Garden – Ge-Harashim

Garden

gar'-d'-n (gan, gannah, ginnah; kepos): The Arabic jannah (diminutive, jannainah), like the Hebrew gannah, literally, "a covered or hidden place," denotes in the mind of the dweller in the East something more than the ordinary garden. Gardens in Biblical times, such as are frequently referred to in Semitic literature, were usually walled enclosures, as the name indicates (Lamentations 2:6 the American Revised Version, margin), in which there were paths winding in and out among shade and fruit trees, canals of running water, fountains, sweet-smelling herbs, aromatic blossoms and convenient arbors in which to sit and enjoy the effect. These gardens are mentioned in Genesis 2:1–25 and Genesis 3:1–24; Genesis 13:10; Song of Songs 4:12–16; Ecclesiastes 2:5,Ecclesiastes 2:6; Ezekiel 28:13; Ezekiel 31:8,Ezekiel 31:9; Ezekiel 36:35; Joel 2:3. Ancient Babylonian, Assyrian and Egyptian records show the fondness of the rulers of these countries for gardens laid out on a grand scale and planted with the rarest trees and plants. The drawings made by the ancients of their gardens leave no doubt about their general features and their correspondence with Biblical gardens. The Persian word pardec (paradeisos) appears in the later Hebrew writings to denote more extensive gardens or parks. It is translated "orchards" in Ecclesiastes 2:5 the King James Version; Song of Songs 4:13.

See PARADISE.

Such gardens are still common throughout the Levant. They are usually situated on the outskirts of a city (compare John 18:1,John 18:26; John 19:41), except in the case of the more pretentious estates of rich pashas or of the government seats (compare 2 Kings 21:18; Esther 1:5; Esther 7:7,Esther 7:8; Nehemiah 3:15; 2 Kings 25:4; Jeremiah 39:4; Jeremiah 52:7). They are enclosed with walls of mud blocks, as in Damascus, or stone walls capped with thorns, or with hedges of thorny bushes (compare Lamentations 2:6 the American Revised Version, margin), or prickly pear. In nearly treeless countries, where there is no rain during 4 or 5 months, at least, of the year, the gardens are often the only spots where trees and other vegetation can flourish, and here the existence of vegetation depends upon the water supply, brought in canals from streams, or raised from wells by more or less crude lifting machines (compare Numbers 24:7). Such references as Genesis 2:10; Numbers 24:6; Deuteronomy 11:10; Isaiah 1:30; Isaiah 58:11; Song of Songs 4:15 indicate that in ancient times they were as dependent upon irrigation in Biblical lands as at present. The planning of their gardens so as to utilize the water supplies has become instinctive with the inhabitants of Palestine and Syria. The writer has seen a group of young Arab boys modeling a garden out of mud and conducting water to irrigate it by channels from a nearby canal, in a manner that a modern engineer would admire. Gardens are cultivated, not only for their fruits and herbs (compare Song of Songs 6:11; Isaiah 1:8; 1 Kings 21:2) and shade (compare Song of Songs 6:11; Luke 13:19), but they are planned to serve as dwelling-places during the summer time when the houses are hot and stuffy. That this was an ancient practice is indicated by Song of Songs 5:2; Song of Songs 6:2; Song of Songs 8:13. A shaded garden, the air laden with the ethereal perfumes of fruits and flowers, accompanied by the music of running water, a couch on which to sit or recline, suggest a condition of bliss dear to the Oriental. Only one who has traveled for days in a dry, glaring desert country and has come upon a spot like the gardens of such a city as Damascus, can realize how near like paradise these gardens can appear. Mohammed pictured such a place as the future abode of his followers

No doubt the remembrances of his visit to Damascus were fresh in his mind when he wrote. El-Jannah is used by the Moslems to signify the "paradise of the faithful."

Gardens were used as places of sacrifice, especially in heathen worship (Isaiah 1:29; Isaiah 65:3; Isaiah 66:17). They sometimes contained burial places (2 Kings 21:18,2 Kings 21:26; John 19:41).

Figurative: The destruction of gardens typified desolation (Amos 4:9); on the other hand, fruitful gardens figured prosperity (Numbers 24:6; Job 8:16; Isaiah 51:3; Isaiah 58:11; Isaiah 61:11; Jeremiah 29:5,Jeremiah 29:28; Jeremiah 31:12; Amos 9:14).

James A. Patch

Garden, The King's

Mention is made of "the king's garden" in 2 Kings 25:4; Jeremiah 39:4; Jeremiah 52:7 (fundamentally the same passage), in connection with the flight of Zedekiah from Jerusalem; and again in Nehemiah 3:15. The last passage shows that the "garden" was at the pool of Siloah (the Revised Version (British and American) "Shelah"), at the mouth of Tyropeon, near the "fountain gate." This would seem to be "the gate between the two walls which was by the king's garden" of the passages in 2Ki and Jer (compare 2 Chronicles 32:5). On the topography, see JERUSALEM; also Robinson, Palestine, II, 142. Arnold (in Herzog) thinks the garden is probably identical with "the garden of Uzza" of 2 Kings 21:18,2 Kings 21:26.

