He announced also the birth of John the Baptist (Luke
1:11), and of the Messiah (26). He describes himself in the
words, "I am Gabriel, who stand in the presence of
God" (1:19).
The tribe of Gad during the march through the wilderness
had their place with Simeon and Reuben on the south side of
the tabernacle (Num. 2:14). The tribes of Reuben and Gad
continued all through their history to follow the pastoral
pursuits of the patriarchs (Num. 32:1-5).
The portion allotted to the tribe of Gad was on the east
of Jordan, and comprehended the half of Gilead, a region of
great beauty and fertility (Deut. 3:12), bounded on the
east by the Arabian desert, on the west by the Jordan
(Josh. 13:27), and on the north by the river Jabbok. It
thus included the whole of the Jordan valley as far north
as to the Sea of Galilee, where it narrowed almost to a
point.
This tribe was fierce and warlike; they were "strong
men of might, men of war for the battle, that could handle
shield and buckler, their faces the faces of lions, and
like roes upon the mountains for swiftness" (1 Chr.
12:8; 5:19-22). Barzillai (2 Sam. 17:27) and Elijah (1
Kings 17:1) were of this tribe. It was carried into
captivity at the same time as the other tribes of the
northern kingdom by Tiglath-pileser (1 Chr. 5:26), and in
the time of Jeremiah (49:1) their cities were inhabited by
the Ammonites.
(2.) A prophet who joined David in the "hold,"
and at whose advice he quitted it for the forest of Hareth
(1 Chr. 29:29; 2 Chr. 29:25; 1 Sam. 22:5). Many years after
we find mention made of him in connection with the
punishment inflicted for numbering the people (2 Sam.
24:11-19; 1 Chr. 21:9-19). He wrote a book called the
"Acts of David" (1 Chr. 29:29), and assisted in
the arrangements for the musical services of the
"house of God" (2 Chr. 29:25). He bore the title
of "the king's seer" (2 Sam. 24:11, 13; 1
Chr. 21:9).
"The most interesting remains of Gadara are its
tombs, which dot the cliffs for a considerable distance
round the city, chiefly on the north-east declivity; but
many beautifully sculptured sarcophagi are scattered over
the surrounding heights. They are excavated in the
limestone rock, and consist of chambers of various
dimensions, some more than 20 feet square, with recesses in
the sides for bodies...The present inhabitants of Um-Keis
are all troglodytes, 'dwelling in tombs,' like the
poor maniacs of old, and occasionally they are almost as
dangerous to unprotected travellers."
This province of Galatia, within the limits of which these
Celtic tribes were confined, was the central region of Asia
Minor.
During his second missionary journey Paul, accompanied by
Silas and Timothy (Acts 16:6), visited the "region of
Galatia," where he was detained by sickness (Gal.
4:13), and had thus the longer opportunity of preaching to
them the gospel. On his third journey he went over
"all the country of Galatia and Phrygia in order"
(Acts 18:23). Crescens was sent thither by Paul toward the
close of his life (2 Tim. 4:10).
Occasion of. The churches of Galatia were founded by Paul
himself (Acts 16:6; Gal. 1:8; 4:13, 19). They seem to have
been composed mainly of converts from heathenism (4:8), but
partly also of Jewish converts, who probably, under the
influence of Judaizing teachers, sought to incorporate the
rites of Judaism with Christianity, and by their active
zeal had succeeded in inducing the majority of the churches
to adopt their views (1:6; 3:1). This epistle was written
for the purpose of counteracting this Judaizing tendency,
and of recalling the Galatians to the simplicity of the
gospel, and at the same time also of vindicating Paul's
claim to be a divinely-commissioned apostle.
Time and place of writing. The epistle was probably
written very soon after Paul's second visit to Galatia
(Acts 18:23). The references of the epistle appear to agree
with this conclusion. The visit to Jerusalem, mentioned in
Gal. 2:1-10, was identical with that of Acts 15, and it is
spoken of as a thing of the past, and consequently the
epistle was written subsequently to the council of
Jerusalem. The similarity between this epistle and that to
the Romans has led to the conclusion that they were both
written at the same time, namely, in the winter of A.D.
57-8, during Paul's stay in Corinth (Acts 20:2, 3).
