Geba – Gender

Geba

ge'-ba (gebha`, "hill"):

(1) A town on the Northeast boundary of the territory of Benjamin (Joshua 18:24), given to the Levites (Joshua 21:17; 1 Chronicles 6:60). It stood on the northern frontier of the kingdom of Judah, Geba and Beersheba marking respectively the northern and southern limits (2 Kings 23:8). In 2 Samuel 5:25 "Geba" should be altered to "Gibeon," which stands in the corresponding passage, 1 Chronicles 14:16. In Judges 20:10,Revelation 20:12; 1 Samuel 13:3,1 Samuel 13:16, the Hebrew reads "Geba," the translation "Gibeah" being due to confusion of the two names. From 1 Samuel 14:5 we gather that Geba stood to the South of the great gorge, Wady Suweinit, commanding the pass at Michmash. This was the scene of Jonathan's daring enterprise against the Philistines, when, accompanied by his armor-bearer, he accomplished an apparently impossible feat, climbing the rocky steeps of the gorge to the North and putting the enemy to flight. There can be no doubt that the modern village of Jeba` occupies the ancient site. It stands to the South of Wady Suweinit, looking toward Michmash--modern Mukhmas--with Seneh, the crag on the southern lip of the gorge, in front of it. The distance from Jerusalem is about 6 miles. It was fortified by Asa with materials that his enemy Baasha had used to fortify Ramah against him (1 Kings 15:22). It is named by Isaiah in his description of the terrifying march of the Assyrians upon Jerusalem from the North (10:28 ff). It appears among the cities which were reoccupied by Israel after the Exile (Ezra 2:26; Nehemiah 11:31).

(2) (Gaibai): Between a fortress so named and Scythopolis (Beisan), Holofernes pitched his camp (Judith 3:10). On the high road that runs through Jenin, and down the Vale of Jezreel to Beisan, about 2 miles to the South of Sanur, stands the village of Jeba`, with which this fortress may be identified.

W. Ewing

Gebal

ge'-bal (gebhal, "border"; Bublos, and Biblos; Byblus, modern Jebeil):

(1) An ancient Phoenician city, situated on a bluff of the foothills of Lebanon, overlooking the Mediterranean. It was one of the principal seaports of Phoenicia, and had a small but good harbor for small ships. It lies in lat. 34 degrees 8', nearly, and about 4 miles North of the river Adonis (Nahr Ibrahim). It was regarded as a holy city by the ancients. Philo mentions the tradition that it was founded by Kronos, and was sacred to the worship of Beltis and, later, of Adonis, whose rites were celebrated yearly at the river of the same name and at its source in the mountain, at Apheca (see TAMMUZ). Gebal was the center of quite an extensive district, extending from the Eleutherus on the North to the Tamyras on the South, a distance of 60 or 70 miles along the coast. It is mentioned by Jos (13:5) as the land of the Gebalites (which see) (the King James Version "Giblites"), and the Gebalites are also mentioned in 1 Kings 5:18 (Hebrew 32) as aiding in the construction of Solomon's temple. The "elders" and the "wise men" of Gebal are among the workmen employed on Tyrian ships (Ezekiel 27:9 the American Revised Version, margin). The earliest mention of Gebal found in history is in the Tell el-Amarna Letters, which were composed in the first half of the 14th century BC. It had become, in connection with all Phoenicia, a dependency of Egypt in the days of Thothmes III and was under Egyptian governors, but, in the reign of Amenhotep IV (Ikhnaton), the Hittites and Amorites from the North and Khabiri from the South attacked the territory of Gebal, and its governor wrote letters to Amenhotep, calling for help. There are over 60 of these, describing the desperate condition of the city and of its governor, Ribaddi, who was expelled and took refuge in Beirut, but afterward regained his capital only to be besieged and lose all his dependencies, and finally to fall into the hands of the enemy. Gebal afterward became independent, as is shown by the records of Ramses IX (1442-1423 BC) and of Ramses XII, for its king retained the emissaries of the former 17 years in captivity, and treated a trusted agent of the latter with scant civility. Its king at this time was Zakkar-Baal, and kings of Gebal are mentioned in the Assyrian records, one paying tribute to Ashurnazir-pal (circa 887 BC) and another to Sennacherib (705-680). The latter king was Uru-melek, and kings of Gebal are mentioned in connection with other Phoenician cities under Persian rule. The city submitted to Alexander the Great without opposition, and furnished a fleet to aid him in the siege of Tyre (332). Strabo refers to it as a town of note in the days of Pompey (xvi.2,17), and it is frequently mentioned in Phoenician (CIS, 1) and Assyrian inscriptions in the forms Gubal and Gubli (COT, I, 174).

