (21:23-34; 26). It seems to have been a rich pastoral country (2 Chronicles 14:12-18). Isaac here reaped an hundred-fold, and was blessed of God (Genesis 26:12). The "valley of Gerar" (Genesis 26:17) was probably the modern Wady el-Jerdr.
•GERGESA =Gerasa, identified with the modern Khersa, "over against Galilee," close to the lake. This was probably the scene of the miracle, Mark 5:1-20, etc. "From the base of the great plateau of Bashan, 2,000 feet or more overhead, the ground slopes down steeply, in places precipitously, to the shore. And at the foot of the declivity a bold spur runs out to the water's edge. By it the frantic swine would rush on headlong into the lake and perish." Porter's Through Samaria. (See GADARA.)
•GERIZIM a mountain of Samaria, about 3,000 feet above the Mediterranean. It was on the left of the valley containing the ancient town of Shechem (q.v.), on the way to Jerusalem. It stood over against Mount Ebal, the summits of these mountains being distant from each other about 2 miles (Deuteronomy 27; Joshua 8:30-35). On the slopes of this mountain the tribes descended from the handmaids of Leah and Rachel, together with the tribe of Reuben, were gathered together, and gave the responses to the blessing pronounced as the reward of obedience, when Joshua in the valley below read the whole law in the hearing of all the people; as those gathered on Ebal responded with a loud Amen to the rehearsal of the curses pronounced on the disobedient. It was probably at this time that the coffin containing the embalmed body of Joseph was laid in the "parcel of ground which Jacob bought of the sons of Hamor" (Genesis 33:19; 50:25).
Josephus relates (Ant. 11:8, 2-4) that Sanballat built a temple for the Samaritans on this mountain, and instituted a priesthood, as rivals to those of the Jews at Jerusalem. This temple was destroyed after it had stood two hundred years. It was afterwards rebuilt by Herod the Great. There is a Samaritan tradition that it was the scene of the incident recorded in Genesis 22. There are many ruins on this mountain, some of which are evidently of Christian buildings. To this mountain the woman of Sychar referred in John 4:20. For centuries Gerizim was the centre of political outbreaks. The Samaritans (q.v.), a small but united body, still linger here, and keep up their ancient ceremonial worship.
•GERSHOM expulsion. (1.) The eldest son of Levi (1 Chronicles 6:16, 17, 20, 43, 62, 71; 15:7)=GERSHON (q.v.).
(2.) The elder of the two sons of Moses born to him in Midian (Exodus 2:22; 18:3). On his way to Egypt with his family, in obedience to the command of the Lord, Moses was attacked by a sudden and dangerous illness (4:24-26), which Zipporah his wife believed to have been sent because he had neglected to circumcise his son. She accordingly took a "sharp stone" and circumcised her son Gershom, saying, "Surely a bloody husband art thou to me", i.e., by the blood of her child she had, as it were, purchased her husband, had won him back again.
(3.) A descendant of Phinehas who returned with Ezra from Babylon (Ezra 8:2).
(4.) The son of Manasseh (Judges 18:30), in R.V. "of Moses."
•GERSHON =Ger'shom expulsion, the eldest of Levi's three sons (Genesis 46:11; Exodus 6:16).
In the wilderness the sons of Gershon had charge of the fabrics of the tabernacle when it was moved from place to place, the curtains, veils, tent-hangings (Numbers 3: 21-26). Thirteen Levitical cities fell to the lot of the Gershonites (Joshua 21:27-33).
•GESHEM or Gashmu, firmness, probably chief of the Arabs south of Palestine, one of the enemies of the Jews after the return from Babylon (Nehemiah 2:19; 6:1, 2). He united with Sanballat and Tobiah in opposing the rebuilding of the wall of Jerusalem.
•GESHUR bridge, the name of a district or principality of Syria near Gilead, between Mount Hermon and the Lake of Tiberias (2 Samuel 15:8; 1 Chronicles 2:23). The Geshurites probably inhabited the rocky fastness of Argob, the modern Lejah, in the north-east corner of Bashan. In the time of David it was ruled by Talmai, whose daughter he married, and who was the mother of Absalom, who fled to Geshur after the murder of Amnon (2 Samuel 13:37).
•GESHURITES (1.) The inhabitants of Geshur. They maintained friendly relations with the Israelites on the east of Jordan (Joshua 12:5; 13:11, 13).
(2.) Another aboriginal people of Palestine who inhabited the south-west border of the land. Geshuri in Joshua 13:2 should be "the Geshurite," not the Geshurites mentioned in ver. 11, 13, but the tribe mentioned in 1 Samuel 27:8.
•GETHSEMANE oil-press, the name of an olive-yard at the foot of the Mount of Olives, to which Jesus was wont to retire (Luke 22:39) with his disciples, and which is specially memorable as being the scene of his agony (Mark 14:32; John 18:1; Luke 22:44). The plot of ground pointed out as Gethsemane is now surrounded by a wall, and is laid out as a modern European flower-garden. It contains eight venerable olive-trees, the age of which cannot, however, be determined. The exact site of Gethsemane is still in question. Dr. Thomson (The Land and the Book) says: "When I first came to Jerusalem, and for many years afterward, this plot of ground was open to all whenever they chose to come and meditate beneath its very old olivetrees. The Latins, however, have within the last few years succeeded in gaining sole possession, and have built a high wall around it...The Greeks have invented another site a little to the north of it...My own impression is that both are wrong. The position is too near the city, and so close to what must have always been the great thoroughfare eastward, that our Lord would scarcely have selected it for retirement on that dangerous and dismal night...I am inclined to place the garden in the secluded vale several hundred yards to the north-east of the present Gethsemane."