This to the Galatians is written on the urgency of the
occasion, tidings having reached him of the state of
matters; and that to the Romans in a more deliberate and
systematic way, in exposition of the same great doctrines
of the gospel.
Contents of. The great question discussed is, Was the
Jewish law binding on Christians? The epistle is designed
to prove against the Jews that men are justified by faith
without the works of the law of Moses. After an
introductory address (Gal. 1:1-10) the apostle discusses
the subjects which had occasioned the epistle. (1) He
defends his apostolic authority (1:11-19; 2:1-14); (2)
shows the evil influence of the Judaizers in destroying the
very essence of the gospel (3 and 4); (3) exhorts the
Galatian believers to stand fast in the faith as it is in
Jesus, and to abound in the fruits of the Spirit, and in a
right use of their Christian freedom (5-6:1-10); (4) and
then concludes with a summary of the topics discussed, and
with the benediction.
The Epistle to the Galatians and that to the Romans taken
together "form a complete proof that justification is
not to be obtained meritoriously either by works of
morality or by rites and ceremonies, though of divine
appointment; but that it is a free gift, proceeding
entirely from the mercy of God, to those who receive it by
faith in Jesus our Lord."
In the conclusion of the epistle (6:11) Paul says,
"Ye see how large a letter I have written with mine
own hand." It is implied that this was different from
his ordinary usage, which was simply to write the
concluding salutation with his own hand, indicating that
the rest of the epistle was written by another hand.
Regarding this conclusion, Lightfoot, in his Commentary on
the epistle, says: "At this point the apostle takes
the pen from his amanuensis, and the concluding paragraph
is written with his own hand. From the time when letters
began to be forged in his name (2 Thess. 2:2; 3:17) it
seems to have been his practice to close with a few words
in his own handwriting, as a precaution against such
forgeries...In the present case he writes a whole
paragraph, summing up the main lessons of the epistle in
terse, eager, disjointed sentences. He writes it, too, in
large, bold characters (Gr. pelikois grammasin), that his
hand-writing may reflect the energy and determination of
his soul."
This was also one of the names of reproach given to the
early Christians. Julian the Apostate, as he is called, not
only used the epithet himself when referring to Christ and
his apostles, but he made it a law that no one should ever
call the Christians by any other name.
It was the scene of some of the most memorable events of
Jewish history. Galilee also was the home of our Lord
during at least thirty years of his life. The first three
Gospels are chiefly taken up with our Lord's public
ministry in this province. "The entire province is
encircled with a halo of holy associations connected with
the life, works, and teachings of Jesus of Nazareth."
"It is noteworthy that of his thirty-two beautiful
parables, no less than ninteen were spoken in Galilee. And
it is no less remarkable that of his entire thirty-three
great miracles, twenty-five were wrought in this province.
His first miracle was wrought at the wedding in Cana of
Galilee, and his last, after his resurrection, on the shore
of Galilee's sea. In Galilee our Lord delivered the
Sermon on The Mount, and the discourses on 'The Bread
of Life,' on 'Purity,' on
'Forgiveness,' and on 'Humility.' In
Galilee he called his first disciples; and there occurred
the sublime scene of the Transfiguration"
(Porter's Through Samaria).
When the Sanhedrin were about to proceed with some plan
for the condemnation of our Lord (John 7:45-52), Nicodemus
interposed in his behalf. (Comp. Deut. 1:16,17; 17:8.) They
replied, "Art thou also of Galilee?.... Out of Galilee
ariseth no prophet." This saying of theirs was
"not historically true, for two prophets at least had
arisen from Galilee, Jonah of Gath-hepher, and the greatest
of all the prophets, Elijah of Thisbe, and perhaps also
Nahum and Hosea. Their contempt for Galilee made them lose
sight of historical accuracy" (Alford, Com.).
The Galilean accent differed from that of Jerusalem in
being broader and more guttural (Mark 14:70).
This lake is 12 1/2 miles long, and from 4 to 7 1/2 broad.
