Games – Gemariah

Games

I. Among the Israelites. — The Jews were essentially a serious people. What in other nations developed into play and games of various kinds, bad with them a seriously practical and often a religious character. Their dances were a common form of religious exercise, which might indeed degenerate into disorderly or unseemly behaviour, but were only exceptionally a source of healthy social amusement (Psalms 150:4. Exodus 32, 2 Samuel 6:14 ff.; Jeremiah 31:4, Ecclesiastes 3:4). Music, again, was especially associated with sacred song. Its secular use was condemned by Isaiah as a sign of extravagant luxury (Isaiah 5:12). Lots and the like were used as a means of ascertaining the Divine will, not for amusement or profit. Even what with children might be called games of ‘make believe’ became with some of the prophets vehicles of religious instruction. The symbolic object-lessons of Ezekiel were like children’s toys adapted to a religious purpose (see esp. ch. 4). Even this humour of the prophets, striking as it was, was intensely serious: witness the scathing ridicule of Phoenician idolatry by Elijah and Deutero-Isalah (1 Kings 18:27. Isaiah 44:12–20 46:1, 2).

It is a matter of some dispute whether manly sports had any place in the social life of the Israelites. There was undoubtedly some sort of training in the use of weapons, particularly the sling (among the Benjamites especially) and the bow, for the purposes of warfare and the chase. We have a definite reference to the custom of practising at a mark in 1 Samuel 20; and there are several metaphorical allusions to the same practice (Job 16:12, 13, Lamentations 3:12). Again, it has also been thought that we have in the burdensome stone of Zee 12 an allusion to a custom of lifting a heavy stone either as a test of strength or as a means of strengthening the muscles: but there is no actual proof that there was any sort of competitive contest in such exercises. It may be suggested, however, on the other hand, that the practice of determining combats by selected champions, one or more, from either side, which we read of in 1 Samuel 17:10. 2 Samuel 2:13–16. and the expression used in the latter case, ‘let the young men . . . arise and play before us,’ makes it likely that friendly tournaments were not unknown.

Biddle -guessing is the one form of competition of which we have any certain proof. In Jg l4’2-« the propounding and guessing of riddles as a wager appears as part of the entertainment of a marriage feast. The questions put by the queen of Sheba to Solomon probably belong to the same category (1 Kings 10:1, 3). Indeed, the propounding of dark sayings’ was a common element in proverbial literature (Psalms 78:2. Proverbs 1:6).

Children’s Games. — Games of play are so invariable an element of child life among all peoples, that it hardly needs proof that the Israelites were no exception to the rule. The playing of the boys and girls in the streets of the glorified Jerusalem (Zee 8:5) might indeed mean nothing more than kitten play; but fortunately we have in Matthew 11:16)) 1| Luke 7:31 f. a most interesting allusion to the games (mock-weddings and mock-funerals) played in the market-place in our Lord’s time, as they are played in Palestine at the present day.

We read in 2 Maccabees 4:9–17 how Jason the high priest and the head of the Hellenizing party, having bribed Antioohus Epiphanes with 150 talents of silver, set up ‘a place of exercise’ (gymnasium) for the training up of youths ‘in the practices of the heathen.’ The only game specifically mentioned is the discus. There is also mentioned in v. 18 ‘a game’ that was held every fifth year at Tyre — evidently an imitation of the Olympic games. Later, Herod the Great appears from Josephus (.Ant. xv. viii. 1) to have provoked a conspiracy of the Jews by building a theatre and an amphitheatre at Jerusalem for the spectacular combats of wild beasts, and to have initiated very splendid games every five years in honour of Caesar. These included wrestling and chariot races, and competitors were attracted from all countries by the very costly prizes.

