Gilead (1) – Glorious

Gilead (1)

gil'-e-ad (ha-gil`adh, "the Gilead"): The name is explained in Genesis 31:46 ff,51, as derived from Hebrew gal, "a cairn," and `edh, "witness," agreeing in meaning with the Aramaic yegharsahadhutha'. The Arabic jilead means "rough," "rugged."

(1) A city named in Hosea 6:8; Hosea 12:11, possibly to be identified with Gilead near to Mizpah (Judges 10:17). If this is correct, the ancient city may be represented by the modern Jil`ad, a ruin about 5 miles North of es-Salt.

(2) A mountain named in Judges 7:3. Gideon, ordered to reduce the number of men who were with him, commanded all who were "fearful and trembling" to "return and depart from Mt. Gilead." the Revised Version, margin reads "return and go round about from Mt. Gilead." Gideon and his army lay to the South of the plain of Jezreel on the lower slopes of Gilboa. It has been suggested (Studer, Comm., at the place) that, as the Midianites lay between the men of the northern tribes and their homes, they were told to cross the Jordan, make a detour through Gilead, and thus avoid the enemy. Possibly, however, we should read Gilboa for Gilead; or part of the mountain may have borne the name of Gilead. The last suggestion is favored by the presence of a strong spring under the northern declivity of Gilboa, nearly 2 miles from Zer`in, possibly to be identified with the Well of Harod. In the modern name, `Ain Jalud, there may be an echo of the ancient Gilead.

(3) The name is applied generally to the mountain mass lying between the Yarmuk on the North, and Wady Chesban on the South; the Jordan being the boundary on the West, while on the East it marched with the desert.

1. The Land of Gilead:

Mount Gilead--literally, "Mount of the Gilead"--may refer to some particular height which we have now no means of identifying (Genesis 31:23). The name Jebel Jil`ad is still, indeed, applied to a mountain South of Nahr ez-Zerqa and North of es-Salt; but this does not meet the necessities of the passage as it stands. The same expression in Deuteronomy 3:12 obviously stands for the whole country. This is probably true also in Song of Songs 4:1. The name Gilead is sometimes used to denote the whole country East of the Jordan (Genesis 37:25; Joshua 22:9; 2 Samuel 2:9, etc.). Again, along with Bashan, it indicates the land East of Jordan, as distinguished from the Moab plateau (Deuteronomy 3:10; Joshua 13:11; 2 Kings 10:33).

2.Bashan:

In the North Gilead bordered upon Geshur and Maacah (Joshua 13:11,Joshua 13:13); and here the natural boundary would be formed by the deep gorge of the Yarmuk and Wady esh-Shellaleh. In pre-Israelite times the Jabbok (Nahr ez-Zerqa), which cuts the country in two, divided the kingdom of Sihon from that of Og (Deuteronomy 3:16; Joshua 12:2). The frontiers between the tribes of Reuben, Gad and Manasseh cannot be indicated with any certainty. Probably they varied at different times (compare Joshua 13:24 ff; 1 Chronicles 5:8,1 Chronicles 5:9,1 Chronicles 5:11,1 Chronicles 5:16). It greatly increases the difficulty that so many of the cities named are still unidentified. But in any case it is clear that the bulk of Gilead fell to Gad, so that Gilead might stand for Gad (Judges 5:17). HAVVOTH-JAIR (which see), "the villages of Jair," lay in Gilead (Judges 10:4). The modern division of the country follows the natural features. From the Yarmuk to Nahr ez-Zerqa is the district of `Ajlun; and from the Zerqa to the Arnon is el-Belqa.

3. Geology:

The geological formation is the same as that of Western Palestine, but the underlying sandstone, which does not appear West of the Jordan, forms the base slopes of the chain of Moab and Gilead, and is traceable as far as the Jabbok. It is covered in part by the more recent white marls which form the curious peaks of the foothills immediately above the Jordan valley; but reaches above them to an elevation of 1,000 ft. above the Mediterranean on the South, and forms the bed of the Buqei`a basin farther East, and 1,000 ft. higher. Above this lies the hard, impervious dolomite limestone which appears in 'the rugged hills round' the Jabbok and in Jebel `Ajlun, rising on an average 1,500 ft. above the sandstone and forming the bed of the copious springs. It also dips toward the Jordan valley, and the water from the surface of the plateau, sinking down to the surface of their formation, bursts out of the hill slopes on the West in perennial brooks. It was from the ruggedness of this hard limestone that Gilead obtained its name. Above this again is the white chalk of the desert plateau, the same as that found in Samaria and Lower Galilee, with bands of flint or chert in contorted layers, or strewn in pebbles on the surface. Where this formation is deep the country is bare and arid, supplied by cisterns and deep wells. Thus the plateau becomes desert, while the hill slopes abound in streams and springs; and for this reason Western Gilead is a fertile country, and Eastern Gilead is a wilderness (Conder, DB, under the word).