Its surface is 682 feet below the level of the
Mediterranean. Its depth is from 80 to 160 feet. The Jordan
enters it 10 1/2 miles below the southern extremity of the
Huleh Lake, or about 26 1/2 miles from its source. In this
distance of 26 1/2 miles there is a fall in the river of
1,682 feet, or of more than 60 feet to the mile. It is 27
miles east of the Mediterranean, and about 60 miles
north-east of Jerusalem. It is of an oval shape, and
abounds in fish.
Its present appearance is thus described: "The utter
loneliness and absolute stillness of the scene are
exceedingly impressive. It seems as if all nature had gone
to rest, languishing under the scorching heat. How
different it was in the days of our Lord! Then all was life
and bustle along the shores; the cities and villages that
thickly studded them resounded with the hum of a busy
population; while from hill-side and corn-field came the
cheerful cry of shepherd and ploughman. The lake, too, was
dotted with dark fishing-boats and spangled with white
sails. Now a mournful, solitary silence reigns over sea and
shore. The cities are in ruins!"
This sea is chiefly of interest as associated with the
public ministry of our Lord. Capernaum, "his own
city" (Matt. 9:1), stood on its shores. From among the
fishermen who plied their calling on its waters he chose
Peter and his brother Andrew, and James and John, to be
disciples, and sent them forth to be "fishers of
men" (Matt. 4:18,22; Mark 1:16-20; Luke 5: 1-11). He
stilled its tempest, saying to the storm that swept over
it, "Peace, be still" (Matt. 8:23-27; Mark
7:31-35); and here also he showed himself after his
resurrection to his disciples (John 21).
"The Sea of Galilee is indeed the cradle of the
gospel. The subterranean fires of nature prepared a lake
basin, through which a river afterwards ran, keeping its
waters always fresh. In this basin a vast quantity of
shell-fish swarmed, and multiplied to such an extent that
they formed the food of an extraordinary profusion of fish.
The great variety and abundance of the fish in the lake
attracted to its shores a larger and more varied population
than existed elsewhere in Palestine, whereby this secluded
district was brought into contact with all parts of the
world. And this large and varied population, with access to
all nations and countries, attracted the Lord Jesus, and
induced him to make this spot the centre of his public
ministry."
(2.) Heb. rosh. In Deut. 32:33 and Job 20:16 it denotes
the poison of serpents. In Hos. 10:4 the Hebrew word is
rendered "hemlock." The original probably denotes
some bitter, poisonous plant, most probably the poppy,
which grows up quickly, and is therefore coupled with
wormwood (Deut. 29:18; Jer. 9:15; Lam. 3:19). Comp. Jer.
8:14; 23:15, "water of gall," Gesenius,
"poppy juice;" others, "water of
hemlock," "bitter water."
(3.) Gr. chole (Matt. 27:34), the LXX. translation of the
Hebrew rosh in Ps. 69; 21, which foretells our
Lord's sufferings. The drink offered to our Lord was
vinegar (made of light wine rendered acid, the common drink
of Roman soldiers) "mingled with gall," or,
according to Mark (15:23), "mingled with myrrh;"
both expressions meaning the same thing, namely, that the
vinegar was made bitter by the infusion of wormwood or some
other bitter substance, usually given, according to a
merciful custom, as an anodyne to those who were crucified,
to render them insensible to pain. Our Lord, knowing this,
refuses to drink it. He would take nothing to cloud his
faculties or blunt the pain of dying. He chooses to suffer
every element of woe in the bitter cup of agony given him
by the Father (John 18:11).
(2.) The son of rabbi Simeon, and grandson of the famous
rabbi Hillel. He was a Pharisse, and therefore the opponent
of the party of the Sadducees. He was noted for his
learning, and was president of the Sanhedrim during the
regins of Tiberius, Caligula, and Claudius, and died, it is
said, about eighteen years before the destruction of
Jerusalem.
When the apostles were brought before the council, charged
with preaching the resurrection of Jesus, as a zealous
Pharisee Gamaliel councelled moderation and calmness. By a
reference to well-known events, he advised them to
"refrain from these men." If their work or
counsel was of man, it would come to nothing; but if it was
of God, they could not destroy it, and therefore ought to
be on their guard lest they should be "found fighting
against God" (Acts 5:34-40). Paul was one of his
disciples (22:3).
