Glass
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.

 
Glean
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.)

 
Glede
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.)

 
Glorify
(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).

 
Glory
(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.

 
Glutton
(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.

 
Gnash
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.)

 
Gnat
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.

 
Goad
(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.

 
Goat
(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).

 
Goath
a lowing, a place near Jerusalem, mentioned only in Jer. 31:39.

 
Gob
a pit, a place mentioned in 2 Sam. 21:18, 19; called also Gezer, in 1 Chr. 20:4.

 
Goblet
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.)

 
God
(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:

(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.

 
Godhead
(Acts 17:29; Rom. 1:20; Col. 2:9), the essential being or the nature of God.

 
Godliness
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.

 
Goel
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.)

 
Gog
(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.

 
Golan
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.

 
Gold
(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).

 
Golden calf
(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; MOSES.)

 
Goldsmith
(Neh. 3:8,32; Isa. 40:19; 41:7; 46:6). The word so rendered means properly a founder or finer.

 
Golgotha
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.

 
Goliath
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.

 
Gomer
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.

 
Gomorrah
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).

 
Goodly trees
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.

 
Goodness
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.

 
Goodness of God
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."

 
Gopher
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.

 
Goshen
(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).

 
Gospel
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).

 
Gospels
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.)

 
Gourd
(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.

 
Government of God
See PROVIDENCE.

 
Governments
(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."

 
Governor
(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.

(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).

 
Gozan
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.

 
Grace
(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).

 
Grace, means of
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.

 
Graft
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.

 
Grain
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.

 
Grape
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.)

 
Grass
(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).

 
Grasshopper
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.).

 
Grate
a network of brass for the bottom of the great altar of sacrifice (Ex. 27:4; 35:16; 38:4, 5, 30).

 
Grave
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.

 
Graven image
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."

 
Graving
(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."

 
Greaves
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.

 
Grecians
Hellenists, Greek-Jews; Jews born in a foreign country, and thus did not speak Hebrew (Acts 6:1; 9:29), nor join in the Hebrew services of the Jews in Palestine, but had synagogues of their own in Jerusalem. Joel 3:6 =Greeks.

 
Greece
orginally consisted of the four provinces of Macedonia, Epirus, Achaia, and Peleponnesus. In Acts 20:2 it designates only the Roman province of Macedonia. Greece was conquered by the Romans B.C. 146. After passing through various changes it was erected into an independent monarchy in 1831.

Moses makes mention of Greece under the name of Javan (Gen. 10:2-5); and this name does not again occur in the Old Testament till the time of Joel (3:6). Then the Greeks and Hebrews first came into contact in the Tyrian slave-market. Prophetic notice is taken of Greece in Dan. 8:21.

The cities of Greece were the special scenes of the labours of the apostle Paul.

 
Greek
Found only in the New Testament, where a distinction is observed between "Greek" and "Grecian" (q.v.). The former is (1) a Greek by race (Acts 16:1-3; 18:17; Rom. 1:14), or (2) a Gentile as opposed to a Jew (Rom. 2:9, 10). The latter, meaning properly "one who speaks Greek," is a foreign Jew opposed to a home Jew who dwelt in Palestine.

The word "Grecians" in Acts 11:20 should be "Greeks," denoting the heathen Greeks of that city, as rendered in the Revised Version according to the reading of the best manuscripts ("Hellenes").

 
Greyhound
(Prov. 30:31), the rendering of the Hebrew zarzir mothnayim, meaning literally "girded as to the lions." Some (Gesen.; R.V. marg.) render it "war-horse." The LXX. and Vulgate versions render it "cock." It has been by some interpreters rendered also "stag" and "warrior," as being girded about or panoplied, and "wrestler." The greyhound, however, was evidently known in ancient times, as appears from Egyptian monuments.

 
Grind
(Ex. 32:20; Deut. 9:21; Judg. 16:21), to crush small (Heb. tahan); to oppress the poor (Isa. 3:5). The hand-mill was early used by the Hebrews (Num. 11:8). It consisted of two stones, the upper (Deut. 24:6; 2 Sam. 11:21) being movable and slightly concave, the lower being stationary. The grinders mentioned Eccl. 12:3 are the teeth. (See MILL.)