4. Mountains:

The uplands of Gilead may be described as the crumpling of the edge of the great eastern plateau ere it plunges into the Ghor. The average height of the range is about 4,000 ft. above the Jordan valley, or 3,000 ft. above the Mediterranean. The greatest height is toward the South, where it culminates in Jebel Osh`a (3,597 ft.), to the North of es-Salt. This mountain commands a most spacious view. To the East of it lies the hollow (an old lake bottom) of el-Buqei`a, fully 1,500 ft. lower. In the North we have Jebel Hakart (3,408 ft.) W, of Reimun. Almost as high (3,430 ft.) is Jebei Kafkafah, about 12 miles to the Northeast. A striking point (2,700 ft.) fully 2 miles Northwest of `Ajlun, is crowned by Qal`at er-Rabad, whence again a view of extraordinary extent is gained.

5. Streams and Products:

The Yarmuk and the Zerqa (see JABBOK) are the main streams, but almost every valley has its perennial brook. While not so rich as the volcanic loam in the North and in and the South, the soil of Gilead amply repays the labor of the husbandman. Of flowers the most plentiful are the phlox, the cistus and the narcissus. Hawthorn, mastic and arbutus abound, while many a glen and slope is shady with shaggy oak woods, and, in the higher reaches, with pines. The streams are fringed with oleander. The monotony of the stony plateau is broken by clumps of the hardy white broom. In the lower ground are found the tamarisk and the lotus, with many a waving cane-brake. The scenery is more beautiful and picturesque than that of any other district of Palestine. The soil is not now cultivated to any great extent; but it furnishes ample pasture for many flocks and herds (Song of Songs 6:5).

The Ishmaelites from Gilead (Genesis 37:25) were carrying "spicery and balm and myrrh." From old time Gilead was famed for its BALM (which see). The loT, translated "myrrh" in the above passage, was probably the gum produced by the Cistus ladaniferus, a flower which still abounds in Gilead.

6. History:

After the conquest, as we have seen, Gilead passed mainly into the hands of Gad. An Ammonite attack was repulsed by the prowess of Jephthah (Judges 11:1); and the spite of the Ephraimites was terribly punished (Judges 12:1). Gilead at first favored the cause of Ishbosheth (2 Samuel 2:9), but after the murder of that prince the Gileadites came with the rest of Israel to David (2 Samuel 5:1). By the conquest of the fortress Rabbah, which the Ammonites had continued to hold, the land passed finally under the power of David (2 Samuel 12:26). David fled to Mahanaim from Absalom, and that rebel prince perished in one of the forests of Gilead (2 Samuel 17:24; 2 Samuel 18:6). Joab's census included Gilead (2 Samuel 24:6). Solomon had two commissariat districts in Gilead (1 Kings 4:13,1 Kings 4:19). Before Ramoth-gilead, which he sought to win back from the Syrians who had captured it, Ahab received his death wound (1 Kings 22:1). The Syrians asserted their supremacy in Gilead (2 Kings 10:32 f) where Moab and Israel had contended with varying fortune (M S). At length Tiglath-pileser overran the country and transported many of the inhabitants (2 Kings 15:29). This seems to have led to a reconquest of the land by heathenism, and return to Gilead was promised to Israel (Zechariah 10:10).

At a later time the Jewish residents in Gilead were exposed to danger from their heathen neighbors. On their behalf Judas Maccabeus invaded the country and met with striking success (1 Macc 5:9 ff). Alexander Janneus, who had subdued Gilead, was forced to yield it again to the king of Arabia (Ant., XIII, xiv, 2; BJ, I, iv, 3). During the Roman period, especially in the 2nd and 3rd centuries AD, the land enjoyed great prosperity. Then were built such cities as Gadara and Gerasa, which are still imposing, even in ruins. The appearance of the Moslem armies was the signal for its decay. Attempts were made to recover it for Christianity by Baldwin I (1118 AD) and Baldwin II (1121 AD); and the Crusaders left their mark in such strong-holds as Kal`at er-Rabad and the castle at es-Salt. With the reassertion of Moslem supremacy a curtain falls over the history of the district; and only in comparatively recent times has it again become known to travelers. The surveys directed by the Palestine Exploration Fund, in so far as they have been carried out, are invaluable. North of the Jabbok are many villages, and a fair amount of cultivation. Es Salt is the only village of any importance in the South. It is famous for its raisins. Its spacious uplands, its wooded and well-watered valleys have been for centuries the pasture-land of the nomads.

LITERATURE.

Useful information will be found in Merrill, East of the Jordan; Oliphant, Land of Gilead; Thomson, LB; and especially in Conder, Heth and Moab, and in Memoirs of the Survey of Eastern Palestine

W. Ewing

Gilead (2)

(gil`adh):

(1) A son of Machir, grandson of Manasseh (Numbers 26:29,Numbers 26:30).

