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Gideon – Gnat
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Gideon
The son of Joash, a Manassite; he dwelt in Ophrah, a place hitherto unidentified, which belonged to the clan of the Abiezrites. Gideon has also the names of Jerubbaal () and Jerubbesheth (). After the victory of the Israelites, under the guidance of Deborah, over the Canaanites, the land had rest for forty years (an indefinite period). Apostasy from Jahweh again resulted in their being oppressed, this time by the neighbouring Bedouin tribes, the Midianites and Amalekites. The underlying idea is that, since the Israelites did not exclusively worship their national God, He withdrew His protection, with the result that another nation, aided by its national god, was enabled to overcome the unprotected Israelites. A return to obedience, and recognition of Jahweh the national God, ensures His renewed protection; relief from the oppressor is brought about by some chosen instrument, of whom it is always said that Jahweh is ‘with him’; this is also the case with Gideon ().
The sources of the story of Gideon, preserved in , offer some difllcult problems, upon which scholars differ considerably; all that can he said with certainty is that the narrative is composite, that the hand of the redactor is visible in certain verses (e.g. g2!. 23), and that the sources have not always been skilfully combined ; this comes out most clearly in , which breaks the continuity of the narrative. Disregarding details, the general outline of the history of Gideon is as follows:
Introduction, : For seven years the Israelites suffered under the Midianite oppression; but on their ‘crying unto the Lord’ a prophet is sent, who declares unto them the reason of their present state, viz. that it was the result of their having forsaken Jahweh and served the gods of the Amorites.
The call of Gideon, e"-*^: The ‘Angel of the Lord’ appears to Gideon and tells him that the Lord is with him, and that he is to free Israel from the Midianite invasion. Gideon requires a sign: he brings an offering of a kid and unleavened cakes, the Angel touches these with his staff, whereupon fire issues from the rock on which the offering lies and consumes it. Gideon is now convinced that it was the ‘Angel of the Lord’ who had been speaking to him, and at Jahweh’s f command he destroys the altar of Baal in Ophrah and builds one to Jahweh, to whom he also offers sacrifice. This act embitters Gideon’s fellow-townsmen against him ; they are, however, quieted down by the boldness and shrewdness of Gideon’s father.
Gideon’s victory, S>-^^: Allegiance to Jahweh being thus publicly acknowledged, the Israelites are once more in a position to assert their political independence; so that when the Midianites again invade their land, Gideon raises an army against them, being moreover assured by the miracle of the dew on the fleece that he will be victorious. At the command of Jahweh his army is twice reduced, first to ten thousand men, and then to three hundred. At the command of .tahweh again, he goes with his servant, Purah, down to the camp of the Midianites, where he is encouraged by overhearing a Midianite recounting a dream, which is interpreted by another Midianite as foreshadowing the victory of Gideon. On his return to his own camp Gideon divides his men into three companies; each man receives a torch, an earthen jar, and a horn; at a given sign, the horns are blown, the jars broken, and the burning torches exposed to view, with the result that the Midianites flee in terror. Gideon pursues them across the Jordan; he halts during the pursuit, both at Succoth and at Penuel, in order to refresh his three hundred followers ; in each case food is refused him by the inhabitants; after threatening them with vengeance on his return, he presses on, overtakes the Midianite host, and is again victorious ; he then first punishes the inhabitants of Succoth and Penuel, and next turns his attention to the Midianite chiefs, Zebah and Zalmunna. From this part of the narrative it would seem that Gideon’s attack upon the Midianites was, in part, undertaken owing to a blood-feud; for, on his finding out that the murderers of his brethren at Tabor were these two Midianite chiefs, he slays them in order to avenge his brethren.
The offer of the kingship, s^-‘^: On the Israelites offering to Gideon and his descendants the kingship, Gideon declines it on theocratic grounds, but asks instead for part of the gold from the spoil taken from the Midianites; of this he makes an image (ephod), which he sets up at Ophrah, and which becomes the cause of apostasy from Jahweh. The narrative of Gideon’s leadership is brought to a close by a reference to his offspring, and special mention of his son Abimelech ; after his death, we are told, the Israelites’ went a whoring after the Baalim.’