 
Grizzled
party-coloured, as goats (Gen. 31:10, 12), horses (Zech. 6:3, 6).

 
Grove
(1.) Heb. 'asherah, properly a wooden image, or a pillar representing Ashtoreth, a sensual Canaanitish goddess, probably usually set up in a grove (2 Kings 21:7; 23:4). In the Revised Version the word "Asherah" (q.v.) is introduced as a proper noun, the name of the wooden symbol of a goddess, with the plurals Asherim (Ex. 34:13) and Asheroth (Judg. 3:13).

The LXX. have rendered asherah in 2 Chr. 15:16 by "Astarte." The Vulgate has done this also in Judg. 3:7.

(2.) Heb. 'eshel (Gen. 21:33). In 1 Sam. 22:6 and 31:13 the Authorized Version renders this word by "tree." In all these passages the Revised Version renders by "tamarisk tree." It has been identified with the Tamariscus orientalis, five species of which are found in Palestine.

(3.) The Heb. word 'elon, uniformly rendered in the Authorized Version by "plain," properly signifies a grove or plantation. In the Revised Version it is rendered, pl., "oaks" (Gen. 13:18; 14:13; 18:1; 12:6; Deut. 11:30; Josh. 19:33). In the earliest times groves are mentioned in connection with religious worship. The heathen consecrated groves to particular gods, and for this reason they were forbidden to the Jews (Jer. 17:3; Ezek. 20:28).

 
Guard
(1.) Heb. tabbah (properly a "cook," and in a secondary sense "executioner," because this office fell to the lot of the cook in Eastern countries), the bodyguard of the kings of Egypt (Gen. 37:36) and Babylon (2 Kings 25:8; Jer. 40:1; Dan. 2:14).

(2.) Heb. rats, properly a "courier," one whose office was to run before the king's chariot (2 Sam. 15:1; 1 Kings 1:5). The couriers were also military guards (1 Sam. 22:17; 2 Kings 10:25). They were probably the same who under David were called Pelethites (1 Kings 14:27; 2 Sam. 15:1).

(3.) Heb. mishmereth, one who watches (Neh. 4:22), or a watch-station (7:3; 12:9; Job 7:12).

In the New Testament (Mark 6:27) the Authorized Version renders the Greek spekulator by "executioner," earlier English versions by "hangman," the Revised Version by "soldier of his guard." The word properly means a "pikeman" or "halberdier," of whom the bodyguard of kings and princes was composed. In Matt. 27:65, 66; 28:11, the Authorized Version renders the Greek kustodia by "watch," and the Revised Version by "guard," the Roman guard, which consisted of four soldiers, who were relieved every three hours (Acts 12:4). The "captain of the guard" mentioned Acts 28:16 was the commander of the Praetorian troops, whose duty it was to receive and take charge of all prisoners from the provinces.

 
Guest-chamber
the spare room on the upper floor of an Eastern dwelling (Mark 14:14; Luke 22:11). In Luke 2:7 the word is translated "inn" (q.v.).

 
Gur
a whelp, a place near Ibleam where Jehu's servants overtook and mortally wounded king Ahaziah (2 Kings 9:27); an ascent from the plain of Jezreel.

 
Gur-baal
sojourn of Baal, a place in Arabia (2 Chr. 26:7) where there was probably a temple of Baal.

 
Gutter
Heb. tsinnor, (2 Sam. 5:8). This Hebrew word occurs only elsewhere in Ps. 42:7 in the plural, where it is rendered "waterspouts." It denotes some passage through which water passed; a water-course.

In Gen. 30:38, 41 the Hebrew word rendered "gutters" is rahat, and denotes vessels overflowing with water for cattle (Ex. 2:16); drinking-troughs.

 
Habakkuk
embrace, the eighth of the twelve minor prophets. Of his personal history we have no reliable information. He was probably a member of the Levitical choir. He was contemporary with Jeremiah and Zephaniah.

