Glass Glean Glede Glorify Glory Glutton Gnash Gnat Goad Goat Goath Gob Goblet God Godhead Godliness Goel Gog Golan Gold Golden calf Goldsmith Golgotha Goliath Gomer Gomorrah Goodly trees Goodness Goodness of God Gopher Goshen Gospel Gospels Gourd Government of God Governments Governor Gozan Grace Grace, means of Graft Grain Grape Grass Grasshopper Grate Grave Graven image Graving Greaves
was known to the Egyptians at a very early period of their
national history, at least B.C. 1500. Various articles both
useful and ornamental were made of it, as bottles, vases, etc. A
glass bottle with the name of Sargon on it was found among the
ruins of the north-west palace of Nimroud. The Hebrew word
_zekukith_ (Job 28:17), rendered in the Authorized Version
"crystal," is rightly rendered in the Revised Version "glass."
This is the only allusion to glass found in the Old Testament.
It is referred to in the New Testament in Rev. 4:6; 15:2; 21:18,
21. In Job 37:18, the word rendered "looking-glass" is in the
Revised Version properly rendered "mirror," formed, i.e., of
some metal. (Comp. Ex. 38:8: "looking-glasses" are brazen
mirrors, R.V.). A mirror is referred to also in James 1:23.
The corners of fields were not to be reaped, and the sheaf
accidentally left behind was not to be fetched away, according
to the law of Moses (Lev. 19:9; 23:22; Deut. 24:21). They were
to be left for the poor to glean. Similar laws were given
regarding vineyards and oliveyards. (Comp. Ruth 2:2.)
an Old English name for the common kite, mentioned only in Deut.
14:13 (Heb. ra'ah), the Milvus ater or black kite. The Hebrew
word does not occur in the parallel passage in Leviticus (11:14,
da'ah, rendered "vulture;" in R.V., "kite"). It was an unclean
bird. The Hebrew name is from a root meaning "to see," "to
look," thus designating a bird with a keen sight. The bird
intended is probably the buzzard, of which there are three
species found in Palestine. (See VULTURE link )
(1.) To make glorious, or cause so to appear (John 12:28; 13:31,
32; 17:4,5).
(2.) Spoken of God to "shew forth his praise" (1 Cor. 6:20;
10:31).
(Heb. kabhod; Gr. doxa). (1.) Abundance, wealth, treasure, and
hence honour (Ps. 49:12); glory (Gen. 31:1; Matt. 4:8; Rev.
21:24, 26).
(2.) Honour, dignity (1 Kings 3:13; Heb. 2:7 1 Pet. 1:24); of
God (Ps. 19:1; 29:1); of the mind or heart (Gen. 49:6; Ps. 7:5;
Acts 2:46).
(3.) Splendour, brightness, majesty (Gen. 45:13; Isa. 4:5;
Acts 22:11; 2 Cor. 3:7); of Jehovah (Isa. 59:19; 60:1; 2 Thess.
1:9).
(4.) The glorious moral attributes, the infinite perfections
of God (Isa. 40:5; Acts 7:2; Rom. 1:23; 9:23; Eph. 1:12). Jesus
is the "brightness of the Father's glory" (Heb. 1:3; John 1:14;
2:11).
(5.) The bliss of heaven (Rom. 2:7, 10; 5:2; 8:18; Heb. 2:10;
1 Pet. 5:1, 10).
(6.) The phrase "Give glory to God" (Josh. 7:19; Jer. 13:16)
is a Hebrew idiom meaning, "Confess your sins." The words of the
Jews to the blind man, "Give God the praise" (John 9:24), are an
adjuration to confess. They are equivalent to, "Confess that you
are an impostor," "Give God the glory by speaking the truth;"
for they denied that a miracle had been wrought.
(Deut. 21:20), Heb. zolel, from a word meaning "to shake out,"
"to squander;" and hence one who is prodigal, who wastes his
means by indulgence. In Prov. 23:21, the word means debauchees
or wasters of their own body. In Prov. 28:7, the word (pl.) is
rendered Authorized Version "riotous men;" Revised Version,
"gluttonous." Matt. 11:19, Luke 7:34, Greek phagos, given to
eating, gluttonous.
