gard: (1) sar ha-Tabbachim, "captain of the guard," literally, "slaughterers" (Gen 37:36; 39:1; 40:3,1; 41:10,12); rabh Tabbachim (2 Ki 25:8,11,20; Jer 39:9, etc.); rabh tabbachayyah (Dan 2:14); ratsim, "guard," the King James Version "footmen" (1 Sam 22:17); sare ha-ratsim, "chief of the guard" the King James Version "captains of the guard" (1 Ki 14:27); ta' ha-ratsim, "guard-chamber" (1 Ki 14:28; compare Ezek 40:21, etc., where "lodges" are "guardrooms"; see A.B. Davidson at the place). (2) mishmar, "guard," a defense to a point of danger (Neh 4:22 f; Ezek 38:7). (3) mishma`ath, "guard" (2 Sam 23:23, where the American Revised Version, margin and the Revised Version, margin have "council," the body over which Benaiah was set by David and whose functions were perhaps those of consultation). (4) spekoulator, "guard" (Mk 6:27, "a man of Herod's guard," where, as in one or two other cases, Mark, writing for Romans, simply transliterates the Latin speculator "a scout," "an executioner," as in loc.). (5) stratopedarches, "captain of the guard" the King James Version, "captain of the praetorian guard" the Revised Version, margin, Acts 28:16. See CAPTAIN . (6) (koustodia), "watch" the King James Version, "guard" the American Standard Revised Version and the Revised Version (British and American) (Mt 27:65,66; 28:11).
An oriental monarch's body-guard consisted of picked men attached to his person and ready to fulfill his pleasure in important and confidential concerns. At the courts of Egypt and Babylon the members of the guard were known as "slaughterers," "executioners" (Gen 37:36 King James Version margin, the American Revised Version, margin and the Revised Version, margin, where Potiphar is called their captain); 2 Ki 25:8, where Nebuzaradan is called their captain (King James Version margin "chief marshal"). Whether it had ever been the function of the body-guard to kill meat for the royal table there is little directly to show; that they acted as executioners can be well understood. In Israel they were known as "the footmen" (1 Sam 22:17 the King James Version, the American Revised Version, margin and the Revised Version, margin "runners") who acted as royal messengers or couriers from the time of Saul onward (2 Ki 10:25; 11:6); and this designation connects them with the couriers of the kings of Persia (Est 3:13,15; 8:14, where our versions render "posts," though the Hebrew is ratsim).
The men of the royal body-guard were usually foreigners like the janissaries of oriental monarchs down to modern times, who prefer to have around their persons warriors uninfluenced by family connection with the people of the land. Rameses II had such a body-guard whose commanders ranked with the great officers of the crown (Maspero, Struggle of the Nations, 766). David's body-guard of 600, known also as the gibborim or "mighty men," consisted of Cherethites, Pelethites, and Gittites (2 Sam 15:18; 20:23), and we read of Carites (2 Ki 11:19), who may have been Carians or Cretans, as forming part of the guard at the coronation of King Jehoash.
3. Connection with the Temple:
That this guard had duties in connection with the temple as well as the king's house seems clear. That they were employed as slaughterers of the sacrifices before the Levites were entrusted with the office is unlikely, inasmuch as this guard is not said to have been composed of "slaughterers" but of "runners." But they accompanied King Rehoboam when he visited the temple (1 Ki 14:28), and to their captains were committed the shields of brass which took the place of the shields of gold which Solomon had hung up in the temple; Jehoiada employed their captains to put Athaliah to death and to exterminate the worshippers of Baal who had fled to the temple precincts (2 Ki 11:4 ff); the temple gate leading to the palace was called "the gate of the guard" (2 Ki 11:19). At this time, and for this occasion, at least, the royal body-guard were the temple guards; and when Ezekiel drew up his plans for the temple which he conceived to replace the temple destroyed by Nebuchadrezzar, the "lodges" or "little chambers" were rooms for the accommodation of the temple guard (Ezek 40:7,10,21,33, etc.).
LITERATURE.
Robertson Smith, OTJC, 262, and note.
