Bible Dictionary G 2

God.

The names by which God makes Himself known are various.

1. El, 'the strong or mighty one.' It is often used of God, especially in Job and the Psalms. Job 5: 8; Ps. 22: 1, etc.; and of the Lord Jesus in Isa. 9: 6. It is also used for the false gods, Ps. 81: 9; Dan. 11: 36; and is translated 'mighty' in Ps. 29: 1; Ps. 82: 1.

2. Eloah (Elah Chaldee), Elohim. The names most commonly used for God the Creator, the One with whom man has to do, the supreme Deity. Gen. 1: 1-31. (Running all through the O.T. to Mal. 3: 18.) These words are also applied to God's representatives, such as angels and judges. Ex. 22: 28; Ps. 82: 6; and also to false gods. Lev. 19: 4. Elohim (which is plural, called the plural of majesty or excellency) is the word of most frequent occurrence. When it is distinctly used for the one true God the article is often added.

3. Jehovah. This is a name of relationship with men, especially with Israel, taken by God in time. It is derived from havah, 'to exist,' and may be expanded into 'who is, who was, and is to come.' God thus reveals Himself in time as the ever-existing One: that is, in Himself eternally, He is always the same: cf. Heb. 1: 12. The above 'relationship' may be seen in the change from Elohim, the Creator, in Gen. 1, to Jehovah Elohim in Gen. 2, when man was brought into relationship with God. Again in Gen. 7: 16 Elohim ordered Noah to make the ark but Jehovah shut him in. Unfortunately the name Jehovah is seldom employed in the A.V. It is generally represented by LORD (sometimes GOD) printed in small capitals.* There is a contraction of Jehovah into Jah, also translated in the A.V. by LORD, except in Ps. 68: 4, where Israel is exhorted to sing unto God, and "extol him by his name JAH." Jah signifies the absolute supremacy of the self-existing One; whereas Jehovah was the name made known to Israel, and on which they could count. "God said unto Moses, I AM THAT I AM," Ex. 3: 14, where the word is Ehyeh, which is from the same root as Jehovah, the Eternal existing One; He that was, and is, and the coming One.

* In four places the A.V. has preserved the name Jehovah, namely, Ex. 6: 8; Ps. 83: 18; Isa. 12: 2; Isa. 26: 4.

4. Shaddai, 'the Almighty,' is another name of God, and is often so translated, especially in Job, without any other name attached. Job 6: 4, 14; Ps. 68: 14, etc. At times it is associated with one of the above words, and was the name by which He was especially known to the Patriarchs, as El Shaddai, God Almighty, Ex. 6: 3; which passage does not mean that the Patriarchs had not heard of the name of Jehovah, but that it was not the especial name for them.

5. Elyon, 'the Most High,' is another name of God, which stands alone, as in Deut. 32: 8; 2 Sam. 24: 14; and in Dan. 4: 17-34 (from a kindred word); or it has one of the above words added and is then 'the most high God,' Gen. 14: 20; or 'the LORD most high.' Ps. 7: 17. It is not confined to Israel, for He is "the Most High over all the earth." Ps. 83: 18.

6, 7. Adon and Adonai, and the plural Adonim, are all translated 'Lord'; they occur frequently, and are found in some of the following compounds:-

Adon Jehovah, Ex. 23: 17, the Lord GOD.

Adon Jehovah Elohim, Isa. 51: 22, thy Lord, the LORD, and thy God.

Adon Jehovah Sabaoth, Isa. 19: 4, the Lord, the LORD OF HOSTS.

Adonai Elohim, Ps. 86: 12, O Lord my God: cf. Dan. 9: 3, 9, 15.

Adona Jehovah, Deut. 9: 26, O Lord GOD (occurs frequently).

Adonai Jehovah Sabaoth, Jer. 2: 19, the Lord GOD of hosts.

El Elohim, Gen. 33: 20, El-elohe [Israel]; Gen. 46: 3, God, the God [of thy father].

El Elohim Jehovah, Joshua 22: 22, the LORD God of gods.

El Shaddai, Gen. 28: 3, etc., God Almighty.

Jah Jehovah, Isa. 26: 4, the LORD JEHOVAH.

Jehovah Adon, Neh. 10: 29, the LORD our Lord.

Jehovah Adonai, Ps. 68: 20, GOD the Lord.

Jehovah El, Ps. 31: 5, O LORD God.

Jehovah Elohim, Gen. 9: 26, etc., the LORD God.

Jehovah Elohim Sabaoth Adonai, Amos 5: 16, the LORD, the God of hosts, the Lord.

Jehovah Jehovah El, Ex. 34: 6, the LORD, the LORD God.

Jehovah Sabaoth, Jer. 46: 18, the LORD of hosts.

Jehovah Sabaoth Elohim, Jer. 27: 4, etc., the LORD of hosts, the God [of Israel].

For titles in combination with Jehovah, See JEHOVAH.

The true pronunciation of Jehovah is declared to be lost: the Jews when reading the O.T. never utter it (from a constrained interpretation of Lev. 24: 16), but say, 'the name,' 'the great and terrible name,' etc.

In the N.T. the word Θεός is constantly translated God; and Κύριος is the word commonly rendered Lord. In the O.T. the latter is used by the LXX as the translation of Jehovah, so in the N.T. it often represents Jehovah, and is then mostly, if not always, without the article, as in Matt. 1: 20, 22, 24, etc. The Lord is also called 'the Almighty,' Rev. 1: 8, etc.; and there are a few compound names as in the O.T.:

God Almighty, Rev. 16: 14; Rev. 19: 15.

Lord Almighty, 2 Cor. 6: 18.

Lord God Almighty, Rev. 4: 8; Rev. 11: 17; Rev. 15: 3; Rev. 16: 7; Rev. 21: 22.

Lord of Sabaoth, Rom. 9: 29; James 5: 4.

The characteristic name of God in the N.T. in relationship with His saints is that of FATHER: it was used anticipatively in the Lord's intercourse with His disciples, but made a reality after His resurrection, when He sent the message: "I ascend unto my Father and your Father, and to my God and your God." John 20: 17.

