Going; Goings – Good

Going; Goings

go'-ing, go'-ingz: Besides, occasionally, forms of the common words for "go" (see Go), for "going" and "goings," the Hebrew has 'ashshur ('ashur, 'ashur), "step," motsa', totsa'oth, "goings out," "outgoings." The word "goings" is sometimes used literally, as in Numbers 33:2, "Moses wrote their goings out" (Hebrew motsa'). "Going up," ma`aleh, is in many passages rendered in the Revised Version (British and American) (as in Numbers 34:4; 2 Samuel 15:30 the King James Version) "ascent," as e.g. Joshua 15:7; Judges 1:36; Nehemiah 12:37 (the American Standard Revised Version only). In Ezekiel 44:5, the American Standard Revised Version substitutes "egress" (way out or place of exit) for "going forth." "The goings out (place of exit; hence, boundary) of it" (Numbers 34:4,Numbers 34:5,Numbers 34:9,Numbers 34:12 the King James Version) occurs frequently. The verbal forms bo', mabho', also me`al (Daniel 6:14), are used of the sunset, "the going down of the sun." Thus Joshua 8:29 the Revised Version (British and American), the King James Version "as soon as the sun was down."

In the New Testament, the Revised Version (British and American) substitutes "going out" for "gone out" (sbennumi) (Matthew 25:8); "going up" for "ascending" (Luke 19:28); "going in" for "coming in" (Acts 9:28); "going about" for "wandering" (1 Timothy 5:13); "seeking" for "going about" (Romans 10:3).

Metaphorically: "Goings" is used for a man's ways or conduct (Psalms 17:5, the Revised Version (British and American) "steps"; Psalms 40:2; Proverbs 14:15, etc.). In Psalms 17:5 "Hold up my goings in thy paths, that my footsteps slip not" becomes in the Revised Version (British and American) "My steps have held fast to thy paths, my feet have not slipped"; Proverbs 5:21, "He pondereth all his goings," is in the Revised Version (British and American) "He maketh level all his paths," in "weigheth carefully"; conversely, in Psalms 37:23, the Revised Version (British and American) has "goings" for "steps"; in James 1:11 "goings" for "ways." In the important prophetic passage, Micah 5:2, it is said of the Ruler from Bethlehem, "whose goings forth have been from of old, from everlasting," the Revised Version (British and American) "are from of old, from everlasting," margin "from ancient days." Of God it is said in Habakkuk 3:6 "His ways are everlasting," the Revised Version (British and American) "His goings were as of old," margin "His ways are everlasting."

W. L. Walker

Golan; Gaulonitis

go'-lan (golan), (Gaulanitis): Golan was a city in the territory allotted to Manasseh in Bashan, the most northerly of the three cities of refuge East of the Jordan (Deuteronomy 4:43; Joshua 20:8); assigned with its "suburbs" to the Gershonite Levites (Joshua 21:27; 1 Chronicles 6:71). It must have been a great and important city in its day; but the site cannot now be determined with any certainty. It was known to Josephus (Ant., XIII, xv, 3). Near Golan Alexander was ambushed by Obodas, king of the Arabians; and his army, crowded together in a narrow and deep valley, was broken in pieces by the multitude of camels (BJ, I, iv, 4). This incident is located at Gadara in Ant, XIII, xiii, 5. Later, Golan was destroyed by Alexander. It had already given its name to a large district, Gaulonitis (BJ, III, iii, 1, 5; IV, i, 1). It formed the eastern boundary of Galilee. It was part of the tetrarchy of Philip (Ant., XVII, viii, 1; XVIII, iv, 6). The city was known to Eusebius as "a large village," giving its name to the surrounding country (Onomasticon, under the word Gaulon). This country must have corresponded roughly with the modern Jaulan, in which the ancient name is preserved. The boundaries of the province today are Mt. Hermon on the North, Jordan and the Sea of Galilee on the West, Wady Yarmuk on the South, and Nahr `Allan on the East. This plateau, which in the North is about 3,000 ft. high, slopes gradually southward to a height of about 1,000 ft. It is entirely volcanic, and there are many cone-like peaks of extinct volcanoes, especially toward the North It affords good pasturage, and has long been a favorite summer grazing-ground of the nomads. Traces of ancient forests remain, but for the most part today it is treeless. To the East of the Sea of Galilee the soil is deep and rich. Splendid crops of wheat are grown here, and olives flourish in the hollows. The country is furrowed by deep valleys that carry the water southwestward into the Sea of Galilee. This region has not yet been subjected to thorough examination, but many important ruins have been found, which tell of a plentiful and prosperous population in times long past. The best description of these, and of the region generally, will be found in Schumacher's The Jaulan, and Across the Jordan. To him also we owe the excellent maps which carry us eastward to the province of el-Chauran.

