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