Heb. harak, meaning "to grate the teeth", (Job 16:9; Ps. 112:10;
Lam. 2:16), denotes rage or sorrow. (See also Acts 7:54; Mark
9:18.)
only in Matt. 23:24, a small two-winged stinging fly of the
genus Culex, which includes mosquitoes. Our Lord alludes here to
the gnat in a proverbial expression probably in common use, "who
strain out the gnat;" the words in the Authorized Version,
"strain at a gnat," being a mere typographical error, which has
been corrected in the Revised Version. The custom of filtering
wine for this purpose was common among the Jews. It was founded
on Lev. 11:23. It is supposed that the "lice," Ex. 8:16 (marg.
R.V., "sand-flies"), were a species of gnat.
(Heb. malmad, only in Judg. 3: 31), an instrument used by
ploughmen for guiding their oxen. Shamgar slew six hundred
Philistines with an ox-goad. "The goad is a formidable weapon.
It is sometimes ten feet long, and has a sharp point. We could
now see that the feat of Shamgar was not so very wonderful as
some have been accustomed to think."
In 1 Sam. 13:21, a different Hebrew word is used, _dorban_,
meaning something pointed. The expression (Acts 9:5, omitted in
the R.V.), "It is hard for thee to kick against the pricks",
i.e., against the goad, was proverbial for unavailing resistance
to superior power.
(1.) Heb. 'ez, the she-goat (Gen. 15:9; 30:35; 31:38). This
Hebrew word is also used for the he-goat (Ex. 12:5; Lev. 4:23;
Num. 28:15), and to denote a kid (Gen. 38:17, 20). Hence it may
be regarded as the generic name of the animal as domesticated.
It literally means "strength," and points to the superior
strength of the goat as compared with the sheep.
(2.) Heb. 'attud, only in plural; rendered "rams" (Gen.
31:10,12); he-goats (Num. 7:17-88; Isa. 1:11); goats (Deut.
32:14; Ps. 50:13). They were used in sacrifice (Ps. 66:15). This
word is used metaphorically for princes or chiefs in Isa. 14:9,
and in Zech. 10:3 as leaders. (Comp. Jer. 50:8.)
(3.) Heb. gedi, properly a kid. Its flesh was a delicacy among
the Hebrews (Gen. 27:9, 14, 17; Judg. 6:19).
(4.) Heb. sa'ir, meaning the "shaggy," a hairy goat, a he-goat
(2 Chr. 29:23); "a goat" (Lev. 4:24); "satyr" (Isa. 13:21);
"devils" (Lev. 17:7). It is the goat of the sin-offering (Lev.
9:3, 15; 10:16).
(5.) Heb. tsaphir, a he-goat of the goats (2 Chr. 29:21). In
Dan. 8:5, 8 it is used as a symbol of the Macedonian empire.
(6.) Heb. tayish, a "striker" or "butter," rendered "he-goat"
(Gen. 30:35; 32:14).
(7.) Heb. 'azazel (q.v.), the "scapegoat" (Lev. 16:8, 10,26).
(8.) There are two Hebrew words used to denote the
undomesticated goat:, _Yael_, only in plural mountain goats (1
Sam. 24:2; Job 39:1; Ps.104:18). It is derived from a word
meaning "to climb." It is the ibex, which abounded in the
mountainous parts of Moab. And _'akko_, only in Deut. 14:5, the
wild goat.
Goats are mentioned in the New Testament in Matt. 25:32,33;
Heb. 9:12,13, 19; 10:4. They represent oppressors and wicked men
(Ezek. 34:17; 39:18; Matt. 25:33).
Several varieties of the goat were familiar to the Hebrews.
They had an important place in their rural economy on account of
the milk they afforded and the excellency of the flesh of the
kid. They formed an important part of pastoral wealth (Gen.
31:10, 12;32:14; 1 Sam. 25:2).
a lowing, a place near Jerusalem, mentioned only in Jer. 31:39.
a pit, a place mentioned in 2 Sam. 21:18, 19; called also Gezer,
in 1 Chr. 20:4.
a laver or trough for washing garments. In Cant. 7:2, a bowl or
drinking vessel, a bowl for mixing wine; in Ex. 24:6, a
sacrificial basin. (See CUP link )
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the
Divine Being. It is the rendering (1) of the Hebrew _'El_, from
a word meaning to be strong; (2) of _'Eloah_, plural _'Elohim_.