(2) (gebhal; Gobolitis): A district Southeast of the Dead Sea, which is referred to in Psalms 83:7 (Hebrew 8) in connection with Moab, Ammon, Amalek and others, as making a covenant together against Israel (compare 1 Macc 5). Robinson (BR, II, 154) found the name Jebal still applied to this region, and Josephus (Ant., II, i, 2) speaks of a Gebalitis as forming part of Idumaea. It is a hilly region, as the modern name signifies, and includes the towns of Shobek and Tolfieh.

H. Porter

Gebalites

ge'-bal-its (ha-gibhlim): Inhabitants of GEBAL (which see). According to the present text of Joshua 13:5, "the land of the Gebalites" was given to Israel as part of its future territory. But it was never occupied by the Israelites. Septuagint, however, has a very different reading, indicating an early corruption of the text. Perhaps with many modern scholars it is better to read "to the borders of the Gebalites."

In 1 Kings 5:18 the King James Version translates this word "stone-squarers," the King James Version margin gives "Giblites," and the Revised Version (British and American) "Gebalites," as workmen who, with the men of Solomon and of Hiram, fashioned the stones for the temple. Here also the text is doubtful, and some by a slight change would read: "and made a border for them" (i.e. for the stones). In Ezekiel 27:9 the men of Gebal are described as the "calkers" of the ships of Tyre and Sidon.

George Rice Hovey

Geber

ge'-ber (gebher, "man," "strong one"):

(1) According to 1 Kings 4:13 the King James Version the father of one of the 12 officers who provided food for Solomon and his household (but here the Revised Version (British and American) "Ben-geber"). His district lay to the Northeast of Jordan.

(2) Another, and the last in the list of Solomon's commissariat officers (1 Kings 4:19). His district was also East of the Jordan, but probably to the South of that named in connection with the official of 4:13 (the Revised Version (British and American) "Ben-geber"). According to the rendering of English Versions of the Bible, he is said to have been "the only officer that was in the land." Unless the text, which presents some difficulties, is corrupt, as some suppose, it probably means that this large region was assigned to one official because less able than the others to furnish the required supplies.

Benjamin Reno Downer

Gebim

ge'-bim (gebhim, "trenches"): A place named only in Isaiah 10:31. Some would place it at Jebia, identifying it with the Geba of Eusebius, 5 Roman miles from Gophna (modern Jifneh), on the way to Shechem. Its place, however, in the order of names, after Anathoth, seems to point to some position South of that village, to the Northeast of Jerusalem.

Gecko

gek'-o (the Revised Version (British and American) for 'anaqah, only in Leviticus 11:30; Septuagint mugale, "shrew mouse" or "field mouse"; the King James Version ferret): Probably a shrew or a field mouse.

See FERRET; LIZARD; SPIDER.

Gedaliah

ged-a-li'-a (gedhalyah; except in 1 Chronicles 25:3,1 Chronicles 25:9 and Jeremiah 38:1, where it is gedhalyahu, "Yah(u) is great"):

(1) Gedaliah, the son of Ahikam (the friend and protector of Jeremiah) and grandson of Shaphan (the scribe in the reign of Josiah) (2 Kings 25:22–25; Jeremiah 39:14; Jeremiah 40:5–16; Jeremiah 41:1–18).

1. His Appointment as Governor in Judah:

After the destruction of Jerusalem and the carrying away captive of the Jews to Babylon (586 BC), Gedaliah was appointed by Nebuchadnezzar governor over the poor Jews who had been left in the land to be vinedressers and husbandmen (2 Kings 25:12,2 Kings 25:22). To his charge were committed also some royal princesses (Jeremiah 43:6) and courtiers (Jeremiah 41:16) who had been allowed to remain as unlikely to cause any trouble. Gedaliah fixed his residence at Mizpah, a few miles Northwest of Jerusalem. Here he was joined by Jeremiah (40:6).