(2) The father of Jephthah (Judges 11:1,Revelation 10:2).

(3) A Gadite, the son of Michael (1 Chronicles 5:14).

Gilead, Balm Of

See BALM OF GILEAD.

Gilead, Mount

See GILEAD (2).

Gileadites

gil'-e-ad-its:

(1) A branch of the tribe of Manasseh (Numbers 26:29).

(2) Natives of the district of Gilead (Judges 10:3; Revelation 10:1, etc.).

Gilgal

gil'-gal (gilgal, "circle"; Galgala): The article is always with the name except in Joshua 5:9. There are three places to which the name is attached:

(1) The first camp of Israel after crossing the Jordan (Joshua 4:19; Joshua 5:9,Joshua 5:10; Joshua 9:6; Joshua 10:7; Joshua 14:6; Joshua 15:7; Deuteronomy 11:30). According to Joshua 15:7 it lay to the North of the valley of Achor, which formed the border between Judah and Benjamin. Here 12 memorial stones taken from the bed of the river were set up by Joshua, after the miraculous crossing of the Jordan; and here (Joshua 5:5) the people were circumcised preparatory to their possession of the land, when it is said in Josh, with a play upon the word, "This day have I rolled away the reproach of Egypt from off you." Whereupon the Passover was celebrated (Joshua 5:10) and the manna ceased (Joshua 5:12). To Gilgal the ark returned every day after having compassed the city of Jericho during its siege (Joshua 6:11). Hither the Gibeonites came to make their treaty (Joshua 9:3), and again (Joshua 10:6) to ask aid against the Amorites. Gilgal was still the headquarters of the Israelites after the battle with the Amorites (Joshua 10:15); again after Joshua's extensive victorious campaign in the hill country of Judea extending to Kadesh-barnea and Gaza (Joshua 10:15); and still later upon his return from the great battle at the Waters of Merom (Joshua 14:6). At the conclusion of the conquest (Joshua 18:1), the headquarters were transferred to Shiloh on the summit of the mountain ridge to the West.

Gilgal reappears frequently in subsequent history. Samuel (1 Samuel 7:16) made it one of the three places where he annually held circuit court, the other places being Bethel and Mizpah. The Septuagint text adds that these were holy places. The place continued as one of special resort for sacrifices (1 Samuel 10:8; 1 Samuel 13:8,1 Samuel 13:9,1 Samuel 13:10; 1 Samuel 15:21), while it was here that Samuel hewed Agag to pieces before the Lord (1 Samuel 15:33), and that Saul was both crowned (1 Samuel 11:14,1 Samuel 11:15) and rejected as king. It was at Gilgal, also (2 Samuel 19:15), that the people assembled to welcome David as he returned from his exile beyond Jordan during Absalom's rebellion. The early prophets refer to Gilgal as a center of idolatry in their day (Hosea 4:15; Hosea 9:15; Hosea 12:11; Amos 4:4; Amos 5:5). Micah (6:5) represents Gilgal as at the other end of the Dead Sea from Shittim.

In 1874 Conder recognized the name Gilgal as surviving in Barker Jiljuilieh, a pool beside a tamarisk tree 3 miles East of old Jericho. The pool measures 100 ft. by 84, and is surrounded with a wall of roughly hewn stones. North of the pool Bliss discovered lines of masonry 300 yds. long, representing probably the foundations of an ancient monastery. South of the pool there are numerous mounds scattered over an area of one-third of a square mile, the largest being 50 feet in diameter, and 10 feet in height. On excavation some pottery and glass were found. These ruins are probably those of early Christian occupation, and according to Conder there is nothing against their marking the original site. Up to the Middle Ages the 12 stones of Joshua were referred to by tradition.

(2) According to 2 Kings 2:1; 2 Kings 4:38, Elisha for a time made his headquarters at Gilgal, a place in the mountains not far from Bethel identified by Conder as Jiljilia, standing on a high hill on the North side of the Wady el-Jib. It is lower than Bethel, but the phrase in 2 Kings 2:2, "they went down to Beth-el," may refer to their initial descent into the wady. It could not have been said that they went down from Gilgal to Bethel in the Jordan valley. The place seems to be referred to in Neb 12:29 as Beth-gilgal.

(3) Gilgal of the nations: In Joshua 12:23 Gilgal is mentioned as a royal city associated with Dor, evidently upon the maritime plain. Dor is identified with Tantura, while Conder identifies this Gilgal with Jiljuilieh, 30 miles South of Dor and 4 miles North of Anti-patris.

George Frederick Wright

Giloh

gi'-lo (giloh): A town in the hill country of Judah mentioned along with Jattir, Socoh, Debir, Eshtemoa, etc. (Joshua 15:51). Ahithophel came from here (2 Samuel 15:12) and is called the Gilonite (2 Samuel 23:34). Driver infers from this last that the original form was Gilon, not Giloh. Probably the ruins Kb. Jala, in the hills 3 miles Northwest of Hulhul, mark the site (PEF, III, 313, Sh XXI).

