Gaal – Galatians

Gaal

ga'-al (ga`al, "rejection," or "loathing"; according to Wellhausen, "beetle," HPN, 110): A man of whose antecedents nothing is known, except that his father's name was Ebed. He undertook to foment and lead a rebellion on the part of the inhabitants of Shechem against Abimelech, son of Gideon, and his rebellion failed (Judges 9:26–45).

See also ABIMELECH.

Gaash

ga'-ash (ga`-ash): First mentioned in connection with the burial place of Joshua "in the border of his inheritance in Timnath-serah, which is in the hill-country of Ephraim, on the north (side) of the mountain of Gaash" (Joshua 24:30; compare Judges 2:9); see TIMNATH-HERES. The "brooks," or rather the wadies or "watercourses" of Gaash are mentioned as the native place of Hiddai (2 Samuel 23:30), or Hurai (1 Chronicles 11:32), one of David's heroes. No likely identification has been suggested.

See EPHRAIM, MOUNT.

Gaba

ga'-ba (gabha' (in pause)).

See GEBA.

Gabael

gab'-a-el (Gabael; Vulgate (Jerome's Latin Bible, 390-405 A.D.) "Gabelus"):

(1) An ancestor of Tobit ( /APC Tobit 1:1).

(2) A poor Jew of Rages, a city of Media, to whom Tobit lent ten talents of silver ( /APC TOBIT 1:14). The money was restored to Tobit in the time of his distress through his son Tobias, whom the angel Raphael led to Gabael at Rages (Genesis 4:1,Genesis 4:20; Genesis 5:6; Genesis 6:9; Genesis 10:2).

Gabatha

gab'-a-tha (Gabatha): A eunuch of Mardocheus (Additions to Esther 10:1).

Gabbai

gab'-a-i (gabbay, "collector"): One of the chiefs of the Benjamites in Jerusalem after the return from the Babylonian captivity (Nehemiah 11:8).

Gabbatha

gab'-a-tha: Given (John 19:13) as the name of a special pavement (to lithostroton), and is probably a transcription in Greek of the Aramaic gabhetha', meaning "height" or "ridge."

Tradition which now locates the Pretorium at the Antonia and associates the triple Roman arch near there with the "Ecce Homo" scene, naturally identifies an extensive area of massive Roman pavement, with blocks 4 ft. x 3 1/2 ft. and 2 ft. thick, near the "Ecce Homo Arch," as the Gabbatha.

This paved area is in places roughened for a roadway, and in other places is marked with incised designs for Roman games of chance. The site is a lofty one, the ground falling away rapidly to the East and West, and it must have been close to, or perhaps included in, the Antonia. But apart from the fact that it is quite improbable that the Pretorium was here (see PRAETORIUM), it is almost certain that the lithostroton was a mosaic pavement (compare Esther 1:6), such as was very common in those days, and the site is irretrievably lost.

E. W. G. Masterman

Gabbe

gab'-e (Gabbe; the King James Version Gabdes ( /APC 1Esdras 5:20)):

Called Geba in Ezra 2:26.

Gabrias

ga'-bri-as (Gabrias): Brother of GABAEL (which see).

In /APC Tobit 4:20 he is described as his father. The readings are uncertain.

Gabriel

ga'-bri-el (gabhri'-el, "Man of God"; Gabriel):

The name of the angel commissioned to explain to Daniel the vision of the ram and the he-goat, and to give the prediction of the 70 weeks (Daniel 8:16; Daniel 9:21).

In the New Testament he is the angel of the annunciation to Zacharias of the birth of John the Baptist, and to Mary of the birth of Jesus (Luke 1:19,Luke 1:26).

Though commonly spoken of as an archangel, he is not so called in Scripture. He appears in the Book of Enoch (chapters 9, 20, 40) as one of 4 (or 6) chief angels. He is "set over all powers," presents, with the others, the cry of departed souls for vengeance, is "set over the serpents, and over Paradise, and over the cherubim." He is prominent in the Jewish Targums, etc.

See ANGEL.

James Orr

Gad (1)

(gadh, "fortune"; Gad):

1. The Name:

The seventh son of Jacob, whose mother was Zilpah (Genesis 30:11), and whose birth was welcomed by Leah with the cry, "Fortunate!" Some have sought to connect the name with that of the heathen deity Gad, of which traces are found in Baal-gad, Migdal-gad, etc. In the blessing of Jacob (Genesis 49:19) there is a play upon the name, as if it meant "troop," or "marauding band." "Gad, a troop shall press upon him; but he shall press upon their heel" (Hebrew gadh, gedhudh, yeghudhennu, wehu yaghudh `aqebh). Here there is doubtless a reference to the high spirit and valor that characterized the descendants of Gad. The enemy who attacked them exposed himself to grave peril. In the blessing of Moses again (Deuteronomy 33:20) it is said that Gad "dwelleth as lioness, and teareth the arm, yea, the crown of the head." Leonine qualities are ascribed to the Gadites, mighty men of valor, who joined David (1 Chronicles 12:8,1 Chronicles 12:14). Their "faces were like the faces of lions, and they were as swift as the roes upon the mountain." Among their captains "he that was least was equal to a hundred, and the greatest to a thousand."

