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GIAH

gi'-a (giach): An unidentified place on the route followed by Abner in his flight, pursued by Joab (2 Sam 2:24). Septuagint renders Gai, corresponding to the Hebrew ge, "valley." The form giach may be due to corruption of the text.


GIANTS

ji'-ants The word appears in the King James Version as the translation of the Hebrew words nephilim (Gen 6:4; Nu 13:33); repha'im (Dt 2:11,20; 3:11,13; Josh 12:4, etc.); rapha' (1 Ch 20:4,6,8), or raphah (2 Sam 21:16,18,20,22); in one instance of gibbor, literally, "mighty one" (Job 16:14).

In the first two cases the Revised Version (British and American) changes "giants" into the Hebrew words "Nephilim," nephilim, and "Rephaim," repha'im, respectively (see these words). The "Nephilim of Gen 6:4 are not to be confounded with the "mighty men" subsequently described as the offspring of the unlawful marriages, of "the sons of God" and "the daughters of men." It is told that they overspread the earth prior to these unhallowed unions. That the word, whatever its etymology, bears the sense of men of immense stature is evident from the later passages; Nu 13:33. The same is true of the "Rephaim," as shown by the instance of Og (Dt 3:11; Josh 12:4). There is no doubt about the meaning of the word in the ease of the giants mentioned in 2 Sam 21 and 1 Ch 20.

See also ANTEDILUVIANS .

James Orr


GIANTS, VALLEY OF THE

See REPHAIM ,VALLEY OF .


GIBBAR

gib'-ar (gibbar, "hero"):, In Ezr 2:20 the "children of Gibbar" are mentioned among those who returned with Zerubbabel. The parallel passage (Neh 7:25) has "children of Gibeon."


GIBBETHON

gib'-e-thon (gibbethon): A city in the territory of Dan in the plain named with Eltekeh and Baalath (Josh 19:44), and assigned to the Kohathite Levites (Josh 21:23). Later we find it in the hands of the Philistines; and it was while besieging the city that Nadab was slain by Baasha (1 Ki 15:27). After 25 years Omri, the general of Baasha, was here made king of the army when news reached them of Zimri s regicide (1 Ki 16:15 ff). It may possibly be identified with Kibbiah, which lies about 16 miles Southeast of Jaffa; but no certain identification is possible.

W. Ewing


GIBEA

gib'-e-a (gibh`a', "hill"): A grandson of Caleb (1 Ch 2:49). His father was Sheva, whose mother was Maacah, Caleb's concubine (1 Ch 2:48).


GIBEAH

gib'-e-a (gibh`ah, "hill"): The Hebrew word denotes generally an eminence or hill, in distinction from har, which is used for mountain, or mountain range. It occurs, however, in two instances, as a place-name. Under GEBA (which see) we have seen that Geba, Gibeah, and Gibeon are liable to be confused. This arises from their resemblance in form and meaning.

(1) An unidentified city in the territory of Judah (Josh 15:57). It is named in the group containing Carmel, Ziph and Kain; it is therefore probably to be sought to the Southeast of Hebron. It may be one of the two villages mentioned by Eusebius, Onomasticon (s.v. "Gabathon"), Gabaa and Gabatha; in the East of the Daroma. It is probably identical with Gibeah mentioned in 2 Ch 13:2.

(2) A city described as belonging to Benjamin (Josh 18:28; Jdg 19:14) Gibeah of Benjamin (1 Sam 13:2,15; 14:16), Gibeah of the children of Benjamin (2 Sam 23:29), Gibeah of Saul (1 Sam 11:4; Isa 10:29), and possibly, also, Gibeah of God (1 Sam 10:5 margin); see GIBEATH , 4.

1. History:

The narrative in which it first appears is one of extraordinary and tragic interest, casting priceless light on the conditions prevailing in those days when "there was no king in Israel" (Jdg 19 ff). A Levite sojourning on the farther side of Mt. Ephraim was deserted by his concubine who returned to her father's house in Beth-lehem-judah. Thither he went to persuade her to return. Hospitably entertained by her father, he tarried till the afternoon of the fifth day. The evening was nigh when they came over against Jebus--Jerusalem--but, rejecting his servant's suggestion that they should lodge in this "city of a stranger"--i.e. the Jebusite--the Levite pressed on, and when they were near to Gibeah the sun set. They entered the city and sat down in the street. The laws of hospitality today do not compel the entertainment of strangers who arrive after sunset. But it may have been through disregard of all law that they were left unbefriended. An old man from Mt. Ephraim took pity on them, invited them to his house, and made himself responsible for their necessities. Then follows the horrible story of outrage upon the Levite's concubine; the way in which he made known his wrongs to Israel; and the terrible revenge exacted from the Benjamites, who would not give up to justice the miscreants of Gibeah.