The singular form, _Eloah_, is used only in poetry. The plural
form is more commonly used in all parts of the Bible, The Hebrew
word Jehovah (q.v.), the only other word generally employed to
denote the Supreme Being, is uniformly rendered in the
Authorized Version by "LORD," printed in small capitals. The
existence of God is taken for granted in the Bible. There is
nowhere any argument to prove it. He who disbelieves this truth
is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the
being of God are:
(1.) The a priori argument, which is the testimony afforded by
reason.
(2.) The a posteriori argument, by which we proceed logically
from the facts of experience to causes. These arguments are,
(a) The cosmological, by which it is proved that there must be
a First Cause of all things, for every effect must have a cause.
(b) The teleological, or the argument from design. We see
everywhere the operations of an intelligent Cause in nature.
(c) The moral argument, called also the anthropological
argument, based on the moral consciousness and the history of
mankind, which exhibits a moral order and purpose which can only
be explained on the supposition of the existence of God.
Conscience and human history testify that "verily there is a God
that judgeth in the earth."
The attributes of God are set forth in order by Moses in Ex.
34:6,7. (see also Deut. 6:4; 10:17; Num. 16:22; Ex. 15:11;
33:19; Isa. 44:6; Hab. 3:6; Ps. 102:26; Job 34:12.) They are
also systematically classified in Rev. 5:12 and 7:12.
God's attributes are spoken of by some as absolute, i.e., such
as belong to his essence as Jehovah, Jah, etc.; and relative,
i.e., such as are ascribed to him with relation to his
creatures. Others distinguish them into communicable, i.e.,
those which can be imparted in degree to his creatures:
goodness, holiness, wisdom, etc.; and incommunicable, which
cannot be so imparted: independence, immutability, immensity,
and eternity. They are by some also divided into natural
attributes, eternity, immensity, etc.; and moral, holiness,
goodness, etc.
(Acts 17:29; Rom. 1:20; Col. 2:9), the essential being or the
nature of God.
the whole of practical piety (1 Tim. 4:8; 2 Pet. 1:6). "It
supposes knowledge, veneration, affection, dependence,
submission, gratitude, and obedience." In 1 Tim. 3:16 it denotes
the substance of revealed religion.
in Hebrew the participle of the verb _gaal_, "to redeem." It is
rendered in the Authorized Version "kinsman," Num. 5:8; Ruth
3:12; 4:1,6,8; "redeemer," Job 19:25; "avenger," Num. 35:12;
Deut. 19:6, etc. The Jewish law gave the right of redeeming and
repurchasing, as well as of avenging blood, to the next
relative, who was accordingly called by this name. (See REDEEMER
link )
(1.) A Reubenite (1 Chr. 5:4), the father of Shimei.
(2.) The name of the leader of the hostile party described in
Ezek. 38,39, as coming from the "north country" and assailing
the people of Israel to their own destruction. This prophecy has
been regarded as fulfilled in the conflicts of the Maccabees
with Antiochus, the invasion and overthrow of the Chaldeans, and
the temporary successes and destined overthrow of the Turks. But
"all these interpretations are unsatisfactory and inadequate.
The vision respecting Gog and Magog in the Apocalypse (Rev.
20:8) is in substance a reannouncement of this prophecy of
Ezekiel. But while Ezekiel contemplates the great conflict in a
more general light as what was certainly to be connected with
the times of the Messiah, and should come then to its last
decisive issues, John, on the other hand, writing from the
commencement of the Messiah's times, describes there the last
struggles and victories of the cause of Christ. In both cases
alike the vision describes the final workings of the world's
evil and its results in connection with the kingdom of God, only
the starting-point is placed further in advance in the one case
than in the other."
It has been supposed to be the name of a district in the wild
north-east steppes of Central Asia, north of the Hindu-Kush, now
a part of Turkestan, a region about 2,000 miles north-east of
Nineveh.
exile, a city of Bashan (Deut. 4:43), one of the three cities of
refuge east of Jordan, about 12 miles north-east of the Sea of
Galilee (Josh. 20:8). There are no further notices of it in
Scripture. It became the head of the province of Gaulanitis, one
of the four provinces into which Bashan was divided after the
Babylonish captivity, and almost identical with the modern
Jaulan, in Western Hauran, about 39 miles in length and 18 in
breath.
(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1
Chr. 28:18; 2 Chr. 3:5).