•GEZER a precipice, an ancient royal Canaanitish city (Joshua 10:33; 12:12). It was allotted with its suburbs to the Kohathite Levites (21:21; 1 Chronicles 6:67). It stood between the lower Beth-horon and the sea (Joshua 16:3; 1 Kings 9:17). It was the last point to which David pursued the Philistines (2 Samuel 5:25; 1 Chronicles 14:16) after the battle of Baal-perazim. The Canaanites retained possession of it till the time of Solomon, when the king of Egypt took it and gave it to Solomon as a part of the dowry of the Egyptian princess whom he married (1 Kings 9:15-17). It is identified with Tell el-Jezer, about 10 miles south-west of Beth-horon. It is mentioned in the Amarna tablets.
•GHOST an old Saxon word equivalent to soul or spirit. It is the translation of the Hebrew nephesh and the Greek pneuma, both meaning "breath," "life," "spirit," the "living principle" (Job 11:20; Jeremiah 15:9; Matthew 27:50; John 19:30). The expression "to give up the ghost" means to die (Lamentations 1:19; Genesis 25:17; 35:29; 49:33; Job 3:11). (See HOLY GHOST.)
•GIANTS (1.) Hebrews nephilim, meaning "violent" or "causing to fall" (Genesis 6:4). These were the violent tyrants of those days, those who fell upon others. The word may also be derived from a root signifying "wonder," and hence "monsters" or "prodigies." In Numbers 13:33 this name is given to a Canaanitish tribe, a race of large stature, "the sons of Anak." The Revised Version, in these passages, simply transliterates the original, and reads "Nephilim."
(2.) Hebrews rephaim, a race of giants (Deuteronomy 3:11) who lived on the east of Jordan, from whom Og was descended. They were probably the original inhabitants of the land before the immigration of the Canaanites. They were conquered by Chedorlaomer (Genesis 14:5), and their territories were promised as a possession to Abraham (15:20). The Anakim, Zuzim, and Emim were branches of this stock.
In Job 26:5 (R.V., "they that are deceased;" marg., "the shades," the "Rephaim") and Isaiah 14:9 this Hebrew word is rendered (A.V.) "dead." It means here "the shades," the departed spirits in Sheol. In Samuel 21:16, 18, 20, 33, "the giant" is (A.V.) the rendering of the singular form ha raphah, which may possibly be the name of the father of the four giants referred to here, or of the founder of the Rephaim. The Vulgate here reads "Arapha," whence Milton (in Samson Agonistes) has borrowed the name "Harapha." (See also 1 Chron. 20:5, 6, 8; Deuteronomy 2:11, 20; 3:13; Joshua 15:8, etc., where the word is similarly rendered "giant.") It is rendered "dead" in (A.V.) Psalm 88:10; Proverbs 2:18; 9:18; 21:16: in all these places the Revised Version marg. has "the shades." (See also Isaiah 26:14.)
(3.) Hebrews 'Anakim (Deuteronomy 2:10, 11, 21; Joshua 11:21, 22; 14:12, 15; called "sons of Anak," Numbers 13:33; "children of Anak," 13:22; Joshua 15:14), a nomad race of giants descended from Arba (Joshua 14:15), the father of Anak, that dwelt in the south of Palestine near Hebron (Genesis 23:2; Joshua 15:13). They were a Cushite tribe of the same race as the Philistines and the Egyptian shepherd kings. David on several occasions encountered them (2 Samuel 21:15-22). From this race sprung Goliath (1 Samuel 17:4).
(4.) Hebrews 'emin, a warlike tribe of the ancient Canaanites. They were "great, and many, and tall, as the Anakims" (Genesis 14:5; Deuteronomy 2:10, 11).
(5.) Hebrews Zamzummim (q.v.), Deuteronomy 2:20 so called by the Amorites.
(6.) Hebrews gibbor (Job 16:14), a mighty one, i.e., a champion or hero. In its plural form (gibborim) it is rendered "mighty men" (2 Samuel 23:8-39; 1 Kings 1:8; 1 Chronicles 11:9-47; 29:24.) The band of six hundred whom David gathered around him when he was a fugitive were so designated. They were divided into three divisions of two hundred each, and thirty divisions of twenty each. The captians of the thirty divisions were called "the thirty," the captains of the two hundred "the three," and the captain over the whole was called "chief among the captains" (2 Samuel 23:8). The sons born of the marriages mentioned in Genesis 6:4 are also called by this Hebrew name.
•GIBBETHON a height, a city of the Philistines in the territory of Dan, given to the Kohathites (Joshua 19:44; 21:23). Nadab the king of Israel, while besieging it, was slain under its walls by Baasha, one of his own officers (1 Kings 15:27). It was in the possession of the Philistines after the secession of the ten tribes (2 Chronicles 11:13, 14).