James Orr

Garden-House

(beth ha-gan):

A place mentioned in describing the flight of Ahaziah, king of Judah, from Jehu (2 Kings 9:27). Probably we ought not to translate the Hebrew, but take it as a proper name, BETH-HAGGAN(which see). If he fled southward, the town might possibly be Jenin, EN-GANNIM, which see.

Gardener

gar'-d'-n-er (kepouros):

"Gardener" occurs once in the English Versions of the Bible (John 20:15), the translation of kepos and ouros, "warden" or "keeper." It is likely that the man referred to was the watchman or keeper (Arabic natur; Hebrew notser), corresponding to those mentioned in 2 Kings 17:9; 2 Kings 18:8; Job 27:18, etc., and not one who did the manual labor. It is the common practice in Palestine today to set a watchman over a garden during its productive season.

See WATCHMAN.

Gareb

ga'-reb (garebh):

One of David's "mighty men of the armies" (2 Samuel 23:38; 1 Chronicles 11:40), an "Ithrite," i.e. a member of one of the families of Kiriath-jearim (1 Chronicles 2:53). Some, however, read ha-yattiri for ha- yithri, thus making him a native of Jattir.

See IRA.

Gareb, The Hill Of

ga'-reb, (garebh):

A hill in the neighborhood of Jerusalem, which was one of the landmarks to which the prophet Jeremiah (31:39) foresaw that the city should extend. The site is unknown. Cheyne (Encyclopedia Biblica) would connect this with the "mountain that lieth before the valley of Hinnom westward" (Joshua 15:8), but this is too far South; it is inconceivable that the prophet could have imagined the city extending so far in this direction; most probably the hill was to the North--the one natural direction for the city's extension--and is now incorporated in the modern suburbs.

E. W. G. Masterman

Garizim

gar'-i-zim.

See GERIZIM.

Garland

gar'-land (stemma, "wreath"):

Mentioned only in Acts 14:13, where it is said that the priest of Jupiter brought oxen and garlands unto the gates with which to offer sacrifices unto Barnabas and Paul. The rendering "oxen and garlands," instead of "oxen garlanded," seems to imply that the garlands were for the priests and altar and worshippers themselves, as well as for the victims sacrificed. Only occasionally did the Hebrews use such ornaments for themselves, and that almost altogether in their later history.

See CROWN.

Garlic

gar'-lik (shum, used only in plural shumim; compare Arabic thum):

One of the delights of Egypt for which the Israelites in the Wilderness longed (Numbers 11:5); we know from other sources that, though originally a product of Central Asia, garlic was known to the ancient Egyptians. It is the bulb of Allium sativum, Natural Order Liliaceae, and is cultivated all over the Orient. It is eaten cooked in stews; its disagreeable penetrating odor is in evidence in the houses and on the breath of most Orientals. A bulb of garlic, hung over a bed or over the door of a house, is a powerful charm against the evil eye and other malign influences.

E. W. G. Masterman

Garment

gar'-ment.

See DRESS.

Garmite

gar'-mit (garmi):

A gentilic name applied to Keilah in 1 Chronicles 4:19.

The reason for this is not known.

Garner

gar'-ner (mazu; apotheke):

"Garners," derived from zawah, "to gather," occurs in Psalms 144:13; 'otsar is similarly translated in Joel 1:17. In the New Testament apotheke is twice translated "garner" (Matthew 3:12; Luke 3:17).

The same word is translated "barns" in Matthew 6:26; Matthew 13:30; Luke 12:18,Luke 12:24.

Garnish

gar'-nish (tsippah, shiphrah; kosmeo):

The word is used twice in the Old Testament. In 2 Chronicles 3:6, tsippah means "to overlay," or "to plate." Thus, he "garnished" the house or "overlaid" it, "studded" it, with precious stones, and thus adorned and beautified it. In Job 26:13, shiphrah is a feminine noun meaning "fairness," "beauty," "brilliancy." "By his Spirit the heavens are garnished," i.e. the clouds are driven off by the wind or breath of Yahweh, and the sky made bright and clear.

In the New Testament (Matthew 12:44; Matthew 23:29) the word kosmeo means "set in order," "make ready," "adorn," etc. In Matthew 25:7 it is translated "trimmed," and in Revelation 21:19 "adorned."

J. J. Reeve

Garrison

gar'-i-s'-n.

See WAR.

Gas

gas (Gas):

Named among the "sons of the servants of Solomon" ( /APC 1Esdras 5:34); not mentioned in the lists of Ezra and Nehemiah.

Gashmu

gash'-mu, gash'-moo (gashmu):

A form of the name GESHEM (which see), found in Nehemiah 6:6 (compare Nehemiah 6:1), "And Gashmu saith it." According to BDB the same termination -u is found in Nabatean proper names.