2. The Tribe:

Of the patriarch Gad almost nothing is recorded. Seven sons went down with him into Egypt, when Jacob accepted Joseph s invitation (Genesis 46:16). At the beginning of the desert march Gad numbered 45,650 "from twenty years old and upward, all that were able to go forth to war" (Numbers 1:24). In the plains of Moab the number had fallen to 40,500 (Numbers 26:18). The place of Gad was with the standard of the camp of Reuben on the South side of the tabernacle (Numbers 2:14). The prince of the tribe was Eliasaph, son of Deuel (Numbers 1:14), or Reuel (Numbers 2:14). Among the spies Gad was represented by Geuel son of Machi (Numbers 13:15).

See NUMBERS.

3. The Tribal Territory:

From time immemorial the dwellers East of the Jordan have followed the pastoral life. When Moses had completed the conquest of these lands, the spacious uplands, with their wide pastures, attracted the great flock-masters of Reuben and Gad. In response to their appeal Moses assigned them their tribal portions here: only on condition, however, that their men of war should go over with their brethren, and take their share alike in the hardship and in the glory of the conquest of Western Palestine (Numbers 32:1–42). When the victorious campaigns of Joshua were completed, the warriors of Reuben and Gad returned to their possessions in the East. They halted, however, in the Jordan valley to build the mighty altar of Ed. They feared lest the gorge of the Jordan should in time become all too effective a barrier between them and their brethren on the West. This altar should be for all time a "witness" to their unity in race and faith (Joshua 22:1–34). The building of the altar was at first misunderstood by the western tribes, but the explanation given entirely satisfied them.

4. Boundaries:

It is impossible to indicate with any certainty the boundaries of the territory of Gad. Reuben lay on the South, and the half-tribe of Manasseh on the North. These three occupied the whole of Eastern Palestine. The South border of Gad is given as the Arnon in Numbers 32:34; but six cities to the North of the Arnon are assigned in 32:16 ff to Reuben. Again, Joshua 13:26 makes Wady Chesban the southern boundary of Gad. Mesha, however (MS), says that the men of Gad dwelt in Ataroth from old time. This is far South of Wady Chesban. The writer of Numbers 32:1–42 may have regarded the Jabbok as the northern frontier of Gad; but Joshua 13:27 extends it to the Sea of Chinnereth, making the Jordan the western boundary. It included Rabbath-ammon in the East. We have not now the information necessary to explain this apparent confusion. There can be no doubt that, as a consequence of strifes with neighboring peoples, the boundaries were often changed (1 Chronicles 5:18 f). For the Biblical writers the center of interest was in Western Palestine, and the details given regarding the eastern tribes are very meager. We may take it, however, that, roughly, the land of Gilead fell to the tribe of Gad. In Judges 5:17 Gilead appears where we should naturally expect Gad, for which it seems to stand. The city of refuge, Ramoth in Gilead, was in the territory of Gad (Joshua 20:8). For description of the country see GILEAD.

5. History:

Reuben and Gad were absent from the muster against Sisera (Judges 5:15); but they united with their brethren in taking vengeance on Benjamin, Jabesh-gilead, from which no contingent was sent, being destroyed (20 f). Jephthah is probably to be reckoned to this tribe, his house, Mizpah (Judges 11:34), being apparently within its territory (Joshua 13:26). Gad furnished a refuge for some of the Hebrews during the Philistine oppression (1 Samuel 13:7). To David, while he avoided Saul at Ziklag, certain Gadites attached themselves (1 Chronicles 12:8). A company of them also joined in making him king at Hebron (1 Chronicles 12:38). In Gad the adherents of the house of Saul gathered round Ish-bosheth (2 Samuel 2:8). Hither David came in his flight from Absalom (2 Samuel 17:24). Gad fell to Jeroboam at the disruption of the kingdom, and Penuel, apparently within its borders, Jeroboam fortified at first (1 Kings 12:25). It appears from the Moabite Stone that part of the territory afterward passed into the hands of Moab. Under Omri this was recovered; but Moab again asserted its supremacy. Elijah probably belonged to this district; and the brook Cherith must be sought in one of its wild secluded glens.