•GIBEAH a hill or hill-town, "of Benjamin" (1 Samuel 13:15), better known as "Gibeah of Saul" (11:4; Isaiah 10:29). It was here that the terrible outrage was committed on the Levite's concubine which led to the almost utter extirpation of the tribe of Benjamin (Judges 19; 20), only six hundred men surviving after a succession of disastrous battles. This was the birthplace of Saul, and continued to be his residence after he became king (1 Samuel 10:26; 11:4; 15:34). It was reckoned among the ancient sanctuaries of Palestine (10:26; 15:34; 23:19; 26:1; 2 Samuel 21:6-10), and hence it is called "Gibeah of God" (1 Samuel 10:5, R.V. marg.). It has been identified with the modern Tell el-Ful (i.e., "hill of the bean"), about 3 miles north of Jerusalem.
•GIBEAH-HAARALOTH (Joshua 5:3, marg.), hill of the foreskins, a place at Gilgal where those who had been born in the wilderness were circumcised. All the others, i.e., those who were under twenty years old at the time of the sentence at Kadesh, had already been circumcised.
•GIBEAH OF JUDAH (Joshua 15:57), a city in the mountains of Judah, the modern Jeba, on a hill in the Wady Musurr, about 7 1/2 miles west-south-west of Bethlehem.
•GIBEAH OF PHINEHAS (Joshua 15:57, R.V. marg.), a city on Mount Ephraim which had been given to Phinehas (24:33 "hill," A.V.; R.V. marg. and Hebrews , "Gibeah."). Here Eleazar the son of Aaron was buried. It has been identified with the modern Khurbet Jibia, 5 miles north of Guphna towards Shechem.
•GIBEON hill-city, "one of the royal cities, greater than Ai, and all the men thereof were mighty" (Joshua 10:2). Its inhabitants were Hivites (11:19). It lay within the territory of Benjamin, and became a priest-city (18:25; 21:17). Here the tabernacle was set up after the destruction of Nob, and here it remained many years till the temple was built by Solomon. It is represented by the modern el-Jib, to the south-west of Ai, and about 5 1/2 miles north-north-west of Jerusalem.
A deputation of the Gibeonites, with their allies from three other cities (Joshua 9;17), visited the camp at Gilgal, and by false representations induced Joshua to enter into a league with them, although the Israelites had been specially warned against any league with the inhabitants of Canaan (Exodus 23:32; 34:12; Numbers 33:55; Deuteronomy 7:2). The deception practised on Joshua was detected three days later; but the oath rashly sworn "by Jehovah God of Israel" was kept, and the lives of the Gibeonites were spared. They were, however, made "bondmen" to the sanctuary (Joshua 9:23).
The most remarkable incident connected with this city was the victory Joshua gained over the kings of Palestine (Joshua 10:16-27). The battle here fought has been regarded as "one of the most important in the history of the world." The kings of southern Canaan entered into a confederacy against Gibeon (because it had entered into a league with Joshua) under the leadership of Adoni-zedec, king of Jerusalem, and marched upon Gibeon with the view of taking possession of it. The Gibeonites entreated Joshua to come to their aid with the utmost speed. His army came suddenly upon that of the Amorite kings as it lay encamped before the city. It was completely routed, and only broken remnants of their great host found refuge in the fenced cities. The five confederate kings who led the army were taken prisoners, and put to death at Makkedah (q.v.). This eventful battle of Beth-horon sealed the fate of all the cities of Southern Palestine. Among the Amarna tablets is a letter from Adoni-zedec (q.v.) to the king of Egypt, written probably at Makkedah after the defeat, showing that the kings contemplated flight into Egypt.
This place is again brought into notice as the scene of a battle between the army of Ish-bosheth under Abner and that of David led by Joab. At the suggestion of Abner, to spare the effusion of blood twelve men on either side were chosen to decide the battle. The issue was unexpected; for each of the men slew his fellow, and thus they all perished. The two armies then engaged in battle, in which Abner and his host were routed and put to flight (2 Samuel 2:12-17). This battle led to a virtual truce between Judah and Israel, Judah, under David, increasing in power; and Israel, under Ish-bosheth, continually losing ground.
Soon after the death of Absalom and David's restoration to his throne his kingdom was visited by a grievous famine, which was found to be a punishment for Saul's violation (2 Samuel 21:2, 5) of the covenant with
the Gibeonites (Joshua 9:3-27). The Gibeonites demanded blood for the wrong that had been done to them, and accordingly David gave up to them the two sons of Rizpah (q.v.) and the five sons of Michal, and these the Gibeonites took and hanged or crucified "in the hill before the Lord" (2 Samuel 21:9); and there the bodies hung for six months (21:10), and all the while Rizpah watched over the blackening corpses and "suffered neither the birds of the air to rest on them by day, nor the beasts of the field by night." David afterwards removed the bones of Saul and Jonathan at Jabeshgilead (21:12, 13).
Here, "at the great stone," Amasa was put to death by Joab (2 Samuel 20:5-10). To the altar of burnt-offering which was at Gibeon, Joab (1 Kings 2:28-34), who had taken the side of Adonijah, fled for sanctuary in the beginning of Solomon's reign, and was there also slain by the hand of Benaiah.
Soon after he came to the throne, Solomon paid a visit of state to Gibeon, there to offer sacrifices (1 Kings 3:4; 2 Chronicles 1:3). On this occasion the Lord appeared to him in a memorable dream, recorded in 1 Kings 3:5-15; 2 Chronicles 1:7-12. When the temple was built "all the men of Israel assembled themselves" to king Solomon, and brought up from Gibeon the tabernacle and "all the holy vessels that were in the tabernacle" to Jerusalem, where they remained till they were carried away by Nebuchadnezzar (2 Kings 24:13).