Gibeah was the home of Saul, the first king of Israel, and thither he returned after his election at Mizpah (1 Sam 10:26). From Gibeah he summoned Israel to assemble for the relief of Jabesh-gilead, which was threatened by Nahash the Ammonite (1 Sam 11:4 ff). In the wars of Saul with the Philistines, Gibeah seems to have played a conspicuous part (1 Sam 13:15). Here were exposed the bodies of the seven sons of Saul, slain by David's orders, to appease the Gibeonites, furnishing the occasion for Rizpah's pathetic vigil (2 Sam 21:1 ff). Gibeah is mentioned in the description of the Assyrian advance on Jerusalem (Isa 10:29).

2. Identification:

The site now generally accepted as that of Gibeah is on Teleil el-Ful, an artificial mound about 4 miles North of Jerusalem, a short distance East of the high road to Shechem. A little way North of Teleil el-Ful, the high road bifurcates, one branch turning eastward to Jeba`, i.e. Geba (which should be read instead of "Gibeah" in Jdg 20:31); the other continuing northward to Bethel. Not far from the parting of the ways, on the road to Jeba` lies erRam, corresponding to Ramah (Jdg 19:13). At Gibeah, about 30 furlongs from Jerusalem, Titus encamped for the night on his advance against the city from the North Teleil el-Ful quite satisfactorily suits all the data here indicated.

The words in Jdg 20:33 rendered by the King James Version "the meadows of Gibeah," the Revised Version (British and American) "Maareh-geba"--simply transliterating--and the Revised Version, margin "the meadow of Geba" (or Gibeah), by a slight emendation of the text, read "from the west of Gibeah," which is certainly correct.

W. Ewing


GIBEATH (1)

gib'e-ath (gibh`ath): This is the status constructus of the foregoing (Gibeah). It is found in several compound place-names.

(1) Gibeath-ha-araloth (gibh`ath ha`araloth). English Versions of the Bible tanslations literally, "hill of the foreskins"; but the margins suggest the proper name. Here the Israelites were circumcised after the passage of the Jordan (Josh 5:3). The place was therefore between that river and Jericho.

(2) Gibeath Phinehas (gibh`ath pinechac), the burial place of Eleazar the son of Aaron in Mt. Ephraim (Josh 24:33 the King James Version "a hill that pertained to Phinehas," the Revised Version (British and American) "the hill of Phinehas," the Revised Version, margin "Gibeah of Phinehas"). Conder would identify it with 'Awertah in the plain of Makhneh, not far from Nablus, where "the Samaritans show the tombs of Phinehas and Eleazar, Abishuah and Ithamar" (Tent Work, 41 f). The "tomb of Eleazar" is 18 ft. long, plastered all over and shaded by a splendid terebinth." Guerin places it at Jibia, 3 miles North of Qaryat el-`Anab (Judee, III, 37 f; Samarie, 106 ff). There is no certainty.

(3) Gibeath hammoreh (gibh`ath hamoreh), a hill on the North side of the valley from the camp of Gideon, beside. which lay the Midianites (Jdg 7:1, English Versions of the Bible "the hill of Moreh"; the Hebrew is literally, "hill of the teacher"). It is probably identical with Jebel Duchy, which rises on the North of the Vale of Jezreel. Moore (Judges, 200) mistakenly calls the mountain Nabi Dachi. This is, of course, the name of the "prophet" whose shrine crowns the hill.

See MOREH .

(4) Gibeath ha-Elohim (gibh`ath ha-'elohim), the place where Saul, after leaving Samuel, met the company of prophets, and prophesied with them (1 Sam 10:5,10). It is defined as the place "where is the garrison (or pillar) of the Philistines." This may be intended to distinguish it from GIBEAH (2), with which it is often identified. In this case it may be represented by the modern Ramallah, about 10 miles North of Jerusalem.

See also TABOR .

(5) Gibeath ha-Hachilah (1 Sam 23:19; 26:1) is identical with HACHILAH (which see).

(6) Gibeath Ammah (2 Sam 2:24) is identical with AMMAH (which see).

(7) Gibeath Gareb (Jer 31:39) is identical with GAREB (which see).

W. Ewing


GIBEATH (2)

(Josh 18:28).