(2.) Public games, such as were common among the Greeks
and Romans, were foreign to the Jewish institutions and
customs. Reference, however, is made to such games in two
passages (Ps. 19:5; Eccl. 9:11).
(3.) Among the Greeks and Romans games entered largely
into their social life.
(a) Reference in the New Testament is made to gladiatorial
shows and fights with wild beasts (1 Cor. 15:32). These
were common among the Romans, and sometimes on a large
scale.
(b) Allusion is frequently made to the Grecian gymnastic
contests (Gal. 2:2; 5:7; Phil. 2:16; 3:14; 1 Tim. 6:12; 2
Tim. 2:5; Heb. 12:1, 4, 12). These were very numerous. The
Olympic, Pythian, Nemean, and Isthmian games were esteemed
as of great national importance, and the victors at any of
these games of wrestling, racing, etc., were esteemed as
the noblest and the happiest of mortals.
The "king's garden" mentioned 2 Kings 25:4,
Neh. 3:15, was near the Pool of Siloam.
Gardens were surrounded by hedges of thorns (Isa. 5:5) or
by walls of stone (Prov. 24:31). "Watch-towers"
or "lodges" were also built in them (Isa. 1:8;
Mark 12:1), in which their keepers sat. On account of their
retirement they were frequently used as places for secret
prayer and communion with God (Gen. 24:63; Matt. 26:30-36;
John 1:48; 18:1, 2). The dead were sometimes buried in
gardens (Gen. 23:19, 20; 2 Kings 21:18, 26; 1 Sam. 25:1;
Mark 15:46; John 19:41).
(2.) Heb. netsib, a prefect, superintendent; hence a
military post (1 Sam. 10:5; 13:3, 4; 2 Sam. 8:6). This word
has also been explained to denote a pillar set up to mark
the Philistine conquest, or an officer appointed to collect
taxes; but the idea of a military post seems to be the
correct one.
(3.) Heb. matstsebah, properly a monumental column;
improperly rendered pl. "garrisons" in Ezek.
26:11; correctly in Revised Version "pillars,"
marg. "obelisks," probably an idolatrous image.
(3.) Of the temple of Solomon (1 Kings 6:34, 35; 2 Kings
18:16); of the holy place (1 Kings 6:31, 32; Ezek. 41:23,
24); of the outer courts of the temple, the beautiful gate
(Acts 3:2).
(4.) Tombs (Matt. 27:60).
(5.) Prisons (Acts 12:10; 16:27).
(6.) Caverns (1 Kings 19:13).
(7.) Camps (Ex. 32:26, 27; Heb. 13:12).
The materials of which gates were made were,
(1.) Iron and brass (Ps. 107:16; Isa. 45:2; Acts 12:10).
(2.) Stones and pearls (Isa. 54:12; Rev. 21:21).
(3.) Wood (Judg. 16:3) probably.
At the gates of cities courts of justice were frequently
held, and hence "judges of the gate" are spoken
of (Deut. 16:18; 17:8; 21:19; 25:6, 7, etc.). At the gates
prophets also frequently delivered their messages (Prov.
1:21; 8:3; Isa. 29:21; Jer. 17:19, 20; 26:10). Criminals
were punished without the gates (1 Kings 21:13; Acts 7:59).
By the "gates of righteousness" we are probably
to understand those of the temple (Ps. 118:19). "The
gates of hell" (R.V., "gates of Hades")
Matt. 16:18, are generally interpreted as meaning the power
of Satan, but probably they may mean the power of death,
denoting that the Church of Christ shall never die.
(2.) A Phoenician city, not far from the sea coast, to the
north of Beyrout (Ezek. 27:9); called by the Greeks Byblos.
Now Jibeil. Mentioned in the Amarna tablets.
An important Phoenician text, referring to the temple of
Baalath, on a monument of Yehu-melek, its king (probably
B.C. 600), has been discovered.
(2.) 1 Chr. 4:39, the Gederah of Josh. 15:36, or the
well-known Gerar, as the LXX. read, where the patriarchs of
old had sojourned and fed their flocks (Gen. 20:1, 14, 15;
26:1, 6, 14).
(3.) A town apparently in Benjamin (1 Chr. 12:7), the same
probably as Geder (Josh. 12:13).