(2.) Heb. segor, from its compactness, or as being enclosed or
treasured up; thus precious or "fine gold" (1 Kings 6:20; 7:49).
(3.) Heb. paz, native or pure gold (Job 28:17; Ps. 19:10;
21:3, etc.).
(4.) Heb. betzer, "ore of gold or silver" as dug out of the
mine (Job 36:19, where it means simply riches).
(5.) Heb. kethem, i.e., something concealed or separated (Job
28:16,19; Ps. 45:9; Prov. 25:12). Rendered "golden wedge" in
Isa. 13:12.
(6.) Heb. haruts, i.e., dug out; poetic for gold (Prov. 8:10;
16:16; Zech. 9:3).
Gold was known from the earliest times (Gen. 2:11). It was
principally used for ornaments (Gen. 24:22). It was very
abundant (1 Chr. 22:14; Nah. 2:9; Dan. 3:1). Many tons of it
were used in connection with the temple (2 Chr. 1:15). It was
found in Arabia, Sheba, and Ophir (1 Kings 9:28; 10:1; Job
28:16), but not in Palestine.
In Dan. 2:38, the Babylonian Empire is spoken of as a "head of
gold" because of its great riches; and Babylon was called by
Isaiah (14:4) the "golden city" (R.V. marg., "exactress,"
adopting the reading _marhebah_, instead of the usual word
_madhebah_).
(Ex. 32:4,8; Deut. 9:16; Neh. 9:18). This was a molten image of
a calf which the idolatrous Israelites formed at Sinai. This
symbol was borrowed from the custom of the Egyptians. It was
destroyed at the command of Moses (Ex. 32:20). (See AARON
link MOSES link )
(Neh. 3:8,32; Isa. 40:19; 41:7; 46:6). The word so rendered
means properly a founder or finer.
the common name of the spot where Jesus was crucified. It is
interpreted by the evangelists as meaning "the place of a skull"
(Matt. 27:33; Mark 15:22; John 19:17). This name represents in
Greek letters the Aramaic word Gulgaltha, which is the Hebrew
Gulgoleth (Num. 1:2; 1 Chr. 23:3, 24; 2 Kings 9:35), meaning "a
skull." It is identical with the word Calvary (q.v.). It was a
little knoll rounded like a bare skull. It is obvious from the
evangelists that it was some well-known spot outside the gate
(comp. Heb. 13:12), and near the city (Luke 23:26), containing a
"garden" (John 19:41), and on a thoroughfare leading into the
country. Hence it is an untenable idea that it is embraced
within the present "Church of the Holy Sepulchre." The hillock
above Jeremiah's Grotto, to the north of the city, is in all
probability the true site of Calvary. The skull-like appearance
of the rock in the southern precipice of the hillock is very
remarkable.
great. (1.) A famous giant of Gath, who for forty days openly
defied the armies of Israel, but was at length slain by David
with a stone from a sling (1 Sam. 17:4). He was probably
descended from the Rephaim who found refuge among the
Philistines after they were dispersed by the Ammonites (Deut.
2:20, 21). His height was "six cubits and a span," which, taking
the cubit at 21 inches, is equal to 10 1/2 feet. David cut off
his head (1 Sam. 17:51) and brought it to Jerusalem, while he
hung the armour which he took from him in his tent. His sword
was preserved at Nob as a religious trophy (21:9). David's
victory over Goliath was the turning point in his life. He came
into public notice now as the deliverer of Israel and the chief
among Saul's men of war (18:5), and the devoted friend of
Jonathan.
(2.) In 2 Sam. 21:19 there is another giant of the same name
mentioned as slain by Elhanan. The staff of his apear "was like
a weaver's beam." The Authorized Version interpolates the words
"the brother of" from 1 Chr. 20:5, where this giant is called
Lahmi.
complete; vanishing. (1.) The daughter of Diblaim, who (probably
in vision only) became the wife of Hosea (1:3).
(2.) The eldest son of Japheth, and father of Ashkenaz,
Riphath, and Togarmah (Gen. 10:2, 3), whose descendants formed
the principal branch of the population of South-eastern Europe.