Schumacher inclines to the belief that the ancient Golan may be represented by Sahm el-Jaulan, a large village fully 4 miles East of Nahr `Allan, and 4 miles Southeast of Tsil. The extensive ruins probably date from early in the Christian era. The buildings are of stone, many of them of Spacious dimensions, while the streets are wide and straight. The inhabitants number not more than 280. The surrounding soil is rich and well watered, bearing excellent crops. The present writer, after personal examination, corroborates Dr. Schumacher's description. Standing in the open country, it would be seen from afar; and it was easily accessible from all directions.

W. Ewing

Gold

gold (zahabh; chrusos):

1. Terms:

No metal has been more frequently mentioned in Old Testament writings than gold, and none has had more terms applied to it. Among these terms the one most used is zahabh. The Arabic equivalent, dhahab, is still the common name for gold throughout Palestine, Syria and Egypt. With zahabh frequently occur other words which, translated, mean "pure" (Exodus 25:11), "refined" (1 Chronicles 28:18), "finest" (1 Kings 10:18), "beaten" (1 Kings 10:17), "Ophir" (Psalms 45:9).

Other terms occurring are: paz, "fine gold" (Job 28:17; Psalms 19:10; Psalms 21:3; Psalms 119:127; Proverbs 8:19; Song of Songs 5:11,Song of Songs 5:15; Isaiah 13:12; Lamentations 4:2); charuts (Psalms 68:13; Proverbs 3:14; Proverbs 8:10,Proverbs 8:19; Proverbs 16:16; Zechariah 9:3); kethem, literally, "carved out" (Job 28:16,Job 28:19; Job 31:24; Proverbs 25:12; Lamentations 4:1; Daniel 10:5); ceghor (1 Kings 6:20; 1 Kings 7:50; Job 28:15); betser (in the King James Version only: Job 22:24; the Revised Version (British and American) "treasure").

2. Sources:

Sources definitely mentioned in the Old Testament are: Havilah (Genesis 2:11,Genesis 2:12); Ophir (1 Kings 9:28; 1 Kings 10:11; 1 Kings 22:48; 1 Chronicles 29:4; 2 Chronicles 8:18; 2 Chronicles 9:10; Job 22:24; Job 28:16; Psalms 45:9; Isaiah 13:12); Sheba (1 Kings 10:2,1 Kings 10:10; 2 Chronicles 9:1,2 Chronicles 9:9; Psalms 72:15; Isaiah 60:6; Ezekiel 27:22; Ezekiel 38:13); Arabia (2 Chronicles 9:14). We are not justified in locating any of these places too definitely. They probably all refer to some region of Arabia.

The late origin of the geological formation of Palestine and Syria precludes the possibility of gold being found in any quantities (see METALS), so that the large quantities of gold used by the children of Israel in constructing their holy places was not the product of mines in the country, but was from the spoil taken from the inhabitants of the land (Numbers 31:52), or brought with them from Egypt (Exodus 3:22). This gold was probably mined in Egypt or India (possibly Arabia), and brought by the great caravan routes through Arabia to Syria, or by sea in the ships of Tyre (1 Kings 10:11,1 Kings 10:22; Ezekiel 27:21,Ezekiel 27:22). There is no doubt about the Egyptian sources. The old workings in the gold-bearing veins of the Egyptian desert and the ruins of the buildings connected with the mining and refining of the precious metal still remain. This region is being reopened with the prospect of its becoming a source of part of the world's supply. It might be inferred from the extensive spoils in gold taken from the Midianites (œ100,000 HDB, under the word) that their country (Northwestern Arabia) produced gold. It is more likely that the Midianites had, in turn, captured most of it from other weaker nations. The tradition that Northwestern Arabia is rich in gold still persists. Every year Moslem pilgrims, returning from Mecca by the Damascus route, bring with them specimens of what is supposed to be gold ore. They secure it from the Arabs at the stopping-places along the route. Samples analyzed by the writer have been iron pyrites only. No gold-bearing rock has yet appeared. Whether these specimens come from the mines mentioned by Burton (The Land of Midian Revisited) is a question.