•GIDEON called also Jerubbaal (Judges 6:29, 32), was the first of the judges whose history is circumstantially narrated (Judges 6-8). His calling is the commencement of the second period in the history of the judges. After the victory gained by Deborah and Barak over Jabin, Israel once more sank into idolatry, and the Midianites (q.v.) and Amalekites, with other "children of the east," crossed the Jordan each year for seven successive years for the purpose of plundering and desolating the land. Gideon received a direct call from God to undertake the task of delivering the land from these warlike invaders. He was of the family of Abiezer (Joshua 17:2; 1 Chronicles 7:18), and of the little township of Ophrah (Judges 6:11). First, with ten of his servants, he overthrew the altars of Baal and cut down the asherah which was upon it, and then blew the trumpet of alarm, and the people flocked to his standard on the crest of Mount Gilboa to the number of twenty-two thousand men. These were, however, reduced to only three hundred. These, strangely armed with
torches and pitchers and trumpets, rushed in from three different points on the camp of Midian at midnight, in the valley to the north of Moreh, with the terrible war-cry, "For the Lord and for Gideon" (Judges 7:18, R.V.). Terror-stricken, the Midianites were put into dire confusion, and in the darkness slew one another, so that only fifteen thousand out of the great army of one hundred and twenty thousand escaped alive. The memory of this great deliverance impressed itself deeply on the mind of the nation (1 Samuel 12:11; Psalm 83:11; Isaiah 9:4; 10:26; Hebrews 11:32). The land had now rest for forty years. Gideon died in a good old age, and was buried in the sepulchre of his fathers. Soon after his death a change came over the people. They again forgot Jehovah, and turned to the worship of Baalim, "neither shewed they kindness to the house of Jerubbaal" (Judges 8:35). Gideon left behind him seventy sons, a feeble, sadly degenerated race, with one exception, that of Abimelech, who seems to have had much of the courage and energy of his father, yet of restless and unscrupulous ambition. He gathered around him a band who slaughtered all Gideon's sons, except Jotham, upon one stone. (See OPHRAH.)
•GIER EAGLE Hebrews raham = "parental affection," Leviticus 11:18; Deuteronomy 14:17; R.V., "vulture"), a species of vulture living entirely on carrion. "It is about the size of a raven; has an almost triangular, bald, and wrinkled head, a strong pointed beak, black at the tip, large eyes and ears, the latter entirely on the outside, and long feet." It is common in Egypt, where it is popularly called "Pharaoh's chicken" (the Neophron percnopterus), and is found in Palestine only during summer. Tristram thinks that the Hebrew name, which is derived from a root meaning "to love," is given to it from the fact that the male and female bird never part company.
•GIFT (1.) An gratuity (Proverbs 19:6) to secure favour (18:16; 21:14), a thank-offering (Numbers 18:11), or a dowry (Genesis 34:12).
(2.) An oblation or proppitatory gift (2Sa 8:2,6; 1Ch 18:2,6; 2Ch 26:8; Psalm 45:12; 72:10).
(3.) A bribe to a judge to obtain a favourable verdict (Exodus 23:8; Deuteronomy 16:19).
(4.) Simply a thing given (Matthew 7:11; Luke 11:13; Ephesians 4:8); sacrifical (Matthew 5:23, 24; 8:4); eleemosynary (Luke 21:1); a gratuity (John 4:10; Acts 8:20). In Acts 2:38 the generic word dorea is rendered
"gift." It differs from the charisma (1 Corinthians 12:4) as denoting not miraculous powers but the working of a new spirit in men, and that spirit from God.
The giving of presents entered largely into the affairs of common life in the East. The nature of the presents was as various as were the occasions: food (1 Samuel 9:7; 16:20), sheep and cattle (Genesis 32:13-15), gold (2 Samuel 18:11), jewels (Genesis 24:53), furniture, and vessels for eating and drinking (2 Samuel 17:28); delicacies, as spices, honey, etc. (1 Kings 10:25; 2 Kings 5: 22). The mode of presentation was with as much parade as possible: the presents were conveyed by the hands of servants (Judges 3:18), or still better, on the backs of beasts of burden (2 Kings 8:9). The refusal of a present was regarded as a high indignity; and this constituted the aggravated insult noticed in Matthew 22:11, the marriage robe having been offered and refused.
•GIFTS, SPIRITUAL (Gr. charismata), gifts supernaturally bestowed on the early Christians, each having his own proper gift or gifts for the edification of the body of Christ. These were the result of the extraordinary operation of the Spirit, as on the day of Pentecost. They were the gifts of speaking with tongues, casting out devils, healing, etc. (Mark 16:17, 18), usually communicated by the medium of the laying on of the hands of the apostles (Acts 8:17; 19:6; 1 Timothy 4:14). These charismata were enjoyed only for a time. They could not continue always in the Church. They were suited to its infancy and to the necessities of those times.
•GIHON a stream. (1.) One of the four rivers of Eden (Genesis 2:13). It has been identified with the Nile. Others regard it as the Oxus, or the Araxes, or the Ganges. But as, according to the sacred narrative, all these rivers of Eden took their origin from the head-waters of the Euphrates and the Trigris, it is probable that the Gihon is the ancient Araxes, which, under the modern name of the Arras, discharges itself into the Caspian Sea. It was the Asiatic and not the African "Cush" which the Gihon compassed (Genesis 10:7-10). (See EDEN.)