T. Nicol.
gar'-di-an.
gud-go'-da (gudhgodhah): A place in the wilderness journeyings (Dt 10:7), corresponding to Hor-haggidgad in Nu 33:32. Septuagint in each case renders (Gadgad). The site cannot now be identified; but there may be an echo of the ancient name in that of Wady Gudaghid, a confluent of Wady Jerafeh, which comes down from et Tih into the `Arabah nearly due West of Petra. There are difficulties, however, as the consonants do not correspond.
gest (qara'; anakeimai): Oriental customs growing out of a nomadic life demand a greater abandon and freedom with respect to the relation of host and guest than are permitted by the conventionalities of western life. A householder is expected to entertain a traveler, and in turn the traveler may accept with perfect ease the hospitality shown without any obligation to pay. See HOSPITALITY . The significance of the word is that of one who is called or invited. A certain sacredness, unknown to modern western society, was attached to the guest, so that a special apartment was set aside for the guests. See GUEST-CHAMBER . In the Old Testament only 3 times is the word itself used, with reference to the guests of Adonijah (1 Ki 1:41,49), of the foolish woman (Prov 9:18), and of Yahweh (Zeph 1:7). In the New Testament, 3 times (Mt 22:10 f; Lk 19:7 the King James Version, the Revised Version (British and American) "to lodge"). Though but few actual uses of the word occur, there are abounding illustrations of the guest relation in both Old Testament and New Testament. Especially is this manifest in the striking social attitudes of Jesus on occasions. Notable among these are the hospitality of Matthew (Lk 5:29 ff); Jesus' relation to Martha and Mary (Lk 10:38 ff), and His entrance into the home of Zaccheus (Lk 19:1 ff). Likewise Jesus spoke frequently of the relation which should exist between the guest and his host (see Lk 7:44-46; Mt 25:35; 10:40).
Walter G. Clippinger
gest'-cham-ber: The translation of (1) (lishkah) (1 Sam 9:22, the King James Version "parlor"), and (2) (kataluma) (Mk 14:14 parallel Lk 22:11). The lishkah was probably a room in which the sacrificial feasts were held. Kataluma is derived from kataluo, which means "to slacken," i.e. the ropes of the beasts of burden, and hence, "to lodge." Kataluma has accordingly often the sense of "inn," but as used in Mk and Lk it has the narrower meaning of a room in which to eat.
gid ('alluph, nachal, nachah; hodegos, hodegeo): "Guide" (noun) is the translation of 'alluph, "an intimate," "a friend," the leader of a family or tribe: Ps 55:13, "a man mine equal, my guide," the Revised Version (British and American) "my companion"; Prov 2:17, "the guide of her youth," the Revised Version (British and American) "friend," margin "or guide"; Jer 3:4, "My father, thou (art) the guide of my youth," the Revised Version, margin "companion"; Mic 7:5, "Put ye not confidence in a guide," the American Standard Revised Version "in a friend," margin "confidant" (which the context shows to be the meaning), the English Revised Version "guide," margin "familiar friend"; once of katsin, "a judge," "a military leader or commander" (compare Josh 10:24; Dan 11:18); Prov 6:7, the Revised Version (British and American) "chief," margin "judge"; once nahagh, "to lead," is translated "guide" (Ps 48:14). In the New Testament hodegos, "a way-leader," is translated "guide" (Mt 23:16, "ye blind guides"; 23:24; Acts 1:16; Rom 2:19); "to guide" is the translation of nachah, "to lead forth" (Job 38:32; Ps 73:24); once of 'ashar, Piel, "to guide" or "lead straight (Prov 23:19); of ya`ats, "to command," "to give counsel" ("I will guide thee with mine eye," the Revised Version (British and American) "I will counsel thee with mine eye upon thee," Ps 32:8); of kul, "to contain," "to sustain" (Ps 112:5, "He will guide his affairs with discretion," the Revised Version (British and American) "He shall maintain his cause in judgment"); of nahagh, "to drive," "to lead" (Ps 78:52); of hodegeo, "to show the way," "guide" (Jn 16:13, "He shall guide you into all truth," the Revised Version (British and American) "the truth"; Acts 8:31); oikodespoteo is translated "to guide the house" the Revised Version (British and American) "rule the household" (1 Tim 5:14); the word means literally, to be a house-master (the head of the house).