(2.) The son of Hilkiah, who accompanied Shaphan with the
tribute-money from Zedekiah to Nebuchadnezzar, and was the
bearer at the same time of a letter from Jeremiah to the
Jewish captives at Babylon (Jer. 29:3, 4).
In Matt. 1:17, the word means a succession or series of
persons from the same stock. Matt. 3:7, "Generation of
vipers" = brood of vipers. 24:34, "This
generation" = the persons then living contemporary
with Christ. 1 Pet. 2:9, "A chosen generation" =
a chosen people.
The Hebrews seem to have reckoned time by the generation.
In the time of Abraham a generation was an hundred years,
thus: Gen. 15:16, "In the fourth generation" = in
four hundred years (comp. verse 13 and Ex. 12:40). In Deut.
1:35 and 2:14 a generation is a period of thirty-eight
years.
The first book of the Pentateuch (q.v.) is called by the
Jews Bereshith, i.e., "in the beginning", because
this is the first word of the book. It is generally known
among Christians by the name of Genesis, i.e.,
"creation" or "generation," being the
name given to it in the LXX. as designating its character,
because it gives an account of the origin of all things. It
contains, according to the usual computation, the history
of about two thousand three hundred and sixty-nine years.
Genesis is divided into two principal parts. The first
part (1-11) gives a general history of mankind down to the
time of the Dispersion. The second part presents the early
history of Israel down to the death and burial of Joseph
(12-50).
There are five principal persons brought in succession
under our notice in this book, and around these persons the
history of the successive periods is grouped, viz., Adam
(1-3), Noah (4-9), Abraham (10-25:18), Isaac (25:19-35:29),
and Jacob (36-50).
In this book we have several prophecies concerning Christ
(3:15; 12:3; 18:18; 22:18; 26:4; 28:14; 49:10). The author
of this book was Moses. Under divine guidance he may indeed
have been led to make use of materials already existing in
primeval documents, or even of traditions in a trustworthy
form that had come down to his time, purifying them from
all that was unworthy; but the hand of Moses is clearly
seen throughout in its composition.
Josephus relates (Ant. 11:8, 2-4) that Sanballat built a
temple for the Samaritans on this mountain, and instituted
a priesthood, as rivals to those of the Jews at Jerusalem.
This temple was destroyed after it had stood two hundred
years. It was afterwards rebuilt by Herod the Great. There
is a Samaritan tradition that it was the scene of the
incident recorded in Gen. 22. There are many ruins on this
mountain, some of which are evidently of Christian
buildings. To this mountain the woman of Sychar referred in
John 4:20. For centuries Gerizim was the centre of
political outbreaks. The Samaritans (q.v.), a small but
united body, still linger here, and keep up their ancient
ceremonial worship.
(2.) The elder of the two sons of Moses born to him in
Midian (Ex. 2:22; 18:3). On his way to Egypt with his
family, in obedience to the command of the Lord, Moses was
attacked by a sudden and dangerous illness (4:24-26), which
Zipporah his wife believed to have been sent because he had
neglected to circumcise his son. She accordingly took a
"sharp stone" and circumcised her son Gershom,
saying, "Surely a bloody husband art thou to me",
i.e., by the blood of her child she had, as it were,
purchased her husband, had won him back again.
(3.) A descendant of Phinehas who returned with Ezra from
Babylon (Ezra 8:2).
(4.) The son of Manasseh (Judg. 18:30), in R.V. "of
Moses."
In the wilderness the sons of Gershon had charge of the
fabrics of the tabernacle when it was moved from place to
place, the curtains, veils, tent-hangings (Num. 3: 21-26).
Thirteen Levitical cities fell to the lot of the
Gershonites (Josh. 21:27-33).
(2.) Another aboriginal people of Palestine who inhabited
the south-west border of the land. Geshuri in Josh. 13:2
should be "the Geshurite," not the Geshurites
mentioned in ver. 11, 13, but the tribe mentioned in 1 Sam.
27:8.
(2.) Heb. rephaim, a race of giants (Deut. 3:11) who lived
on the east of Jordan, from whom Og was descended. They
were probably the original inhabitants of the land before
the immigration of the Canaanites. They were conquered by
Chedorlaomer (Gen. 14:5), and their territories were
promised as a possession to Abraham (15:20). The Anakim,
Zuzim, and Emim were branches of this stock.