See GIBEAH (2).


GIBEATHITE

gib'-e-ath-it.

See SHEMAAH .


GIBEON

gib'-e-un (gibh`on): One of the royal cities of the Hivites (Josh 9:7). It was a greater city than Ai; and its inhabitants were reputed mighty men (Josh 10:2). It fell within the territory allotted to Benjamin (Josh 18:25), and was one of the cities given to the Levites (Josh 21:17).

1. The Gibeonites:

By a stratagem the Gibeonites secured for themselves and their allies in Chephirah, Beeroth and Kirjath-jearim immunity from attack by the Israelites. Terrified by the fate of Jericho and Ai, a company disguised as ambassadors from a far country, their garments and shoes worn, and their provisions moldy as from the length of their journey, went to Joshua at Gilgal, and persuaded him and the princes of Israel to make a covenant with them. Three days later the deception was discovered and the wrath of the congregation of Israel aroused. In virtue of the covenant their lives were secured; but for their duplicity Joshua cursed them, and condemned them to be bondsmen, "hewers of wood and drawers of water for the house of my God" (Josh 9:23), "for the congregation and for the altar of the Lord" (Josh 9:27 the King James Version). This points to their employment in the sanctuary; and possibly may shed some light on the massacre of the Gibeonites by Saul (2 Sam 21:1 f). The rest of the Canaanites resented the defection of the Hivites which so greatly weakened the forces for defense, and, headed by Adoni-zedek of Jerusalem, they assembled to wreak vengeance on Gibeon. The threatened city appealed to Joshua, who made a swift night march, fell suddenly upon the confederates, routed them, and "chased them by the way of the ascent of Beth-horon, and smote them to Azekah, and unto Makkedah" (Josh 10:1 ff).

A three years' famine in the days of David was attributed to God's anger at the unexpiated crime of Saul in slaying the Gibeonites. He did this "in his zeal for .... Israel and Judah," who may have fretted at the inconvenience of having the Gibeonites among them. The latter believed that Saul's desire was to destroy them utterly. When David tried to arrange matters with them they stood upon their ancient rights, claiming life for life. They would take no rights blood money: they demanded blood from the family of the slayer of their people. This demand David could not resist, and handed over to them seven sons of Saul (2 Sam 21:1 ff).

2. The Champions:

The army of Ishbosheth under Abner, and that of David under Joab, met at the pool of Gibeon. An attempt to settle the quarrel, by means of 12 champions on either side, failed, as each man slew his fellow, and the 24 perished side by side. A "sore battle" ensued in which Abner was beaten; he was pursued by the fleet-footed Asahel, brother of Joab, whom he slew.

See HELKATH-HAZZURIM .

Possibly we should read "Gibeon" instead of "Geba" in 2 Sam 5:25, as in the parallel passage, 1 Ch 14:16 (HDB, under the word) From Baal-perazim David was to make a circuit and fall upon the Philistines who were encamped in the plan of Rephaim West of Jerusalem. Perhaps, however, we should read "Gibeah" in both places. Cheyne (EB, under the word) thinks the hill town of Baal-perazim may be intended.

3. Murder of Amasa:

When, after the death of Absalom and the suppression of his rebellion, Bichri raised the standard of revolt, Amasa was sent to call out the men of Judah against him. Tarrying longer than the time appointed, there was danger lest Bichri might have opportunity to strengthen his position; so David dispatched Abishai and the troops that were with him to attack Bichri at once. Joab went with this expedition. Obviously he could never be content with a second place. The force of Amasa was met at "the great stone of Gibeon." There Joab treacherously slew that unsuspecting general, and, himself assuming command, stamped out the rebellion with his accustomed thoroughness (2 Sam 20:4 ff). "The great stone" appears to have been well known, and may have possessed some religious character.

4. The Sanctuary:

Gibeon was the seat of an ancient sanctuary, called in 1 Ki 3:4 "the great high place." Here, according to 2 Ch 1:3, was the tabernacle made in the wilderness--but see 1 Ki 8:4. It was the scene of Solomon's great sacrifice after which he slept in the sanctuary and dreamed his famous dream (1 Ki 3:4 ff; 9:2; 2 Ch 1:3,13, etc.).

By "the great waters that are in Gibeon" Johanan overtook Ishmael the son of Nethaniah, and freed the captives he had taken from Mizpah (Jer 41:11 ff). Among those who returned with Zerubbabel were 95 "children of Gibeon" (Neh 7:25; compare 3:7). At Gibeon Cestius Gallus ancamped when marching against Jerusalem from Antipatris (BJ, II, xix, 1).