Gad formed the main theater of the long struggle between Israel and the Syrians. At Ramoth-gilead Ahab received his death wound (1 Kings 22:1–53). Under Jeroboam II, this country was once more an integral part of the land of Israel. In 734 BC, however, Tiglath-pileser appeared, and conquered all Eastern Palestine, carrying its inhabitants captive (2 Kings 15:29; 1 Chronicles 5:26). This seems to have furnished occasion for the children of Ammon to occupy the country (Jeremiah 49:1). In Ezekiel's ideal picture (Ezekiel 48:27,Ezekiel 48:34), a place is found for the tribe of Gad. Obadiah seems to have forgotten the tribe, and their territory is assigned to Benjamin (1:19). Gad, however, has his place among the tribes of Israel in Re 7.

W. Ewing

Gad (2)

(gadh, "fortunate"): David's seer (chozeh, 1 Chronicles 21:9; 1 Chronicles 29:29; 2 Chronicles 29:25), or prophet (nabhi'; compare 1 Samuel 22:5; 2 Samuel 24:11). He appears

(1) to advise David while an outlaw fleeing before Saul to return to the land of Judah (1 Samuel 22:5);

(2) to rebuke David and give him his choice of punishments when, in spite of the advice of Joab and the traditional objections (compare Exodus 30:11 ff), he had counted the children of Israel (2 Samuel 24:11; 1 Chronicles 21:9);

(3) to instruct David to erect an altar on the threshing-floor of Araunah when the plague that had descended on Israel ceased (2 Samuel 24:18; 1 Chronicles 21:18); and

(4) to assist in the arrangement of Levitical music with cymbals, psalteries and harps (compare 2 Chronicles 29:25).

Of his writings none are known, though he is said to have written a history of a part of David's reign (1 Chronicles 29:29).

Ella Davis Isaacs

Gad (3)

(gadh, "fortune"): A god of Good Luck, possibly the Hyades. The writer in Isaiah 65:11 (margin) pronounces a curse against such as are lured away to idolatry. The warning here, according to Cheyne, is specifically against the Samaritans, whom with their religion the Jews held in especial abhorrence. The charge would, however, apply just as well to superstitious and semi-pagan Jews. "But ye that forsake Yahweh, that forget my holy mountain, that prepare a table for Fortune, and that fill up mingled wine unto Destiny; I will destine you to the sword, and ye shall all bow down to the slaughter." There is a play upon words here: "Fill up mingled wine unto Destiny" (meni) and "I will destine manithi, i.e. portion out) you for the sword" (Isaiah 65:11,Isaiah 65:12). Gad and Meni mentioned here are two Syrian-deities (Cheyne, Book of the Prophet Isaiah, 198). Schurer (Gesch. d. jud. Volkes, II, 34 note, and bibliography) disputes the reference of the Greek (Tuche) cult to the Semitic Gad, tracing it rather to the Syrian "Astarte" worship. The custom was quite common among heathen peoples of spreading before the gods tables laden with food (compare Herod. i. 181, 183; Smith, Rel. of Semites, Lect X).

Nothing is known of a Babylonian deity named Gad, but there are Aramean and Arabic equivalents. The origin may have been a personification of fortune and destiny, i.e. equivalent to the Fates. The Nabatean inscriptions give, in plural, form, the name of Meni. Achimenidean coins (Persian) are thought by some to bear the name of Meni. How widely spread these Syrian cults became, may be seen in a number of ways, e.g. an altar from Vaison in Southern France bearing an inscription:

"Belus Fortunae rector, Menisque Magister."

Belus, signifying the Syrian Bel of Apamaea (Driver). Canaanitish place-names also attest the prevalence of the cult, as Baal-gad, at the foot of Hermen (Joshua 11:17; Joshua 12:7; Joshua 13:5); Migdal-gad, possibly Mejdel near Askalon (Joshua 15:37); Gaddi and Gaddiel (Numbers 13:10 f). In Talmudic literature the name of Gad is frequently invoked (compare McCurdy in Jewish Encyclopedia, V, 544). Indeed the words of Leah in Genesis 30:11 may refer not to good fortune or luck but to the deity who was especially regarded as the patron god of Good Fortune (compare Kent, Student's Old Testament, I, 111). Similar beliefs were held among the Greeks and Romans, e.g. Hor. Sat. ii.8, 61:

".... Fortuna, quis est crudelior in nos te deus?"

Cic. N.D. iii.24, 61:

"Quo in genere vel maxime est Fortuna numeranda."

The question has also an astronomical interest. Arabic tradition styled the planet Jupiter the greater fortune, and Venus the lesser fortune. Jewish tradition identified Gad with the planet Jupiter, and it has been conjectured that Meni is to be identified with the planet Venus.

See, however, ASTROLOGY, 10.