II. Games op Greece and Rome. — Athletic contests formed a very important feature in the social life of the Greeks. They originated in pre-historic times, and were closely associated with religious worship. Thus the Olympic games were held in honour of Olympian Zeus in connexion with the magnificent temple in Olympia in Elis; the Isthmian games on the Isthmus of Corinth in honour of Poseidon; the Pythian were associated with the worship of the Pythian Apollo at Delphi; the Nemean were celebrated at Nemea, a valley of Argolis, to commemorate the Nemean Zeus. These four games were great Pan-Hellenic festivals, to which crowds came from all parts, not only free-born Greeks, but also foreigners, although the latter, except the Romans in later times, were not allowed to compete. The most important of these games were the Olympic. They were held every four years, and so great was the occasion that from the year b.c. 264 events as far baclc as 776 were computed by them. The period between one celebration and another was called an Olympiad, and an event was said to have occurred in the 1st, 2nd, 3rd, or 4th year of such an Olympiad. The Isthmianj games, which took place biennially in the first and third year of each Olympiad, seem to have been modelled on very much the same lines as the Olympic. To the Biblical student they have a more direct interest, as it is highly probable that the frequent allusions to such contests by St. Paul (see esp. 1 Corinthians 9:24–27) were due to his personal observation of these games, which must have taken place while he was at Corinth. As, however, our knowledge of the Olympic games, of which several ancient writers have left us particulars, is far more complete, it often happens t,hat the language of St. Paul is more easily illustrated from them. It should be mentioned also in this connexion that besides these four great athletic contests, games of a local character, often in imitation of the Olympic, were held throughout Greece and her colonies in all towns of importance, which had both their stadium and their theatre. The most important of these, from the Biblical student’s point of view, were the games of Ephesus. With these St. Paul was certainly familiar, and, as will be seen below, allusions to games are remarkably frequent in writings connected with Ephesus.

The contests at Olympia included running, boxing, wrestling, chariot races, and other competitions both for men and for youths. The judges, who seem also to have acted as a sort of managing committee, with many dependents, were chosen by lot, one for each division of Elis. They held at once a highly honoured and a very difficult post, and were required to spend ten months in learning the duties of their office. For the last 30 days of this period they were required personally to superintend the training of the athletes who were preparing to compete. In addition to this, the athletes were required to swear before competing that they had spent ten months previously in training. We thus realize the force of such allusions as that of 1 Timothy 4:7, 8. where St. Paul insists on the greater importance of the training unto godliness than that of the body. These facts also add point to the allusions in 2 Timothy 2:5. An athlete is not crowned unless he contend ‘according to regulation.’ These regulations required the disqualification not only of the disfranchised and criminals, but of those who had not undergone the required training. It is the last to which the passage seems especially to point.

The prize, while it differed in different places, was always a crown of leaves. At Olympia it was made of wild olive; in the Isthmus, in St. Paul’s time, of pine leaves; at Delphi, of ‘laurel’; at Nemea, of parsley. In addition to this, at Olympia, Delphi, and probably elsewhere, the victor had handed to him a palm-branch as a token of victory. It is almost impossible to exaggerate the honour attached to winning the prize in these contests. The victor entered his native city in triumphal procession; he had conferred upon him many privileges and immunities, and his victory was frequently celebrated in verse. His statue might be, and often was, placed in the sacred grove of Elis, and he was looked upon as a public benefactor. St. Paul in 1 Co QM-27 makes use of the spirit of these contests to illustrate to the Corinthians, to whom it must have specially appealed, the self-denial, the strenuousness, and the glorious issue of the Christian confiict, drawing his metaphorical allusions partly from the foot-race and partly from the boxing and wrestling matches. ‘They do It to receive a corruptible crown; but we an incorruptible. I therefore so run, as not uncertainly; so fight I, as not beating the air; but I buffet my body, and bring it into bondage,’ etc.