5. Identification and Description:

The ancient city is represented by the modern village el-Jib. It is fully 5 miles Northwest of Jerusalem, and about a mile North of Neby Samwil on a double knoll, with terraced slopes, but rocky and precipitous to the East. The village stands amid striking remains of antiquity. About a hundred paces from the village to the East is a large reservoir with a spring. Lower down, among the olives, are the remains of another and larger reservoir, which collected the overflow from the first. This is probably the "pool" of 2 Sam 2:13, and "the great waters" of Jer 41:12. El-Jib stands in the midst of a rich upland plain not far South of the great pass which goes down by way of the Beth-horons into the vale of Aijalon.

W. Ewing


GIBEONITES

gib'-e-un-its. Inhabitants of GIBEON (which see).


GIBLITES

gib'-lits.

See GEBALITES .


GIDDALTI

gi-dal'-ti (giddalti, "I magnify (God)"): A son of Heman (1 Ch 25:4,29), one of David's musicians.


GIDDEL

gid'-el (giddel, "very great," "stout"):

(1) The name of the head of a family of Nethinim (Ezr 2:47 = Neh 7:49 = 1 Esdras 5:30 (here as Cathua)).

(2) The name of the head of a family of Solomon's servants (Ezr 2:56 = Neh 7:58 = 1 Esdras 5:33 (here Isdael)).


GIDEON

gid'-e-un (gidh`on, "cutter down," "feller" or "hewer"):

1. His Family and Home:

Also named Jerubbaal (Jdg 6:32) and Jerubbesheth (2 Sam 11:21), youngest son of Joash, of the clan of Abiezer in the tribe of Manasseh. His home was at Ophrah, and his family an obscure one. He became the chief leader of Manasseh and the fifth recorded judge of Israel. The record of his life is found in Jdg 6 through 8.

Joash was an idolater, and sacrifices to Baal were common among the entire clan. Gideon seems to have held this worship in contempt, and to have pondered deeply the causes of Israel's reverses and the injuries wrought upon his own family by the hand of the Midianites.

2. The Midianite Oppression:

The Midianites under Zebah and Zalmunna, their two greatest chiefs, accompanied by other wild tribes of the eastern desert, had gradually encroached on the territory of Israel in Central Palestine. They came first as marauders and pillagers at the time of the harvests, but later they forcibly took possession of lands, and thus inflicted permanent injury and loss, especially upon Manasseh and Ephraim. The conflicts became so numerous, the appropriation of land so flagrant, that the matter of sustenance became a serious problem (Jdg 6:4). The multitude of these desert hordes and the cruelty of their depredation rendered defense difficult, and, lacking in the split of national unity, the Israelites were driven to dens, caves and rocky strongholds for safety (Jdg 6:2). After seven years of such invasion and suffering Gideon comes upon the scene.

3. The Call of Gideon:

It is probable that Gideon had already distinguished himself in resistance to the Midianites (Jdg 6:12), but he now receives Divine commission to assume the leadership. Having taken his own little harvest to a secret place for threshing, that it might escape the greed of the Midianites, he is surprised while at work by a visit from the Lord in the form of an angel. However this scene (Jdg 6:11 ff) and its miraculous incidents may be interpreted, there can be no question of the divineness of Gideon's call or that the voice which spoke to him was the voice of God. Neither the brooding over the death of his brothers at Tabor (Jdg 8:18) nor the patriotic impulses dwelling within him can account for his assumption of leadership. Nor did he become leader at the demand of the people. He evidently had scarcely thought of himself as his country's deliverer. The call not only came to him as a surprise, but found him distrustful both of himself (Jdg 6:15) and of his people (Jdg 6:13). It found him too without inclination for the task, and only his conviction that the command was of God persuaded him to assume leadership. This gives the note of accuracy to the essential facts of the story. Gideon's demand for a sign (Jdg 6:17) being answered, the food offered the messenger having been consumed by fire at the touch of his staff, Gideon acknowledged the Divine commission of his visitor, and at the place of visitation built an altar to Yahweh (Jdg 6:19 ff).