2. His Conciliatory Spirit and Wise Rule:

The Jewish soldiers who had escaped capture, having heard that the Chaldeans had departed, and that Gedaliah, one of their own nation, had been appointed governor in Judah, came with Ishmael, Johanan and other officers at their head, to Gedaliah at Mizpah (2 Kings 25:23,2 Kings 25:14; Jeremiah 40:7–10). The governor assured them that they need have no fear of vengeance from their conquerors, and promised them on oath protection and security, if they would remain and cultivate the land and become the peaceful subjects of the king of Babylon. This assurance led to a general gathering around Gedaliah of refugees from all the neighboring countries (Jeremiah 40:11,Jeremiah 40:12). For two months (some think longer) Gedaliah's beneficent and wise rule did much to consolidate affairs in Judah and to inspire the feeble remnant of his countrymen with heart and hope.

3. His Treacherous Assassination:

But evil spirits were at work against him. Baalis, king of Ammon, had determined upon his life (Jeremiah 40:13–16). The peaceful and popular rule which was being established by the good governor stood in the way of the accomplishment of any plan of conquest he entertained. Baalis found a ready instrument for his murderous design in Ishmael who, as one of royal birth and in the counsels of the king (Jeremiah 41:1), was doubtless jealous of the man who had been chosen governor in preference to himself. Gedaliah was informed by Johanan and the other captains of the plot to assassinate him, and Johanan at a private interview expressed to him a strong desire to go himself and slay Ishmael secretly, declaring that the safety of the Jews depended upon the life of the governor. But Gedaliah refused to allow Johanan to anticipate his enemy, believing, in the generosity of his heart, that Ishmael was not capable of such an act of treachery. He soon found, however, that his confidence had been sadly misplaced. Ishmael, with ten of his companions, came on a visit to him to Mizpah, and after they had been hospitably entertained they fell upon their good host and murdered him, along with all the Jewish and the Chaldean soldiers whom he had with him for order and protection (2 Kings 25:25; Jeremiah 41:1–3). They then cast the bodies of their victims into the cistern which Asa had made (Jeremiah 41:9). Ishmael was pursued and overtaken by Johanan, but he succeeded in effecting his escape to the Ammonites (Jeremiah 41:11–15). Then Johanan and the other captains, afraid lest the Chaldeans should avenge upon them the murder of the governor (Jeremiah 41:16–18), and against the earnest entreaties of Jeremiah (chapter 42), fled to Egypt, taking the prophet and the Jewish remnant with them (43:5-7). In memory of the date of Gedaliah's assassination the Jews kept a fast (which is still retained in the Jewish calendar) on the 3rd day of the 7th month, Tishri (Zechariah 7:5; Zechariah 8:19).

4. His Noble Character:

The narratives reveal Gedaliah in a very attractive light, as one who possessed the confidence alike of his own people and their conquerors; a man of rare wisdom and tact, and of upright, transparent character, whose kindly nature and generous disposition would not allow him to think evil of a brother; a man altogether worthy of the esteem in which he was held by succeeding generations of his fellow-countrymen.

(2) (gedhalyahu): Son of Jeduthun, and instrumental leader of the 2nd of the 24 choirs in the Levitical orchestra (1 Chronicles 25:3,1 Chronicles 25:1).

(3) A priest of the "sons of Jeshua," in the time of Ezra, who had married a foreign woman (Ezra 10:18).

(4) (gedhalyahu): Son of Pashhur (who beat Jeremiah and put him in the stocks, Jeremiah 20:1–6), and one of the chiefs of Jerusalem who, with the sanction of the king, Zedekiah, took Jeremiah and let him down with cords into a cistern where he sank in the mud (38:1,4-6).

(5) Grandfather of Zephaniah the prophet, and grandson of Hezekiah, probably the king (Ze 1:1).

James Crichton

Geddur

ged'-ur (Geddour): Head of a family of temple-servants (1 Esdras 5:30), corresponding to Gahar of Ezra 2:47 and Nehemiah 7:49.

Gedeon

ged'-e-on (Hebrews 11:32 the King James Version).

See GIDEON.

Geder

ge'-der (gedher): A royal city of the Canaanites taken by Joshua along with Lachish, Eglon, Gezer, Debir and Hormah (Joshua 12:13 f). It may be the city called "Beth-gader" in 1 Chronicles 2:51, and the birthplace of Baal-hanan, who had charge of David's olives and sycamores (27:28); unidentified.