3. Forms:

Gold formed a part of every household treasure (Genesis 13:2; Genesis 24:35; Deuteronomy 8:13; Deuteronomy 17:17; Joshua 22:8; Ezekiel 28:4). It was probably treasured (a) in the form of nuggets (Job 28:6 the Revised Version, margin), (b) in regularly or irregularly shaped slabs or bars (Numbers 7:14,Numbers 7:20,Numbers 7:84,Numbers 7:86; Joshua 7:21,Joshua 7:24; 2 Kings 5:5), and (c) in the form of dust (Job 28:6). A specimen of yellow dust, which the owner claimed to have taken from an ancient jar, unearthed in the vicinity of the Hauran, was once brought to the writer's laboratory. On examination it was found to contain iron pyrites and metallic gold in finely divided state. It was probably part of an ancient household treasure. A common practice was to make gold into jewelry with the dual purpose of ornamentation and of treasuring it. This custom still prevails, especially among the Moslems, who do not let out their money at interest. A poor woman will save her small coins until she has enough to buy a gold bracelet. This she will wear or put away against the day of need (compare Genesis 24:22,Genesis 24:53). It was weight and not beauty which was noted in the jewels (Exodus 3:22; Exodus 11:2; Exodus 12:35). Gold coinage was unknown in the early Old Testament times.

4. Uses:

(1) The use of gold as the most convenient way of treasuring wealth is mentioned above.

(2) Jewelry took many forms: armlets (Numbers 31:50), bracelets (Genesis 24:22), chains (Genesis 41:42), crescents (Judges 8:26), crowns (2 Samuel 12:30; 1 Chronicles 20:2), earrings (Exodus 32:2,Exodus 32:3; Numbers 31:50; Judges 8:24,Revelation 8:9), rings (Genesis 24:22; Genesis 41:42; James 2:2).

(3) Making and decorating objects in connection with places of worship: In the description of the building of the ark and the tabernacle in Exodus 25:1–40 ff, we read of the lavish use of gold in overlaying wood and metals, and in shaping candlesticks, dishes, spoons, flagons, bowls, snuffers, curtain clasps, hooks, etc. (one estimate of the value of gold used is œ90,000; see HDB). In 1 Kings 6:1–38 ff; 1 Chronicles 28:1–21 f; 2 Chronicles 1:1–17 ff are records of still more extensive use of gold in building the temple.

(4) Idols were made of gold (Exodus 20:23; Exodus 32:4; Deuteronomy 7:25; Deuteronomy 29:17; 1 Kings 12:28; Psalms 115:4; Psalms 135:15; Isaiah 30:22; Revelation 9:20).

(5) Gold was used for lavish display. Among the fabulous luxuries of Solomon's court were his gold drinking-vessels (1 Kings 10:21), a throne of ivory overlaid with gold (1 Kings 10:18), and golden chariot trimmings (1 Chronicles 28:18). Sacred treasure saved from votive offerings or portions dedicated from booty were principally gold (Exodus 25:36; Numbers 7:14,Numbers 7:20,Numbers 7:84,Numbers 7:86; Numbers 31:50,Numbers 31:52,Numbers 31:54; Joshua 6:19,Joshua 6:24; 1 Samuel 6:8,1 Samuel 6:11,1 Samuel 6:15; 2 Samuel 8:11; 1 Chronicles 18:7,1 Chronicles 18:10,1 Chronicles 18:11; 1 Chronicles 22:14,1 Chronicles 22:16; Matthew 23:17). This treasure was the spoil most sought after by the enemy. It was paid to them as tribute (1 Kings 15:15; 2 Kings 12:18; 2 Kings 14:14; 2 Kings 16:8; 2 Kings 18:14–16; 2 Kings 23:33,2 Kings 23:15), or taken as plunder (2 Kings 24:13; 2 Kings 25:15).

5. Figurative:

Gold is used to symbolize earthly riches (Job 3:15; Job 22:24; Isaiah 2:7; Matthew 10:9; Acts 3:6; Acts 20:33; Revelation 18:12). Finer than gold, which, physically speaking, is considered non-perishable, typifies incorruptibility (Acts 17:29; 1 Peter 1:7,1 Peter 1:18; 1 Peter 3:3; James 5:3). Refining of gold is a figure for great purity or a test of (Job 23:10; Proverbs 17:3; Isaiah 1:25; Malachi 3:2; 1 Peter 1:7; Revelation 3:18). Gold was the most valuable of metals. It stood for anything of great value (Proverbs 3:14; Proverbs 8:10,Proverbs 8:19; Proverbs 16:16,Proverbs 16:22; Proverbs 25:12), hence was most worthy for use in worshipping Yahweh (Ex 25 ff; Revelation 1:12,Revelation 1:13,Revelation 1:10, etc.), and the adornment of angels (Revelation 15:6) or saints (Psalms 45:13). The head was called golden as being the most precious part of the body (Song of Songs 5:11; Daniel 2:38; compare "the golden bowl," Ecclesiastes 12:6). "The golden city" meant Babylon (Isaiah 14:4), as did also "the golden cup," sensuality (Jeremiah 51:7). A crown of gold was synonymous with royal honor (Esther 2:17; Esther 6:8; Job 19:9; Revelation 4:4; Revelation 14:14). Wearing of gold typified lavish adornment and worldly luxury (Jeremiah 4:30; Jeremiah 10:4; 1 Timothy 2:9; 1 Peter 3:3; Revelation 17:4). Comparing men to gold suggested their nobility (Lamentations 4:1,Lamentations 4:2; 2 Timothy 2:20).