Gilonite

gi'-lo-nit. See preceding article.

Gimel

ge'-mel, gim'-el ("g"): The 3rd letter of the Hebrew alphabet, and used as such to designate the 3rd part of Psalms 119:1–176; transliterated in this Encyclopedia with the dagesh as "g", and without the dagesh as "gh" (aspirated "g"). It came also to be used for the number three (3), and with the dieresis for 3,000. For name, etc., see ALPHABET.

Gimzo

gim'-zo (gimzo; Gamzo): A town of Judah on the border of the Philistine plain, captured by the Philistines in the days of Ahaz (2 Chronicles 28:18). It is the modern Jimzu, a small mud village about 3 1/2 miles Southeast of Ludd (Lydda), on the old mule road from there to Jerusalem (Robinson, BR, II, 248-49;. SWP, Il, 297).

Gin

jin (moqesh, pach): A noose of hair or wire for snaring wild birds alive. There are over half a dozen traps and net devices indicated by different terms in the Bible. The gin was of horse-hair for small birds and wire for larger ones. It is mentioned in Amos 3:5: "Can a bird fall in a snare upon the earth, where no gin is set for him? shall a snare spring up from the ground, and have taken nothing at all?" Job writing in mental and physical discomfort on the ash heap included all methods mentioned in one outburst:

"For he is cast into a net by his own feet.

And he walketh upon the toils.

A gin shall take him by the heel,

And a snare shall lay hold on him,

A noose is hid for him in the ground.

And a trap for him in the way" (Job 18:8).

Gene Stratton-Porter

Ginath

gi'-nath (ginath): Father of Tibni, the unsuccessful rival of Omri (1 Kings 16:21,1 Kings 16:22).

Ginnethoi; Ginnethon

gin-e-tho'-i, gin'-e-thon (the King James Version Ginnetho), (ginnethoy, and ginnethon): The head of a priestly family. Ginnethoi (Ginnetho) is found in Nehemiah 12:4, and Ginnethon in 10:6; 12:16.

Girdle

gur'-d'-l.

See ARMOR; DRESS.

Girgashite

gur'-ga-shit (girgashi; Gergesaios; also punctuated (?) Girgasite (Genesis 10:16 the King James Version)): A son of (the land of) Canaan (Genesis 10:16), and accordingly enumerated along with the Canaanite' in the list of tribes or nationalities inhabiting that country (Genesis 15:21; Deuteronomy 7:1; Joshua 3:10; Joshua 24:11; Nehemiah 9:8). It has been supposed that the name survived in that of "the Gergesenes," the King James Version (the Revised Version (British and American) "the Gadarenes"), of Matthew 8:28, on the East side of the Sea of Galilee; Josephus (Ant., I, vi, 2), however, states that nothing was known about it. The inscriptions of the Egyptian king, Ramses II, mention the Qarqish who sent help to the Hittites in their war with Egypt; but Qarqish was more probably in Asia Minor than in Syria. Pinches (The Old Testament in the Light of the Historical Records, 324) would identify the Girgashites with the Kirkishati of an Assyrian tablet; the latter people, however, seem to have lived to the East of the Tigris, and it may be that, as in the case of the Hittites, a colony of the Qarqish, from Asia Minor, was established in Palestine.

A. H. Sayce

Girl

gurl: Twice in the Old Testament as the rendering of yaldah (Joel 3:3; Zechariah 8:5), in both cases in association with boys. Same word rendered "damsel" in Genesis 34:4.

See DAUGHTER; MAID, MAIDEN.

Girzites

gur'-zits.

See GIZRITES.

Gishpa

gish'-pa (the King James Version Gispa; gishpa'): An officer of the Nethinim (Nehemiah 11:21). A comparison with Ezra 2:43 makes it probable that he is to be identified with Hasupha, and quite possible that this word is a corruption of Hasupha.

Gittah-Hepher

git-a-he'-fer (gittah chepher): the King James Version (Joshua 19:13) for Gath-hepher. Gittah is correctly Gath with the Hebrew letter, he ("h") locale, meaning "toward Gath."

Gittaim

git'-a-im (gittayim): The town to which the Beerothites tied, and where they lived as gerim, or protected strangers (2 Samuel 4:3). The place need not have been beyond the boundaries of Benjamin, so it may be identical with Gittaim of Nehemiah 11:33, which was occupied by Benjamites after the exile. It is named with Hazor and Ramah; but so far the site has not been discovered.