He is generally regarded as the ancestor of the Celtae and the
Cimmerii, who in early times settled to the north of the Black
Sea, and gave their name to the Crimea, the ancient Chersonesus
Taurica. Traces of their presence are found in the names
Cimmerian Bosphorus, Cimmerian Isthmus, etc. In the seventh
century B.C. they were driven out of their original seat by the
Scythians, and overran western Asia Minor, whence they were
afterwards expelled. They subsequently reappear in the times of
the Romans as the Cimbri of the north and west of Europe, whence
they crossed to the British Isles, where their descendants are
still found in the Gaels and Cymry. Thus the whole Celtic race
may be regarded as descended from Gomer.
submersion, one of the five cities of the plain of Siddim (q.v.)
which were destroyed by fire (Gen. 10:19; 13:10; 19:24, 28).
These cities probably stood close together, and were near the
northern extremity of what is now the Dead Sea. This city is
always mentioned next after Sodom, both of which were types of
impiety and wickedness (Gen. 18:20; Rom. 9:29). Their
destruction is mentioned as an "ensample unto those that after
should live ungodly" (2 Pet. 2:6; Jude 1:4-7). Their wickedness
became proverbial (Deut. 32:32; Isa. 1:9, 10; Jer. 23:14). But
that wickedness may be exceeded (Matt. 10:15; Mark 6:11). (See
DEAD SEA link .
boughs of, were to be carried in festive procession on the first
day of the feast of Tabernacles (Lev. 23:40). This was probably
the olive tree (Neh. 8:15), although no special tree is
mentioned.
in man is not a mere passive quality, but the deliberate
preference of right to wrong, the firm and persistent resistance
of all moral evil, and the choosing and following of all moral
good.
a perfection of his character which he exercises towards his
creatures according to their various circumstances and relations
(Ps. 145:8, 9; 103:8; 1 John 4:8). Viewed generally, it is
benevolence; as exercised with respect to the miseries of his
creatures it is mercy, pity, compassion, and in the case of
impenitent sinners, long-suffering patience; as exercised in
communicating favour on the unworthy it is grace. "Goodness and
justice are the several aspects of one unchangeable, infinitely
wise, and sovereign moral perfection. God is not sometimes
merciful and sometimes just, but he is eternally infinitely just
and merciful." God is infinitely and unchangeably good (Zeph.
3:17), and his goodness is incomprehensible by the finite mind
(Rom. 11: 35, 36). "God's goodness appears in two things, giving
and forgiving."
a tree from the wood of which Noah was directed to build the ark
(Gen. 6:14). It is mentioned only there. The LXX. render this
word by "squared beams," and the Vulgate by "planed wood." Other
versions have rendered it "pine" and "cedar;" but the weight of
authority is in favour of understanding by it the cypress tree,
which grows abundantly in Chaldea and Armenia.
(1.) A district in Egypt where Jacob and his family settled, and
in which they remained till the Exodus (Gen. 45:10; 46:28, 29,
31, etc.). It is called "the land of Goshen" (47:27), and also
simply "Goshen" (46:28), and "the land of Rameses" (47:11; Ex.
12:37), for the towns Pithom and Rameses lay within its borders;
also Zoan or Tanis (Ps. 78:12). It lay on the east of the Nile,
and apparently not far from the royal residence. It was "the
best of the land" (Gen. 47:6, 11), but is now a desert. It is
first mentioned in Joseph's message to his father. It has been
identified with the modern Wady Tumilat, lying between the
eastern part of the Delta and the west border of Palestine. It
was a pastoral district, where some of the king's cattle were
kept (Gen. 47:6). The inhabitants were not exclusively
Israelites (Ex. 3:22; 11:2; 12:35, 36).
(2.) A district in Palestine (Josh. 10:41; 11:16). It was a
part of the maritime plain of Judah, and lay between Gaza and
Gibeon.
(3.) A town in the mountains of Judah (Josh. 15:51).
a word of Anglo-Saxon origin, and meaning "God's spell", i.e.,
word of God, or rather, according to others, "good spell", i.e.,
good news. It is the rendering of the Greek _evangelion_, i.e.,
"good message." It denotes (1) "the welcome intelligence of
salvation to man as preached by our Lord and his followers. (2.)