James A. Patch

Golden Calf

gold'-'-n: Probably a representation of the sun in Taurus.

See ASTROLOGY, 7; CALF, GOLDEN.

Golden City

gold'-'-n: The translation "golden city" (Isaiah 14:4) is an attempt to render the received text (madhhebhah), but can hardly be justified. Almost all the ancient versions read (marhebhah), a word which connotes unrest and insolence, fitting the context well.

Golden Number

gold'-'-n num'-ber: Used in the regulation of the ecclesiastical calendar, in the "Metonic cycle" of 19 years, which almost exactly reconciles the natural month and the solar year.

See ASTRONOMY, sec. I, 5.

Goldsmith

gold'-smith (tsreph): Goldsmiths are first mentioned in connection with the building of the tabernacle (Exodus 31:4; Exodus 36:1). Later, goldsmiths' guilds are mentioned (Nehemiah 3:8,Nehemiah 3:32). The art of refining gold and shaping it into objects was probably introduced into Palestine from Phoenicia (see CRAFTS). Examples of gold work from the earliest Egyptian periods are so numerous in the museums of the world that we do not have to draw on our imaginations to appreciate the wonderful skill of the ancient goldsmiths. their designs and methods were those later used by the Jews. The goldsmiths' art was divided into

(1) the refining of the impure gold (Job 28:1; Proverbs 17:3; Proverbs 25:4; Proverbs 27:21; Isaiah 1:25; Malachi 3:3);

(2) shaping of objects,

(a) casting idols (Numbers 33:52; Hosea 13:2),

(b) making graven images (2 Chronicles 34:3,2 Chronicles 34:4; Jeremiah 10:14; Nahum 1:14),

(c) the making of beaten or turned work (Exodus 25:18),

(d) plating or overlaying (Exodus 25:11; 1 Kings 6:20),

(e) soldering (Isaiah 41:7),

(f) making of wire (Exodus 28:6; Exodus 39:3).

Most of these processes are carried on in Bible lands today. In Damascus there is a goldsmiths' quarter where the refining, casting and beating of gold are still carried on, probably in much the same way as in Solomon's time. Jews are found among the goldsmiths. In Beirut, it is a Jew who is especially skilled in making refiners' pots. Daily, one can see the gold being refined, cast into lumps, beaten on an anvil, rolled between rollers into thin sheets, cut into narrow strips (wire), and wound on bobbins ready for the weaver. are houses in Damascus and Aleppo still possessing beautiful gold overlaid work on wooden walls and ceilings, the work of goldsmiths of several centuries ago. grazing-ground of the nomads. Traces of ancient forests remain, but for the most part today it is treeless. To the East of the Sea of Galilee the soil is deep and rich. Splendid crops of wheat are grown here, and olives flourish in the hollows. The country is furrowed by deep valleys that carry the water southwestward into the Sea of Galilee. This region has not yet been subjected to thorough examination, but many important ruins have been found, which tell of a plentiful and prosperous population in times long past. The best description of these, and of the region generally, will be found in Schumacher's The Jaulan, and Across the Jordan. To him also we owe the excellent maps which carry us eastward to the province of el-Chauran.

James A. Patch

Golgotha

gol'-go-tha (Golgotha, from "a skull"): In three references (Matthew 27:33; Mark 15:22; John 19:17) it is interpreted to mean kraniou topos, "the place of a skull." In Luke 23:33 the King James Version it is called "Calvary," but in the Revised Version (British and American) simply "The skull." From the New Testament we may gather that it was outside the city (Hebrews 13:12), but close to it (John 19:20), apparently near some public thoroughfare (Matthew 27:39), coming from the country (Mark 15:21). was a spot visible, from some points, from afar (Mark 15:40; Luke 23:49).

1. The Name:

Four reasons have been suggested for the name Golgotha or "skull":

(1) That it was a spot where skulls were to be found lying about and probably, therefore, a public place of execution. This tradition apparently originates with Jerome (346-420 AD), who refers to (3), to condemn it, and says that "outside the city and without the gate there are places wherein the heads of condemned criminals are cut off and which have obtained the name of Calvary--that is, of the beheaded." This view has been adopted by several later writers. Against it may be urged that there is no shadow of evidence that there was any special place for Jewish executions in the 1st century, and that, if there were, the corpses could have been allowed burial (Matthew 27:58; John 19:38), in conformity with Jewish law (Deuteronomy 21:23) and with normal custom (Josephus, BJ, IV, v, 2).