Gatam

ga'-tam (ga`tam):

An Edomite chief, grandson of Esau (Genesis 36:11,Genesis 36:16; 1 Chronicles 1:36).

Gate

gat (Hebrew normally (over 300 times) sha`ar; occasionally deleth, properly, "gateway" (but compare Deuteronomy 3:5); elsewhere the gateway is pethach (compare especially Genesis 19:6); Aramaic tera`; Greek pulon, pule; the English Revised Version and the King James Version add caph, "threshold," in 1 Chronicles 9:19,1 Chronicles 9:22; and the King James Version adds delathayim, "double-door," in Isaiah 45:1; thura, "door," Acts 3:2):

(1) The usual gateway was provided with double doors, swung on projections that fitted into sockets in the sill and lintel. Ordinarily the material was wood (Nehemiah 2:3,Nehemiah 2:17), but greater strength and protection against fire was given by plating with metal (Psalms 107:16; Isaiah 45:2). Josephus (BJ, V, v, 3) speaks of the solid metal doors of the Beautiful Gate (Acts 3:2) as a very exceptional thing. Some doors were solid slabs of stone, from which the imagery of single jewels (Isaiah 54:12; Revelation 21:21) was derived. When closed, the doors were secured with a bar (usually of wood, Nahum 3:13, but sometimes of metal, 1 Kings 4:13; Psalms 107:16; Isaiah 45:2), which fitted into clamps on the doors and sockets in the post, uniting the whole firmly (Judges 16:3). Sometimes, perhaps, a portcullis was used, but Psalms 24:7 refers to the enlargement or enrichment of the gates. As the gate was especially subject to attack (Ezekiel 21:15,Ezekiel 21:22), and as to "possess the gate" was to possess the city (Genesis 22:17; Genesis 24:60), it was protected by a tower (2 Samuel 18:24,2 Samuel 18:33; 2 Chronicles 14:7; 2 Chronicles 26:9), often, doubtless, overhanging and with flanking projections. Sometimes an inner gate was added (2 Samuel 18:24). Unfortunately, Palestine gives us little monumental detail.

(2) As even farm laborers slept in the cities, most of the men passed through the gate every day, and the gate was the place for meeting others (Ruth 4:1; 2 Samuel 15:2) and for assemblages. For the latter purpose "broad" or open places (distinguished from the "streets" in Proverbs 7:12) were provided (1 Kings 22:10; Nehemiah 8:1), and these were the centers of the public life. Here the markets were held (2 Kings 7:1), and the special commodities in these gave names to the gates (Nehemiah 3:1,Nehemiah 3:3,Nehemiah 3:18). In particular, the "gate" was the place of the legal tribunals (Deuteronomy 16:18; Deuteronomy 21:19; Deuteronomy 25:7, etc.), so that a seat "among the elders in the gates" (Proverbs 31:23) was a high honor, while "oppression in the gates" was a synonym for judicial corruption (Job 31:21; Proverbs 22:22; Isaiah 29:21; Amos 5:10). The king, in especial, held public audiences in the gate (2 Samuel 19:8; 1 Kings 22:10; Jeremiah 38:7; compare Jeremiah 39:3), and even yet "Sublime Porte" (the French translation of the Turkish for "high gate") is the title of the Court of Constantinople. To the gates, as the place of throngs, prophets and teachers went with their message (1 Kings 22:10; Jeremiah 17:19; Proverbs 1:21; Proverbs 8:3;Proverbs 31:31), while on the other hand the gates were the resort of the town good-for-nothings (Psalms 69:12).

(3) "Gates" can be used figuratively for the glory of a city (Isaiah 3:26; Isaiah 14:31; Jeremiah 14:2; Lamentations 1:4; contrast Psalms 87:2), but whether the military force, the rulers or the people is in mind cannot be determined. In Matthew 16:18 "gates of Hades" (not "hell") may refer to the hosts (or princes) of Satan, but a more likely translation is `the gates of the grave (which keep the dead from returning) shall not be stronger than it.' The meaning in Judges 5:8,Revelation 4:11 is very uncertain, and the text may be corrupt.

See CITY; JERUSALEM; TABERNACLE; TEMPLE.

Burton Scott Easton

Gate, Corner, Fountain, Horse, Sur

See JERUSALEM.

Gate, East

The expressions are found in Ezekiel: "Even the gate that looketh toward the east" (43:1); "The gate whose prospect is toward the east" (43:4); but the idea of a gate on the eastern side as the principal entrance to the court of the sanctuary goes back to the days of the tabernacle (Exodus 27:13–16). In addition to its use as admitting to the sanctuary enclosure, it may be presumed, in analogy with the general mode of the administration of justice, to have been the place where in earlier times cases were tried which were referred to the jurisdiction of the sanctuary (compare Exodus 18:19–22; Deuteronomy 17:8; Deuteronomy 19:16,Deuteronomy 19:18; Numbers 27:2,Numbers 27:3, etc.).