THE TRINITY. In reference to this term the Father is God. Phil. 2: 11; 1 Thess. 1: 1, etc. The Lord Jesus is God. Isa. 9: 6; Matt. 1: 23; John 1: 1; Rom. 9: 5; Phil. 2: 6; Col. 2: 9; 1 Tim. 3: 16; Heb. 1: 8. The Holy Spirit is God: "the Spirit of God moved upon the face of the waters." Gen. 1: 2. Ananias lied to 'the Holy Ghost,' 'unto God;' and Sapphira unto the 'Spirit of the Lord,' Acts 5: 3, 4, 9; 'Spirit of God.' 1 Cor. 2: 11; 1 Cor. 3: 16, etc. That there are three divine Persons (if we may so express it) is plain from scripture. The Father sent the Son, and He came to earth. The Father sent the Holy Spirit, and the Lord Jesus sent the Holy Spirit, and He came from heaven. He is a divine Person, of which there are many proofs (See HOLY SPIRIT). There is but one God.

Scripture reveals what God is in Himself, 'God is love' (used absolutely), 1 John 4: 8; and 'God is light' (used relatively, in opposition to darkness), 1 John 1: 5; and Christ is the expression of both in a Man. The principal of God's attributes and characteristics as revealed in scripture are

1. His Eternity. Hab. 1: 12; Rom. 1: 20.

2. Invisibility. Col. 1: 15.

3. Immortality. Ps. 90: 2; 1 Tim. 1: 17.

4. Omnipotence. Job 24: 1; Matt. 19: 26; only Potentate. 1 Tim. 6: 15.

5. Omnipresence. Ps. 139: 7-10; Jer. 23: 23, 24.

6. Omniscience. 1 Chr. 28: 9; Isa. 42: 8, 9; Rom. 8: 29, 30; Heb. 4: 13.

7. Incorruptibility. Rom. 1: 23; James 1: 13.

8. Immutability. Mal. 3: 6; James 1: 17.

9. Wisdom. Ps. 104: 24; Rom. 11: 33-36.

10. Holiness. Ps. 47: 8; Ps. 99: 3, 5; Rev. 4: 8.

11. Justice. Ps. 89: 14; 2 Tim. 4: 8.

12. Grace and mercy. Ps. 136; 2 Cor. 1: 3; Eph. 2: 4.

13. Longsuffering. Ex. 34: 6; Rom. 9: 22.

14. Faithfulness. Ps. 36: 5; Heb. 10: 23.

God's eternal power and divinity may be known in creation, Rom. 1: 20; but He has revealed Himself in the person of Christ, the Son, the eternal Word. God has been pleased also to reveal Himself in His written word. His purposes, His ways, and what He has done for sinful man, all demand universal reverence, adoration, and worship.

God forbid.

This is an unhappy expression, bringing in the name of God where it does not occur. In the O.T. it is chalilah, 'far be it.' Gen. 44: 7, 17, etc. In the N.T. μὴ γένοιτο, 'let it not be.' Rom. 3: 4, 6, 31, etc.

God speed.

The word is χαίρω, 'to rejoice, to be glad:' hence do not 'greet' one who brings not true doctrine; say not to him 'Hail,' as in Luke 1: 28; 2 John 10, 11.

Gods, Goddess.

See IDOLATRY.

Godhead.

1. θεῖος, that which is 'divine:' it is not like gold, silver, or stone, etc. Acts 17: 29. The word is translated 'divine' in 2 Peter 1: 3, 4.

2. θειότης, that which is characteristic of God, namely, 'divinity.' Rom. 1: 20.

3. θεότης, Deity or Godhead; in Christ 'dwells all the fulness of the Godhead bodily.' Col. 2: 9.

Godliness.

1. θεοσέβεια, 'worship or reverence of God,' 'reverential fear of God.' 1 Tim. 2: 10. The same word is used in the LXX for 'the fear of God' in Gen. 20: 11, and for 'the fear of the Lord' in Job 28: 28.

2. εὐσέβεια, from 'to worship well,' hence piety towards God. The word 'piety' seems to suit all the passages where the Greek word occurs. Acts 3: 12; 1 Tim. 2: 2; 1 Tim. 3: 16; 1 Tim. 4: 7, 8; 1 Tim. 6: 3, 5, 6, 11; 2 Tim. 3: 5; Titus 1: 1; 2 Peter 1: 3, 6, 7; 2 Peter 3: 11.

Gog.

Son of Shemaiah, a Reubenite. 1 Chr. 5: 4.

Gog and Magog.

GOG is a symbolical name for the powerful and proud chief of the vast hordes of Scythia and Tartary. MAGOG, the son of Japheth (Gen. 10: 2), whose descendants spread over the vast steppes in the north, after whom the land is here called. Ezek. 38: 2 should read "Son of man, set thy face against Gog, the land of Magog, the prince of Rosh, Meshech, and Tubal." Gog is the prince of Rosh, Meshech and Tubal answering to Russia, Moscow or Muscovy, and Tobolsk: all now in the Russian empire. These, 'coming out of the north,' as a cloud to cover the land,' will attack Israel in the land of Palestine, but will be smitten by God. Ezek. 38: 2, 18; Ezek. 39: 1, 6, 11. The valley where they will be buried will be called HAMON-GOG, the 'multitude of Gog,' Ezek. 39: 11, 15. The destruction of these hordes will cause the heathen to know the Lord, that is, the nations extern to the Anti-christian Empire of the West.

In Rev. 20: 8 we also read of Gog and Magog attacking "the camp of the saints about, and the beloved city," Jerusalem; but this must not be confounded with the prophecy in Ezekiel, for here they come out of 'the four corners of the earth;' and the battles do not coincide as to time. In Ezekiel the attack is before Israel is finally settled in the land, as may be seen by the context; whereas in the Revelation it is after the thousand years of the millennium, and is followed by the final overthrow of God's enemies who are led on by Satan. There is doubtless an allusion to the names in Ezekiel; 'Gog and Magog,' being symbolical names, are employed to describe all the proud and powerful hordes of post-millennium times, whose number is 'as the sand of the sea,' and whom Satan will collect together from all quarters to attack the kingdom of the Lord Jesus as established on earth, only to be devoured by fire from heaven: for Satan, when loosed, will not be able to raise up an empire against the Lord.

Golan. [Go'lan]

Levitical city of Manasseh. in Bashan, and a city of refuge. Deut. 4: 43; Joshua 20: 8; Joshua 21: 27; 1 Chr. 6: 71. Identified by some with Sahem el Jaulan, 32 48' N, 35 56' E.