W. N. Stearns

Gad (4)

('azal, "to go about"): Used once in Jeremiah 2:36, "Why gaddest thou about so much to change thy way?" of going after Egypt and Assyria.

Gad, Valley Of

(nachal ha-gadh; the King James Version River of Gad):

In 2 Samuel 24:5 we read that Joab and the captains of the host passed over Jordan and pitched in Aroer, on the right side of the city that is in the midst of the valley of Gad.

If we refer to Joshua 13:25 f, this might seem to indicate a valley near Rabbath-ammon. According to a generally accepted emendation suggested by Wellhausen, however, we should read, "They began from Aroer, and from the city that is in the middle of the torrent valley, toward Gad."

See AR. The valley is evidently the Arnon. W. Ewing

Gadara

gad'-a-ra (Gadara):

1. Country of the Gadarenes:

This city is not named in Scripture, but the territory belonging to it is spoken of as chora ton Gadarenon, "country of the Gadarenes" (Matthew 8:28). In the parallel passages (Mark 5:1; Luke 8:26,Luke 8:37) we read: chora ton Gerasenon "country of the Gerasenes." There is no good reason, however, to question the accuracy of the text in either case. The city of Gadara is represented today by the ruins of Umm Qeis on the heights south of el-Chummeh--the hot springs in the Yarmuk valley--about 6 miles Southeast of the Sea of Galilee. It maybe taken as certain that the jurisdiction of Gadara, as the chief city in these regions, extended over the country East of the Sea, including the lands of the subordinate town, GERASA (which see). The figure of a ship frequently appears on its coins: conclusive. proof that its territory reached the sea. The place might therefore be called with propriety, either "land of the Gerasenes," with reference to the local center, or "land of the Gadarenes," with reference to the superior city.

(NOTE.--The Textus Receptus of the New Testament reading. ton Gergesenon, "of the Gergesenes," must be rejected (Westcott-Hort, II. App., 11).)

2. History:

The name Gadara appears to be Semitic It is still heard in Jedur, which attaches to the ancient rock tombs, with sarcophagi, to the East of the present ruins. They are closed by carved stone doors, and are used as storehouses for grain, and also as dwellings by the inhabitants. The place is not mentioned till later times. It was taken by Antiochus the Great when in 218 BC he first invaded Palestine (Polyb. v.71). Alexander Janneus invested the place, and reduced it after a ten months' siege (Ant., XIII, iii, 3; BJ, I, iv, 2). Pompey is said to have restored it, 63 BC (Ant., XIV, iv, 4; BJ, I, vii, 7); from which it would appear to have declined in Jewish hands. He gave it a free constitution. From this date the era of the city was reckoned. It was the seat of one of the councils instituted by Gabinius for the government of the Jews (Ant., XIV, v, 4; BJ, I, viii, 5). It was given by Augustus to Herod the Great in 30 BC (Ant., XV, vii, 3; BJ, I, xx, 3). The emperor would not listen to the accusations of the inhabitants against Herod for oppressive conduct (Ant., XV, x, 2 f). After Herod's death it was joined to the province of Syria, 4 BC (Ant., XVII, xi, 4; BJ, II, vi, 3). At the beginning of the Jewish revolt the country around Gadara was laid waste (BJ, II, xviii, 1). The Gadarenes captured some of the boldest of the Jews, of whom several were put to death, and others imprisoned (ibid., 5). A party in the city surrendered it to Vespasian, who placed a garrison there (BJ, IV, vii, 3). It continued to be a great and important city, and was long the seat of a bishop (Reland, Palestine, 776). With the conquest of the Moslems it passed under eclipse, and is now an utter ruin.

3. Identification and Description:

Umm Cheis answers the description given of Gadara by ancient writers. It was a strong fortress (Ant., XIII, iii, 3), near the Hieromax--i.e. Yarmuk (Pliny N H, xvi)--East of Tiberias and Scythopolis, on the top of a hill, 3 Roman miles from hot springs and baths called Amatha, on the bank of the Hieromax (Onomasticon, under the word). The narrow ridge on which the ruins lie runs out toward the Jordan from the uplands of Gilead, with the deep gorge of Wady Yarmuk--Hieromax--on the North, and Wady el `Arab on the South. The hot springs, as noted above, are in the bottom of the valley to the North. The ridge sinks gradually to the East, and falls steeply on the other three sides, so that the position was one of great strength. The ancient walls may be traced in almost their entire circuit of 2 miles. One of the great Roman roads ran eastward to Der`ah; and an aqueduct has been traced to the pool of el Khab, about 20 miles to the North of Der`ah. The ruins include those of two theaters, a basilica, a temple, and many important buildings, telling of a once great and splendid city. A paved street, with double colonnade, ran from East to West. The ruts worn in the pavement by the chariot wheels are still to be seen.