(2.) The only natural spring of water in or near Jerusalem is the "Fountain of the Virgin" (q.v.), which rises outside the city walls on the west bank of the Kidron valley. On the occasion of the approach of the Assyrian army under Sennacherib, Hezekiah, in order to prevent the besiegers from finding
water, "stopped the upper water course of Gihon, and brought it straight down to the west side of the city of David" (2 Chronicles 32:30; 33:14). This "fountain" or spring is therefore to be regarded as the "upper water course of Gihon." From this "fountain" a tunnel cut through the ridge which forms the south part of the temple hill conveys the water to the Pool of Siloam, which lies on the opposite side of this ridge at the head of the Tyropoeon ("cheesemakers'") valley, or valley of the son of Hinnom, now filled up by rubbish. The length of this tunnel is about 1,750 feet. In 1880 an inscription was accidentally discovered on the wall of the tunnel about nineteen feet from where it opens into the Pool of Siloam. This inscription was executed in all probability by Hezekiah's workmen. It briefly narrates the history of the excavation. It may, however, be possible that this tunnel was executed in the time of Solomon. If the "waters of Shiloah that go softly" (Isaiah 8:6) refers to the gentle stream that still flows through the tunnel into the Pool of Siloam, then this excavation must have existed before the time of Hezekiah.
In the upper part of the Tyropoeoan valley there are two pools still existing, the first, called Birket el-Mamilla, to the west of the Jaffa gate; the second, to the south of the first, called Birket es-Sultan. It is the opinion of some that the former was the "upper" and the latter the "lower" Pool of Gihon (2 Kings 18:17; Isaiah 7:3; 36:2; 22:9). (See CONDUIT; SILOAM.)
•GILBOA boiling spring, a mountain range, now Jebel Fukua', memorable as the scene of Saul's disastrous defeat by the Philistines. Here also his three sons were slain, and he himself died by his own hand (1 Samuel 28:4; 31:1-8; 2 Samuel 1:6-21; 21:12; 1 Chronicles 10:1, 8). It was a low barren range of mountains bounding the valley of Esdraelon (Jezreel) on the east, between it and the Jordan valley. When the tidings of this defeat were conveyed to David, he gave utterance to those pathetic words in the "Song of the Bow" (2 Samuel 1:19-27).
•GILEAD hill of testimony, (Genesis 31:21), a mountainous region east of Jordan. From its mountainous character it is called "the mount of Gilead" (Genesis 31:25). It is called also "the land of Gilead" (Numbers 32:1), and sometimes simply "Gilead" (Psalm 60:7; Genesis 37:25). It comprised the possessions of the tribes of Gad and Reuben and the south part of Manasseh (Deuteronomy 3:13; Numbers 32:40). It was bounded on the north by Bashan, and on the south by Moab and Ammon (Genesis 31:21;
Deuteronomy 3:12-17). "Half Gilead" was possessed by Sihon, and the other half, separated from it by the river Jabbok, by Og, king of Bashan. The deep ravine of the river Hieromax (the modern Sheriat el-Mandhur) separated Bashan from Gilead, which was about 60 miles in length and 20 in breadth, extending from near the south end of the Lake of Gennesaret to the north end of the Dead Sea. Abarim, Pisgah, Nebo, and Peor are its mountains mentioned in Scripture.
•GILEAD, BALM OF The region of Gilead abounded in spices and aromatic gums, which were exported to Egypt and Tyre (Genesis 37:25; Jeremiah 8:22; 46:11; Ezekiel 27:17). The word "balm" is a contracted form of "balsam," a word derived from the Greek balsamon, which was adopted as the representative of the Hebrew words baal shemen, meaning "Lord" or "chief of oils."
The Hebrew name of this balm was tsori. The tree yielding this medicinal oil was probably the Balsamodendron opobalsamum of botanists, and the Amyris opobalsamum of Linnaeus. It is an evergreen, rising to the height of about 14 feet. The oil or resin, exuding through an orifice made in its bark in very small quantities, is esteemed of great value for its supposed medicinal qualities. (See BALM.) It may be noted that Coverdale's version reads in Jeremiah 8:22, "There is no triacle in Galaad." The word "triacle" = "treacle" is used in the sense of ointment.
•GILGAL rolling. (1.) From the solemn transaction of the reading of the law in the valley of Shechem between Ebal and Gerizim the Israelites moved forward to Gilgal, and there made a permanent camp (Joshua 9:6; 10:6). It was "beside the oaks of Moreh," near which Abraham erected his first altar (Genesis 12:6, 7). This was one of the three towns to which Samuel resorted for the administration of justice (1 Samuel 7:16), and here also he offered sacrifices when the ark was no longer in the tabernacle at Shiloh (1 Samuel 10:8; 13:7-9). To this place, as to a central sanctuary, all Israel gathered to renew their allegiance to Saul (11:14). At a later period it became the scene of idolatrous worship (Hos. 4:15; 9:15). It has been identified with the ruins of Jiljilieh, about 5 miles south-west of Shiloh and about the same distance from Bethel.