Gold.

The well-known precious metal. It was discovered very early. Gen. 2: 11, 12. It was purified by fire. Prov. 17: 3; Zech. 13: 9; and we read of 'choice gold,' 'fine gold,' 'pure gold.' Precious things are compared with gold to show their value. Ps. 119: 72, 127. It was extensively used in the tabernacle and in the temple; some things being made of gold, and others being overlaid with it. For fabrics the gold was beaten into thin plates and cut into wires to be woven with the blue, the purple, and the fine twined linen. The heavenly Jerusalem is also described as of 'pure gold.' Rev. 21: 18, 21. Being the most costly metal it is regarded as symbolical of what pertains to God, and as signifying divine righteousness. The Lord Jesus counselled the poor Laodiceans to buy of Him 'gold tried in the fire,' that they might be rich. Rev. 3: 18.

Golden Candlestick.

See CANDLESTICK.

Golden City.

"The golden city ceased," Isa. 14: 4 is better translated, as in the margin, "the exactress of gold ceased!" Babylon, which had heaped up gold by its conquests, was overcome.

Golgotha. [Gol'gotha]

See CALVARY.

Goliath. [Goli'ath]

The giant of Gath, who for forty days defied the armies of Israel. He was slain by David with a sling and a stone in the name of Jehovah. David cut off his head and carried it to Jerusalem. Goliath's sword was preserved and eventually restored to David. His height was six cubits and a span, about 8ft. 4in. by the shortest cubit. He was a type of Satan, too strong for any to conquer except the one in the power of Jehovah, David being a type of the Lord Jesus. 1 Sam. 17: 4-23; 1 Sam. 21: 9. Goliath's brother, named Lahmi, also a giant, is evidently the one spoken of in 2 Sam. 21: 19, compare 1 Chr. 20: 5.

Gomer. [Go'mer]

1. Eldest son of Japheth, and father of Ashkenaz, Riphath, and Togarmah. Gomer is supposed to be the progenitor of the early Cimmerians who occupied the Tauric Chersonese, of which the name of the Crimea is a relic. In the 7th century they devastated the western part of Asia Minor. Gen. 10: 2, 3; 1 Chr. 1: 5, 6; Ezek. 38: 6.

2. Daughter of Diblaim, and 'wife' of Hosea. Hosea 1: 3.

Gomorrah, [Gomor'rah] Gomorrha. [Gomor'rha]

One of the five cities of the plain, or Vale of Siddim, that revolted against Chedorlaomer, who attacked and carried away the people and the spoil. They were rescued by Abraham because Lot was among the captives. The wickedness of the cities being exceedingly great, they were, with the exception of the small city of Zoar, destroyed by fire and brimstone from heaven. SODOM is constantly associated with Gomorrah in the accounts of this destruction, and they are held up both in the O.T. and in the N.T. as a signal instance of God's direct action in judgement. Gen. 14, 18, 19; 2 Peter 2: 6; Jude 7. Yet, solemn and complete as was their destruction, the Lord said it would be more tolerable in the day of judgement for these cities than for those where His mighty works had been done, and which had rejected Him. Matt. 10: 15.

It is not known where these cities were situated, except that they were near to the Dead Sea: at its north end is now considered to be most probable.

In Isa. 1: 10 Israel had fallen so low that the prophet addresses them as 'ye rulers of Sodom,' 'ye people of Gomorrah,' and Jerusalem is 'spiritually called Sodom and Egypt' in Rev. 11: 8.

Goodman.

'Master of the house.' Prov. 7: 19; Matt. 20: 11; Matt. 24: 43; Mark 14: 14; Luke 12: 39; Luke 22: 11.

Gopher Wood.

The wood with which Noah built the Ark. For so large a vessel it must have been a strong wood, but 'gopher' is the Hebrew word and it is not known to what it refers. Gen. 6: 14.

Goshen. [Go'shen]

1. The part of Egypt in which the Israelites were located. It is often called 'the land of Goshen,' and is also termed 'the land of Rameses.' Pharaoh bade Joseph place his father and his brethren in the best of the land. It is generally supposed that Goshen was situated on the east of the ancient Delta of the Nile. Gen. 45: 10; Gen. 46: 28, 29, 34; Gen. 47: 1, 4, 6, 11, 27; Gen. 50: 8; Ex. 8: 22; Ex. 9: 26.

2. Land or district in the southern part of Palestine. Joshua 10: 41; Joshua 11: 16. Not identified.

3. Town in the highlands of Judah. Joshua 15: 51. Not identified.

Gospel, The,

εὐγγέλιον. 'Good news' or 'glad tidings.' Everything worthy of this title must come from God. It has not always had the same character. It was good news to Adam and Eve that the Seed of the woman should bruise the head of the serpent. Doubtless they believed it, for Eve said, when Cain was born, "I have gotten a man from the Lord." Gen. 3: 15; Gen. 4: 1. It was good news to Noah (when God made known that He was going to destroy all flesh) that he and his family should be saved in an ark, and that God would establish His covenant with him. Noah believed God, and was preserved. Heb. 11: 7. It was good news to Abraham, when called out by God to be blessed by Him, to be told that he should have a son in his old age; that his seed should possess the land, and that in his Seed should all the nations of the earth be blessed. Gal. 3: 8. Abraham believed God, and it was counted unto him for righteousness. Gen. 15: 6; Rom. 4: 3. It was good news to the Israelites, when slaves to Pharaoh, that God had come down to deliver them by the hand of Moses. They believed the good news, "they bowed their heads and worshipped." Ex. 4: 31. But this was only a part of the good news to Israel; they were not only to be brought out of Egypt; but to be brought into a "good land and a large, unto a land flowing with milk and honey." Here alas, many of them failed; though this 'gospel,' as it is called in the Epistle to the Hebrews, was preached to them, it did not profit them, because it was not mixed with faith in them: they "entered not in because of unbelief." Heb. 4: 2-6.

The "glad tidings of the kingdom" was prophesied of in the O.T. and was preached by the Lord Jesus when on earth. Matt. 4: 23; Luke 4: 43, etc.; and will be preached in the future. Matt. 24: 14. Though this gospel was rejected by Israel at large, the Lord gathered around Him a little flock, who formed the nucleus of the church at Pentecost. Then Jesus Christ was preached and the forgiveness of sins through His death, "the gospel of the grace of God," and this was towards all mankind. Acts 20: 24.