It was afterwards transitively applied to each of the four
histories of our Lord's life, published by those who are
therefore called 'Evangelists', writers of the history of the
gospel (the evangelion). (3.) The term is often used to express
collectively the gospel doctrines; and 'preaching the gospel' is
often used to include not only the proclaiming of the good
tidings, but the teaching men how to avail themselves of the
offer of salvation, the declaring of all the truths, precepts,
promises, and threatenings of Christianity." It is termed "the
gospel of the grace of God" (Acts 20:24), "the gospel of the
kingdom" (Matt. 4:23), "the gospel of Christ" (Rom. 1:16), "the
gospel of peace (Eph. 6:15), "the glorious gospel," "the
everlasting gospel," "the gospel of salvation" (Eph. 1:13).
The central fact of Christian preaching was the intelligence
that the Saviour had come into the world (Matt. 4:23; Rom.
10:15); and the first Christian preachers who called their
account of the person and mission of Christ by the term
_evangelion_ (= good message) were called _evangelistai_ (=
evangelists) (Eph. 4:11; Acts 21:8).
There are four historical accounts of the person and work of
Christ: "the first by Matthew, announcing the Redeemer as the
promised King of the kingdom of God; the second by Mark,
declaring him 'a prophet, mighty in deed and word'; the third by
Luke, of whom it might be said that he represents Christ in the
special character of the Saviour of sinners (Luke 7:36; 15:18);
the fourth by John, who represents Christ as the Son of God, in
whom deity and humanity become one. The ancient Church gave to
Matthew the symbol of the lion, to Mark that of a man, to Luke
that of the ox, and to John that of the eagle: these were the
four faces of the cherubim" (Ezek. 1:10).
Date. The Gospels were all composed during the latter part of
the first century, and there is distinct historical evidence to
show that they were used and accepted as authentic before the
end of the second century.
Mutual relation. "If the extent of all the coincidences be
represented by 100, their proportionate distribution will be:
Matthew, Mark, and Luke, 53; Matthew and Luke, 21; Matthew and
Mark, 20; Mark and Luke, 6. Looking only at the general result,
it may be said that of the contents of the synoptic Gospels
[i.e., the first three Gospels] about two-fifths are common to
the three, and that the parts peculiar to one or other of them
are little more than one-third of the whole."
Origin. Did the evangelists copy from one another? The opinion
is well founded that the Gospels were published by the apostles
orally before they were committed to writing, and that each had
an independent origin. (See MATTHEW, GOSPEL OF link )
(1.) Jonah's gourd (Jonah 4:6-10), bearing the Hebrew name
_kikayon_ (found only here), was probably the kiki of the
Egyptians, the croton. This is the castor-oil plant, a species
of ricinus, the palma Christi, so called from the palmate
division of its leaves. Others with more probability regard it
as the cucurbita the el-keroa of the Arabs, a kind of pumpkin
peculiar to the East. "It is grown in great abundance on the
alluvial banks of the Tigris and on the plain between the river
and the ruins of Nineveh." At the present day it is trained to
run over structures of mud and brush to form boots to protect
the gardeners from the heat of the noon-day sun. It grows with
extraordinary rapidity, and when cut or injured withers away
also with great rapidity.
(2.) Wild gourds (2 Kings 4:38-40), Heb. pakkuoth, belong to
the family of the cucumber-like plants, some of which are
poisonous. The species here referred to is probably the
colocynth (Cucumis colocynthus). The LXX. render the word by
"wild pumpkin." It abounds in the desert parts of Syria, Egypt,
and Arabia. There is, however, another species, called the
Cucumis prophetarum, from the idea that it afforded the gourd
which "the sons of the prophets" shred by mistake into their
pottage.
See PROVIDENCE link
(1 Cor. 12:28), the powers which fit a man for a place of
influence in the church; "the steersman's art; the art of
guiding aright the vessel of church or state."
(1.) Heb. nagid, a prominent, conspicuous person, whatever his
capacity: as, chief of the royal palace (2 Chr. 28:7; comp. 1
Kings 4:6), chief of the temple (1 Chr. 9:11; Jer. 20:1), the
leader of the Aaronites (1 Chr. 12:27), keeper of the sacred
treasury (26:24), captain of the army (13:1), the king (1 Sam.
9:16), the Messiah (Dan. 9:25).
(2.) Heb. nasi, raised; exalted. Used to denote the chiefs of
families (Num. 3:24, 30, 32, 35); also of tribes (2:3; 7:2;
3:32). These dignities appear to have been elective, not
hereditary.
(3.) Heb. pakid, an officer or magistrate. It is used of the
delegate of the high priest (2 Chr. 24:11), the Levites (Neh.