(2.) The place in "the plains of Jericho," "in the east border of Jericho," where the Israelites first encamped after crossing the Jordan (Joshua 4:19, 20). Here they kept their first Passover in the land of Canaan (5:10) and
renewed the rite of circumcision, and so "rolled away the reproach" of their Egyptian slavery. Here the twelve memorial stones, taken from the bed of the Jordan, were set up; and here also the tabernacle remained till it was removed to Shiloh (18:1). It has been identified with Tell Jiljulieh, about 5 miles from Jordan.
(3.) A place, probably in the hill country of Ephraim, where there was a school of the prophets (2 Kings 4:38), and whence Elijah and Elisha, who resided here, "went down" to Bethel (2:1,2). It is mentioned also in Deuteronomy 11:30. It is now known as Jiljilia, a place 8 miles north of Bethel.
•GILOH exile, a city in the south-west part of the hill-country of Judah (Joshua 15:51). It was the native place or residence of the traitor Ahithophel "the Gilonite" (Joshua 15:51; 2 Samuel 15:12), and where he committed suicide (17:23). It has been identified with Kurbet Jala, about 7 miles north of Hebron.
•GIMZO a place fertile in sycamores, a city in the plain of Judah, the villages of which were seized by the Philistines (2 Chronicles 28:18). It is now called Jimzu, about 3 miles south-east of Ludd, i.e., Lydda.
•GIN a trap. (1.) Psalm 140:5, 141:9, Amos 3:5, the Hebrew word used, mokesh, means a noose or "snare," as it is elsewhere rendered (Psalm 18:5; Proverbs 13:14, etc.).
(2.) Job 18:9, Isaiah 8:14, Hebrews pah, a plate or thin layer; and hence a net, a snare, trap, especially of a fowler (Psalm 69: 22, "Let their table before them become a net;" Amos 3:5, "Doth a bird fall into a net [pah] upon the ground where there is no trap-stick [mokesh] for her? doth the net [pah] spring up from the ground and take nothing at all?", Gesenius.)
•GIRDLE (1.) Hebrews hagor, a girdle of any kind worn by soldiers (1 Samuel 18:4; 2 Samuel 20:8; 1 Kings 2:5; 2 Kings 3:21) or women (Isaiah 3:24).
(2.) Hebrews 'ezor, something "bound," worn by prophets (2 Kings 1:8; Jeremiah 13:1), soldiers (Isaiah 5:27; 2 Samuel 20:8; Ezekiel 23:15), Kings (Job 12:18).
(3.) Hebrews mezah, a "band," a girdle worn by men alone (Psalm 109:19; Isaiah 22:21).
(4.) Hebrews 'abnet, the girdle of sacerdotal and state officers (Exodus 28:4, 39, 40; 29:9; 39:29).
(5.) Hebrews hesheb, the "curious girdle" (Exodus 28:8; R.V., "cunningly woven band") was attached to the ephod, and was made of the same material.
The common girdle was made of leather (2 Kings 1:8; Matthew 3:4); a finer sort of linen (Jeremiah 13:1; Ezekiel 16:10; Daniel 10:5). Girdles of sackcloth were worn in token of sorrow (Isaiah 3:24; 22:12). They were variously fastened to the wearer (Mark 1:6; Jeremiah 13:1; Ezekiel 16:10).
The girdle was a symbol of strength and power (Job 12:18, 21; 30:11; Isaiah 22:21; 45:5). "Righteousness and faithfulness" are the girdle of the Messiah (Isaiah 11:5).
Girdles were used as purses or pockets (Matthew 10:9. A. V., "purses;" R.V., marg., "girdles." Also Mark 6:8).
•GIRGASHITE dwelling in clayey soil, the descendants of the fifth son of Canaan (Genesis 10:16), one of the original tribes inhabiting the land of Canaan before the time of the Israelites (Genesis 15:21; Deuteronomy 7:1). They were a branch of the great family of the Hivites. Of their geographical position nothing is certainly known. Probably they lived somewhere in the central part of Western Palestine.
•GITTAH-HEPHER (Joshua 19:13). See GATH-HEPHER.
•GITTAIM two wine-presses, (2 Samuel 4:3; Nehemiah 11:33), a town probably in Benjamin to which the Beerothites fled.
•GITTITE a native of the Philistine city of Gath (Joshua 13:3). Obed-edom, in whose house the ark was placed, is so designated (2 Samuel 6:10). Six hundred Gittites came with David from Gath into Israel (15:18, 19).
•GITTITH a stringed instrument of music. This word is found in the titles of Psalm 8, 81, 84. In these places the LXX. render the word by "on the wine-fats." The Targum explains by "on the harp which David brought from Gath." It is the only stringed instrument named in the titles of the Psalms.
•GIZONITE a name given to Hashem, an inhabitant of Gizoh, a place somewhere in the mountains of Judah (1 Chronicles 11:34; 2 Samuel 23:32, 34).
•GLASS was known to the Egyptians at a very early period of their national history, at least B.C. 1500. Various articles both useful and ornamental were made of it, as bottles, vases, etc. A glass bottle with the name of Sargon on it was found among the ruins of the north-west palace of Nimroud. The Hebrew word zekukith (Job 28:17), rendered in the Authorized Version "crystal," is rightly rendered in the Revised Version "glass." This is the only allusion to glass found in the Old Testament. It is referred to in the New Testament in Revelation 4:6; 15:2; 21:18, 21. In Job 37:18, the word rendered "looking-glass" is in the Revised Version properly rendered "mirror," formed, i.e., of some metal. (Comp. Exodus 38:8: "looking-glasses" are brazen mirrors, R.V.). A mirror is referred to also in James 1:23.