To Paul was revealed "THE GOSPEL OF THE GLORY," that God has glorified Christ, and that His glory shines in the face of Him who put away the sins of believers. 2 Cor. 4: 4; 1 Tim. 1: 11. So peculiarly was this committed to Paul that he called it 'my gospel.' 2 Tim. 2: 8. It embraced more than salvation, great as that is, for he was desirous of making known "the mystery of the gospel," which separates believers from the first man of the earth, and associates them with Christ glorified in heaven.

In the future there will be glad tidings for Israel when God's time is come to bless them. The messengers will publish peace and salvation, and say to Zion, "Thy God reigneth." Isa. 52: 7. There will also be proclaimed THE EVERLASTING GOSPEL to the Gentiles, that which has been from the beginning, that the Seed of the woman should bruise the serpent's head. The testimony rendered by means of angelic power is, "Fear God, and give glory to him, for the hour of his judgement is come," with the injunction to worship the Creator. Rev. 14: 6, 7.

Gospels, The.

God having been pleased to give in His word four Gospels, it is manifest that He had a design and purpose in doing so, which it is well to endeavour to discover. If it is accepted that God is really the author of them all, it at once sweeps away all questions of anterior documents, from which one evangelist selected certain events, and another chose events somewhat different; and also the unworthy hypothesis that after the first, each writer had before him the gospel or gospels that had been previously written, and then sought to supply their deficiencies. Surely in all such thoughts God is forgotten.

It is surprising that the mass of modern commentators do not see any design in the differences in the gospels, and that each gospel has its own peculiar characteristics. As early as Irenaeus (A.D. 120-200) this was seen: he compared them with the four cherubim in the Revelation; and in several of the old books a man is portrayed with Matthew; a lion with Mark; an ox with Luke; and an eagle with John. Why they were put in this order is not easy to see, for in the Revelation the lion is mentioned first, and the calf second; though the above is the order of the faces in Ezekiel. The distinctions may be seen in many instances.

MATTHEW. The gospel opens with "The book of the generation of Jesus Christ, the Son of David, the son of Abraham." And the genealogy goes no further than Abraham, whereas in Luke it ascends to Adam, agreeing with the scope of that gospel. In Matthew there are many more quotations from the O.T. than in either of the others. All proving that this gospel was a testimony to Jesus as the true Messiah for Israel. Here the Magi come and inquire for "the king of the Jews." On His entry into Jerusalem He was hailed with "Hosanna to the son of David," which is not found in the other gospels: with many other designed differences. The ascension is not recorded: the record ends with the Lord in resurrection power on the earth, agreeing with the fact that the kingdom for Israel will be established on earth in the power of Him who is risen. In pointing out the characteristic feature of this gospel, which represents Christ as the Messiah and Son of David, it is not meant that other characters of the Lord are not there in a subordinate degree. Indeed in this gospel the Person of the Lord is very prominent, for every promise depends on the truth and glory of His Person.

MARK. The opening words show that it is the Gospel rather than the history of Jesus Christ, Son of God, which gives character to this gospel. It opens with a short preface to prepare the way for the introduction of the gospel of the kingdom of God, quoting part of Mal. 3: 1 and Isa. 40: 3. Various details show that Christ is the faithful servant of this gospel: for instance, the word εὐθέως, translated 'immediately,' 'straightway,' 'forthwith,' etc., occurs forty-two times: immediately one thing had been accomplished something else was to be done; and in Mark alone we read that they had no leisure to eat! The principles of the kingdom are not given here, nor the woes denounced, as in Matthew. In the passage "Of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father:" the words 'neither the Son' occur in this gospel only, agreeing with the passage that "the servant knoweth not what his lord doeth." As Son of God of course He knew all things. In Mark the Lord does not address God as His Father except in the agony in the garden, when His path of service was ended; nor do His disciples ever address him as 'Lord.' Surely all these things, and other differences that could be named, show the character of the gospel to be the Lord Jesus as the divine Servant.

LUKE. In this gospel Jesus is presented as Son of man: as observed above, His genealogy is traced to Adam. The early incidents of His life are here stated, being subject to His parents, etc. In the quotation from Isa. 40: 3-5, Matthew stops at the words "make his paths straight;" but Luke continues the quotation to "all flesh shall see the salvation of God." So also when the Lord sends out His apostles to preach, in Matthew He charges them, "Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not;" but in Luke these words are omitted. The Lord is here the Son of man for man. In this gospel only we have the parable of the good Samaritan, teaching that grace does not ask the question, "who is my neighbour?" for all men are neighbours; and here only we get the parable of the lost sheep, the lost piece of money, and the prodigal son: it is God seeking the lost. All this agrees with Christ being the Son of man, seeking the blessing of man: of. Luke 2: 14.

JOHN. The remarkable opening of this gospel gives its character. "The Word was with God, and the Word was God;" and near its close the object of its being written is stated to be that men might believe that Jesus is the Christ, the Son of God. There is no genealogy in John: in the beginning He was with God, and the world was made by Him. In this gospel the raising of Lazarus is recorded, and the Lord declares Himself to be 'the resurrection and the life.' Here alone is omitted the agony in the garden; and when they came to arrest Him, they all went backward and fell to the ground. In these and many other passages in this gospel we see the characteristic presentation of Jesus as the Son of God; though from the fifth chapter onwards, His perfect dependence upon the Father is fully presented.

Thus in the four gospels we have, as it were, four divine portraits of the Lord Jesus in the characters above named. It spoils their divine perfection if it is attempted to make them into one, often called a 'harmony.' Let them stand in their integrity as drawn by the finger of God; admire their differences, and the Lord revealed therein will be the better learnt. Each of the gospels is further considered under its respective name.

The distinctive features of the gospels may be further studied by observing the frequency of certain Greek words in each.

MATT. MARK. LUKE. JOHN.