There is a very interesting allusion to the games of Ephesus in 2 Timothy 4:7 ‘I have contended the good contest. I have completed the race . . . henceforth is laid up for me the crown of righteousness,’ etc. This stands in striking contrast to Philippians 3:12–16 ‘Not that I have already obtained, or am already made perfect: but I press on . . . forgetting the things which are behind, and stretching forward to the things which are before, I press on toward the goal unto the prize of the high calling of God in Christ Jesus.’ Here again it is the intense eagerness of the athlete that is specially in St. Paul’s mind. We have many other allusions by St. Paul to the foot-race, as in Romans 9:16. Gal 5:7. Philippians 2:16. Acts 20:24. These generally refer to the ‘course’ of life and conduct. The last passage, it should be remembered, is addressed to the elders at Ephesus. The full significance of Romans 9:16 is missed unless we realize the intensity of effort required by the racer. The supreme effort of the will is worthless without the grace of God. •

We have allusions to the wrestling match certainly in Ephesians 6:12. where St. Paul speaks of wrestling against spiritual forces, and probably to boxing in 4:27, where ‘giving place’ means giving vantage-ground to the spiritual foe. In connexion with Ephesus we may notice also the allusion in Acts 19:31 to the Asiarchs — the officers who superintended the games. The reference to fighting ‘with wild beasts at Ephesus’ in 1 Corinthians 15:32 is probably a metaphorical allusion to such contests as were common afterwards in the Colosseum at Rome, and were, according to Schmitz (see ‘Isthmia’ in Smith’s Diet, of Gr.-Rom. Ant.), probably introduced into the Isthmian games about this time.

Outside St. Paul’s writings there is an important reference to athletic contests in Hebrews 12:1–2. Here the two points emphasized are: (1) the ‘cloud of witnesses’ (Gr. martyres), whose past achievements are to encourage the Christian combatants for the faith; (2) the self-sacrifice and earnestness needed in running the Christian race. The Christian athlete must lay aside every ‘weight’ — every hindrance to his work, just as the runner divested himself of his garments, having previously by hard training got rid of all superfluous fiesh, — and look only to Christ. Again, in Revelation 7:9 we have in the palms in the hands of the great company of martyrs a very probable reference to the palms given to the successful competitors in the games. Here, again, it should be borne in mind that it was to Ephesus and the surrounding towns, the district of the great Ephesian games, that St. John was writing. F. H. Woods.

Gahmadhvi

A term of very doubtful meaning, occurring in Ezekiel 27:11 ‘The Gammadim (AV -ims) were in thy towers.’ No place of the name of Gammad is known, but a proper name is what the context seems to demand. RVm ‘valorous men’ has not commended itself to the majority of scholars.

Gamul

(‘weaned’). A chief of the Levites, and head of the 22nd course of priests (1 Chronicles 24:17).

Gabdek

Gabdek (Heb. gan [lit. ‘enclosure’], gannah, which, like the Persian [mod. Armenian] pardSs [Nehemiah 2:8 etc.], and the Arab jannah and bustan, may mean a garden of herbs [Deuteronomy 11:10, 1 Kings 21:2 etc.], a fruit orchard [Jeremiah 29:5, 28. Amos 4:9 etc.], or a park-like pleasure-ground [2 K 25. Esther 1:5 etc.]).— Flowers were cultivated (Song of Songs 6:2), and doubtless, as in modern times, crops of grain or vegetables were grown in the spaces between the trees. In the long dry summer of Palestine the fruitfulnesa of the garden depends upon abundant water supply (Numbers 24:6). Perennial fountains fleck the landscape with the luxuriant green and delicious shade of gardens, as e.g. at Jemn (Song of Songs 4:15). Great cisterns and reservoirs collect the water during the rains, and from these, by numerous conduits, it is led at evening to refresh all parts of the garden. Failure of water is soon evident in withered leaves and wilted plants (Isaiah 58:11. cf. l’»). The orange and lemon groves of Jaffa and Sidoh are famous; and the orchards around Damascus form one of the main attractions of that ‘earthly paradise.’ The eool shade of the trees, the music of the stream, and the delightful variety of fruits in their season, malce the gardens a favourite place of resort (Esther 7:7. Song of Songs 4:16 etc.), especially towards evening; and in the summer months many spend the night there. In the sweet air, under the sheltering boughs, in the gardens of Olivet, Jesus no doubt passed many of the dark hours (Mark 11:19 RV, Luke 21:37). From His agony in a garden (John 18:1 ") He went to His doom.