The Revised Version (British and American) has "guide" for "lead" (Ps 25:5; Mt 15:14; Lk 6:39; Rev 7:17); "a guide to" for "more excellent than" (Prov 12:26); "guided" for "brought in" (Ps 78:26); "guideth" for "maketh" (2 Sam 22:33), for "leadeth" (Ps 23:3); "my heart yet guiding me," margin "holding its course," for "yet acquainting mine heart" (Eccl 2:3).
"Guide-posts" is substituted for "high heaps" (Jer 31:21).
W. L. Walker
gil (mirmah; dolos): "Guile" is twice the translation of mirmah, "fraud," "deceit" (Ps 34:13, "Keep .... thy lips from speaking guile"; 55:11, "deceit and guile," the Revised Version (British and American) "oppression (margin "fraud") and guile"); once of `ormah, "craftiness," "guile" (Ex 21:14); once of remiyah, "deception," "fraud" (Ps 32:2, "in whose spirit there is no guile"); in the New Testament of dolos, "bait," hence, generally, "fraud," "guile," "deceit"; Septuagint for mirmah (Isa 53:9, English Versions of the Bible "deceit") and for remiyah (Job 13:7, English Versions of the Bible "deceitfully"; Jn 1:47; 2 Cor 12:16, "Being crafty, I caught you with guile"; 1 Thess 2:3; 1 Pet 2:1; 2:22; 3:10, quoted from Ps 34:13; Rev 14:5, "In their mouth was found no guile," the Revised Version (British and American) after corrected text, "no lie").
Paul's words in 2 Cor 12:16 have sometimes been quoted in justification of "guile" in religious work, etc.; but he is not describing his actual procedure; but that which the Corinthians might have attributed to him; the lips of the Christian must be kept free from all guile (Ps 34:13; 1 Pet 2:1, etc.; The Wisdom of Solomon 1:5 "A holy spirit of discipline will flee deceit" (dolos), the Revised Version (British and American) "A holy spirit"). "Guile" does not appear in Apocrypha; dolos is frequently rendered "deceit."
The Revised Version (British and American) has "guile" for "subtilty" (Gen 27:35; Acts 13:10); "cover itself with guile" for "is covered by deceit" (Prov 26:26); "with guile" for "deceitfully" (Gen 34:13); "spiritual milk which is without guile" for "sincere milk of the word," the English Revised Version, margin "reasonable," the American Revised Version, margin, Greek "belonging to the reason" (compare Rom 12:1; 1 Pet 2:2); "guileless" for "harmless" (Heb 7:26).
W. L. Walker
gilt: The Christian idea of guilt involves three elements: responsibility (Greek aitia, "cause," depending upon a man's real freedom), blameworthiness (Latin reatus culpae, depending upon a man's knowledge and purpose) and the obligation to make good through punishment or compensation (Latin reatus poenae; compare Greek opheilema, "debt," Mt 6:12). In other words, in thinking of guilt we ask the questions of cause, motive and consequence, the central idea being that of the personal blameworthiness of the sinner.
1. The Ritualistic and Legalistic Conception:
Not all of this is found at once in the Old Testament. The idea of guilt corresponds to that of righteousness or holiness. When these are ritual and legal, instead of ethical and spiritual, they will determine similarly the idea of guilt. This legalistic and ritualistic conception of guilt may first be noted. Personal blameworthiness does not need to be present. "If any one sin, and do any of the things which Yahweh hath commanded not to be done; though he knew it not, yet is he guilty, and shall bear his iniquity" (Lev 5:17). The man is guilty, not because he might or should have known; he may merely have touched unwittingly the body of an unclean beast (Lev 5:2,3). The guilt is here because the law has been transgressed and must be made good (compare Lev 5:15,16; 4:2,3,13,12,27; see also 5:2,3,4,17).