Gittites

git'-its (gittim, plural of gittiy): The inhabitants of Gath. They are mentioned along with the inhabitants of the other chief Philistine cities in Joshua 13:3. It would seem that numbers of them emigrated to Judah, for we find 600 of them acting as a bodyguard to David with Ittai at their head (2 Samuel 15:18 2 Samuel 18:2). Obed-edom, to whom David entrusted the ark when he was frustrated in bringing it into the city of David, was a Gittite (2 Samuel 6:11 1 Chronicles 13:13). The Gittites seem to have been remarkable for their great stature (2 Samuel 21:19; 1 Chronicles 20:5).

Gittith

git'-ith.

See MUSIC; PSALMS.

Give

(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Genesis 1:29; Genesis 3:6; Exodus 2:9; Deuteronomy 18:1–22,Deuteronomy 20:1–20, etc., over 800 instances); nathan is also translated "to give up" (Deuteronomy 23:14; Isaiah 43:6; Hosea 11:8); of yahabh, "to give" (Genesis 30:1; 1 Chronicles 16:28 the King James Version). In Psalms 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is the imperative "Give!" (the King James Version in Gen, "Go to"); sum, "to put," "place" (Numbers 6:26; Proverbs 8:29); rum, "to lift up," "exalt" (2 Chronicles 30:24; 2 Chronicles 35:7,2 Chronicles 35:8,2 Chronicles 35:9, "to give to"); shubh, "to cause to turn back" (Leviticus 25:51,Leviticus 25:52; 2 Kings 17:3, "to give again"); various other words are in single instances translated "give."

In the New Testament, the common word is didomi, "to give" (Matthew 4:9; John 1:12; Revelation 1:1; Revelation 21:6, etc.); we have also apodidomi, "to give away (from one's self)" (Matthew 12:36; Luke 16:2; Acts 4:33; Acts 19:40; Revelation 22:12); diadidomi, "to give throughout" (Revelation 17:13); epididomi, "to give upon or besides" (Matthew 7:9,Matthew 7:10; John 13:26); metadidomi, "to give a share" (Romans 12:8); paradidomi, "to give over to" (Romans 1:28; 1 Corinthians 13:3; Galatians 2:20, etc.); prodidomi, "to give forth or foremost" (Romans 11:35); aponemo, "to apportion" (1 Peter 3:7); doreomai, "to give as a gift" (Mark 15:45, the Revised Version (British and American) "granted"; 2 Peter 1:3,2 Peter 1:4 the King James Version); martureo, "to give testimony or witness" (1 John 5:10); pareisphero, "to bring forward therewith" (2 Peter 1:5); parecho, "to hold near by" (Colossians 4:1; 1 Timothy 6:17); kataphero, "to bear against or down" (Acts 26:10); charizomai, "to grant as a favor" (Luke 7:21; Acts 27:24; Romans 8:32; Galatians 3:18; Philippians 2:9; Philemon 1:22 the King James Version). A few other words mostly occurring singly are translated "give."

Of the many changes in the Revised Version (British and American), the following are among the most important: for "Thou hast also given me the necks of mine enemies," "Thou hast also made mine enemies turn their backs unto me" (2 Samuel 22:41; Psalms 18:40); for "He that made him can make his sword to approach unto him" (Job 40:19), the American Standard Revised Version has "He only that made him giveth him his sword," the English Revised Version, margin "furnished"; for "hasten after another god" (Psalms 16:4), the American Standard Revised Version has "give gifts for" (ERVm); for "give" (Psalms 29:1,Psalms 29:2, etc.), the American Standard Revised Version has "ascribe"; for "give myself unto wine" (Ecclesiastes 2:3), "cheer my flesh with wine"; for "giveth his life" (John 10:11), "layeth down"; "given" is supplied (Acts 19:2), where we read instead of "We have not so much as heard whether there be any Holy Ghost," "We did not so much as hear whether the Holy Spirit was given," margin "there is a Holy Spirit"; for Christ shall give thee light" (Ephesians 5:14), "Christ shall shine upon thee"; for "give in charge" (1 Timothy 5:7), "command"; for "not given to wine" (1 Timothy 3:3; Titus 1:7), "no brawler," margin "not quarrelsome over wine"; for "she that liveth in pleasure" (1 Timothy 5:6), "giveth herself to"; for "All scripture is given by inspiration of God" (2 Timothy 3:16), "Every scripture inspired of God," margin "Every scripture is inspired of God"; for "given to filthy lucre" (Titus 1:7), "greedy of"; in Hebrews 2:16, the American Standard Revised Version has "For verily not of angels doth he give help," margin "For verily not of angels doth he take hold, but he taketh hold," etc. (compare Isaiah 41:9; Ecclesiasticus 4:11; 8:9 (in the Greek) the English Revised Version, "not of angels doth he take hold") (the idea is that of taking hold of to lift up or help); in Ecclesiasticus 13:15 for "giving thanks to his name," the Revised Version (British and American) reads "make confession to his name"; for "giving all diligent" (2 Peter 1:5), "adding."