11:22), a military commander (2 Kings 25:19), Joseph's officers
in Egypt (Gen. 41:34).
(4.) Heb. shallit, one who has power, who rules (Gen. 42:6;
Ezra 4:20; Eccl. 8:8; Dan. 2:15; 5:29).
(5.) Heb. aluph, literally one put over a thousand, i.e., a
clan or a subdivision of a tribe. Used of the "dukes" of Edom
(Gen. 36), and of the Jewish chiefs (Zech. 9:7).
(6.) Heb. moshel, one who rules, holds dominion. Used of many
classes of rulers (Gen. 3:16; 24:2; 45:8; Ps. 105:20); of the
Messiah (Micah 5:2); of God (1 Chr. 29:12; Ps. 103:19).
(7.) Heb. sar, a ruler or chief; a word of very general use.
It is used of the chief baker of Pharaoh (Gen. 40:16); of the
chief butler (40:2, etc. See also Gen. 47:6; Ex. 1:11; Dan. 1:7;
Judg. 10:18; 1 Kings 22:26; 20:15; 2 Kings 1:9; 2 Sam. 24:2). It
is used also of angels, guardian angels (Dan. 10:13, 20, 21;
12:1; 10:13; 8:25).
(8.) Pehah, whence _pasha_, i.e., friend of the king;
adjutant; governor of a province (2 Kings 18:24; Isa. 36:9; Jer.
51: 57; Ezek. 23:6, 23; Dan. 3:2; Esther 3: 12), or a perfect
(Neh. 3:7; 5:14; Ezra 5:3; Hag. 1:1). This is a foreign word,
Assyrian, which was early adopted into the Hebrew idiom (1 Kings
10:15).
(9.) The Chaldean word _segan_ is applied to the governors of
the Babylonian satrapies (Dan. 3:2, 27; 6:7); the prefects over
the Magi (2:48). The corresponding Hebrew word _segan_ is used
of provincial rulers (Jer. 51:23, 28, 57); also of chiefs and
rulers of the people of Jerusalem (Ezra 9:2; Neh. 2:16; 4:14,
19; 5:7, 17; 7:5; 12:40).
In the New Testament there are also different Greek words
rendered thus.
(1.) Meaning an ethnarch (2 Cor. 11:32), which was an office
distinct from military command, with considerable latitude of
application.
(2.) The procurator of Judea under the Romans (Matt. 27:2).
(Comp. Luke 2:2, where the verb from which the Greek word so
rendered is derived is used.)
(3.) Steward (Gal. 4:2).
(4.) Governor of the feast (John 2:9), who appears here to
have been merely an intimate friend of the bridegroom, and to
have presided at the marriage banquet in his stead.
(5.) A director, i.e., helmsman; Lat. gubernator, (James 3:4).
a region in Central Asia to which the Israelites were carried
away captive (2 Kings 17:6; 1 Chr. 5:26; 2 Kings 19:12; Isa.
37:12). It was situated in Mesopotamia, on the river Habor (2
Kings 17:6; 18:11), the Khabur, a tributary of the Euphrates.
The "river of Gozan" (1 Chr. 5:26) is probably the upper part of
the river flowing through the province of Gozan, now
Kizzel-Ozan.
(1.) Of form or person (Prov. 1:9; 3:22; Ps. 45:2). (2.) Favour,
kindness, friendship (Gen. 6:8; 18:3; 19:19; 2 Tim. 1:9). (3.)
God's forgiving mercy (Rom. 11:6; Eph. 2:5). (4.) The gospel as
distinguished from the law (John 1:17; Rom. 6:14; 1 Pet. 5:12).
(5.) Gifts freely bestowed by God; as miracles, prophecy,
tongues (Rom. 15:15; 1 Cor. 15:10; Eph. 3:8). (6.) Christian
virtues (2 Cor. 8:7; 2 Pet. 3:18). (7.) The glory hereafter to
be revealed (1 Pet. 1:13).
an expression not used in Scripture, but employed (1) to denote
those institutions ordained by God to be the ordinary channels
of grace to the souls of men. These are the Word, Sacraments,
and Prayer.