 
Habakkuk, Prophecies of
were probably written about B.C. 650-627, or, as some think, a few years later. This book consists of three chapters, the contents of which are thus comprehensively described: "When the prophet in spirit saw the formidable power of the Chaldeans approaching and menacing his land, and saw the great evils they would cause in Judea, he bore his complaints and doubts before Jehovah, the just and the pure (1:2-17). And on this occasion the future punishment of the Chaldeans was revealed to him (2). In the third chapter a presentiment of the destruction of his country, in the inspired heart of the prophet, contends with his hope that the enemy would be chastised." The third chapter is a sublime song dedicated "to the chief musician," and therefore intended apparently to be used in the worship of God. It is "unequalled in majesty and splendour of language and imagery."

The passage in 2:4, "The just shall live by his faith," is quoted by the apostle in Rom. 1:17. (Comp. Gal. 3:12; Heb. 10:37, 38.)

 
Habergeon
an Old English word for breastplate. In Job 41:26 (Heb. shiryah) it is properly a "coat of mail;" the Revised Version has "pointed shaft." In Ex. 28:32, 39:23, it denotes a military garment strongly and thickly woven and covered with mail round the neck and breast. Such linen corselets have been found in Egypt. The word used in these verses is tahra, which is of Egyptian origin. The Revised Version, however, renders it by "coat of mail." (See ARMOUR.)

 
Habitation
God is the habitation of his people, who find rest and safety in him (Ps. 71:3; 91:9). Justice and judgment are the habitation of God's throne (Ps. 89:14, Heb. mekhon, "foundation"), because all his acts are founded on justice and judgment. (See Ps. 132:5, 13; Eph. 2:22, of Canaan, Jerusalem, and the temple as God's habitation.) God inhabits eternity (Isa. 57:15), i.e., dwells not only among men, but in eternity, where time is unknown; and "the praises of Israel" (Ps. 22:3), i.e., he dwells among those praises and is continually surrounded by them.

 
Habor
the united stream, or, according to others, with beautiful banks, the name of a river in Assyria, and also of the district through which it flowed (1 Chr. 5:26). There is a river called Khabur which rises in the central highlands of Kurdistan, and flows south-west till it falls into the Tigris, about 70 miles above Mosul. This was not, however, the Habor of Scripture.

There is another river of the same name (the Chaboras) which, after a course of about 200 miles, flows into the Euphrates at Karkesia, the ancient Circesium. This was, there can be little doubt, the ancient Habor.

 
Hachilah
the darksome hill, one of the peaks of the long ridge of el-Kolah, running out of the Ziph plateau, "on the south of Jeshimon" (i.e., of the "waste"), the district to which one looks down from the plateau of Ziph (1 Sam. 23:19). After his reconciliation with Saul at Engedi (24:1-8), David returned to Hachilah, where he had fixed his quarters. The Ziphites treacherously informed Saul of this, and he immediately (26:1-4) renewed his pursuit of David, and "pitched in the hill of Hachilah." David and his nephew Abishai stole at night into the midst of Saul's camp, when they were all asleep, and noiselessly removed the royal spear and the cruse from the side of the king, and then, crossing the intervening valley to the height on the other side, David cried to the people, and thus awoke the sleepers. He then addressed Saul, who recognized his voice, and expostulated with him. Saul professed to be penitent; but David could not put confidence in him, and he now sought refuge at Ziklag. David and Saul never afterwards met. (1 Sam. 26:13-25).

 
Hadad
Adod, brave(?), the name of a Syrian god.

(1.) An Edomite king who defeated the Midianites (Gen. 36:35; 1 Chr. 1:46).

(2.) Another Edomite king (1 Chr. 1:50, 51), called also Hadar (Gen. 36:39; 1 Chr. 1:51).

(3.) One of "the king's seed in Edom." He fled into Egypt, where he married the sister of Pharaoh's wife (1 Kings 11:14-22). He became one of Solomon's adversaries.

Hadad, sharp, (a different name in Hebrew from the preceding), one of the sons of Ishmael (1 Chr. 1:30). Called also Hadar (Gen. 25:15).