The gardens, with their luxuriant foliage and soft obscurities, were greatly resorted to for purposes of idolatry (Isaiah 56:3, Baruch 6:70). There the Moslem may be seen to-day, spreading his cloth or garment under orange, fig, or mulberry, and performing his devotions. The garden furnishes the charms of his heaven {el-jannah, or Firdaus); see artt. Fahadisb, Eden [Garden of].

Tombs were often cut in the rock between the trees (2 Kings 21:18 etc.); in such a tomb the body of Jesus was laid (John 19:41). W. Ewinq.

Garden' House

Garden’ house in 2 Kings 9:27 should prob. be Beth-haggan (leaving Heb. untranslated), the name of an unknown place S of Jezreel.

Gareb

1. One of David s ‘Thirty’ (2 Samuel 23:38, l Ch 11"). 2. A hill near Jerusalem (Jeremiah 31:39). Its situation is uncertain, being located by some to the S.W,, while others place it to the N., of the capital. At the present day there is a Wady Gourab to the W. of Jerusalem.

Garland

The ‘garlands’ (Gr. stemmMa) of Ac 1413 were probably intended to be put on the heads of the sacrificial victims. For the use of a garland (Gr. Stephanos) as a prize to the victor in the games, see art. Crown, § 2, and cf. Games.

Garlic

(Numbers 11:5). The familiar Allium sativum, still a very great favourite in Palestine, especially with the Jews. Originally a product of Central Asia, and once a delicacy of kings, it is only in the East that it retains its place in the affections of all classes.

E. W. G. Masteeman.

Garment

See Dress.

Garivqte

A gentilic name applied in a totally obscure sense to Keilah in 1 Chronicles 4:19.

Garner

‘Garner,’ which is now archaic if not obsolete, and ‘granary,’ the form now in use, both come from Lat. granaria, a storehouse for grain. RV retains the subst. in all its occurrences in AV, and Introduces the verb in Isaiah 62:9 ‘They that have garnered (AV’ gathered ‘) it shall eat it.’

Gas

(1 Esdras 5:34). His sons were among the ‘temple servants’ (Ezr. and Neh. omit).

Gashmit

(Nehemiah 6:6). A form of the name Geshem (wh. see), probably representing the pronunciation of N. Arabian dialect.

Gatam

The son of Eliphaz (Genesis 36:11 = 1 Chronicles 1:36). and ‘duke’ of an Edomite clan (Genesis 36:16) which has not been identified.

Gate

See City, Fortification and Siegecraft, § 5, Jerusalem, Temple.

Gath

A city of the Philistine PentapoUs. It is mentioned in Joshua 11:22 as a place where the Anakim took refuge ; but Joshua is significantly silent about the apportioning of the city to any of the tribes. The ark was brought here from Ashdod (1 Samuel 5:8), and thence to Ekron (5:10). It was the home of Goliath (1 Samuel 17:4. 2 Samuel 21:19). and after the rout of the Philistines at Ephes-damraim it was the limit of their pursuit (1 Samuel 17:52 [LXXl). David during his outlawry took refuge with its king, Achish (1 Samuel 21:10). A bodyguard of Gittites was attached to David’s person under the leadership of a certain Ittai; these remained faithful to the king after the revolt of Absalom (2 Samuel 15:18). Shimei’s servants ran to Gath, and were pursued thither by him contrary to the tabu laid upon him (1 Kings 2:40). Gath was captured by Hazael of Syria (2 Kings 12:17). An unsuccessful Ephraimite cattlelifting expedition against Gath is recorded (1 Chronicles 7:21). The city was captured by David, according to the Chronicler (18:1). and fortified by Rehoboam (2 Chronicles 11:8). It was again captured by Uzziah (26). Amos refers to it in terms which imply that some great calamity has befallen it (6:2) the later prophets, though they mention other cities of the PentapoUs, are silent respecting Gath, which seems therefore to have dropped out of existence. The exact circumstances of its final fate are unknown. The topographical indications, both of the Scripture references and of the Onomasticon, point to the great mound Tell es-Safl as the most probable site for the identification of Gath. It stands at the mouth of the Valley of Elah, and clearly represents a large and important town. It was partially excavated by the Palestine Exploration Fund in 1899, but, unfortunately, the whole mound being much cumbered with a modern village and its graveyards and sacred shrines, only a limited area was found available for excavation, and the results were not so definite as they might have been. R. A. S. Macalisteb.