4. His First Commission:

The call and first commission of Gideon are closely joined. He is at once commanded to destroy the altars of Baal set up by his father at Ophrah, to build an altar to Yahweh at the same place and thereon to offer one of his father's bullocks as a sacrifice (Jdg 6:25 f). There is no reason to look on this as a second version of Gideon's call. It is rather the beginning of instruction, and is deeply significant of the accuracy of the story, in that it follows the line of all revelation to God's prophets and reformers to begin their work at home. Taking ten men, under the cover of darkness, Gideon does as commanded (Jdg 6:27). The morning revealed his work and visited upon him the wrath of the people of Ophrah. They demand of Joash that he put his son to death. The answer of Joash is an ironical but valid defense of Gideon. Why should the people plead for Baal? A god should be able to plead his own cause (Jdg 6:28 ff). This defense gained for Gideon the name Jerubbaal (yerubba`al, i.e. yarebh bo ha-ba`al, "Let Baal plead," Jdg 6:32 the King James Version).

The time intervening between this home scene and the actual campaign against the Midianites cannot definitely be named. It is probable that it took months for Gideon even to rally the people of his own clan. The fact is that all the subsequent events of the story are somewhat confused by what looks like a double narrative in which there are apparent but not vital differences. Without ignoring this fact it is still possible to get a connected account of what actually transpired.

5. Gideon's Army:

When the allied invaders were in camp on the plain of Jezreel, we find Gideon, having recruited the Abiezrites and sent messengers to the various tribes of Israel (Jdg 6:34 f), pitching his camp near the Midianites. The location of the various camps of Gideon is difficult, as is the method of the recruiting of the tribes. For instance, Jdg 6:35 seems to be in direct contradiction to 7:23, and both are considered of doubtful origin. There was evidently, however, a preliminary encampment at the place of rallying. While waiting here, Gideon further tested his commission by the dry and wet fleece (6:37 ff) and, convinced of God's purpose to save Israel by his leadership, he moves his camp to the Southeast edge of the plain of Jezreel nearby the spring of Harod. From his point of vantage here he could look down on the tents of Midian. The account of the reduction of his large army from 32,000 to 300 (7:2 ff) is generally accepted as belonging to a later tradition, Neither of the tests, however, is unnatural, and the first was not unusual. According to the account, Gideon at the Lord's command first excused all the fearful. This left him with 10,000 men. This number was reduced to 300 by a test of their method of drinking. This test can easily be seen to evidence the eagerness and courage of men for battle (Jos).

6. The Midianites' Discomfiture and Flight:

Having thus reduced the army and having the assurance that the Lord would deliver to him and his little band the forces of Midian, Gideon, with a servant, went by night to the edge of the camp of his enemy, and there heard the telling and interpretation of a dream which greatly encouraged him and led him to strike an immediate blow (Jdg 7:9 ff). Again we find a conflict of statement between Jdg 7:20 and 7:22, but the conflict is as to detail only. Dividing his men into three equal bands, Gideon arranges that with trumpets, and lights concealed in pitchers, and with the cry, "The sword of Yahweh and of Gideon!" they shall descend and charge the Midianites simultaneously from three sides. This stratagem for concealing his numbers and for terrifying the enemy succeeds, and the Midianites and their allies flee in disorder toward the Jordan (7:18 ff). The rout was complete, and the victory was intensified by the fact that in the darkness the enemy turned their swords against one another. Admitting that we have two narratives (compare 7:24; 8:3 with 8:4 ff) and that there is some difference between them in the details of the attack and the progress of the conflict, there is no need for confusion in the main line of events. One part of the fleeing enemy evidently crossed the Jordan at Succoth, being led by Zebah and Zalmunna. The superior force followed the river farther south, toward the ford of Bethbarah.

7. Death of Oreb and Zeeb

Gideon sent messengers to the men of Ephraim (7:24), probably before the first attack, asking them to intercept the Midianites, should they attempt to escape by the fords in their territory. This they did, defeating the enemy at Beth-barah and slaying the princes Oreb and Zeeb ("the Raven" and "the Wolf"). As proof of their victory and valor they brought the heads of the princes to Gideon and accused him of having discounted their bravery by not calling them earlier into the fight. But Gideon was a master of diplomacy, as well as of strategy, and won the friendship of Ephraim by magnifying their accomplishment in comparison with his own (8:1 ff).

Gideon now pursues Zebah and Zalmunna on the East side of the river. The people on that side are still in great fear of the Midianites and refuse even to feed his army. At Succoth they say to him, "Are the hands of Zebah and Zalmunna now in thy hand, that we should give bread unto thine army?" (Jdg 8:6). At Penuel he meets with the same refusal (Jdg 8:8). Promising to deal with Succoth and Penuel as they deserve when he is through with his present task, Gideon pushes on with his half-famished but courageous men, overtakes the Midianites, defeats them, captures Zebah and Zalmunna, and, returning, punishes, according to his promise, both Succoth and Penuel (Jdg 8:7,9,13 ff).