In the section S^-‘^ there is clearly a mixing-up of the sources; on the one hand Israel’s apostasy is traced to the action of Gideon, on the other this does not take place until after his death. Again, the refusal of the
‘Amorites’ is a general name for the Canaanlte nations, see , .
t On this apparent identity between Jahweh and Hia ‘Angel,’ see the art. Angel or the Lobd. kingship on theocratic grounds is an idea which belongs to a much later time ; moreover, Gideon’s son, Abimelech, became king after slaying his father’s legitimate sons; it is taken for granted () that there is to be a ruler after Gideon’s death. This, together with other indications, leads to the belief that in Its original form the earliest source gave an account of Gideon as king.
The section is undoubtedly ancient; it tells of how the Ephraimites, at Gideon’s command, cut off part of the fugitive Midianite host under two of their chiefs, Oreb and Zeeb, whom the Ephraimites slew. When the victorious band with Gideon joins hands with the Ephraimites, the latter complain to Gideon because he did not call them to attack the main body of the enemy; Gideon quiets them by means of shrewd flattery. This section is evidently a fragment of the original source, which presumably went on to detail what further action the Ephraimites took during the Midianite campaign; for that the Midianite oppression was brought to an end by this one battle it is impossible to believe.* W. O. E. Oesterley.
Gideoni
Father of Abidan, prince of Benjamin ( (P)).
Gidoih
The limit of the pursuit of Benjamin by the other tribes (Judges 40). Possibly the word is not a proper name, but may be read as an infinitive, ‘till they cut them off.’ No place of the name of Gidom is mentioned elsewhere.
G-IEB &ACrLE (‘gier’ is the same as the German Geier, ‘vulture,’ ‘hawk,’) is tr. in AV of racham InLv H" and . in both of which passages RV has ‘vulture.’ EV gives ‘gier eagle’ also as tr. of peres in . where AV has ‘ossifrage’ (Ut. ‘bone-breaker’). The peres is the bearded vulture or LUmmergeier, ‘the largest and most magnificent of the vulture tribe.’ The adult racham has the front of the head and the upper part of the throat and cere naked, and of a bright lemonyellow. The plumage is of a dirty white, except the qulII feathers, which are of a greyish black. Its appearance when soaring is very striking and beautiful. It is the universal scavenger of Egyptian cities. It is found in great abundance also in Palestine and Syria.
Gift, Giving
I. In the OT.— 1. In the East what is described as a ‘gift’ is often hardly worthy of the name. ‘Gift’ may be a courtesy title for much that is of the nature of barter or exchange, tribute or compulsory homage, or even of bribery. It is well understood that a gift accepted lays the recipient under the obligation of returning a quid pro quo in some form or other. The queen of Sheba’s gifts to Solomon were a sort of royal commerce. The charming picture of Ephron’s generosity to Abraham with regard to the cave of Machpelah () must be interpreted in the light of Oriental custom; it is a mere piece of politeness, not intended to be accepted. An Arab will give anything to an intending buyer, and appeal to witnesses that he does so, but it is understood to be only a form, to help him to raise the price (see Driver, Genesis, ad. loc). Of. the transaction between David and Araunah (). In other cases the return is of a less material character, consisting of the granting of a request or t le restoring of favour. Hence Jacob’s anxiety as to Esau’s acceptance of his gifts ( ) ; cf . the present to Joseph () and . The principle Is stated in ‘A man’s gift maketh room for him, and bringeth iiim before great men’ (cf. IQ’). It is obvious that a gift in this sense easily becomes a bribe; hence the frequent commands to receive no gift, ‘for a gift bllndeth the eyes of the wise’ (, . . . etc.). It should be noticed that in this .connexion a special Heb. word (shBchad) is used, meaning a ‘bribe’; AV and RV often tr. ‘gift’ or ‘reward.’ In . it is used of a bribe "‘Cf . the Philistine campaign under Saul. from king to king. Even the Roman Felix expects a gift ().