Believe, to πιστεύω 11 15 9 100

End of the world (age) 5 - - -

Father, The πατήρ 44 5 17 122

Glory, glorify δόξα, δοξάζω 12 4 22 42

Immediately εὐθέως, εὐθύς 18 42 8 7

Kingdom of God 5 15 33 2

Kingdom of the Heavens 32 - - -

Know, to γινώσκωι 20 13 28 54

Life ζωή 7 4 6 36

Light φῶς 7 1 6 23

Love ἀγαπάω, ἀγάπη 9 5 14 44

Love φιλέω 4 - 1 13

Parable παραβολή 17 13 18 -

People λαός 15 3 36 3

Power δύναμις 13 10 15 -

Preach, to κηρύσσω 9 14 9 -

Preach (the gospel), to εὐαγγελίζω 1 - 10 -

Scribe γραμματεύς 24 22 15 1

True ἀληθής 1 1 - 12

True ἀληθινός - - 1 8

Truly ἀληθῶς 3 2 3 10

Truth ἀληθεια 1 3 3 25

Witness μαρτυρέω, μαρτυρία 1 3 3 47

Woe οὐαί 13 2 14 -

Works ἔργον 5 2 2 27

World κόσμος 9 3 3 79

For the Chronology of the Gospel History see NEW TESTAMENT.

Gourd,

qiqayon. This was some gourd of rapid growth that afforded Jonah needed shelter. Jonah 4: 6-10. The margin of the R.V. calls it the Palma Christi. Others identify it with the Lagenaria vulgaris, which is often seen in Palestine as affording shelter. It grows rapidly, but rapidly withers, as by the gnawing of its bark by a snail, etc. Its fruit, emptied of seeds, is used for bottles.

Gourd, Wild,

paqquoth. In a time of dearth a lap-full of gourds from a wild vine was gathered to provide a meal for Elisha and the sons of the prophets. 2 Kings 4: 39. Some suppose this to have been the wild cucumber, the leaves of which resemble those of the vine, but have a bitter poisonous taste. Others think the poisonous Colocynth, the Colocynthis agri, to be referred to. The ancient versions support this. A kindred word is translated 'knops' in 1 Kings 6: 18 ('gourds,' margin), as ornaments in the temple, for which the fruit of the Colocynth would be a graceful model.

Governor.

There are ten Hebrew words thus translated, signifying any ruler, captain, viceroy, etc., that was set over the people. The term is also so used in the N.T. except the following:

1. ἐθνάρχης 'governor of a nation,' an ethnarch, as the ruler of Damascus was called. 2 Cor. 11: 32.

2. εὐθύνων, 'one who directs, guides,' used of the 'steersman of a ship.' James 3: 4.

3. ἡγεμών, the procurator of Judaea. Matt. 27: 2; Luke 20: 20, etc.

4. οἰκονόμος, 'manager of a house, steward.' Gal. 4: 2.

Governor of the Feast.

The word is ἀρχιτρίκλινος, lit. 'head of three couches.' Three couches were set round the dining table, leaving the fourth side for the access of the servants: hence the president or ruler of a feast. John 2: 8, 9.

Gozan. [Go'zan]

Region in Mesopotamia, to which some of the Israelites were carried captive. The 'river Gozan' may signify the river at Gozan, and this is identified by most with the river Habor, now Khabour. A district about 37 N, 41 E. 2 Kings 17: 6; 2 Kings 18: 11; 2 Kings 19: 12; 1 Chr. 5: 26; Isa. 37: 12.

Grace,

chen, χάρις. The favour and graciousness shown by God to guilty man. It stands in contrast to law, John 1: 17; Gal. 5: 4; also to works and to desert or reward, Rom. 4: 4; Rom. 11: 6; 'by grace ye are saved.' Eph. 2: 5, 8. The grace of God is vouchsafed to the saints all along the way: we find nearly all the Epistles commence and end with the invocation of grace on the churches: whereas when individuals are addressed MERCY is added. 1 Tim. 1: 2; 2 Tim. 1: 2; Titus 1: 4; 2 John 3. The different aspects of grace and mercy have been thus set forth: "Grace refers more to the source and character of the sentiment; mercy to the state of the person who is its object, Grace may give me glory; mercy contemplates some need in me. Mercy is great in the greatness of the need; grace in the thought of the person exercising it."

Graff, To.

The reference to the grafting of trees in Romans 11 shows that the system was then practised. It speaks of Gentiles, the wild olive branches, being grafted into the good olive tree; and this is said to be 'contrary to nature.' Gentiles have now been grafted into the tree of witness on earth, and of promise; but by-and-by the natural branches, Israel, will again be grafted into 'their own olive tree.' It does not refer to individual salvation. Rom. 11: 17-24.

Grapes.

See VINE.

Grass.

This word is often used in scripture for any kind of small herb or fodder. It is frequently referred to metaphorically to represent human frailty. "Surely the people is grass: the grass withereth, the flower fadeth." Isa. 40: 7. 8. It is growing one day, and the next it is cast into the oven as fuel. Matt. 6: 30.

Grasshopper.

This insect cannot be distinguished from the locust. See LOCUST.

Grate.

Anything twisted or woven. It refers to the 'grating' made of brass that formed part of the brazen altar. Ex. 27: 4; Ex. 35: 16; Ex. 38: 4, 5, 30; Ex. 39: 39.

Grave.

The principal words are

1. qeber, qeburah, τάφος, from 'to bury,' and hence any description of burying place, as Gen. 35: 20; Gen. 50: 5; Matt. 23: 29, etc. They are often translated SEPULCHRE. Gen. 23: 6; Deut. 34: 6; Matt. 23: 27.

2. sheol, ἅδης, the place of departed spirits. Gen. 37: 35; Ps. 6: 5; Hosea 13: 14; 1 Cor. 15: 55, etc. See HELL.

3. μνῆμα, μνημεῖον, from 'to remember,' hence a memorial tomb or monument. Matt. 27: 52, 53, etc. It is often translated SEPULCHRE, as in John 20: 1-11; and TOMB, as in Matt. 8: 28, etc.

The graves were of various descriptions: some were simply holes dug in the ground and at times covered over with one or more large stones, over which men might walk unawares. Luke 11: 44. Some were hewn in the rock, and a single stone placed or rolled against the mouth, the tomb of Lazarus and that of Joseph in which 'the body of Jesus was laid' being of this description. Other sepulchres or tombs were said to be built; an ornamental structure being erected over the place where the body was laid, similar to those found in nearly all modern cemeteries. Matt. 23: 29.

In places, and especially near Jerusalem, there are long passages, with holes cut in the sides in which the bodies were placed; and by continuing these passages such tombs could be enlarged to any extent. We read in the O.T. of the TOMBS OF THE KINGS. Those now bearing this name may be seen marked on maps to the north of Jerusalem; and others called the TOMBS OF THE PROPHETS are placed on the mount of Olives. These of course may not be those referred to in scripture.