(2) That the name was due to the skull-like shape of the hill--a modern popular view. No early or Greek writer suggests such an idea, and there is no evidence from the Gospels that the Crucifixion occurred on a raised place at all. Indeed Epiphanius (4th century) expressly says: "There is nothing to be seen on the place resembling this name; for it is not situated upon a height that it should be called (the place) of a skull, answering to the place of the head in the human body." It is true that the tradition embodied in the name Mons Calvary appears as early as the 4th century, and is materialized in the traditional site of the Crucifixion in the church of the Holy Sepulcher, but that the hill was skull-like in form is quite a modern idea. Guthe combines (2) and (3) and considers that a natural skull-like elevation came to be considered, by some folklore ideas, to be the skull of the first man. One of the strangest ideas is that of the late General Gordon, who thought that the resemblance to a skull lay in the contours of the ground as laid down in the ordinance survey map of Jerusalem.

(3) That the name is due to an ancient pre-Christian tradition that the skull of Adam was found there. The first mention of this is by Origen (185-253 AD), who himself lived in Jerusalem 20 years. He writes: "I have received a tradition to the effect that the body of Adam, the first man, was buried upon the spot where Christ was crucified," etc. This tradition was afterward referred to by Athanasius, Epiphanius, Basil of Caesarea, Chrysostom and other later writers. The tomb and skull of Adam, still pointed out in an excavated chamber below the traditional Calvary, marks the survival of this tradition on the spot. This is by far the most ancient explanation of the name Golgotha and, in spite of the absurdity of the original tradition about Adam, is probably the true one.

(4) The highly improbable theory that the Capitolium of AElia Capitolina (the name given by Hadrian to his new Jerusalem) stood where the Church of the Holy Sepulcher now is, and gave rise to the name Golgotha, is one which involves the idea that the site first received the name Golgotha in the 2nd century, and that all the references in the Gospels were inserted then. This is only mentioned to be dismissed as incompatible with history and common sense.

2. The Site:

With regard to the position of the site of the Crucifixion (with which is bound up the site of the Tomb) the New Testament gives us no indication whatever; indeed, by those who abandon tradition, sites have been suggested on all sides of the city--and West Two views hold the field today:

(1) that the site of the Crucifixion, or at any rate that of the Tomb itself, is included within the precincts of the Church of the Holy Sepulcher; and

(2) that a prominent, rounded, grassy hill above the so-called "Grotto of Jeremiah," Northeast of the Modern Damascus Gate, has at least a very high probability of being the true site. It is impossible here to go into the whole question, which requires minute and long elaboration, but excellent review of the whole evidence may be consulted in "Golgotha and the Holy Sepulcher," by the late Sir Charles W. Wilson, of PEF. Here only a few points can be touched upon.

(1) For the traditional view it may be said that it seems highly improbable that so sacred a spot as this, particularly the empty tomb, could have been entirely forgotten. Although it is true that Jews and Christians were driven out of Jerusalem after the second great revolt (130-33 AD), yet GentileChristians were free to return, and there was no break long enough to account for a site like this being entirely lost. Indeed there are traditions that this site was deliberately defiled by pagan buildings to annoy the Christians. Eusebius, at the time of Constantine, writes as if it were well known that a Temple of Aphrodite lay over the tomb.

He gives an account of the discovery of the spots still venerated as the Golgotha and the Tomb, and of the erection of churches in connection with them (Life of Constantine, III, 25-40). From the time of Constantine there has been no break in the reverence paid to these places. Of the earlier evidence Sir C. Wilson admits (loc. cit.) that "the tradition is so precarious and the evidence is undoubtedly so unsatisfactory as to raise serious doubts."

The topographical difficulties are dealt with in the JERUSALEM. It is difficult for the visitor to Jerusalem sufficiently to realize that the center of gravity of the city has much changed; once it was on the Hill Ophel, and the southern slopes, now bare, were in Christ's time crammed with houses; in later times, from the 4th century, it was the Church of the Holy Sepulcher round which the city tended to center. There is no insurmountable difficulty in believing that the site of the Crucifixion may be where tradition points out. As Sir C. Wilson says at the end of his book, "No objection urged against the sites (i.e. Golgotha and the Tomb) is of such a convincing nature that it need disturb the minds of those who accept, in all good faith, the authenticity of the places which are hallowed by the prayers of countless pilgrims since the days of Constantine" (loc. cit.).