That there was a second Gadara seems certain, and it may be intended in some of the passages referred to above. It is probably represented by the modern Jedur, not far from es-Salt (Buhl, Buhl, Geographic des alten Palastina, 255; Guthe). Josephus gives Pella as the northern boundary of Peraea (BJ, III, iii, 3). This would exclude Gadara on the Hieromax. The southern city, therefore, should be understood as "the capital of Peraea" in BJ, IV; vii, 3.

Gadara was a member of the DECAPOLIS (which see).

W. Ewing

Gadarenes

gad-a-renz'. See preceding article.

Gaddi

gad'-i (gaddi, "my fortune"):

One of the twelve spies, son of Susi, and a chief of Manasseh (Numbers 13:11).

Gaddiel

gad'-i-el (gaddi'el, "blest of God"):

One of the twelve men sent by Moses from the wilderness of Paran to spy out the land of Canaan. He represented the tribe of Zebulun (Numbers 13:10).

Gaddis

gad'-is (A Gaddis; Kaddis; the King James Version Caddis):

Surname of John, the eldest brother of Judas Maccabeus ( /APC 1Macc 2:2).

Gadi

ga'-di (gadhi, "fortunate"):

The father of Menahem, one of the kings of Israel who reached the throne through blood (2 Kings 15:14,2 Kings 15:17).

Gadites

gad'-its:

Members of the tribe of Gad (Deuteronomy 3:12, etc.).

Gaham

ga'-ham (gacham):

A son of Nahor, brother of Abraham, by his concubine Reumah (Genesis 22:24).

Gahar

ga'-har (gachar):

A family name of the Nethinim who came up with Zerubbabel to Jerusalem (Ezra 2:47; Nehemiah 7:49); in /APC 1Esdras 5:30 called Geddur.

Gai

ga'-i (gay'):

In the Revised Version (British and American) of 1 Samuel 17:52 for the King James Version "valleys." the Revised Version, margin notes: "The Syriac and some editions of the Septuagint have Gath" (thus also Wellhausen, Budde, Driver, etc.).

Gain

gan: In the Old Testament the translation of three Hebrew substantives, betsa`, "unjust gain," "any gain" (Judges 5:19; Job 22:3; Proverbs 1:19; Proverbs 15:27; Isaiah 33:15; Isaiah 56:11; Ezekiel 22:13,Ezekiel 22:17; Micah 4:13); mechir, "price" for which a thing is sold (Daniel 11:39, the only place where the Hebrew word is translated "gain" in the King James Version, though it occurs in other places translated "price"); tebhu'ah, "produce," "profits," "fruit" (Proverbs 3:14). It is the translation of one Hebrew verb, batsa`, "to gain dishonestly" (Job 27:8); of one Aramaic verb, zebhan, "to buy," "procure for oneself" (Daniel 2:8, here used of buying time, i.e. "seeking delay" (Gesenius)).

In the New Testament, the translation of three Greek substantives, ergasia, "gain gotten by work," "profit" (Acts 16:16,Acts 16:19; Acts 19:24 (the King James Version)); kerdos, "gain," "advantage" (Philippians 2:1; Philippians 3:7, in the former, Paul asserting that to him to die was a personal advantage, because then he would "be with Christ"; in the latter, he counts as "loss" his personal privileges in the flesh, when compared with "the excellency of the knowledge of Christ"); porismos, "gain," "a source of gain" (1 Timothy 6:5,1 Timothy 6:6, where the apostle asserts, not "gain" (earthly) is godliness, but godliness is "gain" (real, abiding)).

It is the translation of three Greek vbs., kerdaino, "to gain," "acquire," in Matthew 16:26, where Jesus teaches that the soul, or life in its highest sense ("his own self," Luke 9:25), is worth more than the "gaining" of the whole (material) world; Matthew 18:15, concerning the winning of a sinning brother by private interview; Matthew 25:17,Matthew 25:22, the parable of the Talents; Acts 27:21 the King James Version, injury "gained," sustained, by sailing from Crete; 1 Corinthians 9:19,1 Corinthians 9:20 bis, 21,22, all referring to Paul's life-principle of accommodation to others to "gain," win, them to Christ; in James 4:13 used in a commercial sense; poieo, "to make," "make gain" (Luke 19:18 the King James Version, the parable of the Pounds); prosergazomai, "to gain by trading" (Luke 19:16, commercial use, in the same parallel).

Charles B. Williams

Gainsay

gan-sa, gan'-sa (anteipon, antilego, "to say or speak against"): Occurs as anteipon, "not .... able to withstand or to gainsay" (Luke 21:15); as antilego, "a disobedient and gainsaying people" (Romans 10:21); /APC 2Esdras 5:29, contradicebant; /APC Judith 8:28, anthistemi; /APC Judith 12:14, antero; Additions to Esther 9:13, antitasso; /APC 1Macc 14:44, anteipon.