In Job 26:5 (R.V., "they that are deceased;"
marg., "the shades," the "Rephaim") and
Isa. 14:9 this Hebrew word is rendered (A.V.)
"dead." It means here "the shades," the
departed spirits in Sheol. In Sam. 21:16, 18, 20, 33,
"the giant" is (A.V.) the rendering of the
singular form ha raphah, which may possibly be the
name of the father of the four giants referred to here, or
of the founder of the Rephaim. The Vulgate here reads
"Arapha," whence Milton (in Samson Agonistes) has
borrowed the name "Harapha." (See also 1 Chron.
20:5, 6, 8; Deut. 2:11, 20; 3:13; Josh. 15:8, etc., where
the word is similarly rendered "giant.") It is
rendered "dead" in (A.V.) Ps. 88:10; Prov. 2:18;
9:18; 21:16: in all these places the Revised Version marg.
has "the shades." (See also Isa. 26:14.)
(3.) Heb. 'Anakim (Deut. 2:10, 11, 21; Josh. 11:21,
22; 14:12, 15; called "sons of Anak," Num. 13:33;
"children of Anak," 13:22; Josh. 15:14), a nomad
race of giants descended from Arba (Josh. 14:15), the
father of Anak, that dwelt in the south of Palestine near
Hebron (Gen. 23:2; Josh. 15:13). They were a Cushite tribe
of the same race as the Philistines and the Egyptian
shepherd kings. David on several occasions encountered them
(2 Sam. 21:15-22). From this race sprung Goliath (1 Sam.
17:4).
(4.) Heb. 'emin, a warlike tribe of the ancient
Canaanites. They were "great, and many, and tall, as
the Anakims" (Gen. 14:5; Deut. 2:10, 11).
(5.) Heb. Zamzummim (q.v.), Deut. 2:20 so called by the
Amorites.
(6.) Heb. gibbor (Job 16:14), a mighty one, i.e., a
champion or hero. In its plural form (gibborim) it is
rendered "mighty men" (2 Sam. 23:8-39; 1 Kings
1:8; 1 Chr. 11:9-47; 29:24.) The band of six hundred whom
David gathered around him when he was a fugitive were so
designated. They were divided into three divisions of two
hundred each, and thirty divisions of twenty each. The
captians of the thirty divisions were called "the
thirty," the captains of the two hundred "the
three," and the captain over the whole was called
"chief among the captains" (2 Sam. 23:8). The
sons born of the marriages mentioned in Gen. 6:4 are also
called by this Hebrew name.
A deputation of the Gibeonites, with their allies from
three other cities (Josh. 9;17), visited the camp at
Gilgal, and by false representations induced Joshua to
enter into a league with them, although the Israelites had
been specially warned against any league with the
inhabitants of Canaan (Ex. 23:32; 34:12; Num. 33:55; Deut.
7:2). The deception practised on Joshua was detected three
days later; but the oath rashly sworn "by Jehovah God
of Israel" was kept, and the lives of the Gibeonites
were spared. They were, however, made "bondmen"
to the sanctuary (Josh. 9:23).
The most remarkable incident connected with this city was
the victory Joshua gained over the kings of Palestine
(Josh. 10:16-27). The battle here fought has been regarded
as "one of the most important in the history of the
world." The kings of southern Canaan entered into a
confederacy against Gibeon (because it had entered into a
league with Joshua) under the leadership of Adoni-zedec,
king of Jerusalem, and marched upon Gibeon with the view of
taking possession of it. The Gibeonites entreated Joshua to
come to their aid with the utmost speed. His army came
suddenly upon that of the Amorite kings as it lay encamped
before the city. It was completely routed, and only broken
remnants of their great host found refuge in the fenced
cities. The five confederate kings who led the army were
taken prisoners, and put to death at Makkedah (q.v.). This
eventful battle of Beth-horon sealed the fate of all the
cities of Southern Palestine. Among the Amarna tablets is a
letter from Adoni-zedec (q.v.) to the king of Egypt,
written probably at Makkedah after the defeat, showing that
the kings contemplated flight into Egypt.