(2) The so-called "Skull Hill" or "Green Hill" appears to have appealed first to Otto Thenius (1842), but has received its greatest support through the advocacy of the late Col. Conder and of the late Dr. Selah Merrill, U.S.A. consul at Jerusalem. The arguments for this site are mainly:

(a) its conspicuous and elevated position--a position which must impress every reverent pilgrim as strikingly suitable for an imaginary reconstruction of the scene. The very greenness of the hill--it is the first green spot in the neighborhood of the city--may influence the subconsciousness of those who have been brought up from childhood to think of the "green hill far away," as the popular hymn puts it. When, however, we consider the question historically, there is not the slightest reason to expect that the crucifixion of Jesus, one of many hundreds, should have been dramatically located in a setting so consonant with the importance with which the world has since learned to regard the event. There is no evidence whatever that the crucifixion was on a hill, much less on such a conspicuous place.

(b) The supposed resemblance to a human skull strikes many people, but it may be stated without hesitation that the most arresting points of the resemblance, the "eyeholes" and the rounded top, are not ancient; the former are due to artificial excavations going back perhaps a couple of centuries. Probably the whole formation of the hill, the sharp scarp to the South and the 10 or more feet of earth accumulated on the summit are both entirely new conditions since New Testament times.

(c) The nearness of the city walls and the great North road which make the site so appropriate today are quite different conditions from those in New Testament times. It is only if the present North wall can be proved to be on the line of the second wall that the argument holds good. On this see JERUSALEM.

(d) An argument has been based upon a supposed tradition that this spot was the Jewish place of stoning. This so-called tradition is worthless, and not a trace of it can be found outside interested circles, and even if it were the "place of stoning," it would be no argument for its being "Golgotha." To the Oriental, with his great respect for traditional sites, the church of the Holy Sepulcher, covering at once the Tomb, the Calvary, and other sacred spots, will probably always appeal as the appropriate spot: to the western tourist who wishes to visualize in the environs of Jerusalem in an appropriate setting the great world's tragedy, such a site as this "Skull Hill" must always make the greater appeal to his imagination, and both may find religious satisfaction in their ideas; but cold reason, reviewing the pro's and con's, is obliged to say "not proven" to both, with perhaps an admission of the stronger case for the traditional spot.

E. W. G. Masterman

Goliath

go-li'-ath (golyath; Goliath):

(1) The giant of Gath, and champion of the Philistine army (1 Samuel 17:4–23; 1 Samuel 21:9; 1 Samuel 22:10; 2 Samuel 21:19; 1 Chronicles 20:5). He defied the armies of Israel, challenging anyone to meet him in single combat while the two armies faced each other at Ephesdammim. He was slain by the youthful David. Goliath was almost certainly not of Philistine blood, but belonged to one of the races of giants, or aboriginal tribes, such as the Anakim, Avvim, Rephaim, etc. The Avvim had lived at Philistia, and most probably the giant was of that race. His size was most extraordinary. If a cubit was about 21 inches, he was over 11 feet in height; if about 18 inches, he was over 9 feet in height. The enormous weight of his armor would seem to require the larger cubit. This height probably included his full length in armor, helmet and all. In either case he is the largest man known to history. His sword was wielded by David to slay him and afterward carried about in his wanderings, so it could not have been excessively heavy. The story of his encounter with David is graphic, and the boasts of the two champions were perfectly in keeping with single combats in the Orient.

(2) The Goliath of 2 Samuel 21:19 is another person, and quite probably a son of the first Goliath. He was slain by Elhanan, one of David's mighty men. The person mentioned in 1 Chronicles 20:5 is called Lachmi, but this is almost certainly due to a corruption of the text. "The brother of Goliath" is the younger Goliath and probably a son of the greater Goliath, who had four sons, giants, one of them having 24 fingers and toes. See ELHANAN; LAHMI.

J. J. Reeve

Gomer (1)

go'-mer (gomer): Given in Genesis 10:2 f; 1 Chronicles 1:5 f as a son of Japheth. The name evidently designates the people called Gimirra by the Assyrians, Kimmerians by the Greeks. They were a barbaric horde of Aryans who in the 7th century BC left their abode in what is now Southern Russia and poured. through the Caucasus into Western Asia, causing serious trouble to the Assyrians and other nations. One division moved eastward toward Media, another westward, where they conquered Cappadocia and made it their special abode. They fought also in other parts of Asia Minor, conquering some portions. The Armenian name for Cappadocia, Gamir, has come from this people. In Ezekiel 38:6 Gomer is mentioned as one of the northern nations.

George Ricker Berry

Gomer (2)

go'-mer (gomer; Gamer): Wife of Hosea. Hosea married Gomer according to Divine appointment, and this was the beginning of God's word to him (Hosea 1:3; Hosea 3:1–4). She was to be a wife of whoredom and they were to have children of whoredom. This need not mean that at the time of marriage she was thus depraved, but she had the evil taint in her blood, had inherited immoral instincts. These soon manifested themselves, and the unfaithful, depraved wife of the prophet went deeper into sin. She seems to have left him and become the slave of her paramour (Hosea 3:1). Hosea is now commanded by Yahweh to buy her back, paying the price of the ordinary slave. The prophet keeps her in confinement and without a husband for some time. This experience of the prophet was typical of Israel's unfaithfulness, of Israel's exile, and of God bringing her back after the punishment of the exile.