1. The Tabernacle:

In Exodus 27:13–16 the "gate" by which the congregation entered the tabernacle is carefully described. An embroidered screen of the three sacred colors (blue, purple and scarlet), 20 cubits in width, hung from 4 pillars (really 5 pillars, 5 cubits apart; on the reckoning see TABERNACLE), in the center of the East side of the tabernacle court. This is further alluded to in Numbers 4:26, "the screen for the door of the gate of the court."

2. Solomon's Temple:

Nothing is said of the position of gates in connection with Solomon's temple, but there was an "inner" (1 Kings 6:36), and also an "outer" or "great" court (2 Chronicles 4:9), the latter with doors overlaid with brass, and analogy makes it certain that here also the chief gate (inner or outer court? see COURT) was on the East side. Provision was made by Solomon in his adjoining palace for the administration of justice in a hall or "porch of judgment" (1 Kings 7:7), but graver cases were still, apparently, referred for decision to the sanctuary (Jeremiah 26:10). The trial in Jeremiah's case, however, took place, not at the East gate, but at "the entry of the new gate of Yahweh's house" (Jeremiah 26:10; compare 36:10), probably Jotham's "upper gate" (2 Kings 15:35).

3. Ezekiel's Temple:

In Ezekiel's ideal temple, "the gate whose prospect was toward the east" was that by which the glory of Yahweh went up from the city (Ezekiel 11:23), and by which the prophet in vision saw it return (Ezekiel 43:4).

4. Second Temple:

Nothing is told of an East gate in the temple of Zerubbabel, but it may be assumed that there was one as in the other cases.

5. Herod's Temple:

The great East gate of the Herodian temple, which followed those above mentioned, was that "Beautiful Gate of the temple" where the miracle of the healing of the lame man was performed (Acts 3:1–10).

See GATE, THE BEAUTIFUL; HARSITH; SHECANIAH.

W. Shaw Caldecott

Gate, The Beautiful

bu'-ti-fool (he horaia pule tou hierou):

This gate of Herod's temple is mentioned in the narrative of the healing of the lame man by Peter and John in Acts 3:2,Acts 3:10. Little dispute exists as to the identification of the Beautiful Gate with the splendid "gate of Nicanor" of the Mishna (Mid., i.4), and "Corinthian Gate" of Josephus (BJ, V, v, 3), but authorities are divided as to whether this gate was situated at the entrance to the women's court on the East, or was the gate reached by 15 steps, dividing that court from the court of the men. The balance of recent opinion inclines strongly to the former view (compare Kennedy, "Problems of Herod's Temple," The Expositor Times, XX, 170); others take the opposite view (Waterhouse, in Sacred Sites of the Gospels, 110), or leave the question open (thus G. A. Smith, Jerusalem, II, 212). See TEMPLE, HEROD'S.

The gate itself was of unusual size and splendor. It received the name "Nicanor" from its being the work, or having been constructed at the expense, of an Alexandrian Jew of this name. Lately an ossuary was discovered on Mt. Olivet bearing the Greek inscription: "The bones of Nicanor the Alexandrian, who made the doors."

Its other name, "Corinthian," refers to the costly material of which it was constructed-- Corinthian bronze. Josephus gives many interesting particulars about this gate, which, he tells us, greatly excelled in workmanship and value all the others (BJ, V, v, 3). These were plated with gold and silver, but this still more richly and thickly. It was larger than the other gates; was 50 cubits in height (the others 40); its weight was so great that it took 20 men to move it (BJ, VI, vi, 3). Its massiveness and magnificence, therefore, well earned for it the name "Beautiful."

W. Shaw Caldecott

Gate, Valley

In Nehemiah 2:13 the King James Version, "gate of the valley."

See JERUSALEM.

Gath

gath (gath; Septuagint Geth, "winepress"):

One of the five chief cities of the Philistines (Joshua 13:3; 1 Samuel 6:17). It was a walled town (2 Chronicles 26:6) and was not taken by Joshua, and, although many conflicts took place between the Israelites and its people, it does not seem to have been captured until the time of David (1 Chronicles 18:1). It was rendered famous as the abode of the giant Goliath whom David slew (1 Samuel 17:4), and other giants of the same race (2 Samuel 21:18–22). It was to Gath that the Ashdodites conveyed the ark when smitten with the plague, and Gath was also smitten (1 Samuel 5:8,1 Samuel 5:9).

It was Gath where David took refuge twice when persecuted by Saul (21:10; 27:2-4). It seems to have been destroyed after being taken by David, for we find Rehoboam restoring it (2 Chronicles 11:8). It was after this reoccupied by the Philistines, for we read that Uzziah took it and razed its walls (2 Chronicles 26:6), but it must have been restored again, for we find Hazael of Damascus capturing it (2 Kings 12:17). It seems to have been destroyed before the time of Amos (Amos 6:2), and is not further mentioned in the Old Testament or Macc, except in Micah 1:10, where it is referred to in the proverb, "Tell it not in Gath" (compare 2 Samuel 1:20). Since its destruction occurred, probably, in the middle of the 8th century BC, it is easy to understand why the site has been lost so that it can be fixed only conjecturally. Several sites have been suggested by different explorers and writers, such as: Tell es Safi, Beit Jibrin, Khurbet Jeladiyeh, Khurbet Abu Geith, Jennata and Yebna (see PEFS, 1871, 91; 1875, 42, 144, 194; 1880, 170-71, 211-23; 1886, 200-202).