Gainsayer, antilego (Titus 1:9, "exhort and convince (the Revised Version (British and American) "convict") the gainsayers").

Gainsaying, antilogia (Jude 1:11, "the gain-saying of Korah"); antilogia is Septuagint for meribhah (Numbers 20:13); anantirrhetos, "without contradiction" (Acts 10:29, "without gainsaying").

The Revised Version (British and American) has "gainsaid" for "spoken against" (Acts 19:36); "not gainsaying" for "not answering again" (Titus 2:9); "gainsaying" for "contradiction" Hebrews 12:3).

W. L. Walker

Gaius

ga'-yus (Gaios; Westcott and Hort, The New Testament in Greek, Gaios):

(1) The Gaius to whom 3 Joh is addressed. He is spoken of as "the beloved" (3 John 1:1,John 1:2,John 1:5,John 1:11), "walking in the truth" (3 John 1:3,John 1:4), and doing "a faithful work" "toward them that are brethren and strangers withal" (3 John 1:5,John 1:6). He has been identified by some with the Gaius mentioned in the Apostolical Constitutions (VII, 46), as having been appointed bishop of Pergamum by John.

(2) Gaius of Macedonia, a "companion in travel" of Paul (Acts 19:29). He was one of those who were seized by Demetrius and the other silversmiths in the riot at Ephesus, during Paul's third missionary journey.

(3) Gaius of Derbe, who was among those who accompanied Paul from Greece "as far as Asia," during his third missionary journey (Acts 20:4). In the corresponding list given in the "Contendings of Paul" (compare Budge, Contendings of the Twelve Apostles, II, 592), the name of this Gaius is given as "Gallius."

(4) Gaius, the host of Paul when he wrote the Epistle to the Roman, and who joined in sending his salutations (Romans 16:23). As Paul wrote this epistle from Corinth, it is probable that this Gaius is identical with (5).

(5) Gaius, whom Paul baptized at Corinth (1 Corinthians 1:14).

C. M. Kerr

Galaad

gal'-a-ad (Galaad, Greek form of Gilead (Genesis 2:24; Judith 1:8)).

Galal

ga'-lal (galal):

The name of two Levites, one mentioned in 1 Chronicles 9:15, the other in 1 Chronicles 9:16 and Nehemiah 11:17.

Galatia

ga-la'-shi-a, ga-la'-sha (Galatia):

I. INTRODUCTORY

1. Two Senses of Name

(1) Geographical

(2) Political

2. Questions to Be Answered

II. ORIGIN OF NAME

1. The Gaulish Kingdom

2. Transference to Rome

3. The Roman Province

III. THE NARRATIVE OF LUKE

1. Stages of Evangelization of Province

2. The Churches Mentioned

IV. PAUL'S USE OF "GALATIANS"

I. Introductory.

1. Two Senses of Name:

"Galatia" was a name used in two different senses during the 1st century after Christ:

(1) Geographical

To designate a country in the north part of the central plateau of Asia Minor, touching Paphlagonia and Bithynia North, Phrygia West and South, Cappadocia and Pontus Southeast and East, about the headwaters of the Sangarios and the middle course of the Halys;

(2) Political

To designate a large province of the Roman empire, including not merely the country Galatia, but also Paphlagonia and parts of Pontus, Phrygia, Pisidia, Lycaonia and Isauria. The name occurs in 1 Corinthians 16:1; Galatians 1:2; 1 Peter 1:1, and perhaps 2 Timothy 4:10. Some writers assume that Galatia is also mentioned in Acts 16:6; Acts 18:23; but the Greek there has the phrase "Galatic region" or "territory," though the English Versions of the Bible has "Galatia"; and it must not be assumed without proof that "Galatic region" is synonymous with "Galatia." If e.g. a modern narrative mentioned that a traveler crossed British territory, we know that this means something quite different from crossing Britain. "Galatic region" has a different connotation from "Galatia"; and, even if we should find that geographically it was equivalent, the writer had some reason for using that special form.

2. Questions to Be Answered:

The questions that have to be answered are: (a) In which of the two senses is "Galatia" used by Paul and Peter? (b) What did Luke mean by Galatic region or territory? These questions have not merely geographical import; they bear most closely, and exercise determining influence, on many points in the biography, chronology, missionary work and methods of Paul.