Gederah; Gederathite

ge-de'-ra, ge-de'-ra-thit (ha-gedherah, "the enclosed place"): A town in the Shephelah of Judah, named with Socoh, Azekah, Shaaraim and Adithaim (Joshua 15:36). In 1 Chronicles 4:23 the Revised Version (British and American) reads, "the inhabitants of Netaim and Gederah," for the King James Version, "those that dwelt among plants and hedges." It is probably represented by Khirbet Jadireh, about 3 miles Southwest of Gezer. "Gederathite," applied to Jozabad (1 Chronicles 12:4), probably meant an inhabitant of this place.

Gederite

ge'-der-it, ge-de'-rit (gedheri): Inhabitant of GEDER, which see (1 Chronicles 27:28).

Gederoth

ged'-e-roth, ge-de'-roth (gedheroth): A town in the Shephelah of Judah, named with Kithlish, Beth-dagon, Naamah and Makkedah (Joshua 15:41). It is mentioned along with Bethshemesh and Aijalon as taken by the Philistines in the reign of Ahaz (2 Chronicles 28:18). It possibly corresponds with the "Kidron" of 1 Macc 15:39,41; 16:9. Eusebius, Onomasticon places a very large village named Gedrom 10 Roman miles from Lydda on the road to Eleutheropolis. This points to Katrah, Southeast of Yebnah.

Gederothaim

ged-e-ro-tha'-im (gedherathayim, "place of enclosures"): Stands as the 15th in a list which professes to give only the names of 14 cities in the Judean Shephelah (Joshua 15:36). the King James Version margin suggests that we might read "or" for "and" after Gederah, but this is impossible. Septuagint reads, "and its cattle shelters." Probably, however, the name has arisen by dittography from the preceding GEDERAH (which see).

Gedor

ge'-dor (gedhor; Codex Vaticanus, Geddor, Codex Alexandrinus, Gedor):

(1) A town in the mountains of Judah, named with Halhul and Beth-zur (Joshua 15:58). It seems to be referred to by Eusebius as Gadeira (Onomasticon, under the word), which he identifies with Gaidora (Jerome calls it Gadora), a village in the borders of Jerusalem, near the terebinth. It is probably represented today by Khirbet Jedur, about 7 miles North of Hebron (PEF, III, 313, Sh XXI).

(2) Among the Benjamites who joined David at Ziklag were the sons of Jeroham of Gedor (1 Chronicles 12:7). No trace of this name is found in the territory of Benjamin. It may be identical with (1).

(3) The Simeonites are said to have gone to the entering in of Gedor in search of pasture for their flocks. They smote and expelled the Meunim, "and dwelt in their stead" (1 Chronicles 4:39). Here the Septuagint reads Gerar, and this is probably correct.

(4) A family in Judah (1 Chronicles 4:4).

(5) An ancestor of Saul (1 Chronicles 8:31).

W. Ewing

Gehazi

ge-ha'-zi (gechazi, except in 2 Kings 4:31; 2 Kings 5:25; 2 Kings 8:4,2 Kings 8:5, where it is gechazi, perhaps "valley of vision"): The confidential servant of Elisha. Various words are used to denote his relation to his master. He is generally called Elisha's "boy" (na`ar), servant or personal attendant; he calls himself (5:25) his master's servant or slave (`ebhedh), and if the reference be to him in 4:43 the Revised Version, margin, he receives the designation "minister" (meshareth), or chief servant of Elisha.

1. His Ready Service:

Mention is made of him on three different occasions. He is first brought under notice in the story of the wealthy Shunammite (2 Kings 4:8–37) who provided in her house special accommodation for Elisha, which suited his simple tastes, and of which he availed himself as often as he passed that way. By command of his master, Gehazi called the Shunammite, that she might be rewarded by the prophet for her liberal hospitality. Failing to elicit from the lady a desire for any particular favor, and being himself at a loss to know how to repay her kindness, Elisha consulted with his servant, whose quick perception enabled him to indicate to his master the gift that would satisfy the great woman's heart. When on the death of her child the Shunammite sought out the man of God at Carmel, and in the intensity of her grief laid hold of the prophet's feet, "Gehazi came near to thrust her away" (2 Kings 4:27)--perhaps not so much from want of sympathy with the woman as from a desire to protect his master from what he considered a rude importunity. Then Elisha, who had discovered of himself (2 Kings 4:27), from what the woman had said (2 Kings 4:28), the cause of her sorrow, directed Gehazi, as a preliminary measure, to go at once to Shunem and lay his staff upon the face of the dead child. Gehazi did so, but the child was "not awaked."