Tradition in the early centuries AD fixed it at 5 Roman miles North of Eleutheropolis (Beit Jibrin, toward Lydda, which would indicate Tell es Safi as the site, but the Crusaders thought it was at Jamnia (Yebna), where they erected the castle of Ibelin, but the consensus of opinion in modern times fixes upon Tell es Safi as the site, as is to be gathered from the references cited in PEFS above. The Biblical notices of Gath would indicate a place in the Philistine plain or the Shephelah, which was fortified, presumably in a strong position on the border of the Philistine country toward the territory of Judah or Dan. Tell es Safi fits into these conditions fairly well, but without other proof this is not decisive. It is described in SWP, II, 240, as a position of strength on a narrow ridge, with precipitous cliffs on the North and West, connected with the hills by a narrow neck, so that it is thrust out like a bastion, a position easily fortified.

In 1144 Fulke of Anjou erected here a castle called Blanchegarde (Alba Specula). The writer on "Gath and Its Worthies" in PEFS, 1886, 200-204, connects the name Safi with that of the giant Saph (2 Samuel 21:18), regarding him as a native of Gath, but the most direct evidence from early tradition connecting Tell es Safi with Gath is found in a manuscript said to be in the library of the Patriarchate of Jerusalem, which informs us that Catherocastrum was situated on a mountain called Telesaphion or Telesaphy, which is clearly Tell es Safi. Catherocastrum must be the Latin for "camp of Gath" (PEFS, 1906, 305).

H. Porter

Gath-Hepher

gath-he'-fer (gath ha-chepher, "winepress of the pit"):

A town on the boundary of Zebulun (Joshua 19:13; the King James Version in error, "Gittah- hapher"), the birthplace of the prophet Jonah (2 Kings 14:25). Jerome (Commentary on Jonah) speaks of Geth as an inconsiderable village, about 2 miles from Sepphoris on the Tiberias road, where the tomb of Jonah was shown. Benjamin of Tudela says that Jonah the son of Amittai the prophet was buried "in the mountain" near Sepphoris (Bohn, Early Travels in Palestine, 88). These indications agree with the local tradition which identifies Gath-hepher with el-Meshhed, a village with ancient ruins on a height North of the road as one goes to Tiberias, about 2 miles from Nazareth, and half a mile from Kefr Kennah.

W. Ewing

Gath-Rimmon

(1) A city in the territory of Da named with Bene-berak and Me-jarkon, in the plain not far from Joppa (Joshua 19:45), assigned to the Kohathite Levites (Joshua 21:24), reckoned to Ephraim in 1 Chronicles 6:69. Eusebius, Onomasticon locates it 12 miles from Eleutheropolis on the way to Diospolis. This, however, is too far to the South. More probably it is identical with the "Gath" which Eusebius, Onomasticon places between Antipatris and Jamnia. It is not identified.

(2) A town in the territory of Manasseh, West of Jordan, given to the Levites (Joshua 21:25). There is nothing to indicate the position of the place, and there is much confusion in the writing of the name: Septuagint Codex Alexandrinus, "Baithsa"; Codex Vaticanus, "Jebatha." In 1 Chronicles 6:70 it is replaced by "Bileam," i.e. IBLEAM (which see).

W. Ewing

Gather

gath'-er ('acaph, qabhats; sullego, sunago):

"Gather," transitive "to bring together," "collect," etc., and intransitive "to come together," "assemble," etc., occurs frequently and represents many Hebrew and Greek words. It is the translation of 'acaph, "to bring together," in Joshua 6:9, the King James Version margin "gathering host"; Psalms 27:10, the King James Version margin "The Lord will gather me"; compare Numbers 12:14,Numbers 12:15; Isaiah 52:12 King James Version margin. The phrases "gather thee unto thy fathers," "gathered unto his fathers," "gathered into the grave," etc., are frequently used for "to die" and "death" (Genesis 25:8,Genesis 25:17; Genesis 49:29,Genesis 49:33; Deuteronomy 32:50; 2 Kings 22:20; 2 Chronicles 34:28; Job 27:19; compare Jeremiah 8:2), etc.; qabhats, "to take or grasp with the hand," is frequently used of the Divine "gathering" or restoration of Israel (Deuteronomy 30:3,Deuteronomy 30:1; Nehemiah 1:9; Psalms 106:47; Isaiah 43:5, etc.; Ezekiel 20:34, etc.; Hosea 8:10; Micah 2:12; Zechariah 4:9,Zechariah 4:10; Zechariah 10:8,Zechariah 10:10); figuratively, Isaiah 40:11, "He shall gather the lambs with (the Revised Version (British and American) "in") his arm" (compare Psalms 27:10 King James Version margin); sometimes it denotes bringing together for punishment or destruction (Micah 4:12), "He hath gathered them as the sheaves to the threshing-floor."