 
Hadadezer
Hadad is help; called also Hadarezer, Adod is his help, the king of Zobah. Hanun, the king of the Ammonites, hired among others the army of Hadadezer to assist him in his war against David. Joab, who was sent against this confederate host, found them in double battle array, the Ammonities toward their capital of Rabbah, and the Syrian mercenaries near Medeba. In the battle which was fought the Syrians were scattered, and the Ammonites in alarm fled into their capital. After this Hadadezer went north "to recover his border" (2 Sam. 8:3, A.V.); but rather, as the Revised Version renders, "to recover his dominion", i.e., to recruit his forces. Then followed another battle with the Syrian army thus recruited, which resulted in its being totally routed at Helam (2 Sam. 10:17). Shobach, the leader of the Syrian army, died on the field of battle. The Syrians of Damascus, who had come to help Hadadezer, were also routed, and Damascus was made tributary to David. All the spoils taken in this war, "shields of gold" and "very much brass," from which afterwards the "brasen sea, and the pillars, and the vessels of brass" for the temple were made (1 Chr. 18:8), were brought to Jerusalem and dedicated to Jehovah. Thus the power of the Ammonites and the Syrians was finally broken, and David's empire extended to the Euphrates (2 Sam. 10:15-19; 1 Chr. 19:15-19).

 
Hadad-rimmon
(composed of the names of two Syrian idols), the name of a place in the valley of Megiddo. It is alluded to by the prophet Zechariah (12:11) in a proverbial expression derived from the lamentation for Josiah, who was mortally wounded near this place (2 Chr. 35:22-25). It has been identified with the modern Rummaneh, a village "at the foot of the Megiddo hills, in a notch or valley about an hour and a half south of Tell Metzellim."

 
Hadar
Adod, brave(?).

(1.) A son of Ishmael (Gen. 25:15); in 1 Chr. 1:30 written Hadad.

(2.) One of the Edomitish kings (Gen. 36:39) about the time of Saul. Called also Hadad (1 Chr. 1:50, 51).

It is probable that in these cases Hadar may be an error simply of transcription for Hadad.

 
Hadarezer
Adod is his help, the name given to Hadadezer (2 Sam. 8:3-12) in 2 Sam. 10.

 
Hadashah
new, a city in the valley of Judah (Josh. 15:37).

 
Hadassah
myrtle, the Jewish name of Esther (q.v.), Esther 2:7.

 
Hadattah
new, one of the towns in the extreme south of Judah (Josh. 15:25).

 
Hades
that which is out of sight, a Greek word used to denote the state or place of the dead. All the dead alike go into this place. To be buried, to go down to the grave, to descend into hades, are equivalent expressions. In the LXX. this word is the usual rendering of the Hebrew sheol, the common receptacle of the departed (Gen. 42:38; Ps. 139:8; Hos. 13:14; Isa. 14:9). This term is of comparatively rare occurrence in the Greek New Testament. Our Lord speaks of Capernaum as being "brought down to hell" (hades), i.e., simply to the lowest debasement, (Matt. 11:23). It is contemplated as a kind of kingdom which could never overturn the foundation of Christ's kingdom (16:18), i.e., Christ's church can never die.

In Luke 16:23 it is most distinctly associated with the doom and misery of the lost.

In Acts 2:27-31 Peter quotes the LXX. version of Ps. 16:8-11, plainly for the purpose of proving our Lord's resurrection from the dead. David was left in the place of the dead, and his body saw corruption. Not so with Christ. According to ancient prophecy (Ps. 30:3) he was recalled to life.

 
Hadid
pointed, a place in the tribe of Benjamin near Lydda, or Lod, and Ono (Ezra 2:33; Neh. 7:37). It is identified with the modern el-Haditheh, 3 miles east of Lydda.

 
Hadlai
resting, an Ephraimite; the father of Amasa, mentioned in 2 Chr. 28:12.

 
Hadoram
is exalted.

(1.) The son of Tou, king of Hamath, sent by his father to congratulate David on his victory over Hadarezer, king of Syria (1 Chr. 18:10; called Joram 2 Sam. 8:10).

(2.) The fifth son of Joktan, the founder of an Arab tribe (Gen. 10:27; 1 Chr. 1:21).

(3.) One who was "over the tribute;" i.e., "over the levy." He was stoned by the Israelites after they had revolted from Rehoboam (2 Chr. 10:18). Called also Adoram (2 Sam. 20:24) and Adoniram (1 Kings 4:6).