•GLEAN The corners of fields were not to be reaped, and the sheaf accidentally left behind was not to be fetched away, according to the law of Moses (Leviticus 19:9; 23:22; Deuteronomy 24:21). They were to be
left for the poor to glean. Similar laws were given regarding vineyards and oliveyards. (Comp. Ruth 2:2.)
•GLEDE an Old English name for the common kite, mentioned only in Deuteronomy 14:13 (Hebrews ra'ah), the Milvus ater or black kite. The Hebrew word does not occur in the parallel passage in Leviticus (11:14, da'ah, rendered "vulture;" in R.V., "kite"). It was an unclean bird. The Hebrew name is from a root meaning "to see," "to look," thus designating a bird with a keen sight. The bird intended is probably the buzzard, of which there are three species found in Palestine. (See VULTURE.)
•GLORIFY (1.) To make glorious, or cause so to appear (John 12:28; 13:31, 32; 17:4,5).
(2.) Spoken of God to "shew forth his praise" (1 Corinthians 6:20; 10:31).
•GLORY (Hebrews kabhod; Gr. doxa). (1.) Abundance, wealth, treasure, and hence honour (Psalm 49:12); glory (Genesis 31:1; Matthew 4:8; Revelation 21:24, 26).
(2.) Honour, dignity (1 Kings 3:13; Hebrews 2:7 1 Peter 1:24); of God (Psalm 19:1; 29:1); of the mind or heart (Genesis 49:6; Psalm 7:5; Acts 2:46).
(3.) Splendour, brightness, majesty (Genesis 45:13; Isaiah 4:5; Acts 22:11; 2 Corinthians 3:7); of Jehovah (Isaiah 59:19; 60:1; 2 Thessalonians 1:9).
(4.) The glorious moral attributes, the infinite perfections of God (Isaiah 40:5; Acts 7:2; Romans 1:23; 9:23; Ephesians 1:12). Jesus is the "brightness of the Father's glory" (Hebrews 1:3; John 1:14; 2:11).
(5.) The bliss of heaven (Romans 2:7, 10; 5:2; 8:18; Hebrews 2:10; 1 Peter 5:1, 10).
(6.) The phrase "Give glory to God" (Joshua 7:19; Jeremiah 13:16) is a Hebrew idiom meaning, "Confess your sins." The words of the Jews to the blind man, "Give God the praise" (John 9:24), are an adjuration to confess. They are equivalent to, "Confess that you are an impostor," "Give God the glory by speaking the truth;" for they denied that a miracle had been wrought.
•GLUTTON (Deuteronomy 21:20), Hebrews zolel, from a word meaning "to shake out," "to squander;" and hence one who is prodigal, who wastes his means by indulgence. In Proverbs 23:21, the word means debauchees or
wasters of their own body. In Proverbs 28:7, the word (pl.) is rendered Authorized Version "riotous men;" Revised Version, "gluttonous." Matthew 11:19, Luke 7:34, Greek phagos, given to eating, gluttonous.
•GNASH Hebrews harak, meaning "to grate the teeth", (Job 16:9; Psalm 112:10; Lamentations 2:16), denotes rage or sorrow. (See also Acts 7:54; Mark 9:18.)
•GNAT only in Matthew 23:24, a small two-winged stinging fly of the genus Culex, which includes mosquitoes. Our Lord alludes here to the gnat in a proverbial expression probably in common use, "who strain out the gnat;" the words in the Authorized Version, "strain at a gnat," being a mere typographical error, which has been corrected in the Revised Version. The custom of filtering wine for this purpose was common among the Jews. It was founded on Leviticus 11:23. It is supposed that the "lice," Exodus 8:16 (marg. R.V., "sand-flies"), were a species of gnat.
•GOAD (Hebrews malmad, only in Judges 3: 31), an instrument used by ploughmen for guiding their oxen. Shamgar slew six hundred Philistines with an ox-goad. "The goad is a formidable weapon. It is sometimes ten feet long, and has a sharp point. We could now see that the feat of Shamgar was not so very wonderful as some have been accustomed to think."
In 1 Samuel 13:21, a different Hebrew word is used, dorban, meaning something pointed. The expression (Acts 9:5, omitted in the R.V.), "It is hard for thee to kick against the pricks", i.e., against the goad, was proverbial for unavailing resistance to superior power.
•GOAT (1.) Hebrews 'ez, the she-goat (Genesis 15:9; 30:35; 31:38). This Hebrew word is also used for the he-goat (Exodus 12:5; Leviticus 4:23; Numbers 28:15), and to denote a kid (Genesis 38:17, 20). Hence it may be regarded as the generic name of the animal as domesticated. It literally means "strength," and points to the superior strength of the goat as compared with the sheep.
(2.) Hebrews 'attud, only in plural; rendered "rams" (Genesis 31:10,12); he-goats (Numbers 7:17-88; Isaiah 1:11); goats (Deuteronomy 32:14; Psalm 50:13). They were used in sacrifice (Psalm 66:15). This word is used metaphorically for princes or chiefs in Isaiah 14:9, and in Zechariah 10:3 as leaders. (Comp. Jeremiah 50:8.)