In the New Testament we have sullego, "to lay together," "to collect" (Matthew 13:28,Matthew 13:29,Matthew 13:30,Matthew 13:40,Matthew 13:41,Matthew 13:48); sunago "to lead or bring together," "to gather," "to collect" (Matthew 25:26, "seek returns"; John 4:36, "fruit unto life eternal"); episunago, "to lead or bring together" (Matthew 23:37, "even as a hen gathereth her chickens"); anakephalaioomai, "to sum up under one head," "to recapitulate" (Ephesians 1:10, "that he might gather together in one all things in Christ," the Revised Version (British and American) "to sum up all things in Christ"; compare Ephesians 2:14; in Romans 13:9 the passive is translated "be briefly comprehended," the Revised Version (British and American) "summed up").

"To gather," in the sense of "to infer," occurs in Acts 16:10 as the translation of sumbibazo, "to bring together" (here, in mind), "assuredly gathering," the Revised Version (British and American) "concluding" (compare 9:22, "proving").

Gatherer occurs in Amos 7:14 as the translation of bolec, from balac, to cultivate figs or sycamores, "a gatherer of sycamore fruit," the Revised Version (British and American) "a dresser of sycomore-trees" ("a nipper of sycomore figs, i.e. helping to cultivate a sort of figs or mulberries produced by the real sycamore tree" (used only by the poorest), which requires nipping in the cultivation, perhaps an occupation of shepherds; Vulgate (Jerome's Latin Bible, 390-405 A.D.) vellicans sycamnia).

Gathering is the translation of episunagoge, "leading together unto" (2 Thessalonians 2:1), "our gathering together unto him"; in 1 Corinthians 16:2 we have "gathering" (logia from lego) in the sense of a collection of many, the Revised Version (British and American) "collection," as the King James Version in 1 Corinthians 16:1.

"Gather," etc., occurs frequently in Apocrypha, e.g. "will gather us out of all the nations," sunago (Tobit 13:5); "gather them together" (1 Macc 9:7; 10:8); "Gather together our dispersion," episunagage ten diasporan hemon (2 Macc 1:27); "gathered to his fathers" prosetethe pros ton laon autou, the Revised Version (British and American) "people" (Judith 16:22; Bel and the Dragon verse 1, tous pateras; 1 Macc 2:69); "gathering up briefly," the Revised Version (British and American) "gather," suntemno (2 Macc 10:10); "gathering" in the sense of a collection of money (2 Macc 12:43), the Revised Version (British and American) "collection."

Among the changes in the Revised Version (British and American) we have "hold firm" for "gather" (Jeremiah 51:11); "Gather thee together" for "Go one way or other" (Ezekiel 21:16 margin, "Make thyself one"); for "gather blackness" (Nahum 2:10), "are waxed pale "; for "or gather together" (Job 11:10), "and call unto judgment," margin Hebrew "call an assembly"; for "even as a hen doth gather her brood" (Luke 13:34) "gathereth her own brood"; for "as the partridge sitteth on eggs and hatcheth them not," the American Standard Revised Version has "that sitteth on eggs which she hath not laid," margin "gathereth young which she hath not brought forth," text of the English Revised Version and the King James Version margin (Jeremiah 17:11).

W. L. Walker

Gaulonitis

gol-on-i'-tis.

See GOLAN.

Gauls

golz (Galatai):

Galatia in Asia Minor is literally the Gallia of the East; its inhabitants are called Galli by Roman writers, just as the inhabitants of ancient France are called Galatai by Greek writers. In some manuscripts in 2 Timothy 4:10, eis Gallian is read for eis Galatian.

The emigration of the Gauls from Europe and their settlement in the central region of the peninsula of Asia Minor are somewhat obscure subjects, but the ancient authorities leave no doubt of the main facts. In 1 Macc 8:2 it is difficult to say whether Judas Maccabeus is referring to the Gauls of Europe or the Gauls of Asia Minor. Both became finally subject to the Romans, and about the same time.

It was in 191 BC that Gallia Cisalpina was reduced to the form of a Roman province, and in 189 BC occurred the defeat of Antiochus, king of Asia. Mommsen argues that the reference is to the Gauls in the North of Italy, from the circumstance that they are mentioned as being under tribute to the Romans, and also from their mention in connection with Spain. Not much, however, can be argued from this, as the notice of them is in a manner rhetorical, and the defeat of Antiochus is mentioned practically in the same connection. In /APC 2Macc 8:20 the reference is without doubt to the Asiatic Gauls or Galatians, as they are more commonly called. In the Maccabean period they were restless and fond of war, and often hired themselves out as auxiliaries to the Asiatic kings.