GATH -HEPHER (Joshua 19:13 A V wrongly Oitlah-hepher, which is simply the form of the name with He locale], 2 Kings 14:25. ‘wine press of the pit or well’). — The home of the prophet Jonah. It lay on the border of Zebulun, and is mentioned with Japhia and Rimmon — the modem Yafa and Rummaneh. Jerome, in the preface to his Com. on Jonah, speaks of GetU quae est in Opher (cf. Vulg. 2 Kings 14:25). and places it 2 Roman miles from Sepphoris (.SejfUrieh), on the road to Tiberias. This points to el-Meshhed, a village on a slight eminence N. of the Tiberias road, i mile W. of Kefr Kenna, where one of Jonah’s many reputed tombs is still pointed out. W. Ewing.

Gath-rimmon

1. A city in Dan, near Jehud and Bene-berak (Joshua 19:45). assigned to the Kohathites (21:24). and reckoned (1 Chronicles 6:69) to Ephraim. It is unidentified. 2. A city of Manasseh, assigned to the Kohathites (Joshua 21:25). LXX has lebaiha (B), or Baithsa (A), while 1 Chronicles 6:70 has Bileam= Ibleam (wh. see). The position of the town is not indicated, so in this confusion no identification is possible.

W. EWINQ.

Gatjlanitis

See Golan.

Gauls

See Galatia.

Gaza

A city of the Philistine PentapoUs. It is referred to in Genesis (10") as a border city of the Canaanites, and in Joshua 10:41 as a limit of the South country conquered by Joshua: a refuge of the Anakim (Joshua 11:22). theoretically assigned to Judah (15:47). Samson was here shut in by the Philistines, and escaped by carrying away the gates (Judges 16:1–3) he was, however; brought back here In captivity after being betrayed by Delilah, and here he destroyed himself and the Philistines by pulling down the temple (le^‘-‘i). Gaza was never for long in Israelite hands. It withstood Alexander for five months (b.c. 332). In B.C. 96 it was razed to the ground, and in b.c. 57 rebuilt on a new site, the previous site being distinguished as’ Old’ or ‘Desert’ Gaza (cf. Acts 8:26). it was successively in Greek, Byzantine Christian (a.d. 402), Muslim (635), and Crusader hands; it was finally lost by the Franks in 1244. A Crusaders’ church remains in the town, now a mosque. It is now a city of about 16,000 inhabitants, and bears the name Ghuzzeh. R. A. S. Macalisteb.

GAZARA, — An important stronghold often mentioned during the Maccabaean struggle (1 Maccabees 4:15 7:45 9:52 IS" 14:7, 34 15:28 16:1. g Maccabees 10:32. In Ant. xii. vii. 4, xiv. V. 4, BJ, I. viu. 5, it is called Gadara). There seems to be no doubt that it is the OT Gezer (wh. see).

Gazelle

Gazelle (2eM, tr. 2 Samuel 2:18. 1 Chronicles 12:8 etc. in AV ‘roe’; in Deuteronomy 14:5 etc. ‘roebuck,’ but in RV ‘gazelle’). — The gazelle (Arab, ghazal, also zabi) is one of the commonest of the larger animals of Palestine; it is one of the most beautiful and graceful of antelopes. It is fawn and white in colour; it is much hunted (Proverbs 6:5, Isaiah 13:14) ; it is noted for its speed (2 Samuel 2. 1 Chronicles 12:8) its flesh is considered, at least in towns, a delicacy.