2. In a more legitimate sense we find gifts offered to kings, etc., by way of homage (. ). or tribute (, , . . ) ; the presents to Assyria, etc., are clearly not spontaneous, and the receiving of such homage from subject kings is a favourite subject of sculptures and paintings. illustrates the ground on which such a gift was sometimes claimed ; it was a payment for protection. Gifts were expected in consulting a prophet or oracle (, . . . ). Whether regulated or unregulated, they formed the chief support of priests and Levites, and were the necessary accompaniment of worship. ‘None shall appear before me empty’ ( ). One side of sacrifice is giving to God. The spiritual religion realized that Jehovah’s favour did not depend on these things (, ), still more that He was not to be bribed. In it is said that He is One ‘who taketh not reward’ [the word for ‘bribe’; see above]. But there can be no doubt that in the popular view a gift to God was supposed to operate In precisely the same manner as a gift to a judge or earthly monarch (Mai ). Its acceptance was the sign of favour and of the granting of the request (, ) ; its rejection, of disfavour (. Mai l’"). shows that a gift was regarded as propitiatory, and the machinery of the vow takes the same point of view. It should be noted that the word minchah, which is continually used of gifts and homage to men, is also specially used of offerings to God, and in P technically of the ‘meal-offering.’ For the meaning of ‘gift’ or Corban in etc., see art. Sacrifice and Offeeinq. Almsgiving became one of the three things by which merit was earned before God, the other two being prayer and fasting; and magnificent gifts to the Temple were a means of personal display (. Jos. Ant. xv. xi. 3).
3. Passing from cases where the gift is neither spontaneous nor disinterested, but is only a polite Oriental periphrasis for other things, we turn to Instances where the word is used in a truer sense. If the king looked for ‘gifts’ from his subjects, he was also expected to return them in the shape of largess, especially on festive occasions (). This often took the form of an allowance from the royal table (, 2 8 , ). We read more generally of gifts to the needy in . . . (see ALMSQiviNa). The gift of a robe, or other article from the person, was of special significance (). Interchanges of gifts between equals are mentioned in . . On the occasion of a wedding, presents are sent by friends to the bridegroom’s house. Gifts, as distinct from the ‘dowry,’ were sometimes given by the bridegroom to the bride ( )) sometimes by the bride’s father (. ).
n. In the NT. — It is characteristic of the NT that many of Its usages of the word ‘gift’ are connected with God’s gifts to men — His Son, life, the Holy Spirit, etc. ‘Grace’ is the free gift of God. ‘Gifts’ Is specially used of the manifestations of the Spirit (see Spihituai, Gifts). illustrates well the change of attitude. St. Paul quotes from Ps &&", where the point Is the homage which Jehovah receives from vanquished foes, and applies the words to the gifts which the victorious Christ has won for His Church. It is more Divine, more characteristic of God, to give than to receive. This is, in fact, the teaching of the NT on the subject. As the Father and His Son freely give all things, so must the Christian. Almsgiving is restored to its proper place; the true gift is not given to win merit from God, or to gain the praise of men, but proceeds from love, hoping for nothing again (, see Almsgiving). Our Lord Himself accepted gifts, and taught that it is our highest privilege to give to Him and His ‘little ones’ ( . ). And giving remains an integral part of Christian worship, as a willing homage to God, the wrong ideas of compulsion or persuasion being cast aside (, , ff.: ). The gifts to St. Paul from his converts (), and from the Gentile Churches to Jerusalem (. , , . 9), play a very Important part In the history of the early Church.