Natural caves were also used as graves, as the cave of Machpelah. Gen. 23: 3-20. In Luke 8: 27 we read of a demoniac who lived in the 'tombs:' these were doubtless natural caves.

The Lord compared the hypocritical scribes and Pharisees to whited sepulchres, the outward beauty of which stood in strong contrast to the dead men's bones and uncleanness within. There is a tradition that the sepulchres were white-washed once every year, that they might be readily seen and avoided. The hour comes when all that are in the graves shall hear His voice and come forth, some to the resurrection of life, and others to the resurrection of judgement. John 5: 28, 29.

Grave, To.

See ENGRAVING.

Graven Image.

Images were of two descriptions: they were cut or hewn out of a block of stone, and fashioned into some likeness. Dagon, the god of the Philistines, had face, head, and hands, being, as is supposed, half fish and half man. 1 Sam. 5: 3, 4. The gods made of a tree were also doubtless wrought, at least rudely, in the form of some living or imaginary creature. But there were also MOLTEN IMAGES, as the golden calf, which was first cast and then shaped more exactly with the graving tool. Ex. 32: 4: cf. Acts 17: 29. Yet Israel had been expressly forbidden to make 'any graven image' to bow down to or to worship. Ex. 20: 4, 5. The Gentile also, led on by Satan, made his own god, and worshipped it, turning his eyes away from God's 'eternal power and divinity' which are manifest in His works. Rom. 1: 20-23.

Greaves.

SEE ARMOUR.

Grecia, [Gre'cia] Greece.

The Hebrew of Greece is Yavan, which naturally associates it with Javan the son of Japheth. Gen. 10: 2, 4; 1 Chr. 1: 5, 7. In Isa. 66: 19 the country inhabited by his descendants is also called Javan, which is mentioned as a place whose merchants traded with Tyre. Ezek. 27: 13, 19. See JAVAN. The same word is translated 'Grecia' in Daniel and 'Greece' in Zechariah. It is the well-known country bearing that name in the S.E. corner of Europe, but the name did not always apply to the same extent of territory. It did not anciently include Macedonia, nor does the modern kingdom. Greece is referred to in Daniel as the seat of the third great Gentile empire, of which Alexander the Great was the head, though he was a Macedonian; but he conquered Greece, and the empire he established bears that name. Dan. 8: 21; Dan. 10: 20; Dan. 11: 2.

THE GRECIAN EMPIRE is called 'a kingdom of brass,' as inferior to the Babylonian and the Persian: Dan. 2: 39. It was not inferior as to its extent. Of it was said, "it shall bear rule over all the earth;" but as an empire it was not consolidated, and scarcely had any capital. An army had to be left in Greece under Antipater to preserve peace. On the death of Alexander the empire was not conquered by others, but fell to pieces of itself.

The empire is further compared to a leopard, with four wings, marking its rapid conquests. It had four heads, answering to its being divided into four kingdoms, before Rome became supreme. Dan. 7: 6. Again it is compared to a he-goat that touched not the ground, also marking the speed of its progress. It was very great, and when very strong its great horn was broken. "The rough goat is the king of Grecia: and the great horn that is between his eyes is the first king." Dan. 8: 6, 8, 21. See ALEXANDER THE GREAT. In Zech. 9: 13 Greece is mentioned as one of the nations to be subdued by Israel when Jehovah again fights for them. It was visited by Paul under the names of Macedonia, Achaia, and Greece. Acts 16: 9-12: Acts 18: 12; Acts 19: 21; Acts 20: 2.

Grecians.

1. Sons of Javanim, Greeks. The children of Israel had been sold to them by Tyre and Sidon. Joel 3: 6.

2. Ἑλληνιστής, Hellenists. Greek-speaking Jews, not to be confounded with Gentile Greeks. They stand in contrast to the Hebrews in Acts 6: 1. Paul disputed with them at Jerusalem. Acts 9: 29. The gospel was preached to them at Antioch, Acts 11: 20; but in this last passage many MSS read 'Greeks.'

Greek,

Ἓλλην. A native of Greece. For their origin, and reference to them in the O.T., see GRECIA and GRECIANS. In the N.T. we read that some came to Jerusalem to worship and desired to see Jesus; but He was then just about to be offered up. John 12: 20-24. The Greeks were an intellectual people and naturally sought after wisdom; and Christ crucified was unto them foolishness. How could they naturally think of having faith in a man crucified with malefactors? But to the called ones Christ became the power and wisdom of God. 1 Cor. 1: 22-24. In Paul's evangelising among them 'great multitudes ' believed, and lost their proud nationality in Christ. Acts 14: 1; Acts 17: 4; Gal. 3: 28; Col. 3: 11.

Greek Language.

God so ordained it that by the rise of the Greek empire this language was spread over Asia Minor, Syria, Egypt, and countries adjacent, and it is a language still understood by the learned of all nations. It is acknowledged to be a remarkably flexible language, capable of forming new theological terms with delicate shades of meaning, and of expressing ideas with precision. It was therefore, on all accounts, the most suitable language in which to make known the gospel of God, and the truths needed for the building up of the saints. Not only was the New Testament written in Greek, but the O.T. was also translated into the same language, and that version was quoted by both the Lord and His apostles. The chief captain at Jerusalem, though a Roman, asked Paul if he could speak Greek, supposing him to be an Egyptian. Acts 21: 37. The inscription placed over the Lord at His crucifixion was written in Greek as well as in Hebrew and Latin: all the world must be informed who it was that hung upon that cross. Luke 23: 38; John 19: 20. The name and character of the angel of the bottomless pit was also proclaimed in Hebrew and Greek. Rev. 9: 11.

Greyhound.

This is literally 'girt in the loins,' and reads in the margin 'horse.' Prov. 30: 31. It probably refers to a girded warhorse as something that 'goes well,' and is comely or stately in its going.

Grisled.

Grey colour, or mixed with grey. Gen. 31: 10; Zech. 6: 3, 6.

Grove.

1. eshel, a tamarisk, or perhaps any large tree. Abraham planted a memorial tree in Beer-sheba, and called there on the name of Jehovah. Gen. 21: 33. The same word is translated 'tree' in the A.V. in 1 Sam. 22: 6 ('grove' in margin) and 1 Sam. 31: 13.