In this narrative Gehazi appears in a favorable light, as a willing, efficient servant, jealous of his master's honor; a man of quick observation, whose advice was worth asking in practical affairs.

2. His Grievous Sin:

Gehazi, however, reveals himself in a different character in connection with the healing of Naaman (2 Kings 5:20–27). As soon as the Syrian general had taken his departure with his retinue from the house of Elisha, the covetous spirit of Gehazi, which had been awakened by the sight of the costly presents the prophet had refused, was no longer able to restrain itself. Running after Naaman, Gehazi begged in the prophet's name a talent of silver (400 pounds = $2,000) and two changes of raiment, alleging, as a specious reason for Elisha's change of mind, the arrival at his master's house of two poor scholars of the prophet, who would require help and maintenance. Naaman, glad to have the opportunity he desired of showing his gratitude to Elisha, urged Gehazi to take two talents and sent two servants with him to carry the money and the garments. When they came to the hill in the neighborhood of the prophet's house, Gehazi dismissed the men and concealed the treasure. Thereafter, with a bold front, as if he had been attending to his ordinary duties, he appeared before his master who at once inquired, "Whence, Gehazi?" (Hebrew). On receiving the ready answer that he had not been anywhere, Elisha, who felt sure that the suspicion he entertained regarding his beloved servant, his very "heart" (2 Kings 5:26), was well grounded, sternly rebuked him for the dishonor he had brought upon God's cause, and called down upon him and his family forever the loathsome disease of the man whose treasures he had obtained by his shameful lie. "And he went out from his presence a leper as white as snow."

By this narrative confidence in Gehazi is somewhat unexpectedly and rudely shaken. The active, zealous servant stands confessed a liar and a thief. Gehazi's sin branched out in different directions. By his falsehood he deceived Naaman and misrepresented Elisha; he not only told a lie, but told a lie about another man, and that man his master and friend. Further, he brought true religion into disrepute; for it was not a time (2 Kings 5:26) for a servant of God to allow any commercial idea to be associated with the prophet's work in the mind of the Syrian general to whom God's power had been so strikingly manifested and when many for worldly gain pretended to be prophets. But while Gehazi's sin had ats various ramifications, its one root was covetousness, "the love of money (which) is a root of all kinds of evil" (1 Timothy 6:10).

3. His Probable Repentance:

Once more Gehazi is mentioned (2 Kings 8:1–6) as having been summoned, leper though he was, by King Jehoram to give him an account of all the great things Elisha had done. And when he came to the story of the restoration of the Shunammite's child to life, the woman herself appeared before the king along with her son, craving to be reinstated in her house and land of which she had been dispossessed during her seven years' absence from her native country in a time of famine. Gehazi testified to the identity of both mother and son, with the result that the king at once ordered the restoration not only of all her former possessions, but also of all the profits her land had yielded during her sojourn in Philistia.

The appearance and conduct of Gehazi on this occasion give some ground for the hope that he had repented of his sin and could now be trusted to speak the truth; and the pleasure he seemed to take in rehearsing the wonderful deeds of a master who, though kind and indulgent to a stranger, was hard upon him, may even warrant the belief that in his earlier days there was some good thing in him toward his master's God. If also, as has been indicated above, the word used in 2 Kings 4:43 (meshareth) applies to him--the same as is applied to Elisha (1 Kings 19:21)--we may be the more readily inclined to see in the history of Gehazi how one besetting sin may prevent a man from taking his natural place in the succession of God's prophets. Let us hope, however, that though Gehazi became a "lost leader," "just for a handful of silver," he was yet saved by a true repentance from becoming a lost soul.