8. Death of Zebah and Zalmunna:

Thus was the power of the Midianites and the desert hordes broken in Canaan and a forty years' peace came to Israel. But the two Kings of Midian must now meet their fate as defeated warriors. They had led their forces at Tabor when the brothers of Gideon perished. So Gideon commands his young son Jether to slay them as though they were not worthy of death at a warrior's hand (Jdg 8:20). The youth fearing the task, Gideon himself put them to death (Jdg 8:21).

9. Gideon's Ephod:

The people clamored to make Gideon king. He refused, being moved possibly by a desire to maintain theocracy. To this end he asks only the jewelry taken as spoil in the battles (Jdg 8:24 ff), and with it makes an ephod, probably an image of Yahweh, and places it in a house of the Lord at Ophrah. By this act it was later thought that Gideon contributed to a future idolatry of Israel. The narrative properly closes with Jdg 8:28.

10. His Death:

The remaining verses containing the account of Gideon's family and death (Jdg 8:30 ff) and the record of events immediately subsequent to Gideon's death (Jdg 8:33 ff) come from other sources than the original narrators.

C. E. Schenk


GIDEONI

gid-e-o'-ni (gidh`oni): The father of Abidan who was prince of Benjamin, mentioned only in connection with the son (Nu 1:11; 2:22; 7:60,65; 10:24).


GIDOM

gi'-dom (gidh`om): The limit eastward, from Gibeah toward the wilderness, of the pursuit of Benjamin by Israel (Jdg 20:45). No name suggesting this has yet been recovered. It is not mentioned elsewhere.


GIER-EAGLE

jer'-e-g'-l (racham; kuknos, in Leviticus, porphurion, in Deuteronomy): The name applied to one of the commonest of the vultures, and not an eagle at all. The word is derived from a Hebrew root, meaning "to love," and was applied to the birds because mated pairs seldom separated. These were smaller birds and inferior to the largest members of the family. They nested on a solid base, lived in pairs, and not only flocked over carrion as larger species permitted, but also ate the vilest offal of all sorts, for which reason they were protected by a death penalty by one of the Pharaohs. Because of this the birds became so frequent and daring around camps, among tent-dwellers, and in cities, that they were commonly called "Pharaoh's chickens." They are mentioned in the Bible in the lists of abominations found in Lev 11:13 and Dt 14:12 (the King James Version "ossifrage"); Dt 14:17 the King James Version (the Revised Version (British and American) "vulture").

Gene Stratton-Porter


GIFT

gift (mattanah, minchah, shochadh; doron, dorea, chairisma): In Gen 25:6; Ex 28:38; Nu 18:6,7,29; Ezek 20:26, etc., mattanah, "a gift," is so rendered; minchah, an offering or present, used especially of the "meat offerings," is translated "gift" (2 Sam 8:2,6 the King James Version; 2 Ch 26:8), in which passages "tribute" is meant, as the Revised Version (British and American); 32:23; Ps 45:12. A few other words occur singly, e.g. 'eshkar, "a reward" (Ps 72:10); mas'eth, "lifting up" (Est 2:18); nathun is translated "gifts" (Nu 8:19; the Revised Version, margin "Hebrew nethunim, given"); nedheh, nadhan, "impure gifts" (Ezek 16:33); nisse'th, "a thing lifted up" (2 Sam 19:42); shochadh means "a bribe" (Ex 23:8; Dt 16:19; 2 Ch 19:7; Prov 6:35; 17:8,23; Isa 1:23; Ezek 22:12); in each instance the American Standard Revised Version has "bribe" except Prov 6:35, "gifts"; teramah, "a present" (Prov 29:4), may also mean a bribe, the King James Version "he that receiveth gifts," the Revised Version (British and American) "he that exacteth gifts," margin "imposeth tribute, Hebrew a man of offerings."