(3.) Hebrews gedi, properly a kid. Its flesh was a delicacy among the Hebrews (Genesis 27:9, 14, 17; Judges 6:19).
(4.) Hebrews sa'ir, meaning the "shaggy," a hairy goat, a he-goat (2 Chronicles 29:23); "a goat" (Leviticus 4:24); "satyr" (Isaiah 13:21); "devils" (Leviticus 17:7). It is the goat of the sin-offering (Leviticus 9:3, 15; 10:16).
(5.) Hebrews tsaphir, a he-goat of the goats (2 Chronicles 29:21). In Daniel 8:5, 8 it is used as a symbol of the Macedonian empire.
(6.) Hebrews tayish, a "striker" or "butter," rendered "he-goat" (Genesis 30:35; 32:14).
(7.) Hebrews 'azazel (q.v.), the "scapegoat" (Leviticus 16:8, 10,26).
(8.) There are two Hebrew words used to denote the undomesticated goat:, Yael, only in plural mountain goats (1 Samuel 24:2; Job 39:1; Psalm 104:18). It is derived from a word meaning "to climb." It is the ibex, which abounded in the mountainous parts of Moab. And 'akko, only in Deuteronomy 14:5, the wild goat.
Goats are mentioned in the New Testament in Matthew 25:32,33; Hebrews 9:12,13, 19; 10:4. They represent oppressors and wicked men (Ezekiel 34:17; 39:18; Matthew 25:33).
Several varieties of the goat were familiar to the Hebrews. They had an important place in their rural economy on account of the milk they afforded and the excellency of the flesh of the kid. They formed an important part of pastoral wealth (Genesis 31:10, 12;32:14; 1 Samuel 25:2).
•GOATH a lowing, a place near Jerusalem, mentioned only in Jeremiah 31:39.
•GOB a pit, a place mentioned in 2 Samuel 21:18, 19; called also Gezer, in 1 Chronicles 20:4.
•GOBLET a laver or trough for washing garments. In Cant. 7:2, a bowl or drinking vessel, a bowl for mixing wine; in Exodus 24:6, a sacrificial basin. (See CUP.)
•GOD (A.S. and Dutch God; Daniel Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew 'El, from a word
meaning to be strong; (2) of 'Eloah, plural 'Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by "LORD," printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Psalm 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(2.) The a posteriori argument, by which we proceed logically from the facts of experience to causes. These arguments are,
(a) The cosmological, by which it is proved that there must be a First Cause of all things, for every effect must have a cause.
(b) The teleological, or the argument from design. We see everywhere the operations of an intelligent Cause in nature.
(c) The moral argument, called also the anthropological argument, based on the moral consciousness and the history of mankind, which exhibits a moral order and purpose which can only be explained on the supposition of the existence of God. Conscience and human history testify that "verily there is a God that judgeth in the earth."
The attributes of God are set forth in order by Moses in Exodus 34:6,7. (see also Deuteronomy 6:4; 10:17; Numbers 16:22; Exodus 15:11; 33:19; Isaiah 44:6; Habakkuk 3:6; Psalm 102:26; Job 34:12.) They are also systematically classified in Revelation 5:12 and 7:12.
God's attributes are spoken of by some as absolute, i.e., such as belong to his essence as Jehovah, Jah, etc.; and relative, i.e., such as are ascribed to him with relation to his creatures. Others distinguish them into communicable, i.e., those which can be imparted in degree to his creatures: goodness, holiness, wisdom, etc.; and incommunicable, which cannot be so imparted: independence, immutability, immensity, and eternity. They are by some also divided into natural attributes, eternity, immensity, etc.; and moral, holiness, goodness, etc.
•GODHEAD (Acts 17:29; Romans 1:20; Colossians 2:9), the essential being or the nature of God.
•GODLINESS the whole of practical piety (1 Timothy 4:8; 2 Peter 1:6). "It supposes knowledge, veneration, affection, dependence, submission, gratitude, and obedience." In 1 Timothy 3:16 it denotes the substance of revealed religion.
•GOEL in Hebrew the participle of the verb gaal, "to redeem." It is rendered in the Authorized Version "kinsman," Numbers 5:8; Ruth 3:12; 4:1,6,8; "redeemer," Job 19:25; "avenger," Numbers 35:12; Deuteronomy 19:6, etc. The Jewish law gave the right of redeeming and repurchasing, as well as of avenging blood, to the next relative, who was accordingly called by this name. (See REDEEMER.)
•GOG (1.) A Reubenite (1 Chronicles 5:4), the father of Shimei.
(2.) The name of the leader of the hostile party described in Ezekiel 38,39, as coming from the "north country" and assailing the people of Israel to their own destruction. This prophecy has been regarded as fulfilled in the conflicts of the Maccabees with Antiochus, the invasion and overthrow of the Chaldeans, and the temporary successes and destined overthrow of the Turks. But "all these interpretations are unsatisfactory and inadequate. The vision respecting Gog and Magog in the Apocalypse (Revelation 20:8) is in substance a reannouncement of this prophecy of Ezekiel. But while Ezekiel contemplates the great conflict in a more general light as what was certainly to be connected with the times of the Messiah, and should come then to its last decisive issues, John, on the other hand, writing from the commencement of the Messiah's times, describes there the last struggles and victories of the cause of Christ. In both cases alike the vision describes the final workings of the world's evil and its results in connection with the kingdom of God, only the starting-point is placed further in advance in the one case than in the other."