This place is again brought into notice as the scene of a
battle between the army of Ish-bosheth under Abner and that
of David led by Joab. At the suggestion of Abner, to spare
the effusion of blood twelve men on either side were chosen
to decide the battle. The issue was unexpected; for each of
the men slew his fellow, and thus they all perished. The
two armies then engaged in battle, in which Abner and his
host were routed and put to flight (2 Sam. 2:12-17). This
battle led to a virtual truce between Judah and Israel,
Judah, under David, increasing in power; and Israel, under
Ish-bosheth, continually losing ground.
Soon after the death of Absalom and David's
restoration to his throne his kingdom was visited by a
grievous famine, which was found to be a punishment for
Saul's violation (2 Sam. 21:2, 5) of the covenant with
the Gibeonites (Josh. 9:3-27). The Gibeonites demanded
blood for the wrong that had been done to them, and
accordingly David gave up to them the two sons of Rizpah
(q.v.) and the five sons of Michal, and these the
Gibeonites took and hanged or crucified "in the hill
before the Lord" (2 Sam. 21:9); and there the bodies
hung for six months (21:10), and all the while Rizpah
watched over the blackening corpses and "suffered
neither the birds of the air to rest on them by day, nor
the beasts of the field by night." David afterwards
removed the bones of Saul and Jonathan at Jabeshgilead
(21:12, 13).
Here, "at the great stone," Amasa was put to
death by Joab (2 Sam. 20:5-10). To the altar of
burnt-offering which was at Gibeon, Joab (1 Kings 2:28-34),
who had taken the side of Adonijah, fled for sanctuary in
the beginning of Solomon's reign, and was there also
slain by the hand of Benaiah.
Soon after he came to the throne, Solomon paid a visit of
state to Gibeon, there to offer sacrifices (1 Kings 3:4; 2
Chr. 1:3). On this occasion the Lord appeared to him in a
memorable dream, recorded in 1 Kings 3:5-15; 2 Chr. 1:7-12.
When the temple was built "all the men of Israel
assembled themselves" to king Solomon, and brought up
from Gibeon the tabernacle and "all the holy vessels
that were in the tabernacle" to Jerusalem, where they
remained till they were carried away by Nebuchadnezzar (2
Kings 24:13).
(2.) An oblation or proppitatory gift (2Sa 8:2,6; 1Ch
18:2,6; 2Ch 26:8; Ps. 45:12; 72:10).
(3.) A bribe to a judge to obtain a favourable verdict
(Ex. 23:8; Deut. 16:19).
(4.) Simply a thing given (Matt. 7:11; Luke 11:13; Eph.
4:8); sacrifical (Matt. 5:23, 24; 8:4); eleemosynary (Luke
21:1); a gratuity (John 4:10; Acts 8:20). In Acts 2:38 the
generic word dorea is rendered "gift." It differs
from the charisma (1 Cor. 12:4) as denoting not miraculous
powers but the working of a new spirit in men, and that
spirit from God.
The giving of presents entered largely into the affairs of
common life in the East. The nature of the presents was as
various as were the occasions: food (1 Sam. 9:7; 16:20),
sheep and cattle (Gen. 32:13-15), gold (2 Sam. 18:11),
jewels (Gen. 24:53), furniture, and vessels for eating and
drinking (2 Sam. 17:28); delicacies, as spices, honey, etc.
(1 Kings 10:25; 2 Kings 5: 22). The mode of presentation
was with as much parade as possible: the presents were
conveyed by the hands of servants (Judg. 3:18), or still
better, on the backs of beasts of burden (2 Kings 8:9). The
refusal of a present was regarded as a high indignity; and
this constituted the aggravated insult noticed in Matt.
22:11, the marriage robe having been offered and refused.