In the New Testament doron, "a present," "gift" (from didomi, "to give"), is translated "gift" (Mt 2:11; 5:23,14 bis; Mk 7:11 the King James Version; Heb 5:1; Rev 11:10, etc., referring chiefly to gifts or offerings to God); dorea, "a free gift" (Jn 4:10; Acts 2:38; Rom 5:15,17; 2 Cor 9:15; Heb 6:4, etc., referring to the gifts of God); dorema, "a free gift" (Rom 5:16; Jas 1:17, the English Revised Version "boon"); dosis, " giving" (Jas 1:17, "every good gift," the Revised Version, margin "giving"); charisma, "grace," "favor," a benefit or good conferred, is also used of Divine gifts and favors, especially of the supernatural gifts imparted by the Holy Spirit (charismata) enumerated in Rom 12; 1 Cor 12; the word occurs translated "gift, gifts" (Rom 1:11), "some spiritual gift" (Rom 5:15,16, "free gift"; 6:23, "The gift of God is eternal life," the Revised Version (British and American) "free gift"; 11:29; 1 Cor 1:7; 7:7; 2 Cor 1:11; 1 Tim 4:14; 2 Tim 1:6; 1 Pet 4:10); charis, "grace," "favor" (2 Cor 8:4, the Revised Version (British and American) "grace"); merismos, "distribution," "parting" (Heb 2:4, the Revised Version, margin "distributions"); anathema, "a thing devoted to God," is once (Lk 21:5) used of "the goodly gifts" (the Revised Version (British and American) "offerings") which adorned the Temple at Jerusalem.

In the Revised Version (British and American) "gift" is substituted in the text of Gen 33:11 for blessing, margin Hebrew "blessing"; "boasteth himself of his gifts falsely" (Prov 25:14) for "boasteth himself of a false gift," margin Hebrew "in a gift of falsehood"; "a parting gift" for "presents" (Mic 1:14); "Given to God" for "a gift" (Mk 7:11).

W. L. Walker


GIFT OF TONGUES

See TONGUES ,GIFT OF .


GIFTS OF HEALING

See HEALING .


GIFTS, SPIRITUAL

See SPIRITUAL GIFTS .


GIHON (1)

gi'-hon (gichon; Geon): One of the four rivers of Eden (Gen 2:13). It is said to compass the Whole land of Cush (Ethiopia), probably a province East of the Tigris. The Gihon is thought by Sayce to be the Kerkha, coming down from Luristan through the province known in the cuneiform texts as Kassi, probably the Cush of the Bible.

See EDEN .

Used figuratively of wisdom in Sirach 24:27, "as Gihon (the King James Version Geon) in the days of vintage."


GIHON (2)

(gichon, gichon (in 1 K), from root gayach "to burst forth"):

(1) See preceding article.

(2) The Nile in Jer 2:18 Septuagint (Geon); in Hebrew shichor (see SHIHOR ).

(3) A spring in Jerusalem, evidently sacred, and, for that reason, selected as the scene of Solomon's coronation (1 Ki 1:38). It is without doubt the spring known to the Moslems as `Ain Umm edition deraj ("the spring of the steps") and to the Christians as `Ain Sitti Miriam ("the spring of the lady Mary"), or commonly as the "Virgin's Fount." It is the one true spring of Jerusalem, the original source of attraction to the site of the early settlers; it is situated in the Kidron valley on the East side of "Ophel," and due South of the temple area. See JERUSALEM . The water in the present day is brackish and impregnated with sewage. The spring is intermittent in character, "bursting up" at intervals: this feature may account for the name Gihon and for its sacred characters. In New Testament times it was, as it is today, credited with healing virtues. See BETHESDA . Its position is clearly defined in the Old Testament. Manasseh "built an outer wall to the city of David, on the West side of Gihon, in the valley" ( = Nahal, i.e. the Kidron; 2 Ch 33:14). From Gihon Hezekiah made his aqueduct (2 Ch 32:30), now the Siloam tunnel.

See SILOAM .

The spring is approached by a steep descent down 30 steps, the water rising deep underground; the condition is due to the vast accumulation of rubbish--the result of the many destructions of the city--which now fills the valley bed. Originally the water ran down the open valley. The water rises from a long deep crack in the rock, partly under the lowest of the steps and to a lesser extent in the mouth of a small cave, 11 1/2 ft. long by 5 ft. wide, into which all the water pours. The village women of Siloam obtain the water at the mouth of the cave, but when the supply is scanty they actually go under the lowest step--where there is a kind of chamber--and fill their vessels there. At the farther end of this cave is the opening leading into the aqueduct down which the water flows to emerge after many windings at the pool of Siloam. The first part of this aqueduct is older than the time of Hezekiah and led originally to the perpendicular shaft, connected with "Warren's tunnel" described elsewhere (see SILOAM ;ZION ).