J. Hutchison

Gaza

ga'-za (`azzah, "strong"; Septuagint Gaza; Arabic Ghazzeh):

One of the five chief towns of Philistia and probably the oldest, situated near the coast in lat. 31 degrees 30' and about 40 miles South of Jaffa. It is on a hill rising 60 to 200 ft. above the plain, with sand dunes between it and the sea, which is about 2 1/2 miles distant. The plain around is fertile and wells abound, and, being on the border of the desert between Syria and Egypt and lying in the track of caravans and armies passing from one to the other, it was in ancient times a place of importance. The earliest notices of it are found in the records of Egypt.

Thothmes III refers to it in the account of his expedition to Syria in 1479 BC, and it occurs again in the records of the expedition of Seti I in 1313 BC (Breasted, History of Egypt, 285, 409).

It occurs also in the early catalogue of cities and tribes inhabiting Canaan in the earliest times (Genesis 10:19). Joshua reached it in his conquests but did not take it (Joshua 10:41; Joshua 11:22).

Judah captured it (Judges 1:18) but did not hold it long, for we find it in the hands of the Philistines in the days of Samson, whose exploits have rendered it noteworthy (16:1-3,11,30). The hill to which he carried off the gate of the city was probably the one now called el-Muntar ("watch-tower"), which lies Southeast of the city and may be referred to in 2 Kings 18:8, "from the tower of the watchmen to the fortified city," Gaza, with the other chief towns, sent a trespass offering to Yahweh when the ark was returned (1 Samuel 6:17).

Hezekiah defeated and pursued the Philistines to Gaza, but does not seem to have captured it. It was taken by Sargon in 720 BC, in his war with Egypt, since Khanun, the king of Gaza, joined the Egyptians and was captured at the battle of Raphia (Rawlinson, Ancient Monarchies, II, 142). It was probably destroyed (see Amos 1:7). It was certainly dismantled by Alexander the Great in 332, when it dared to resist him. It was then exceedingly strong, verifying its name, and was most bravely defended, so that it took Alexander two months to reduce it. He put to death all the men and sold the women and children as slaves (Grote, History of Greece, XI, 467 ff). It was restored, however, and we learn that Jonathan forced it to submit to him (Josephus, Ant, XIII, v, 5; 1 Macc 11:62), and Alexander Janneus took it and massacred the inhabitants who escaped the horrors of the siege (Josephus, Ant, XIII, xiii, 3). Pompey restored the freedom of Gaza (ibid., XIV, iv, 4), and Gabinius rebuilt it in 57 BC (ibid., XIV, v, 3).

Gaza is mentioned only once in the New Testament (Acts 8:26), in the account of Philip and the eunuch. In the 2nd and 3rd centuries AD, it became a center of Greek commerce and culture, and pagan influence was strong, while the church rounded there was struggling for existence. Many martyrs there testified to the faith, until finally, under Theodosius, Christianity gained the supremacy (HGHL, 12th edition, 188). It fell into the hands of the Arabs in 634 AD, and became and has remained a Moslem city since the days of Saladin, who recovered it from the Crusaders in 1187, after the battle of Hattin. It is now a city of some 20,000 inhabitants, among whom are a few hundred Christians.

See also AZZAH.

H. Porter

Gazara

ga-za'-ra (Gazara, Gazera):

A fortress of great strength in Judea, which figures often in the Maccabean wars. To this place Judas pursued Gorgias ( /APC 1Macc 4:15). It was fortified by the Greek general Bacchides ( /APC 1Macc 9:52; Ant, XIII, i, 3). It was captured by Simon Maccabeus, who turned out the inhabitants and purified the city. He built here a palace for himself, and appointed his son John commander of his army ( /APC 1Macc 13:43 ff). A different account of this occurrence is given in /APC 2Macc 10:32 ff, where the capture is attributed to Judas. The narrative here, however, is inspired by antagonism to Simon because he had assumed the high-priesthood.

The fortress is identical with Tell Jezer, the ancient GEZER (which see). It is interesting to note that recent excavations have uncovered the ruins of Simon's palace (PEFS, 1905, 26).

W. Ewing

Gazathites

ga'-zath-its (`azzathim):

The inhabitants of GAZA (which see) (Joshua 13:3 the King James Version), rendered "Gazites" (Judges 16:2).