The prominence of "give" in the Bible reminds us that God is the great Giver (James 1:5), and of the words of the Lord Jesus, "It is more blessed to give than to receive" (Acts 20:35), "Freely ye received, freely give" (Matthew 10:8).

W. L. Walker

Gizonite

gi'-zon-it: This gentilic name in 1 Chronicles 11:34, "Hashem the Gizonite," is probably an error for "Gunite" (compare Numbers 26:48), and the passage should be corrected, after 2 Samuel 23:32, into "Jashen the Gunite."

Gizrites

giz'-rits (gizri (Kethibh); the King James Version Gezrites): Inhabitants of GEZER, (which see). The Qere reads girzi, Girzites (1 Samuel 27:8).

Glad Tidings

ti'-dingz (euaggelizo): "Glad-tidings" occurs in the King James Version in the translation of the verb euaggelizo, "to tell good news" (Luke 1:19; Luke 8:1; Acts 13:32; Romans 10:15); in each instance, except the last, the Revised Version (British and American) translations "good tidings." The verb is also very frequently translated in the King James Version "to preach the gospel," the original meaning of which word (god-spell) is "good news or tidings" (Matthew 11:5; Luke 4:18; Luke 7:22; Luke 9:6; Luke 20:1); in the first two passages the Revised Version (British and American) substitutes "good tidings," margin "the gospel"; in the last two instances "the gospel" is retained, the American Revised Version, margin "good tidings"--the gospel or good tidings being the announcement of the near approach of the promised, long-looked-for salvation and kingdom of God; in Romans 1:15; Romans 15:20; 1 Corinthians 1:17, etc., the King James Version has "the gospel," namely, that of God's reconciliation of the world to Himself in Christ; the Revised Version (British and American) in some passages substitutes "good tidings," or gives this in the margin; but "glad tidings" stands only in Romans 10:15.

W. L. Walker

Glass

glas (zekhukhith; hualos):

1. History:

Glass is of great antiquity. The story of its discovery by accident, as related by Pliny (NH, xxxvi.65), is apocryphal, but it was natural for the Greeks and Romans to ascribe it to the Phoenicians, since they were the producers of the article as known to them. The Egyptian monuments have revealed to us the manufacture in a time so remote that it must have preceded that of the Phoenicians. A representation of glass-blowing on monuments of the Old Empire, as formerly supposed, is now regarded as doubtful, but undoubted examples of glazed pottery of that age exist. A fragment of blue glass has been found inscribed with the name of Antef III, of the XIth Dynasty, dating from 2000 or more BC (Davis, Ancient Egypt, 324). The oldest dated bottle, or vase, is one bearing the name of Thothmes III, 1500 or more BC, and numerous examples occur of later date. The close connection between Egypt and Syria from the time of Thothmes on must have made glass known in the latter country, and the Phoenicians, so apt in all lines of trade and manufacture, naturally seized on glass-making as a most profitable art and they became very proficient in it. The earliest glass was not very transparent, since they did not know how to free the materials used from impurities. It had a greenish or purplish tinge, and a large part of the examples we have of Phoenician glass exhibit this. But we have many examples of blue, red and yellow varieties which were purposely colored, and others quite opaque and of a whitish color, resembling porcelain (Perrot and Chipiez, Art in Ancient Phoenicia and Its Dependencies). But both they and the Egyptians made excellent transparent glass also, and decorated it with brilliant coloring on the surface (ib; Beni Hasan, Archeol. Survey of Egypt, Pt IV). Layard (Nineveh and Babylon) mentions a vase of transparent glass bearing the name of Sargon (522-505 BC), and glass was early known to the Babylonians.

2. Manufacture:

Phoenicia was the great center, and the quantities found in tombs of Syria and Palestine go to confirm the statement that this was one of the great industries of this people, to which ancient authors testify (Strabo, Geog.; Pliny, NH). Josephus refers to the sand of the Belus as that from which glass was made (BJ, II, x, 2). It seems to have been especially adapted for the purpose, but there are other places on the coast where plenty of suitable sand could be obtained. The potash required was obtained by burning certain marine and other plants, and saltpeter, or niter, was also employed. The manufacture began centuries BC on this coast, and in the 12th century AD a factory is mentioned as still being worked at Tyre, and the manufacture was later carried on at Hebron, even down to recent times (Perrot and Chipiez).

Both the Egyptians and Phoenicians gained such proficiency in making transparent and colored glass that they imitated precious stones with such skill as to deceive the unwary. Necklaces are found composed of a mixture of real brilliants and glass imitations. Cut glass was manufactured in Egypt as early as the XVIIIth Dynasty, and diamonds were made use of in the article Glass composed of different colors in the same piece was made by placing layers of glass wire, of different colors, one above the other and then fusing them so thar they became united in a solid mass without intermingling. Colored designs on the surface were produced by tracing the patterns, while the glass was still warm and plastic, deep enough to receive the threads of colored glass which were imbedded in them. The whole was heated again sufficiently to fuse the threads and attach them to the body. The surface was then made even by perishing. By this process vessels and ornaments of very beautiful design were produced. Many of the specimens, as found, are covered by an exquisite iridescence which is due wholly to the decomposition of the surface by chemical action, from lying buried for centuries in the soil which thus acts upon it. This is often lost in handling by the scaling off of the outer surface.