 
Hadrach
the name of a country (Zech. 9:1) which cannot be identified. Rawlinson would identify it with Edessa. He mentions that in the Assyrian inscriptions it is recorded that "Shalmanezer III. made two expeditions, the first against Damascus B.C. 773, and the second against Hadrach B.C. 772; and again that Asshurdanin-il II. made expeditions against Hadrach in B.C. 765 and 755."

 
Haemorrhoids
or Emerods, bleeding piles known to the ancient Romans as mariscae, but more probably malignant boils of an infectious and fatal character. With this loathsome and infectious disease the men of Ashdod were smitten by the hand of the Lord. This calamity they attributed to the presence of the ark in their midst, and therefore they removed it to Gath (1 Sam. 5:6-8). But the same consequences followed from its presence in Gath, and therefore they had it removed to Ekron, 11 miles distant. The Ekronites were afflicted with the same dreadful malady, but more severely; and a panic seizing the people, they demanded that the ark should be sent back to the land of Israel (9-12; 6:1-9).

 
Haft
a handle as of a dagger (Judg. 3:22).

 
Hagar
flight, or, according to others, stranger, an Egyptian, Sarah's handmaid (Gen. 16:1; 21:9, 10), whom she gave to Abraham (q.v.) as a secondary wife (16:2). When she was about to become a mother she fled from the cruelty of her mistress, intending apparently to return to her relatives in Egypt, through the desert of Shur, which lay between. Wearied and worn she had reached the place she distinguished by the name of Beer-lahai-roi ("the well of the visible God"), where the angel of the Lord appeared to her. In obedience to the heavenly visitor she returned to the tent of Abraham, where her son Ishmael was born, and where she remained (16) till after the birth of Isaac, the space of fourteen years. Sarah after this began to vent her dissatisfaction both on Hagar and her child. Ishmael's conduct was insulting to Sarah, and she insisted that he and his mother should be dismissed. This was accordingly done, although with reluctance on the part of Abraham (Gen. 21:14). They wandered out into the wilderness, where Ishmael, exhausted with his journey and faint from thirst, seemed about to die. Hagar "lifted up her voice and wept," and the angel of the Lord, as before, appeared unto her, and she was comforted and delivered out of her distresses (Gen. 21:18, 19).

Ishmael afterwards established himself in the wilderness of Paran, where he married an Egyptian (Gen. 21:20,21).

"Hagar" allegorically represents the Jewish church (Gal. 4:24), in bondage to the ceremonial law; while "Sarah" represents the Christian church, which is free.

 
Hagarene
or Hagarite.

(1.) One of David's mighty men (1 Chr. 11:38), the son of a foreigner.

(2.) Used of Jaziz (1 Chr. 27:31), who was over David's flocks. "A Hagarite had charge of David's flocks, and an Ishmaelite of his herds, because the animals were pastured in districts where these nomadic people were accustomed to feed their cattle."

(3.) In the reign of Saul a great war was waged between the trans-Jordanic tribes and the Hagarites (1 Chr. 5), who were overcome in battle. A great booty was captured by the two tribes and a half, and they took possession of the land of the Hagarites.

Subsequently the "Hagarenes," still residing in the land on the east of Jordan, entered into a conspiracy against Israel (comp. Ps. 83:6). They are distinguished from the Ishmaelites.

 
Haggai
festive, one of the twelve so-called minor prophets. He was the first of the three (Zechariah, his contemporary, and Malachi, who was about one hundred years later, being the other two) whose ministry belonged to the period of Jewish history which began after the return from captivity in Babylon. Scarcely anything is known of his personal history. He may have been one of the captives taken to Babylon by Nebuchadnezzar. He began his ministry about sixteen years after the Return. The work of rebuilding the temple had been put a stop to through the intrigues of the Samaritans. After having been suspended for fifteen years, the work was resumed through the efforts of Haggai and Zechariah (Ezra 6:14), who by their exhortations roused the people from their lethargy, and induced them to take advantage of the favourable opportunity that had arisen in a change in the policy of the Persian government. (See DARIUS [2].) Haggai's prophecies have thus been characterized:, "There is a ponderous and simple dignity in the emphatic reiteration addressed alike to every class of the community, prince, priest, and people, 'Be strong, be strong, be strong' (2:4). 'Cleave, stick fast, to the work you have to do;' or again, 'Consider your ways, consider, consider, consider' (1:5, 7;2:15, 18). It is the Hebrew phrase for the endeavour, characteristic of the gifted seers of all times, to compel their hearers to turn the inside of their hearts outwards to their own view, to take the mask from off their consciences, to 'see life steadily, and to see it wholly.'", Stanley's Jewish Church. (See SIGNET.)