C. W. Emmet.
Gihon
Gihon (from root ‘to burst forth,’ , ). — 1. A spring near Jerusalem, evidently sacred and therefore selected as the scene of Solomon’s coronation (). Hezeklah made an aqueduct from it (). Undoubtedly the modern ‘Ain umm ed-deraj or’ Virgin’s Fount.’ See Siloah. 2. One of the four rivers of Paradise. See Eden [Garden of]. E. W. G. Mabterman.
Gilalai
A Levltical musician ().
Gilboa
Gilboa (i S 28’‘31i’ . , ). A range of hills, now called Jebd FakU’a, on the E. boundary of the Plain of Esdraelon. They run from Zer’in (Jezreel) due S.E., and from the eastern extremity a prolongation runs S. towards the hills of Samaria. They are most imposing from the Vale of Jezreel and Jordan Valley, but nowhere reach a height of more than 1700 feet above sea level. The little village of Jdbun on the slopes of Jebel FakU’a is thought to retain an echo of the name Gilboa. The slopes of these hills are steep, rugged, and bare. At the N. foot lies ‘Ain Jalud, almost certainly the spring of Harod (wh. see). E. W. G. Mastbrman.
Gilead
1. A person (or personified sept), son of the Manasslte Machir (, ). and grandfather of Zelophehad (). See No. 4 below. 2. A Gadite, son of Michael (). 3. A mountain mentioned in in an order of Gideon’s to his followers, ‘Whosoever is fearful ... let him return and depart from [mg.’ go round about’] Mount Gilead.’ The passage is very difficult, and probably corrupt. The trans-Jordanic Gilead will not suit the context, and no other is known. Various attempts have been made at emendation, none of which has commanded acceptance.
4. The name of the territory bounded on the north by Bashan, on the west by the Jordan between the Sea of Galilee and the Dead Sea, on the east by the desert, and on the south by the territory of Moab. It is a lofty fertile plateau, about 2000 feet above the sea-level; its western edge is the precipitous eastern wall of the Jordan Valley. It is an upland country, wooded in places, with productive fields intersected by valleys and streams. It is mentioned first in connexion with Jacob’s flight from Laban; it was the goal at which he aimed, the place where the pursuer overtook him, and where the ‘heap of witness’ was raised (). Even in the patriarchal period it was famous for its spices, myrrh, and medicinal ‘balm,’ whatever that may have been (cf. ). The Ishmaelite trading caravan which bought Joseph was carrying these substances from Gilead to Egypt (). The Amorites were in possession of Gilead under their king Sihon when the Israelites were led to the Land of Promise. When that king was defeated, his territory aroused the desires of the pastoral tribes of Reuben and Gad. Its fitness for pasture is celebrated in the Song of Songs: the Shularamite’s hair is twice compared to ‘goats that lie along the side of Mount Gilead’ ( ). On the partition of the land, Gilead was divided into two, the southern half being given to Reuben and Gad, the northern half to the trans- Jordanlc half of Manasseh. The Manassite part is distinguished by the name Havvoth-jair, apparently meaning the ‘Settlements of Jair.’ Jalr was a son of Manasseh, according to . but he seems In to be contused with one of the minor Judges of the same name. Another Judge, Jephthah (), was a GUeadlte, whose prowess delivered Israel from Ammon. His subsequent sacrifice of his daughter is indicated as the origin of a festival of Israelite women (). In a previous stress of the Israelites, Gilead did not bear its part, and is upbraided for its remissness by Deborah (). In Gilead is used as a general term for trans-Jordanic Israel. Here some of the Hebrews took refuge from the Philistines () and over Gilead and other parts of the country Ish-bosheth was made king (). Hither David fled from before Absalom, and was succoured, among others, by Barzillai ( IQ^‘, ). whose descendants are referred to in post-exilic records (. ). To Gilead David’s census agents came (). It was administered by Ben-geber for Solomon (). It was the land of Elijah’s origin (). For cruelties to Gileadites, Damascus and Aramon are denounced by Amos (, ). while on the other hand Hosea ( ) speaks bitterly of the sins of Gilead. Pekah had a following of fifty Gileadites when he slew Pekahiah (). The country was smitten by Hazael (). and its inhabitants carried away captive by Tiglath-pileser (). R. A. S. Macalistek.