2. asherah, asherath. The word 'grove' naturally suggests a row of trees, but that this cannot be the meaning is evident from groves being set up 'under every green tree.' 1 Kings 14: 23; 2 Kings 17: 10. Manasseh set a graven image of the grove that he had made in the temple, which Josiah removed, burnt, and ground to powder. 2 Kings 21: 7; 2 Kings 23: 6. This was doubtless made of metal, but the groves were of wood, as we learn from their being cut down, and burnt. Judges 6: 25, 26; 2 Kings 23: 14, 15. One passage speaks of groves being planted, Deut. 16: 21; another, of their being made, and another, of their being built. 1 Kings 14: 15, 23. They are constantly associated with idols and images, and Judges 3: 7 speaks of their being served along with Baalim.

On the whole it seems most probable that they were wooden symbols of a goddess, in the form of images or pillars, or mere stems of trees inserted in the earth. In 2 Kings 23: 7 we read that women wove 'hangings' for the groves, but these were literally 'houses' or 'tents,' which implies that they enclosed the groves, probably for impure purposes, for immorality was almost constantly associated with idolatry. Kalisch and others suppose that the name Asherah has reference to the Syrian goddess Astarte, and it is so translated by the LXX in 2 Chr. 15: 16. Fürst refers it to the Phoenician nature-god. The many references to the idols, images, and groves show how far Israel had departed from the living God and fallen into idolatry.

Guard.

1. mishmaath, from 'obedience,' a body-guard. 2 Sam. 23: 23; 1 Chr. 11: 25.

2. mishmar, a place where watch was kept. Neh. 4: 22, 23; Ezek. 38: 7.

3. ruts, 'to run,' runners, state couriers, who published edicts in the provinces, some of which would always be with the king. 1 Kings 14: 27, 28; 2 Kings 10: 25; 2 Kings 11: 4-19; 2 Chr. 12: 10, 11.

4. tabbach, slaughterer, executioner, attached to the body-guard of the king Gen. 37: 36; Dan. 2: 14. This Hebrew word occurs in every other passage where the word 'guard' occurs.

Gudgodah. [Gudgo'dah]

One of the stations of the Israelites in the wilderness. Deut. 10: 7. Probably the same as HOR-HAGIDGAD in Num. 33: 32, 33.

Guest-chamber.

It is recorded that in Jerusalem at the time of the feasts, when so many persons came from distant places, those living in the city who were able, gave up a room for the use of any that came to worship, hence the term 'guest-chamber.' The disciples found such a room ready, furnished and prepared, where the Lord kept the last Passover with His disciples. Mark 14: 14; Luke 22: 11.

Guni. [Gu'ni]

1. Son of Naphtali, whose descendants were called GUNITES. Gen. 46: 24; Num. 26: 48; 1 Chr. 7: 13.

2. Father of Abdiel, a chief man of Gad. 1 Chr. 5: 15.

Gunites.

Descendants of Guni No. 1. Num. 26: 48.

Gur.

At the ascent or 'going up to Gur' Ahaziah was slain in his chariot. 2 Kings 9: 27. Not identified.

Gurbaal. [Gur-ba'al]

Place in which, at the time of Uzziah, Arabians dwelt, against whom God helped him. 2 Chr. 26: 7.

Gutter.

1. tsinnor, 'waterspout or watercourse,' spoken of by David in reference to the attack upon the stronghold of the Jebusites in Jerusalem. 2 Sam. 5: 8.

2. rahat, water-trough for cattle. Gen. 30: 38, 41.

Ha, Ha.

The war-horse answers the trumpet with Ha, Ha: he is ready. Job 39: 25. The same Hebrew word is translated AH, AHA, q.v.

Haahashtari. [Haahashta'ri]

Son of Ashur of the tribe of Judah. 1 Chr. 4: 6.

Habaiah. [Habai'ah]

Ancestor of some priests who returned from exile. They could not prove their genealogy, and were put from the priesthood. Ezra 2: 61; Neh. 7: 63.

Habakkuk.

Nothing is said of the prophet's ancestors, nor as to when he prophesied. He is generally placed in the time of Josiah or a little later: it was before the captivity of Judah, for that is foretold.

Hab. 1. The prophet exhibits the exercise of a heart full of sympathy towards the people of God. The evil among them greatly distressed him, and he cried mightily unto God. In Hab. 1: 5-11 is God's answer. He will raise up the Chaldeans, a "bitter and hasty nation," to punish them. The character and violence of the Chaldeans are described.

In the verses from Hab. 1: 12 to Hab. 2: 1, the prophet pleads with God not to be unmindful that the Chaldeans were worse than Judah. He will watch for God's answer.

In Hab. 2: 2-20 is God's reply. The prophet was told to write the vision so plainly that he who read it might run. The vision was for an appointed time, but it hasted to the end. The restless, grasping pride of the Chaldeans God would in due time judge; but meanwhile "the just shall live by his faith." The rapacity of the Babylonian is spoken of, and then woes are pronounced against the oppressor, for his covetousness, his blood-shedding, his debauchery, and his idolatry.

In contrast to all this the announcement is made that "The earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the [bed of the] sea." This looks forward to the millennium, passing over the partial return of the people in the books of Ezra and Nehemiah. The prophet is assured that "The Lord is in his holy temple: let all the earth keep silence before him." Judgement on the Gentile rulers of God's people will, at the time of the end, immediately precede and lead to the kingdom.

Hab. 3 is a prayer of the prophet. 'Upon Shigionoth,' reads in the margin "according to variable songs or tunes," which signification seems confirmed by the subscription, "To the chief singer on stringed instruments." The prophet realises the presence of God while he reviews His past dealings against Israel's enemies, and sees in them the pledge of the future salvation. At the close, while faith has to wait for the blessing he rejoices in God, saying, "I will rejoice in the Lord, I will joy in the God of my salvation. The Lord God is my strength, and he will make my feet like hinds' feet, and he will make me to walk upon mine high places."

Habaziniah. [Habazini'ah]

Ancestor of Jaazaniah, chief of the Rechabites in the time of Jeremiah. Jer. 35: 3.

Habergeon.

See ARMOUR.