II. Origin of the Name "Galatia."

1. The Gaulish Kingdom:

The name was introduced into Asia after 278-277 BC, when a large body of migrating Gauls (Galatai in Greek) crossed over from Europe at the invitation of Nikomedes, king of Bithynia; after ravaging a great part of Western Asia Minor they were gradually confined to a district, and boundaries were fixed for them after 232 BC. Thus, originated the independent state of Galatia, inhabited by three Gaulish tribes, Tolistobogioi, Tektosages and Trokmoi, with three city-centers, Pessinus, Ankyra and Tavia (Tavion in Strabo), who had brought their wives and families with them, and therefore continued to be a distinct Gaulish race and stock (which would have been impossible if they had come as simple warriors who took wives from the conquered inhabitants). The Gaulish language was apparently imposed on all the old inhabitants, who remained in the country as an inferior caste. The Galatai soon adopted the country religion, alongside of their own; the latter they retained at least as late as the 2nd century after Christ, but it was politically important for them to maintain and exercise the powers of the old priesthood, as at Pessinus, where the Galatai shared the office with the old priestly families.

2. Transference to Rome:

The Galatian state of the Three Tribes lasted till 25 BC, governed first by a council and by tetrarchs, or chiefs of the twelve divisions (four to each tribe) of the people, then, after 63 BC, by three kings. Of these, Deiotaros succeeded in establishing himself as sole king, by murdering the two other tribal kings; and after his death in 40 BC his power passed to Castor and then to Amyntas, 36-25 BC. Amyntas bequeathed his kingdom to Rome; and it was made a Roman province (Dion Cass. 48, 33, 5; Strabo, 567, omits Castor). Amyntas had ruled also parts of Phrygia, Pisidia, Lycaonia and Isauria. The new province included these parts, and to it were added Paphlagonia 6 BC, part of Pontus 2 BC (called Pontus Galaticus in distinction from Eastern Pontus, which was governed by King Polemon and styled Polemoniacus), and in 64 also Pontus Polemoniacus. Part of Lycaonia was non-Roman and was governed by King Antiochus; from 41 to 72 AD Laranda belonged to this district, which was distinguished as Antiochiana regio from the Roman region Lycaonia called Galatica.

3. The Roman Province:

This large province was divided into regiones for administrative purposes; and the regiones coincided roughly with the old national divisions Pisidia, Phrygia (including Antioch, Iconium, Apollonia), Lycaonia (including Derbe, Lystra and a district organized on the village-system), etc. See Calder in Journal of Roman Studies, 1912. This province was called by the Romans Galatia, as being the kingdom of Amyntas (just like the province Asia, which also consisted of a number of different countries as diverse and alien as those of province Galatia, and was so called because the Romans popularly and loosely spoke of the kings of that congeries of countries as kings of Asia). The extent of both names, Asia and Galatia, in Roman language, varied with the varying bounds of each province. The name "Galatia" is used to indicate the province, as it was at the moment, by Ptolemy, Pliny v.146, Tacitus Hist. ii.9; Ann. xiii. 35; later chroniclers, Syncellus, Eutropius, and Hist. Aug. Max. et Balb. 7 (who derived it from earlier authorities, and used it in the old sense, not the sense customary in their own time); and in inscriptions CIL, III, 254, 272 (Eph. Ep. v.51); VI, 1408, 1409, 332; VIII, 11028 (Mommsen rightly, not Schmidt), 18270, etc. It will be observed that these are almost all Roman sources, and (as we shall see) express a purely Roman view. If Paul used the name "Galatia" to indicate the province, this would show that he consistently and naturally took a Roman view, used names in a Roman connotation, and grouped his churches according to Roman provincial divisions; but that is characteristic of the apostle, who looked forward from Asia to Rome (Acts 19:21), aimed at imperial conquest and marched across the Empire from province to province (Macedonia, Achaia, Asia are always provinces to Paul). On the other hand, in the East and the Greco-Asiatic world, the tendency was to speak of the province either as the Galatic Eparchia (as at Iconium in 54 AD, CIG, 3991), or by enumeration of its regiones (or a selection of the regiones). The latter method is followed in a number of inscriptions found in the province (CIL, III, passim). Now let us apply these contemporary facts to the interpretation of the narrative of Luke.

III. The Narrative of Luke.

1. Stages of Evangelization of Province:

The evangelization of the province began in Acts 13:14. The stages are:

(1) the audience in the synagogue, Acts 13:42 f;

(2) almost the whole city, 13:44;

(3) the whole region, i.e. a large district which was affected from the capital (as the whole of Asia was affected from Ephesus 19:10);

(4) Iconium another city of this region: in 13:51 no boundary is mentioned;

(5) a new region Lycaonia with two cities and surrounding district (14:6);

(6) return journey to organize the churches in (a) Lystra, (b) Iconium and Antioch (the secondary reading of Westcott and Hort, (kai eis Ikonion kai Antiocheleian), is right, distinguishing the two regions (a) Lycaonia, (b) that of Iconium and Antioch);

(7) progress across the region Pisidia, where no churches were founded (Pisidian Antioch is not in this region, which lies between Antioch and Pamphylia).