Ghazaleh (‘female gazelle’) is a favourite name for a girl among the Yemin Jews, as Dorcas and Tabitha, with the same meaning, were in NT times (Acts 9:36, 40). E. W. G. Masterman.

Gazera

(l Es5»i). His sons were amongthe ‘Temple servants.’ In Ezra 2:48 Gazzam.

Gazez

1. A son of Ephah, Caleb’s concubine (l Ch2«). 2. In same verse a second Gazez is mentioned as a sou of Haram, who was another of Ephah’s sons.

Gazites

The inhabitants of Gaza (wh. see), Joshua 13, Judges 16:2.

Gazzam

A family of Nethinim who returned with Zerub. (Ezra 2:48, Nehemiah 7:51). called in 1 Esdras 5:31 Gazera.

Geba

(Heb. ffcfio’, ‘a hill’). A city of Benjamin, on the N.E. frontier (Joshua 18:24). assigned to the Levites (Joshua 21:17. 1 Chronicles 6:60). It stands for the N. limit of the kingdom of Judah (2 Kings 23:8 ‘from Geba to Beersheba ‘). In 2 Samuel 5:25 we should probably read’ Gibeon’ as in 1 Chronicles 14:16. The position of Geba is fixed in 1 Samuel 14 S. of the great WOdy Suweinlt, over against Michraash, the modern MukhmOs. This was the scene of Jonathan’s famous exploit against the Philistines. Everything points to its identity with Jeba’ , a village 6 miles N. of Jerusalem. It occupied an important position commanding the passage of the valley from the north. It was fortified by Asa (1 Kings 15:22). It appears in Isaiah’s picture of the approach of the Assyrian upon Jerusalem (lO’s"). It is mentioned also as occupied after the Exile (Nehemiah 11:31. Ezra 2:26 etc.). It seems to be confused with the neighbouring Gibeah in Judges 20:10, 33. 1 Samuel 13:8, 16. In Judges 20:31 ‘Gibeah’ should be ‘Geba.’ 2. A stronghold in Samaria, between which and Scythopolis Holofernes pitched his camp (Judith 3:10). Perhaps Jeba’ a is intended, about 2 miles S. of SanUr, on the road to Jenln. W. Ewinq.

Gebal

1. A place apparently S. of the Dead Sea, whose inhabitants made a league with Edomites, Moabites, and the Bedouin of the Arabah against Israel, on some unknown occasion (Psalms 83:7), possibly the Gentile attack described in 1 Mac S. It is the modern Jebal. 2. A town in Phoenicia, now yeBea. It was theoretically (never actually) within the borders of the Promised Land (Joshua 13:5). It provided builders for Solomon (1 Kings 5:18 RV Gebalites, AV ‘stone-squarers’) and ships’ caulkers for Tyre (Ezekiel 27:9). R. A. S. Macalister.

Geber

(1 Kings 4:19). One of Solomon’s twelve commissariat officers, whose district lay to the E. of Jordan. At the end of v." comes a sentence referred by AV and RV to this Geber, and rendered ‘and he was the only officer which was in the land.’ But it is possible that the text should be emended so as to read ‘and one officer was over all the officers who were in the land,’ the reference being, not to Geber, but to Azariah, son of Nathan, mentioned in v.’ as ‘over the officers.’

Gebim

A place N. of Jerusalem (Isaiah 10:31 only). In Eusebius a Geba 5 Roman miles from Gophna, on the way to Neapolis (Shechem), is noticed. This is the modern Jebla, which, being near the great northern road, is a possible site for Gebim.

Gecko

See Ferret, Lizard.