Habor. [Ha'bor]

An affluent of the Euphrates, joining that river about 35 N. It marks one of the districts to which the Israelites were carried captive. 2 Kings 17: 6; 2 Kings 18: 11; 1 Chr. 5: 26. It is now called Khabour. The name of the Habor has been found on some of the ancient Assyrian monuments. In ancient histories it has borne the names of Aborrhas, Aburas, Abora, and Chaboras, etc.

Hachaliah. [Hachali'ah]

Father of Nehemiah. Neh. 1: 1; Neh. 10: 1.

Hachilah. [Hach'ilah]

Hill near Ziph in Judah, described as being 'before' or 'on the south of ' Jeshimon. David resorted there when pursued by Saul, and there David spared Saul when he was in his power. 1 Sam. 23: 19; 1 Sam. 26: 1, 3. Identified by some with Dhahret el Kolah, 31 28' N, 35 13 E.

Hachmoni. [Hach'moni]

Father of Jehiel, a companion of David's sons. 1 Chr. 27: 32. In 1 Chr. 11: 11 the same Hebrew word is translated 'Hachmonite.'

Hachmonite. [Hach'monite]

Designation of Jashobeam, 1 Chr. 11: 11, or he was 'the son of Hachmoni.' Supposed to be the same as the TACHMONITE in 2 Sam. 23: 8 (see margin) the chief of David's valiant men. See ADINO.

Hadad. [Hadad']

1. Son of Bedad and king of Edom. Gen. 36: 35, 36; 1 Chr. 1: 46, 47.

2. An Edomite of the royal family. When a child he was carried into Egypt: Pharaoh eventually gave him his sister-in-law as wife. On the death of David he returned to his own country, and, being stirred up by God, was an enemy and did mischief to Solomon. 1 Kings 11: 14-22.

3. Son of Ishmael. 1 Chr. 1: 30. Called HADAR in Gen. 25: 15.

4. King of Edom who succeeded Baal-hanan. 1 Chr. 1: 50, 51. Called HADAR in Gen.

36: 39. Apparently 'Hadad' was a title of the kings of Edom rather than a name.

Hadadezer. [Hadade'zer]

Son of Rehob, Syrian king of Zobah. He was defeated by David with great loss, and driven across the Euphrates. David took much spoil and the shields of gold he dedicated to the Lord. Hadadezer was also again totally defeated by David. 2 Sam. 8: 3-12; 1 Kings 11: 23. Called HADAREZER in 2 Sam. 10: 16, 19; 1 Chr. 18: 3-10; 1 Chr. 19: 16-19.

Hadadrimmon. [Hadadrim'mon]

Place in the valley of Megiddo where there had been great mourning. It is quoted as an illustration of the great mourning there will be at Jerusalem when the sin of Judah is brought home to their conscience for having demanded the death of their Messiah. Zech. 12: 11. The allusion is considered to be the occasion when Josiah was smitten in that same valley, though the histories do not speak of any mourning there. 2 Kings 23: 29; 2 Chr. 35: 22, 23. It is identified with Rummaneh, 32 32' N, 35 12' E.

Hadar. [Had'ar]

See HADAD.

Hadarezer. [Hadare'zer]

See HADADEZER.

Hadashah. [Hada'shah]

City in the lowlands of Judah. Joshua 15: 37. Identified by some with Ebdis or Eddis, 31 41' N, 34 42' E.

Hadassah. [Hadas'sah]

Another name for Esther. Esther 2: 7.

Hadattah. [Hadat'tah]

City in the south of Judah. Joshua 15: 25. See HAZOR-HADATTAH.

Hades.

See HELL.

Hadid. [Ha'did]

Town near Lod and Ono. Ezra 2: 33; Neh. 7: 37; Neh. 11: 34. Identified with Haditheh, 31 58' N, 34 57' E.

Hadlai. [Had'lai]

Father of Amasa, a chief of the Ephraimites. 2 Chr. 28: 12.

Hadoram. [Hado'ram]

1. Son of Joktan, of the family of Shem. Gen. 10: 27; 1 Ch. 1: 21.

2. Son of Tou or Toi king of Hamath: he was sent to congratulate David on his victory over Hadarezer. 1 Chr. 18: 10. The same as JORAM in 2 Sam. 8: 10.

3. Chief officer over the tribute in the days of Solomon. He lost his life at the division of the kingdom. 2 Chr. 10: 18. Apparently the same as ADORAM in 2 Sam. 20: 24, and ADONIRAM in 1 Kings 4: 6.

Hadrach. [Ha'drach]

District in Syria. Zech. 9: 1. Not identified. It is supposed to be found on the Assyrian monuments in the names Hatarakka, and Hatarika, where it is associated with Damascus and Hamath, as in Zechariah.

Haft.

The 'handle,' as of a dagger. Judges 3: 22.

Hagab. [Ha'gab]

Ancestor of some Nethinim who returned from exile. Ezra 2: 46

Hagaba, [Haga'ba] Hagabah. [Haga'bah]

Ancestor of some Nethinim who returned from exile. Ezra 2: 45; Neh. 7: 48.

Hagar. [Ha'gar]

Sarah's Egyptian handmaid, given to Abraham, and the mother of Ishmael. When she had conceived, her mistress was despised in her eyes, and on being harshly dealt with, she absconded; but the angel of the Lord bade her return. He would multiply her seed exceedingly. She called His name "Thou God seest me." Fifteen years later, at the feast made by Abraham on the occasion of the weaning of Isaac, Ishmael was seen to mock, and Sarah besought Abraham to cast out Hagar and her son; being instructed by God he did so. Still God protected her and her son, and saved him when she thought he was about to die. Gen. 16: 1-16; Gen. 21: 9-20; Gen. 25: 12.

An allegory is drawn from the above history in Gal. 4: 24-31. Hagar (AGAR) answers to the covenant of law and to Jerusalem then in bondage; and Sarah to the covenant of promise and to Jerusalem above, which is free. The conclusion as to the believer is, "so then, brethren, we are not the children of the bondwoman, but of the free." The Christian is not under the law nor in the flesh; but is free, under grace. Being the seed of Abraham according to promise, that is, being 'of Christ,' or 'Christ's,' the gospel and new covenant blessings have come to believers through Him, and they are reckoned as of God's city, Jerusalem above, that is free. The church is of God's eternal counsel, heavenly, and is never in scripture called a mother.

Hagarenes, [Hagare'nes] <