See HOSEA.

J. J. Reeve.

Gomorrah

go-mor'-a (`amorah; Septuagint and New Testament Gomorra, or Gomorra; Arabic Ghamara, "to overwhelm with water"): One of the CITIES OF THE PLAIN (which see) destroyed by fire from heaven in the time of Abraham and Lot (Genesis 19:23–29). It was located probably in the plain South of the Dead Sea, now covered with water. See ARABAH; CITIES OF THE PLAIN; DEAD SEA. De Saulcy, however, with others who place the Cities of the Plain at the North end of the Dead Sea, fixes upon Khumran (or Gumran), marked on the Survey Map of Palestine North of Ras Feshkeh, where there are ruins about a mile from the Dead Sea. But there is nothing to support this view except the faint resemblance of the name and the inconclusive arguments placing the Cities of the Plain at that end of the sea.

George Frederick Wright

Good

good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.

(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:

(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Genesis 2:9); "We will do thee good" (Numbers 10:29); Who will show us any good?" (Psalms 4:6); "good tidings of good" (Isaiah 52:7).

(b) Moral excellence, piety: "to know good and evil" (Genesis 3:22); "that which is right and good" (Deuteronomy 6:18; 1 Samuel 12:23); "good and bad" (1 Kings 3:9, the Revised Version (British and American) "evil"); "Depart from evil and do good" (Psalms 37:27); "a good man" (Proverbs 12:2); compare Isaiah 5:20; Micah 6:8, etc.

(c) Kind, benevolent: "The men were very good unto us" (1 Samuel 25:15); "Give thanks unto Yahweh; for he is good" (1 Chronicles 16:34); "the good Yahweh" (2 Chronicles 30:18); "God is good to Israel" (Psalms 73:1); "Yahweh is good to all" (Psalms 145:9), etc.

(d) Serviceable, adequate, sufficient: "saw the light that it was good" (Genesis 1:4; Song of Songs 1:10,Song of Songs 1:12 etc.); "not good that the man should be alone" (Genesis 2:18); in the frequent phrase, "if it seem good" (1 Chronicles 13:2; Esther 5:4, etc.), sometimes rendered, "if it please" (Nehemiah 2:5,Nehemiah 2:7; Esther 1:19, etc.).

(e) Not small or deficient (full, complete): "a good old age" (Genesis 15:1–21,Genesis 15:1–21; Genesis 25:8); "a good dowry" (Genesis 30:20); "good ears," "years," "kine" (Genesis 41:24,Genesis 41:26,Genesis 41:35); "good understanding" (1 Samuel 25:3); "good trees--"land" (2 Kings 3:19,2 Kings 3:25), etc. (f) Not blemished, fair, honorable: "tender and good" (Genesis 18:7); "good kids" (Genesis 27:9); "good report" (1 Samuel 2:24; compare 2 Kings 20:3; Jeremiah 24:2); and the renderings "fair" (Genesis 26:7, etc.), "beautiful" (2 Samuel 11:2), "pleasant" (2 Kings 2:19), etc.

(g) Pleasure-giving, happy: "glad of heart" (1 Kings 8:66; Esther 5:9); sometimes in the King James Version and the Revised Version (British and American) translated "merry" (Judges 16:25; 1 Samuel 25:36; 2 Samuel 13:28; Proverbs 15:15, the Revised Version (British and American) "cheerful"), etc.

Changes that may be noted in the Revised Version (British and American) are such as, "good" for "ready" (Isaiah 41:7); "I have no good beyond thee" for "My goodness extendeth not to thee" (Psalms 16:2); "goodly" for "good" (Psalms 45:1); "good" for "goodness" (Psalms 107:9); "good" for "well" (Zechariah 8:15).

Tubh means something good, e.g. "the good of the land" (Genesis 45:18,Genesis 45:20; Deuteronomy 6:11; Job 21:16, the Revised Version (British and American) "prosperity").

YaTabh, "to do good," occurs several times, as, I will surely do thee good" (Genesis 32:12); "to do good" (Leviticus 5:4); "Make your ways and your doings good," the Revised Version (British and American) "amend" (Jeremiah 18:11; Zechariah 1:12, etc.). Numerous other Hebrew words are rendered "good" in various verbal connections and otherwise, as "to bring good tidings" (2 Samuel 4:10; Isaiah 40:9, etc.); "take good heed" (Deuteronomy 2:4; Deuteronomy 4:15; Joshua 23:11); "make good" (Exodus 21:34), etc.; "good will" (ratson, Deuteronomy 33:16; Malachi 2:13); "what good?" the Revised Version (British and American) "what advantages?" (kishron, Ecclesiastes 5:11); "good for nothing," the Revised Version (British and American) "profitable" (tsaleah, Jeremiah 13:10), etc. In Jeremiah 18:4, "as seemed good to the potter," the word is yahsar, which means literally, "right."