Gazelle

ga-zel' (tsebhi, and feminine tsebhiyah; compare Tabeitha (Acts 9:36), and Arabic zabi; also Arabic ghazal; Dorkas (Acts 9:36); modern Greek zarkadi):

The word "gazelle" does not occur in the King James Version, where tsebhi and tsebhiyah, in the 16 passages where they occur, are uniformly translated "roe" or "roebuck." In the Revised Version (British and American) the treatment is not uniform. We find "gazelle" without comment in Deuteronomy 12:15,Deuteronomy 12:22; Deuteronomy 14:5; Deuteronomy 15:22; 1 Kings 4:23. We find "roe," with marginal note "or gazelle," in Proverbs 6:5; Song of Songs 2:7,Song of Songs 2:9,Song of Songs 2:17; Song of Songs 4:5; Song of Songs 8:14; Isaiah 13:14. We find "roe" without comment in 2 Samuel 2:18; 1 Chronicles 12:8; Song of Songs 3:5; Song of Songs 7:3. In the last passage cited, Song of Songs 7:3, while the American Standard Revised Version has no note, the English Revised Version refers to Song of Songs 4:5, where "gazelle" is graven in the margin. In the opinion of the writer, the rendering should be "gazelle" in all of these passages. It must be acknowledged, however, that the gazelle and the roe-deer are of about the same size, and are sometimes confused with each other. The Greek dorkas may refer to either, and in Syria the roe-deer is sometimes called ghazal or even wa`l, which is the proper name of the Persian wild goat.

The gazelle is an antelope belonging to the bovine family of the even-toed ruminants. There are more than twenty species of gazelle, all belonging to Asia and Africa. The species found in Syria and Palestine is the Dorcas gazelle (Gazella dorcas). It is 2 ft. high at the shoulders. Both sexes have unbranched, lyrate, ringed horns, which may be a foot long. The general coloration is tawny, but it is creamy white below and on the rump, and has a narrow white line from above the eye to the nostril. Several varieties have been distinguished, but they will not bear elevation to the rank of species, except perhaps Gazelle merilli a form of which a few specimens have been obtained from the Judean hills, having distinctly different horns from those of the common gazelle. The gazelle is found singly or in small groups on the interior plains and the uplands, but not in the high mountains. It is a marvel of lightness and grace, and a herd, when alarmed, makes off with great rapidity over the roughest country (2 Samuel 2:18; 1 Chronicles 12:8; Proverbs 6:5; Song of Songs 8:14). The beauty of the eyes is proverbial. The skin is used for floor coverings, pouches or shoes, and the flesh is eaten, though not highly esteemed.

See DEER; GOAT; ZOOLOGY.

Alfred Ely Day

Gazer

ga'-zer (gazer (in pause)).

See GEZER.

Gazera

ga-ze'-ra (Gazera):

(1) A fortress of Judea (Genesis 8:21); in the Revised Version (British and American) always GAZARA (which see).

(2) Head of a family of temple-servants who returned with Zerubbabel ( /APC 1Esdras 5:31) = "Gazzam" in Ezra 2:48 and Nehemiah 7:51.

Gazez

ga'-zez (gazez, "shearer"):

(1) A son of Ephah, Caleb's concubine (1 Chronicles 2:46).

(2) A second Gazez is mentioned in the same verse as a son of Haran, another son of Ephah.

Gazing-Stock

gaz'-ing-stok: This obsolete word occurs twice:

(1) in Nahum 3:6, as the translation of ro'i, "a sight" or "spectacle" (from ra'ah, "to look," "see," also "to look down upon," "despise,"); "I will .... make thee vile, and will set thee as a gazing-stock," as one set up to be gazed at, mocked and despised--a form of punishment in olden times; compare "mocking stock" (2 Macc 7:7), and "laughing-stock" still in use. The Hebrew word occurs only here and in Genesis 16:13; 1 Samuel 16:12; Job 7:8; Job 33:21, in which places it does not have the same bad meaning; for a similar threatening compare Isaiah 14:16; Jeremiah 51:37.

(2) In Hebrews 10:33, it is the translation of theatrizo, "to bring upon the theater," "to be made a spectacle of," "made a gazing stock both by reproaches and afflictions"; compare 1 Corinthians 4:9, theatron ginomai, where Paul says the apostles were "made a spectacle unto the world," the King James Version margin "(Greek) theater." The reference in both instances is to the custom of exhibiting criminals, and especially gladiators, men doomed to death, in theaters. "In the morning men are exposed to lions and bears; at mid-day to their spectators; those that kill are exposed to one another; the victor is detained for another slaughter; the conclusion of the fight is death" (Seneca, Ep. vii, quoted by Dr. A. Clarke on 1 Corinthians 4:9). We are apt to forget what the first preachers and professors of Christianity had to endure.

W. L. Walker

Gazites

gaz'-its:

Inhabitants of Gaza, who were Philistines when the Israelites came into contact with them (Joshua 13:3; Judges 16:2), but there was an older stratum of population which occupied the place before the invasion of the Philistines, probably of Amorite stock.

Gazzam

gaz'-am (gazzam, "devouring"):

Head of a family of Nethinim who returned from exile (Ezra 2:48; Nehemiah 7:51; /APC 1Esdras 5:31, "Gazera").

Ge-Harashim

ge-ha-ra'-shim (ge'charashim): In 1 Chronicles 4:14, the King James Version renders "valley of Charashim." In Nehemiah 11:35, English Versions of the Bible renders "valley of craftsmen"; here it is named with Lod and Ono. Something of the name perhaps survives in Khirbet Hirsa, East of Lydda.