James Crichton

Gehenna

ga-hen'-a (geenna (see Grimm-Thayer, under the word)): Gehenna is a transliteration from the Aramaic form of the Hebrew ge-hinnom, "valley of Hinnom." This latter form, however, is rare in the Old Testament, the prevailing name being "the valley of the son of Hinnom." Septuagint usually translates; where it transliterates the form is different from Gehenna and varies. In the New Testament the correct form is Gee'nna with the accent on the penult, not Ge'enna. There is no reason to assume that Hinnom is other than a plain patronymic, although it has been proposed to find in it the corruption of the name of an idol (EB, II, 2071). In the New Testament (King James Version margin) Gehenna occurs in Matthew 5:22,Matthew 5:29,Matthew 5:30; Matthew 10:28; Matthew 18:9; Matthew 23:15,Matthew 23:33; Mark 9:43,Mark 9:15,Mark 9:47; Luke 12:5; James 3:6. In all of these it designates the place of eternal punishment of the wicked, generally in connection with the final judgment. It is associated with fire as the source of torment. Both body and soul are cast into it. This is not to be explained on the principle that the New Testament speaks metaphorically of the state after death in terms of the body; it presupposes the resurrection. In the King James Version and the Revised Version (British and American) Gehenna is rendered by "hell" (see ESCHATOLOGY OF THE NEW TESTAMENT). That "the valley of Hinnom" became the technical designation for the place of final punishment was due to two causes. In the first place the valley had been the seat of the idolatrous worship of Molech, to whom children were immolated by fire (2 Chronicles 28:3; 2 Chronicles 33:6). Secondly, on account of these practices the place was defiled by King Josiah (2 Kings 23:10), and became in consequence associated in prophecy with the judgment to be visited upon the people (Jeremiah 7:32). The fact, also, that the city's offal was collected there may have helped to render the name synonymous with extreme defilement. Topographically the identification of the valley of Hinnom is still uncertain. It has been in turn identified with the depression on the western and southern side of Jerusalem, with the middle valley, and with the valley to the E. Compare EB, II, 2071; DCG, I, 636; RE3, VI.

Geerhardus Vos

Geliloth

ge-li'-loth (geliloth): This word is used for "districts" or "circuits" perhaps indicating the different parts subject to the several lords of the Philistines (Joshua 13:2, the King James Version "borders," the Revised Version (British and American) "regions"); for the quarter of the Jordan valley where the eastern tribes built the altar of Ed (Joshua 22:10 f; the King James Version "border of," the Revised Version (British and American) "region about," Jordan); and apparently, for the whole of Philistia (Joel 3:4, the King James Version "coasts of Palestine," the Revised Version (British and American) "regions of Philistia"). But in Joshua 18:17, it is clearly used as a place-name. Geliloth lay on the boundary between Judah and Benjamin which passed En-shemesh (probably `Ain el-Chod, about 2 miles East of Jerusalem), "and went out to Geliloth, which is over against the ascent of Adummim." From this point it "went down" toward the plain. The place cannot therefore be identified with Gilgal in the Jordan valley. Some point on the road leading from Jericho to Tal`at ed-Dumm, about 6 miles from Jerusalem, was probably intended, but no identification is possible.

W. Ewing

Gem

jem (Proverbs 26:8, the English Revised Version "a bag of gems,").

See STONES, PRECIOUS.

Gemalli

ge-mal'-i (gemalli, "camel owner"): Father of the spy Ammiel from the tribe of Da (Numbers 13:12), who was one of those sent by Moses to spy out the land of Canaan.

Gemara

ge-ma'-ra.

See TALMUD.

Gemariah

gem-a-ri'-a (gemaryahu, gemaryah, "Yahweh hath accomplished"):

(1) Son of Shaphan the scribe, one of the princes, from whose chamber Baruch read Jeremiah's prophecies to the people. He, with others, sought to stay Jehoiakim from burning the roll (Jeremiah 36:10,Jeremiah 36:11,Jeremiah 36:12,Jeremiah 36:25).

(2) Son of Hilkiah, one of Zedekiah's ambassadors to Babylon, by whom Jeremiah sent his letter to the captives (Jeremiah 29:3).

Gematria

ge-ma'-tri-a.

See NUMBERS; GAMES.

Gender

jen'-der (yaladh, `abhar; gennao): "Gender" is an abbreviation of "engender." In Job 38:29 yaladh (common for "to bear," "to bring forth") is translated "gender" (after Wycliff), the Revised Version (British and American) "The hoary frost of heaven, who hath gendered it?" margin "given it birth." In 21:10 we have `abhar (either the Piel of `abhar, "to pass over," etc., or of a separate word meaning "to bear," "to be fruitful"), translated "gendereth," "Their bull gendereth, and faileth not"; in Leviticus 19:19, rabha', "to lie down with," is used of cattle gendering. In Galatians 4:24 the King James Version we have "Mount Sinai, which gendereth (gennoa, "to beget") to bondage," the Revised Version (British and American) "bearing children unto bondage" (like Hagar, Abraham's bondwoman), and in 2 Timothy 2:23, which "gender strifes," i.e. beget them.

W. L. Walker