(2) In the New Testament the words most frequently translated "good" are agathos and kalos. The former, agathos, denotes good as a quality, physical or moral. Thus, "He maketh his sun to rise on the evil and the good" (Matthew 5:45); "good gifts" (Matthew 7:11); "Good Master (the Revised Version (British and American) "Teacher") .... Why callest thou me good? none is good save one" (Mark 10:17 f; Luke 18:18 f; compare Matthew 19:16 f); "they that have done good" (John 5:29). Sometimes it is equivalent to "kind" (thus Titus 2:5 the Revised Version (British and American)); to agathon is "that which is good" (Luke 6:45; Romans 7:13; 1 Thessalonians 5:15; 1 Peter 3:13), etc.; "that which is honest," the Revised Version (British and American) "honorable " (2 Corinthians 13:7); "meet" (Matthew 15:26; Mark 7:27); "worthy," the Revised Version (British and American) "honorable" (James 2:7); agathon is "a good thing," as "good things to them that ask him" (Matthew 7:11); Can any good thing come out of Nazareth?" (John 1:46), etc.; agathoergeo (1 Timothy 6:18), and agathopoieo (Mark 3:4; Acts 14:17), etc., "to do good."

Kalos is properly, "beautiful," "pleasing," "useful," "noble," "worthy" in a moral sense, e.g. "that they may see your good works" (Matthew 5:16); "She hath wrought a good work on me" (Matthew 26:10; Mark 14:1–72,Mark 6:1–56); "the good shepherd" (John 10:11,John 10:14); "Many good works have I showed you" (John 10:32); "good and acceptable before God" (1 Timothy 5:4; the Revised Version (British and American) omits "good"); "the good fight" (2 Timothy 4:7); "good works" (Titus 2:7); "the good word of God" (Hebrews 6:5). But it is often practically equivalent to agathos, e.g. "good fruit" (Matthew 3:10); "good ground" (Matthew 13:23); "good seed" (Matthew 13:24); but the idea of useful may underlie such expressions; to kalon is properly "that which is beautiful." It occurs in Romans 7:18,Romans 7:21; 1 Thessalonians 5:21, "Hold fast that which is good." In Romans 7:1–25 it seems to be used interchangeably with to agathon. In Romans 5:7, "the good man" (ho agathos) is distinguished from "a righteous man" (dikaios): "For the good man some one would even dare to die" (compare Romans 7:16; Hebrews 5:14; James 4:17); kalos, "well," "pleasantly," is translated "good" (Luke 6:27; James 2:3); kalodidaskalos (Titus 2:3), "teachers of good things," the Revised Version (British and American) "of that which is good."

"Good" occurs in the rendering of many other Greek words and phrases, as eudokia, "good pleasure" (Ephesians 1:9); "good will" (Luke 2:14; Philippians 1:15); sumphero, "to bear together," "not good to marry" (Matthew 19:10), the Revised Version (British and American) "expedient"; philagathos, "a lover of good" (Titus 1:8); chrestologia, "good words" (Romans 16:18, the Revised Version (British and American) "smooth speech," etc.).

The following changes in the Revised Version (British and American) may be noted. In Luke 2:14 for "men of good will" (eudokia) the Revised Version (British and American) reads "in whom he is well pleased," margin "good pleasure among men, Greek men of good pleasure." The meaning is "men to whom God is drawing nigh in goodwill or acceptance"; compare Luke 4:19, "the acceptable year of the Lord"; 4:43, "Preach the good tidings of the kingdom of God." In Matthew 11:5; Luke 4:43; Luke 7:22; 1 Peter 1:25 and (American Standard Revised Version) Revelation 14:6 "the gospel" is changed into "good tidings." In Matthew 18:8 f; Mark 9:43,Mark 9:15,Mark 9:47; Luke 5:39, good is substituted for "better"; on the last passage in notes "Many authorities read `better' "; in 1 Corinthians 9:15 "good .... rather" for "better"; "good" is substituted in Luke 1:19; Luke 8:1 and Acts 13:32 for "glad"; in Acts 6:3 for "honest"; in Hebrews 13:9 for "a good thing." In 2 Thessalonians 1:11, all the good pleasure of his goodness" becomes "every desire of goodness" (m "Gr good pleasure of goodness"); in 1 Timothy 3:2, "good" (kosmios) becomes "orderly." There are many other instances of like changes.

See GOODNESS; GOOD, CHIEF.

W. L. Walker