Gedaliah

1. Son of Ahikam, who had protected Jeremiah from the anti-Chaldaean party (Jeremiah 26:24). and probably grandson of Shaphan, the pious scribe (2 Kings 22). Gedaliah naturally shared the views of Jeremiah. This commended him to Nebuchadnezzar, who made him governor over ‘the poor of the people that were left in the land.’ His two months’ rule and treacherous murder are detailed in Jeremiah 40. 41 (2 Kings 25:22–25). The anniversary of Gedaliah’s murder — the third day of the seventh month, Tishri (Zee 7 8:19) — has ever since been observed as one of the four Jewish fasts. 2. Eldest ‘son’ of Jeduthun (1 Chronicles 25:3, 9). 3. A priest ‘of the sons of Jeshua,’ who had married a ‘strange’ woman (Ezra 10:18) called in 1 Esdras 9:19 Joadanus. 4. Son of Fashhur, a prince in the reign of Zedekiah (Jeremiah 38:1). 6. Grandfather of the prophet Zephaniah (Zephaniah 1:1).

Geddur

Geddur (1 Esdras 5:30). In Ezra 2:47 and Neh7" Gahar.

Geder

An unidentified Canaanitish town, whose king was amongst those conquered by Joshua (Joshua 12:13 only). It is very probably identical with Beth-gader of 1 Chronicles 2:51. In 1 Chronicles 27:28 Baal-hanan, who had charge of David’s olives and sycomores, is called the Gederite, which may be a gentilic name derived from Geder, although some prefer to derive it from Gederah (wh. see).

Gederah

AV of 1 Chronicles 4 reads, ‘Those that dwell among plants (RVm’ plantations’) and hedges,’ but RV gives ‘the inhabitants of Netaim and Gederah,’ and this is probably the correct rendering. In that case the Gederah referred to would probably be the city of that name located by Joshua 15:36 in the Shephslah, the modern Jedireh and the Gedour of Eusebius. The gentilic name Gederathite occurs in 1 Chronicles 12:4.

Gederoth

A town of Judah in the Shephglah (Joshua 15:41. 2 Chronicles 28:18). It appears to be the modern Katrah near Yebna. Possibly it is also the Kidron of 1 Maccabees 15:39, 41 16:9.

Gederothaim

Gederothaim occurs in Joshua 15:36 as one of the fourteen cities of Judah that lay in the Shephelah. There are, however, fourteen cities without it, and it is probable that the name has arisen by dittography from the preceding Gederah. The subterfuge of the AVm ‘Gederah or Gederothaim’ is not permissible.

Gedor

A town of Judah (Joshua 15:58; of. 1 Chronicles 4:4, 18 12’). It is generally identified with the modern JedUr north of Beit-sur. 2. The district from which the Simeonites are said to have expelled the Hamite settlers (1 Chronicles 4:39 ff.). The LXX, however, reads Gerar, and this suits admirably as to direction. 3. A Benjamite, an ancestor of king Saul (1 Chronicles 8:31 9). 4. 6. The eponym of two Judahite families (1 Chronicles 4:4, 18).

Ge-harashim

Ge-harashim (‘valley of craftsmen,’ 1 Chronicles 4:14. Nehemiah 11:35). — In the latter passage it occurs with Lod and Ono. The location of this ‘valley’ is quite uncertain.