Gilgal
A name meaning ‘stone circle’ applied to several places mentioned in the OT. 1. A place on the east border of Jericho (). where the Israelites first encamped after crossing Jordan, and which remained the headquarters of the congregation till after the rout of the northern kings at Merom (). The stone circle from which it certainly took its name (in spite of the impossible etymology given in ). was no doubt that to which the tradition embodied in refers, and the same as the ‘images’ by Gilgal in the story of Ehud ( RVm). The name is still preserved in the modern JUjaUeh. This is probably the same Gilgal as that included in the annual circuit of Samuel (). This shrine is mentioned by Hosea ( ) and by Amos ( ). 2. A place of the same name near Dor mentioned in a list of conquered kings (). n may be JUjulieh, about 4 miles N. of Antipatris (Bos d-‘Ain). 3. A place in the Samaritan mountains (). somewhere near Bethel (). It may possibly be JUfWia, 8 miles N.W. of Bethel. 4. The Gilgal of is unknown. It may be identical with No. 1 ; but it seems closely connected with Ebal and Gerizim. There is a JuleijU 2i miles S.E. of Nablus that may represent this place. 5. A place of uncertain locality, also possibly the same as No. 1, In the border of the tribe of Judah ().
At none of these places have any remains of early antiquity been as yet observed. There was in a.d. 700 a large church that covered what were said to be the twelve commemoration stones of Joshua: this is reported by Arculf. The church and stones have both disappeared. The only relic of antiquity now to be seen is a large pool, probably of mediaeval workmanship, 100 ft. by 84 ft. A tradition evidently suggested by the Biblical story of the fall of Jericho is recorded by Conder as having been related to him here.
R. A. S. Macalistee.
Giloh
A city in the southern hills of Judah (Jos 15"), the birthplace of Ahithophel the Gilonite, the famous counsellor of David ( ). Its site is uncertain.
Gimel
The third letter of the Heb. alphabet, and as such used in the 119th Psalm to designate the 3rd part, each verse of which begins with this letter.
Gimzo
A town on the border of Fhilistia (). It is the modern JimzU near Aijalon.
Gin
See Snares.
Ginath
Father of Tibni, who unsuccessfully laid claim against Omri to the throne of Israel (, ).
Ginnethoi
A priest among the returned exiles () called in Ginnethon.
Girding the Loins, Girdle
See Dbebs, §§ 2. 3.
Girgashites
Girgashites (in Heb. always sing. ‘the Girgashite,’ and rightly so rendered in RV). — Very little is known of this people, whose name, though occurring several times in OT in the list of Can. tribes ( . [and in Sam. and LXX], . 1 Ch . ). affords no indication of their position, or to what branch of the Canaanites they belonged, except in two instances, namely, Gn I018, where the ‘Girgashite’ is given as the name of the fifth son of Canaan; and . where the Glrgashites would seem to have inhabited the tract on the west of Jordan, the Israelites having been obliged to cross over that river in order to fight the men of Jericho, among whom were the Girgashites.
Girzites
Ace. to , David and his menwhile living at the court of Achish king of Gath, ‘made a raid upon the Geshurites and the Girzites (RVm Gizrites) and the Amalekites: for those nations were the inhabitants of the land, which were of old, as thou goest to Shur, even unto the land of Egypt.’ The LXX (B) is probably correct in reading only one name ‘Gizrites’ for ‘Geshurites and Girzites,’ viz. the Canaanite inhabitants of Gezer (wh. see), a town on the S.W. border of Ephraim ( , . ).
Gishpa
An overseer of the Nethinim (), but text is probably corrupt.
Gittahh
A town of Benjamin (?), . noticed with Hazor and Ramah (). . The site is unknown.
Gittites
See Gath.
Gittith
See Psalms (titles).