Moreover, the element of personal responsibility is sometimes lacking where guilt is assigned. The priest may sin "so as to bring guilt on the people" (Lev 4:3). One man's wrongdoing may "cause the land to sin" (Dt 24:4). Israel has sinned in Achan's greed and therefore suffers. Even when the guilty man is found, his children and his very cattle must bear the guilt and punishment with him, though there is no suggestion of their participation or even knowledge (Josh 7; compare 2 Sam 24). Here the full moral idea of sin and guilt is wanting because the idea of personality and personal responsibility has not come to its own. The individual is still merged here in the clan or nation.
The central idea in all this is not that of the individual, his responsibility, his motive, his blame. It is that of a rule and the transgression of it, which must be made good. For this reason we see the � ideas of sin and guilt and punishment constantly passing over into each other. This may be seen by noting the use of the words whose common root is '-sh-m, the distinctive Hebrew term for guilt. In Lev 5 to 7 in the adjective form it is rendered "guilty," in the noun as "trespass offering." In Hos 5:15 it seems to mean punishment (see margin, "have borne their guilt," and compare Ezek 6:6), while in Nu 5:7,8 the idea is that of compensation (rendered "restitution for guilt").
With the prophets, the ideas of sin and righteousness come out more clearly as ethical and personal, and so we mark a similar advance in the conception of guilt. It is not ritual correctness that counts with God, incense and sacrifices and new moons and Sabbaths, but to cease to do evil, to learn to do well (Isa 1). Thus the motive and the inner spirit come in (Mic 6:8; Isa 57:15; 58:1-12), and guilt gains a new depth and quality. At the same time the idea of personal responsibility comes. A man is to bear his own sins. The children's teeth are not to be set on edge because the fathers have eaten sour grapes (Jer 31:29,30; Ezek 18:29-32; 2 Ki 14:6; compare 2 Sam 24:17).
Here as elsewhere Jesus came to fulfill. With Him it is the inner attitude of the soul that decides. It is the penitent publican who goes down justified, not the Pharisee with his long credit account (Lk 18:9-14). That is why His attitude is so kindly toward some notorious sinners and so stern toward some religious leaders. The Pharisees are outwardly correct, but their spirit of bigotry and pride prevents their entering the kingdom of heaven, while the penitent harlots and publicans take it by storm.
Because it is not primarily a matter of the outward deed but of the inner spirit, Jesus marks different degrees of guilt as depending upon a man's knowledge and motive (Lk 11:29-32; 12:47,48; 23:34). And yet Jesus does not lighten the sense of guilt but rather deepens it. The strength of the Old Testament thought lay in this, that it viewed all transgression as a sin against God, since all law came from Him. This religious emphasis remains with Jesus (Lk 15:21; compare Ps 51:4). But with Jesus God is far more than a giver of rules. He gives Himself. And so the guilt is the deeper because the sin is against this love and mercy and fellowship which God offers us. Jesus shows us the final depth of evil in sin. Here comes the New Testament interpretation of the cross, which shows it on the one hand as the measure of God's love in the free gift of His Son, and on the other as the measure of man's guilt whose sin wrought this and made it necessary.
Paul also recognizes differences of degree in guilt, the quality of blameworthiness which is not simply determined by looking at the outward transgression (Acts 17:30; Eph 4:18; Rom 2:9; 3:26; 5:13; 7:13). He, too, looks within to decide the question of guilt (Rom 14:23). But sin is not a matter of single acts or choices with Paul. He sees it as a power that comes to rule a man's life and that rules in the race. The question therefore arises, Does Paul think of guilt also as native, as belonging to man because man is a part of the race? Here it can merely be pointed out that Rom 5:12-21 does not necessarily involve this. Paul is not discussing whether all men committed sin in Adam's fall, or whether all are guilty by virtue of their very place in a race that is sinful. It is not the question of guilt in fact or degree, but merely the fact that through one man men are now made righteous as before through one sin came upon them all. This no more involves native guilt as a non-ethical conception than it does the idea that the righteousness through Christ is merely forensic and non-ethical. Paul is simply passing over the other elements to assert one fact. Rom 1 suggests how Paul looked at universal sin as involving guilt because universal knowledge and choice entered in.
See also SIN .
LITERATURE.