Glass, in the strict sense, is rarely mentioned in Scripture, but it was certainly known to the Hebrews, and occurs in Job 28:17 (translated "crystal" in the King James Version). Bottles, cups and other vessels in glass must have been in use to some extent. The wine cup of Proverbs 23:31 and the bottle for tears mentioned in Psalms 56:8 were most likely of glass. Tear bottles are found in great quantities in the tombs throughout the land and were undoubtedly connected with funeral rites, the mourners collecting their tears and placing them in these bottles to be buried with the dead. As mourners were hired for the purpose, the number of these bottles would indicate the extent to which the deceased was honored. These were, of course, small, some quite diminutive (see illustration), as also were the vials or pots to contain the ointment for the eyebrows and eyelashes, used to heighten the beauty of the women, which was probably a custom among the Hebrews as well as their neighbors. Rings, bracelets and anklets of glass are very common and were doubtless worn by the Hebrew women (see Isaiah 3:18 f). In the New Testament the Greek hualos occurs in Revelation 21:18,Revelation 21:21, and the adjective derived from it hualinos in 4:6 and 15:2. In the other passages, where in the King James Version "glass" occurs, the reference is to "looking-glass," or mirror, which was not made of glass, but of bronze, and polished so as to reflect the light similar to glass. The Hebrew word for this is gillayon (Isaiah 3:23), or mar'ah (Exodus 38:8), and the Greek esoptron (1 Corinthians 13:12; James 1:23; compare The Wisdom of Solomon 7:26; Sirach 12:11).

The composition of the Phoenician glass varies considerably. The analysis shows that, besides the ordinary constituents of silica, lime, lead, potash or soda, other elements are found, some being used for the purpose of coloring, such as manganese to give the purplish or violet hue, cobalt for blue, copper for red, etc. The articles illustrated above are of ordinary transparent glass with an iridescent surface, caused by decomposition, as mentioned above, indicated by the scaly appearance. Numbers 1, 4 and 5 are tear bottles, number 4 being only 1 3/4 inches in height; numbers 2 and 3 are ointment vases which were used for the ointment with which ladies were accustomed to color their eyebrows and eyelashes to enhance their beauty. This custom still prevails in the East. The small ladle by the side of the larger vase is of bronze, used in applying the ointment. This vase is double and 6 3/4 inches high, ornamented with glass wire wound upon it while plastic. The larger vases (numbers 6 and 7) are about 6 inches in height. The hand-mirror ("looking-glass" the King James Version) is bronze, and had originally a polished surface, but is now corroded.

H. Porter

Glass, Sea Of

(thalassa hualine; Revelation 4:6; Revelation 15:2): In the vision of heaven in these two apocalyptic passages a "glassy sea" is seen before the throne of God. The pure translucency of the sea is indicated in the former reference by the words, "like unto crystal"; and the fiery element that may symbolize the energy of the Divine holiness is suggested in the latter passage by the trait, "mingled with fire." On the margin of this sea--on the inner side--stood the victorious saints, with harps, singing the song of Moses and of the Lamb (Revelation 15:2–4). The imagery here points to a relation with the triumphal song in Exodus 15:1–27, after the deliverance from Pharaoh at the Red Sea. It is not easy to define the symbolism precisely. The sea, reflecting in its crystalline depths the purity and holiness of the Divine character and administration, speaks at the same time of difficulties surmounted, victory obtained and safety assured, the after-glow of the Divine judgments by which this result has been secured still illuminating the glassy expanse that has been crossed.

James Orr

Gleaning

glen'-ing (laqat, `alal): The custom of allowing the poor to follow the reapers in the field and glean the fallen spears of grain is strikingly illustrated in the story of Ru (Ruth 2:2–23). This custom had back of it one of the early agricultural laws of the Hebrews (Leviticus 19:9; Leviticus 23:22; Deuteronomy 24:19–21). Breaking this law was a punishable offense. The generosity of the master of the crop determined the value of the gleanings, as the story of Ru well illustrates (Ruth 2:16). A reaper could easily impose upon the master by leaving too much for the gleaners, who might be his own children. The old Levitical law no longer holds in the land, but the custom of allowing the poor to glean in the grain fields and vineyards is still practiced by generous landlords in Syria. The writer has seen the reapers, even when they exercised considerable care, drop from their hands frequent spears of wheat. When the reapers have been hirelings they have carelessly left bunches of wheat standing behind rocks or near the boundary walls. The owner usually sends one of his boy or girl helpers to glean these. If he is of a generous disposition, he allows some needy woman to follow after the reapers and benefit by their carelessness. It is the custom in some districts, after the main crop of grapes has been gathered, to remove the watchman and allow free access to the vineyards for gleaning the last grapes.