Gizonite
Agentilic name which’occursin l Ch ll’i in the colloc. ‘Hashem the Gizonite.’ In all probability this should be corrected to ‘Jashen (cf. the parallel passage ) the Gunite.’ See Jashen.
Gizrites
See Girzites.
Glass, Looking-glass, Mirror
This indispensable article of a lady’s toilet is first met with in . where the ‘laver of brass’ and its base are said to have been made of the ‘mirrors ( AV’ looking-glasses ‘) of the serving women which served at the door of the tent of meeting’ (RV). This passage shows that the mirrors of the Hebrews, like those of the other peoples of antiquity, were made of polished bronze, as is implied in the comparison. , of the sky to a ‘molten mirror’ (RV and AV ‘looking-glass’). A different Hebrew word is rendered ‘hand mirror’ by RV in the list of toilet articles. . The fact that this word denotes a writing ‘tablet’ in (RV) perhaps indicates that in the former passage we have an oblong mirror in a wooden frame. The usual shape, however, of the Egyptian (see Wilkinson, Anc. Egyp. ii. 350 f . with illust. ), as of the Greek, hand-mirrors was round or slightly oval. As a rule they were furnished with a tang, which fitted into a handle of wood or metal, often delicately carved. Two specimens of circular mirrors of bronze, one 5 inches, the other 4i, in diameter, have recently been discovered in Philistine (?) graves at Gezer {PEFSt, 1905, 321; 1907, 199 with illusts.).
In the Apocrypha there is a reference. Sirach 12:11. to the rust that gathered on these metal mirrors, and in Wisdom 7:26 the Divine wisdom is described as ‘the unspotted mirror of the power of God,’ the only occurrence in AV of ‘mirror,’ which RV substitutes for ‘glass’ throughout. The NT references, finally, are those by Paul (, ) and by James (). For the ‘sea of glass" (RV’ glassy sea’) of see art. Sea of Glass. A. R. S. Kennedy.
GLEANING. ^For the humanitarian provisions of the Pentateuchal codes, by which the gleanings of the corn-field, vineyard, and oliveyard were the perquisites of the poor, the fatherless, the widow, and the ffSr or outlander. see f. (both H), ; cf. Agricultube, § 3; PovEKTY. A. E. S. Kennedy.
Glede
See Kite.
Glory
(in OT). The first use of this word is to express the exalted honour or praise paid either to things, or to man, or to God. From that it passes to denote the dignity or wealth, whether material or spiritual, that calls forth such honour. Thence it has come to mean, in the OT especially, the majesty and splendour that attend the revelation of the power or character of God. The principal Heb. word (IcabM) for ‘glory’ is derived from a root denoting heaviness. The root may be seen in . ‘a people heavy vrifh the burden of iniquity.’ For its derived use, cf. ‘loaded with honours,’ ‘weight of glory.’ A few illustrations of each of these uses may be given.
1. It is only necessary to mention the constantly recurring phrase ‘glory to God’ (. etc.). As applying to man may be quoted, ‘the wise shall inherit glon/‘(Pr3M).
2. Phrases such as ‘the glory of Lebanon’ (), i.e. the cedars; ‘of his house’ (). i.e. his material possessions; ‘the glory and honour of the nations’ (). parallel with ‘the wealth of the nations’ in . may be quoted here. ‘My glory’ (. etc.) is used as synonymous with ‘soul,’ and denotes the noblest part of man; cf. also . Jehovah is called ‘the glory’ of Israel as the proudest possession of His people (; cf. , . ). With reference to God may be named . His wisdom and strength; and , the worthiness of His moral government.
3. Two uses of the expression ‘the glory of Jehovah’ are to be noted, (a) The manifestation of His glory in the self-revdation of His character and being, e.g. . Here ‘glory’ is the showing forth of God ‘s holiness. For God’s glory manifested in history and in the control of the nations, see . ; in nature, , . (^j ji physical manifestation of the Divine Presence. This is especially notable in Ezekiel, e.g. V, where the glory is bright like the rainbow. In the P sections of the Pentateuch such representations are frequent (see . etc.). A passage combiningthese two conceptions is the story of the theophany to Moses ( ). Here the visible glory, the brightness of Jehovah’s face, may not be seen. The spiritual glory is revealed In the proclamation of the name of Jehovah, full of compassion and gracious.