(2.) The only natural spring of water in or near Jerusalem
is the "Fountain of the Virgin" (q.v.), which
rises outside the city walls on the west bank of the Kidron
valley. On the occasion of the approach of the Assyrian
army under Sennacherib, Hezekiah, in order to prevent the
besiegers from finding water, "stopped the upper water
course of Gihon, and brought it straight down to the west
side of the city of David" (2 Chr. 32:30; 33:14). This
"fountain" or spring is therefore to be regarded
as the "upper water course of Gihon." From this
"fountain" a tunnel cut through the ridge which
forms the south part of the temple hill conveys the water
to the Pool of Siloam, which lies on the opposite side of
this ridge at the head of the Tyropoeon
("cheesemakers'") valley, or valley of the
son of Hinnom, now filled up by rubbish. The length of this
tunnel is about 1,750 feet. In 1880 an inscription was
accidentally discovered on the wall of the tunnel about
nineteen feet from where it opens into the Pool of Siloam.
This inscription was executed in all probability by
Hezekiah's workmen. It briefly narrates the history of
the excavation. It may, however, be possible that this
tunnel was executed in the time of Solomon. If the
"waters of Shiloah that go softly" (Isa. 8:6)
refers to the gentle stream that still flows through the
tunnel into the Pool of Siloam, then this excavation must
have existed before the time of Hezekiah.
In the upper part of the Tyropoeoan valley there are two
pools still existing, the first, called Birket el-Mamilla,
to the west of the Jaffa gate; the second, to the south of
the first, called Birket es-Sultan. It is the opinion of
some that the former was the "upper" and the
latter the "lower" Pool of Gihon (2 Kings 18:17;
Isa. 7:3; 36:2; 22:9).
The Hebrew name of this balm was tsori. The tree
yielding this medicinal oil was probably the Balsamodendron
opobalsamum of botanists, and the Amyris opobalsamum of
Linnaeus. It is an evergreen, rising to the height of about
14 feet. The oil or resin, exuding through an orifice made
in its bark in very small quantities, is esteemed of great
value for its supposed medicinal qualities. It may be noted that Coverdale's version
reads in Jer. 8:22, "There is no triacle in
Galaad." The word "triacle" =
"treacle" is used in the sense of ointment.
(2.) The place in "the plains of Jericho,"
"in the east border of Jericho," where the
Israelites first encamped after crossing the Jordan (Josh.
4:19, 20). Here they kept their first Passover in the land
of Canaan (5:10) and renewed the rite of circumcision, and
so "rolled away the reproach" of their Egyptian
slavery. Here the twelve memorial stones, taken from the
bed of the Jordan, were set up; and here also the
tabernacle remained till it was removed to Shiloh (18:1).
It has been identified with Tell Jiljulieh, about 5 miles
from Jordan.
(3.) A place, probably in the hill country of Ephraim,
where there was a school of the prophets (2 Kings 4:38),
and whence Elijah and Elisha, who resided here, "went
down" to Bethel (2:1,2). It is mentioned also in Deut.
11:30. It is now known as Jiljilia, a place 8 miles north
of Bethel.
(2.) Job 18:9, Isa. 8:14, Heb. pah, a plate or thin layer;
and hence a net, a snare, trap, especially of a fowler (Ps.
69: 22, "Let their table before them become a
net;" Amos 3:5, "Doth a bird fall into a net
[pah] upon the ground where there is no trap-stick [mokesh]
for her? doth the net [pah] spring up from the ground and
take nothing at all?", Gesenius.)
(3.) Heb. mezah, a "band," a girdle worn by men
alone (Ps. 109:19; Isa. 22:21).
(4.) Heb. 'abnet, the girdle of sacerdotal and state
officers (Ex. 28:4, 39, 40; 29:9; 39:29).
(5.) Heb. hesheb, the "curious girdle" (Ex.
28:8; R.V., "cunningly woven band") was attached
to the ephod, and was made of the same material.
The common girdle was made of leather (2 Kings 1:8; Matt.
3:4); a finer sort of linen (Jer. 13:1; Ezek. 16:10; Dan.
10:5). Girdles of sackcloth were worn in token of sorrow
(Isa. 3:24; 22:12). They were variously fastened to the
wearer (Mark 1:6; Jer. 13:1; Ezek. 16:10).
The girdle was a symbol of strength and power (Job 12:18,
21; 30:11; Isa. 22:21; 45:5). "Righteousness and
faithfulness" are the girdle of the Messiah (Isa.
11:5).
Girdles were used as purses or pockets (Matt. 10:9. A. V.,
"purses;" R.V., marg., "girdles." Also
Mark 6:8).