(2.) But in popular language the expression is used in a wider
sense to denote those exercises in which we engage for the
purpose of obtaining spiritual blessing; as hearing the gospel,
reading the Word, meditation, self-examination, Christian
conversation, etc.
the process of inoculating fruit-trees (Rom. 11:17-24). It is
peculiarly appropriate to olive-trees. The union thus of
branches to a stem is used to illustrate the union of true
believers to the true Church.
used, in Amos 9:9, of a small stone or kernel; in Matt. 13:31,
of an individual seed of mustard; in John 12:24, 1 Cor. 15:37,
of wheat. The Hebrews sowed only wheat, barley, and spelt; rye
and oats are not mentioned in Scripture.
the fruit of the vine, which was extensively cultivated in
Palestine. Grapes are spoken of as "tender" (Cant. 2:13, 15),
"unripe" (Job 15:33), "sour" (Isa. 18:5), "wild" (Isa. 5:2,4).
(See Rev. 14:18; Micah 7:1; Jer. 6:9; Ezek. 18:2, for figurative
use of the word.) (See VINE link )
(1.) Heb. hatsir, ripe grass fit for mowing (1 Kings 18:5; Job
40:15; Ps. 104:14). As the herbage rapidly fades under the
scorching sun, it is used as an image of the brevity of human
life (Isa. 40:6, 7; Ps. 90:5). In Num. 11:5 this word is
rendered "leeks."
(2.) Heb. deshe', green grass (Gen. 1:11, 12; Isa. 66:14;
Deut. 32:2). "The sickly and forced blades of grass which spring
up on the flat plastered roofs of houses in the East are used as
an emblem of speedy destruction, because they are small and
weak, and because, under the scorching rays of the sun, they
soon wither away" (2 Kings 19:26; Ps. 129:6; Isa. 37:27).
The dry stalks of grass were often used as fuel for the oven
(Matt. 6:30; 13:30; Luke 12:28).
belongs to the class of neuropterous insects called Gryllidae.
This insect is not unknown in Palestine.
In Judg. 6:5; 7:12; Job 39:30; Jer. 46:23, where the
Authorized Version has "grasshopper," the Revised Version more
correctly renders the Hebrew word ('arbeh) by "locust." This is
the case also in Amos 7:1; Nah. 3:17, where the Hebrew word
_gob_ is used; and in Lev. 11:22; Num. 13:33; Eccl. 12:5; Isa.
40:22, where _hagab_ is used. In all these instances the proper
rendering is probably "locust" (q.v.).
a network of brass for the bottom of the great altar of
sacrifice (Ex. 27:4; 35:16; 38:4, 5, 30).
Among the ancient Hebrews graves were outside of cities in the
open field (Luke 7:12; John 11:30). Kings (1 Kings 2:10) and
prophets (1 Sam. 25:1) were generally buried within cities.
Graves were generally grottoes or caves, natural or hewn out in
rocks (Isa. 22:16; Matt. 27:60). There were family cemeteries
(Gen. 47:29; 50:5; 2 Sam. 19:37). Public burial-places were
assigned to the poor (Jer. 26:23; 2 Kings 23:6). Graves were
usually closed with stones, which were whitewashed, to warn
strangers against contact with them (Matt. 23:27), which caused
ceremonial pollution (Num. 19:16).
There were no graves in Jerusalem except those of the kings,
and according to tradition that of the prophetess Huldah.
Deut. 27:15; Ps. 97:7 (Heb. pesel), refers to the household gods
of idolaters. "Every nation and city had its own gods...Yet
every family had its separate household or tutelary god."
(1.) Heb. hatsabh. Job 19:24, rendered "graven," but generally
means hewn stone or wood, in quarry or forest.
(2.) Heb. harush. Jer. 17:1, rendered "graven," and indicates
generally artistic work in metal, wood, and stone, effected by
fine instruments.
(3.) Heb. haqaq. Ezek. 4:1, engraving a plan or map, rendered
"pourtray;" Job 19:23, "written."
(4.) Heb. pasal points rather to the sculptor's or the
carver's art (Isa. 30:22; 40:19; 41:7; 44:12-15).
(5.) Pathah refers to intaglio work, the cutting and engraving
of precious stones (Ex. 28:9-11, 21; Zech. 3:9; Cant. 1:10, 11).
(6.) Heret. In Ex. 32:4 rendered "graving tool;" and in Isa.
8:1, "a pen."
only in 1 Sam. 17:6, a piece of defensive armour (q.v.) reaching
from the foot to the knee; from French greve, "the shin." They
were the Roman cothurni.
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