Wilfrid J. Moulton.
Glory
(in Apocr. and NT). Except in (where it means renown), ‘glory,’ as a noun, is always the translation of Gr. doxa. This word, coming from a root meaning ‘to seem,’ might signify outward appearance only, or, in a secondary sense, opinion. This use is not found in the Biblical writings, but the derived classical use— favourable opinion or reputation, and hence exalted honour — or, as applied to things, splendour, is very common (Wisdom 8:10. Bo 2:7–10. Baruch 2:17. . Sirach 43:1 50:7). The special LXX use of ‘glory’ for the physical or ethical manifestation of the greatness of God is also frequent. In AV of NT doxa is occasionally translated ‘honour’ (e.g. . etc.); in Apocrypha sometimes’ honour’ 1 Esdras 8:4 etc.), and a few times ‘pomp’ (1 Maccabees 10:86 l l" etc.), or ‘majesty ‘(Ad. Esther 15) otherwise it is uniformly rendered’ glory.’ As a verb, ‘glory’ in the sense of boast (Gr. kauchaomai) is frequently found (Sirach 11:4, ).
A few examples of the use of ‘glory’ to denote the brightness of goodness may be given. In Baruch 5:4 is the striking phrase ‘the glory of godliness,’ whilst wisdom is called ‘a clear effluence of the glory of the Almighty’ (Wisdom 7:25). In the ‘glory’ of the Only-begotten consists in grace and truth (cf. n^- In the ‘glory’ of God, of which men have fallen short, is His manifested excellence, revealed at first in man made in God’s image (cf. ), lost through sin, but meant to be recovered as he is transfigured ‘from glory to glory’ (). For ‘glory’ as used to express the visible brightness, cf. Tobit 12. where Raphael goes in before the glory of the Holy One (cf . 2 Maccabees 3. of angels). In NT, cf. ‘The glory of the Lord shone round about them.’ In the double use of ‘glory’ is clearly seen; the fading brightness on the face of Moses is contrasted with the abiding spiritual glory of the new covenant. Passages which combine both the ethical and the physical meanings are those which speak of the glory of the Son of Man ( etc.), and the glory, both of brightness and of purity, which gives light to the heavenly city (). ‘Glory,’ as applied to the saints, culminates in a state where both body and spirit are fully changed into the likeness of the glorified Lord (. ).
In Wisdom 18:24 a special use appears, where ‘the glories of the fathers’ is a phrase for the names of the twelve tribes, written on the precious stones of the high-priestly breastplate. Doubtless this is suggested by the flashing gems. An interesting parallel is given in Murray, Eng. Diet, s.v.:’ They presented to his Electoral Highness . . . the Two Stars or Glories, and Two Pieces of Ribbon of the Order [of the Garter]‘; cf. Kalisch on ’ The jewels are the emblems of the stars, which they rival in splendour.’ Wilpkid J. Moulton.
Gnat
Gnat (). Various members of the Cidicidce, mosquitoes and true gnats, are found in Palestine; of the former, four species are known which are feverbearing. These and such small insects are very apt to fall into food or liquid, and require to be ‘strained out’ (RV), especially in connexion with , . An Arab proverb well illustrates the ideas of : ‘He eats an elephant and is suffocated by a gnat.’ In the RVm of ‘like gnats’ is suggested for ‘in like manner.’ E. W. G. Mastebman.
James Hastings (ed.), with John A. Selbie and John C. Lambert, Dictionary of the Bible (Charles Scribner’s Sons, 1909). Public domain. Scan of Cornell University Library’s copy from the Internet Archive; text from its OCR, with the Bible references read again from the page images.