Gideon touched the local pride of the men of Ephraim when he declared that the glory of their conquest surpassed his, as the gleanings of their vineyards did the whole crop of Abiezer (Judges 8:2). Gleaned is used of a captured enemy in Judges 20:45.

Figurative: Israel, because of her wickedness, will be utterly destroyed, even to a thorough gleaning and destruction of those who first escape (Jeremiah 6:9). The same picture of complete annihilation is given in Jeremiah 49:9,Jeremiah 49:10.

James A. Patch

Glede

gled (ra`ah; gups): A member of the hawk species. It is given among the list of abominations in Deuteronomy 14:13, but not in the Le list (Leviticus 11:14). The kite is substituted. The Arabs might have called one of the buzzards the glede. In England, where specimens of most of these birds appear in migration, the glede is synonymous with kite, and was given the name from glide, to emphasize a gliding motion in flight. See illustration, p. 1235.

Glistering

glis'-ter-ing (pukh, "dye" (spec. "stibium"), "fair colors"; stilbonta): "`Glistering stones' (1 Chronicles 29:2) is better

than the `inlaid' of the Revised Version (British and American); for some kind of colored, brilliant stone seems meant" (HDB, II, 182); compare Isaiah 54:11 Revised Version, margin. The term is employed in Mark 9:3 to denote the white, lustrous appearance of Christ's garments at the transfiguration. It occurs nowhere else in the New Testament. For once the Divine effulgence shone through the veil of the humiliation (compare John 1:14).

Glitter; Glittering

glit'-er, glit'-er-ing (baraq, "lightning"): The word is used in sense of "glittering" in the Old Testament with "sword," "spear" (Deuteronomy 32:41; Job 20:25; Ezekiel 21:10,Ezekiel 21:28; Nahum 3:3; Habakkuk 3:11). In Ezekiel 21:10 the Revised Version (British and American) changes "glitter" to "as lightning," and in Deuteronomy 32:41 the Revised Version, margin gives, "the lightning of my sword." In Job 39:23, where the word is different (lahabh), the Revised Version (British and American) has "flashing."

Glorify

glo'-ri-fi: The English word is the equivalent of a number of Hebrew and Greek words whose essential significance is discussed more fully under the word GLORY (which see). The word "glorious" in the phrases "make or render glorious" is used most frequently as a translation of verbs in the original, rather than of genuine adjectives In dealing with the verb it will be sufficient to indicate the following most important uses.

(1) Men may glorify God, that is, give to Him the worship and reverence which are His due (Isaiah 24:15; Isaiah 25:3; Psalms 22:23; Daniel 5:23; /APC Sirach 43:30; Matthew 5:16, and generally in the Synoptic Gospels and in some other passages of the New Testament).

(2) God, Yahweh (Yahweh), glorifies His people, His house, and in the New Testament, His Son, manifesting His approval of them and His interest in them, by His interposition on their behalf (Isaiah 55:5; Jeremiah 30:19; The Wisdom of Solomon 18:8; Sirach 45:3; John 7:39, and often in the Fourth Gospel).

(3) By a usage which is practically confined to the Old Testament, Yahweh glorifies Himself, that is, secures the recognition of His honor and majesty, by His direction of the course of history, or by His interposition in history, either the history of His own people or of the world at large (Leviticus 10:3; Isaiah 26:15; Ezekiel 28:22; Haggai 1:8).

Walter R. Betteridge

Glorious

glo'-ri-us: The adjective "glorious" is used in the majority of cases as the translation of one of the nouns which are fully discussed in the article GLORY, and the general meaning is the same, for the glorious objects or persons have the quality which is described by the word "glory," that is, they are honorable, dignified, powerful, distinguished, splendid, beautiful or radiant. It is worthy of note that in many passages in the New Testament where the King James Version has "glorious," the Revised Version (British and American) has the noun "glory." So among others in Romans 8:21, the King James Version has "glorious liberty," the Revised Version (British and American) "liberty of the glory of the sons of God." The obsolete use of the word glorious in the sense of "boastful," "vain-glorious," "eager for glory," as it is used in Wycliffe, Tyndale and Bacon, and once or twice in Shakespeare, as in Cymbeline, I, 7, in the first speech of Imogen, "Most miserable is the desire that's glorious," and in Gower's Prologue to Pericles, 1,9, "The purchase of it is to make men glorious" occurs at least once in the apocryphal books, Additions to Esther 16:4 the King James Version, "but also lifted up with the glorious words of lewd persons."

Walter R. Betteridge