Mueller, Christian Doctrine of Sin, I, 193-267; Schultz, Old Testament Theology; Kaehler, article "Schuld," Hauck-Herzog, Realencyklopadie fur protestantische Theologie und Kirche.
Harris Franklin Rall
See SACRIFICE .
gilt'-les: The primary meaning of the Hebrew word is "to be clean." Sometimes the meaning is "freedom from blame," at other times to be "free from punishment," these two ideas running over into each other as with the word "guilt." The latter meaning seems to predominate in Ex 20:7; Dt 5:11; 2 Sam 14:9; 1 Ki 2:9. The other meaning holds in Nu 32:22; Josh 2:19; 2 Sam 3:28; Mt 12:5,7.
gil'-ti: In addition to the general discussion under GUILT (which see), several New Testament passages demand special notice because the word "guilty" is not used in the principal sense of blameworthy, but with one of the two lesser meanings noted above which go to make up the complete idea. In 3 of these passages the King James Version renders "guilty" and the Revised Version (British and American) gives another rendering. In Mt 26:66 the King James Version, Jesus' foes declare he is "guilty of death" (enochos, "liable to"). Here "guilty" simply means the one who is legally held, and the reference is not to the blame but to the consequence. This is a true use of the word in the lower and legal sense. It does not correspond with our higher usage, and so we have it in the Revised Version (British and American) "worthy of death." So in Rom 3:19, "guilty" is changed to "under the judgment," and in Mt 23:18, to "debtor."
In Jas 2:10 and 1 Cor 11:27, the word "guilty" is also used in the lesser or more primitive sense, not primarily as involving blame but as involving the sinner's authorship or responsibility. This is the first element suggested in the definition of guilt given above, just as the preceding passages illustrate the third element. The man who stumbles in one point is "guilty" of the whole law. James does not refer here to the degree of blameworthiness. "Guilty of" means transgressor of, and he has transgressed the whole because the law is one. So in 1 Cor 11:27, those "guilty of the body and the blood of the Lord" are those who have transgressed in the matter of the body and the blood of the Lord.
Harris Franklin Rall
(chasma, "a chasm," "vent," "a gaping opening"--a great interval; from chaino, "to gape" or "yawn"): Occurs only in Lk 16:26, "Between us and you there is a great gulf fixed" (compare "afar off" in 16:23). This is very different from, though it probably reflects, the rabbinical conception of the separation between the two compartments of Hades (Sheol) by "a hand's breadth," "a wall," or even, later, "a chasm," as the parable can be given here only a figurative significance, and is of purely ethical import. The fundamental difference between the Rich Man and Lazarus lies not in their conditions but in their characters. For "besides all this" (16:26) the Revised Version, margin gives "in all these things," thus implying that the moral distinctions which exist in this life (16:25) become more pronounced ("fixed") in the next world, and the "gulf" is impassable in the sense that a change of condition will not necessarily produce a change of soul.
See also ABRAHAM'S BOSOM ;HADES .
M. O. Evans
gu'-ni, gu'-nits (guni):
(1) The name of a Naphtalite clan (Gen 46:24; Nu 26:48; 1 Ch 7:13). In Nu 26:48 the gentilic "Gunites" is also found, having in Hebrew the same form, with the article.
(2) The head of a Gadite family (1 Ch 5:15).
gur-ba'-al (gur ba`-al): The residence of certain Arabs against whom God helped Uzziah, king of Judah (2 Ch 26:7). Its mention immediately after the Philistines may have suggested the "Gerar" of the Targum. Association with the Meunim points to the East. It may be taken as certain that Jebel Neby Harun, near Petra, has always been crowned by a sanctuary. This may have been "the dwelling place of Baal"; or, accepting Kittel's emendation (Tur ba`al), "the rock" or "mountain of Baal." The Arabs probably dwelt in the region before the days of Petra (EB, under the word)
W. Ewing
gur, a-sent', (ma`-aleh ghur): The place where the servants of Jehu mortally wounded Ahaziah, king of Judah (2 Ki 9:27). The ascent (the King James Version "going up") was hard by Ibleam, the site of which is identified about 1/2 mile South of Jenin.
gut'-er.
See HOUSE .