Again (in Acts 16:1–6) Paul revisited the two regiones:

(1) Derbe and Lystra, i.e. regio Lycaonia Galatica,

(2) the Phrygian and Galatic region, i.e. the region which was racially Phrygian and politically Galatic. Paul traversed both regions, making no new churches but only strengthening the existing disciples and churches. In Acts 18:23 he again revisited the two regiones, and they are briefly enumerated:

(1) the Galatic region (so called briefly by a traveler, who had just traversed Antiochiana and distinguished Galatica from it);

(2) Phrygia. On this occasion he specially appealed, not to churches as in 16:6, but to disciples; it was a final visit and intended to reach personally every individual, before Paul went away to Rome and the West. On this occasion the contribution to the poor of Jerusalem was instituted, and the proceeds later were carried by Timothy and Gaius of Derbe (Acts 20:4; Acts 24:17; 1 Corinthians 16:1); this was a device to bind the new churches to the original center of the faith.

2. The Churches Mentioned:

These four churches are mentioned by Luke always as belonging to two regiones, Phrygia and Lycaoma; and each region is in one case described as Galatic, i.e. part of the province Galatia. Luke did not follow the Roman custom, as Paul did; he kept the custom of the Greeks and Asiatic peoples, and styled the province by enumerating its regiones, using the expression Galatic (as in Pontus Galaticus and at Iconium, CIG, 3991) to indicate the supreme unity of the province. By using this adjective about both regiones he marked his point of view that all four churches are included in the provincial unity.

From Paul's references we gather that he regarded the churches of Galatia as one group, converted together (Galatians 4:13), exposed to the same influences and changing together (Galatians 1:6,Galatians 1:8; Galatians 3:1; Galatians 4:9), naturally visited at one time by a traveler (Galatians 1:8; Galatians 4:14). He never thinks of churches of Phrygia or of Lycaonia; only of province Galatia (as of provinces Asia, Macedonia, Achaia). Paul did not include in one class all the churches of one journey: he went direct from Macedonia to Athens and Corinth, but classes the churches of Macedonia separate from those of Achaia. Troas and Laodicea and Colosse he classed with Asia (as Luke did Troas Acts 20:4), Philippi with Macedonia, Corinth with Achaia. These classifications are true only of the Roman usage, not of early Greek usage. The custom of classifying according to provinces, universal in the fully formed church of the Christian age, was derived from the usage of the apostles (as Theodore Mopsuestia expressly asserts in his Commentary on First Timothy (Swete, II, 121); Harnack accepts this part of the statement (Verbreitung, 2nd edition, I, 387; Expansion, II, 96)). His churches then belonged to the four provinces, Asia, Galatia, Achaia, Macedonia. There were no other Pauline churches; all united in the gift of money which was carried to Jerusalem (Acts 20:4; Acts 24:17).

IV. Paul's Use of "Galatians."

The people of the province of Galatia, consisting of many diverse races, when summed up together, were called Galatai, by Tacitus, Ann. xv.6; Syncellus, when he says (Augoustos Galatais phorous etheto), follows an older historian describing the imposing of taxes on the province; and an inscription of Apollonia Phrygiae calls the people of the city Galatae (Lebas-Waddington, 1192). If Paul spoke to Philippi or Corinth or Antioch singly, he addressed them as Philippians, Corinthians, Antiochians (Philippians 4:15; 2 Corinthians 6:11), not as Macedonians or Achaians; but when he had to address a group of several churches (as Antioch, Iconium, Derbe and Lystra) he could use only the provincial unity, Galatae.

All attempts to find in Paul's letter to the Galatians any allusions that specially suit the character of the Gauls or Galatae have failed. The Gauls were an aristocracy in a land which they had conquered. They clung stubbornly to their own Celtic religion long after the time of Paul, even though they also acknowledged the power of the old goddess of the country. They spoke their own Celtic tongue. They were proud, even boastful, and independent. They kept their native law under the Empire. The "Galatians" to whom Paul wrote had Changed very quickly to a new form of religion, not from fickleness, but from a certain proneness to a more oriental form of religion which exacted of them more sacrifice of a ritual type. They needed to be called to freedom; they were submissive rather than arrogant. They spoke Greek. They were accustomed to the Greco-Asiatic law: the law of adoption and inheritance which Paul mentions in his letter is not Roman, but Greco-Asiatic, which in these departments was similar, with some differences; on this see the writer's Historical Commentary on Galatians.

W. M. Ramsay

Galatians

ga-la'-shanz. See preceding article.