The preeminent position of importance which Gihon held in the eyes of the earlier inhabitants of Jerusalem is shown by the extraordinary number of passages, rock cuttings, walls and aqueducts which exist all about the spring. Walls have been made at different periods to bank up the waters and direct them into the channels provided for them. Of aqueducts, besides the "Siloam aqueduct," two others have been formed. One running from the source at a considerable lower level than that of Hezekiah was followed by the present writer (see PEFS , 1902, 35-38) for 176 ft. It was very winding, following apparently the West side of the Kidron valley. It was a well-cemented channel, about 1 1/2 ft. wide and on an average of 4 1/2 ft. high, roofed in with well-cut stones. There are no certain indications of age, but in the writer's opinion it is a much later construction than Hezekiah's aqueduct, though the rock-cut part near the source may be older. It was discovered by the Siloam fellahin, because, through a fault in the dam, all the water of the "Virgin's Fount" was disappearing down this channel. A third aqueduct has recently been discovered running off at a higher level than the other two. It is a channel deeply cut in the rock with curious trough-like stones all along its floor. It appears to be made for water, but one branch of it actually slopes upward toward its end. The pottery, which is early Hebrew, shows that it is very ancient. The whole accumulated debris around the source is full of pre-Israelite and early Israelite pottery.

E. W. G. Masterman


GILALAI

gil'-a-li, gi-la'-li (gilalay): A musician in the procession at the dedication of the wall, son of a priest (Neh 12:36).


GILBOA, MOUNT

gil-bo'-a (~har hagilboa], "Mount of the Gilboa"): Unless we should read "Gilboa" for "Gilead" in Jdg 7:3 (see GILEAD , 2) this mountain is mentioned in Scripture only in connection with the last conflict of Saul with the Philistines, and his disastrous defeat (1 Sam 28:4; 31:1,8; 2 Sam 1:6,21; 21:12; 1 Ch 10:1,8). If Zer`in be identical with Jezreel--a point upon which Professor R.A.S. Macalister has recently cast some doubt--Saul must have occupied the slopes on the Northwest side of the mountain, near "the fountain which is in Jezreel" (1 Sam 29:1). The Philistines attacked from the plain, and the battle went sore against the men of Israel, who broke and fled; and in the flight Jonathan, Abinadab and Malchi- shua, sons of Saul, were slain. Rather than be taken by his lifelong foes, Saul fell upon his sword and died (1 Sam 31:1 ff).

The modern name of the mountain is Jebel Faqu`a. It rises on the eastern edge of the plain of Esdraelon, and, running from Zer`in to the Southeast, it then sweeps southward to join the Samarian uplands. It presents an imposing appearance from the plain, but the highest point, Sheikh Burqan, is not more than 1,696 ft. above sea level. In the higher reaches the range is rugged and barren; but vegetation is plentiful on the lower slopes, especially to the West. The Kishon takes its rise on the mountain. Under the northern cliffs rises `Ain Jalud, possibly identical with HAROD, WELL OF, which see. In Jelbun, a village on the western declivity, there is perhaps an echo of the old name.

W. Ewing


GILEAD (1)

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

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

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

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

1. The Land of Gilead:

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

2.Bashan:

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

3. Geology:

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

4. Mountains:

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

5. Streams and Products:

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

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

6. History:

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

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

LITERATURE.

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

W. Ewing


GILEAD (2)

(gil`adh):

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

(2) The father of Jephthah (Jdg 11:1,2).

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


GILEAD, BALM OF

See BALM OF GILEAD .


GILEAD, MOUNT

See GILEAD (2).


GILEADITES

gil'-e-ad-its:

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

(2) Natives of the district of Gilead (Jdg 10:3; 11:1, etc.).


GILGAL

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

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

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

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

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

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

George Frederick Wright


GILOH

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


GILONITE

gi'-lo-nit. See preceding article.


GIMEL

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


GIMZO

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


GIN

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

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

And he walketh upon the toils.

A gin shall take him by the heel,

And a snare shall lay hold on him,

A noose is hid for him in the ground.

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

Gene Stratton-Porter


GINATH

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


GINNETHOI; GINNETHON

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


GIRDLE

gur'-d'-l.

See ARMOR ;DRESS .


GIRGASHITE

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

A. H. Sayce


GIRL

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

See DAUGHTER ;MAID ,MAIDEN .


GIRZITES

gur'-zits.

See GIZRITES .


GISHPA

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


GITTAH-HEPHER

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


GITTAIM

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


GITTITES

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


GITTITH

git'-ith.

See MUSIC ;PSALMS .


GIVE

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

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

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

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

W. L. Walker


GIZONITE

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


GIZRITES

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



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