Gehazi

Of the antecedents of Gehazi, and of his call to be the attendant of Elisha, the sacred historian gives us no information. Hebrews 99 to stand in the same intimate relation to his master that Elisha had done to Elijah, and was probably regarded as the successor of the former. Through lack of moral fibre he fell, and his heritage in the prophetic order passed into other hands. Gehazi is first introduced to us in connexion with the episode of the Shunammite woman. The prophet consults familiarly with him, in regard to some substantial way of showing their appreciation of the kindness of their hostess. Gehazi bears Elisha’s message to her: ‘Behold, thou hast been careful for us with all this care; what is to be done for thee? Wouldst thou be spoken for to the king, or to the captain of the host?’ On her refusal to be a candidate for such honours, Gehazi reminds his master that the woman is childless. Taking up his attendant’s suggestion, Elisha promises a son to their benefactress (2 Kings 4). According to prediction, the child is born; but after he has grown to be a lad, he suffers from sunstroke and death ensues. The mother immediately betakes herself to the prophet, who sends Gehazi with his own staff to work a miracle. To the servant’s prayer there is neither voice nor hearing; but where he fails, the prophet succeeds (2174). Gehazi, like his master, had access to the court, for we read of him narrating to the king the story of the prophet’s dealings with the Shunammite (2 Kings 8). In contrast with the spirit of the other characters, his covetousness and lying stand out in black hideousness in the story of Naaman (wh. see). The prophet’s refusal to receive any payment from the Syrian general for the cure which had been effected, does not meet with the approval of Gehazi. He follows the cavalcade of Naaman, and, fabricating a message from his master, begs a talent of silver and two changes of raiment for two young men of the sons of the prophets, who are supposed to be on a visit to Elisha. Having received and hidden his ill-gotten possessions, he stands before his master to do his bidding as if nothing had occurred, quite unaware that Elisha with prophetic eye has watched him on his foul mission of deception. Dumbfounded he must have been to hear his punishment from the lips of the prophet: ‘The leprosy, therefore, of Naaman shall cleave unto thee and unto thy seed for ever’ (2 Kings 5:20 ff.). With this dread sentence, Gehazi is ushered off the stage of sacred history, never to reappear. James A. Kelso.

Gehenna

A word derived from Ge-Hinnom, the valley on the west of Jerusalem. In this valley it is possible that Molech and Tammuz were worshipped (2 Kings 23:18. 2 Chronicles 28:3 33:6. Jeremiah 7:31 32:35). The recollection of this terrible worship gave to the valley a sinister character, and led to its being defiled by Josiah (2 Kings 23:6, 10), for the purpose of preventing these rites. Thereafter it became the place for the burning of the refuse of the city, along with dead animals and the bodies of criminals. It was natural, therefore, that the name should become a synonym of hell (cf. Matthew 5:29 lO^‘). In its eschatological force Gehenna was the place of punishment. It generally was conceived of as being under the earth, but it was very much vaster in extent than the earth. It was believed to be filled with fire intended for the punishment of sinners, who apparently went there immediately after death. Late Rabbinic thought would seem to imply that men who are neither great saints nor great sinners might be purified by the fire of Gehenna. Only those who had committed adultery or shamed or slandered their neighbours were believed to be hopelessly condemned to its fires, while the Jews were not to be permanently injured by them. According to the later belief, Gehenna was to be destroyed at the final consummation of the age. There is no clear evidence that Gehenna was regarded as a place for the annihilation of the wicked, although there are some passages which give a certain support to this opinion. No systematic eschatological statement has, however, been preserved for us from Jewish times, much less one which may be said to represent a general consensus of opinion. The NT writers employ the word in its general force as a synonym for the idea of endless punishment for sinners, as over against’ heaven’ — the synonym of endless bliss for those who have enjoyed the resurrection. They attempt, however, no description of suffering within its limits further than that implied in the figures of fire and worms. ShaiiiER Mathews.

Geliloth

(‘stone circles,’ Joshua 18:17). Identical with the Gilgal of Joshua 15:7. and possibly with the Beth-gilgal of Nehemiah 12:29. It was a place on the border of Benjamin and Judah near the Ascent of Adummim. This last was probably in the neighbourhood of TaV at ed-dum, a hill near the so-called ‘Inn of the Good Samaritan’ on the carriage road to Jericho. The word gelUSth occurs also in the Heb. in Joshua 13:2 22:10, 11 and Joel 3:4, and is tr. in AV either ‘borders’ or ‘coasts,’ RV ‘regions.’ E. W. G. Mastehman.

Gem

See Jewels and Precious Stones.

Gemalli

Father of the Danite spy, Numbers 13:12 (P).

Gemara

See Talmud.

Gemariah

1. A son of Shaphan the scribe. He vainly sought to deter king Jehoiakim from burning the roll (Jeremiah 36 "). 2. A son of Hilkiah who carried a letter from Jeremiah to the captives at Babylon (Jeremiah 29:3).