 
Haggai, Book of
consists of two brief, comprehensive chapters. The object of the prophet was generally to urge the people to proceed with the rebuilding of the temple.

Chapter first comprehends the first address (2-11) and its effects (12-15). Chapter second contains,

(2.) The third prophecy (10-19), delivered two months and three days after the second; and

(3.) The fourth prophecy (20-23), delivered on the same day as the third.

These discourses are referred to in Ezra 5:1; 6:14; Heb. 12:26. (Comp. Hag. 2:7, 8, 22.)

 
Haggith
festive; the dancer, a wife of David and the mother of Adonijah (2 Sam. 3:4; 1 Kings 1:5, 11; 2:13; 1 Chr. 3:2), who, like Absalom, was famed for his beauty.

 
Hagiographa
the holy writings, a term which came early into use in the Christian church to denote the third division of the Old Testament scriptures, called by the Jews Kethubim, i.e., "Writings." It consisted of five books, viz., Job, Proverbs, and Psalms, and the two books of Chronicles. The ancient Jews classified their sacred books as the Law, the Prophets, and the Kethubim, or Writings. (See BIBLE.)

In the New Testament (Luke 24:44) we find three corresponding divisions, viz., the Law, the Prophets, and the Psalms.

 
Hail!
a salutation expressive of a wish for the welfare of the person addressed; the translation of the Greek Chaire, "Rejoice" (Luke 1:8). Used in mockery in Matt. 27:29.

 
Hail
frozen rain-drops; one of the plagues of Egypt (Ex. 9:23). It is mentioned by Haggai as a divine judgment (Hag. 2:17). A hail-storm destroyed the army of the Amorites when they fought against Joshua (Josh. 10:11). Ezekiel represents the wall daubed with untempered mortar as destroyed by great hail-stones (Ezek. 13:11). (See also 38:22; Rev. 8:7; 11:19; 16:21.)

 
Hair
(1.) The Egyptians let the hair of their head and beard grow only when they were in mourning, shaving it off at other times. "So particular were they on this point that to have neglected it was a subject of reproach and ridicule; and whenever they intended to convey the idea of a man of low condition, or a slovenly person, the artists represented him with a beard." Joseph shaved himself before going in to Pharoah (Gen. 41:14). The women of Egypt wore their hair long and plaited. Wigs were worn by priests and laymen to cover the shaven skull, and false beards were common. The great masses of hair seen in the portraits and statues of kings and priests are thus altogether artificial.

(2.) A precisely opposite practice, as regards men, prevailed among the Assyrians. In Assyrian sculptures the hair always appears long, and combed closely down upon the head. The beard also was allowed to grow to its full length.

(3.) Among the Greeks the custom in this respect varied at different times, as it did also among the Romans. In the time of the apostle, among the Greeks the men wore short hair, while that of the women was long (1 Cor. 11:14, 15). Paul reproves the Corinthians for falling in with a style of manners which so far confounded the distinction of the sexes and was hurtful to good morals. (See, however, 1 Tim. 2:9, and 1 Pet. 3:3, as regards women.)

(4.) Among the Hebrews the natural distinction between the sexes was preserved by the women wearing long hair (Luke 7:38; John 11:2; 1 Cor. 11:6), while the men preserved theirs as a rule at a moderate length by frequent clipping.

Baldness disqualified any one for the priest's office (Lev. 21).

Elijah is called a "hairy man" (2 Kings 1:8) from his flowing locks, or more probably from the shaggy cloak of hair which he wore. His raiment was of camel's hair.

Long hair is especially noticed in the description of Absalom's person (2 Sam. 14:26); but the wearing of long hair was unusual, and was only practised as an act of religious observance by Nazarites (Num. 6:5; Judg. 13:5) and others in token of special mercies (Acts 18:18).

In times of affliction the hair was cut off (Isa. 3:17, 24; 15:2; 22:12; Jer. 7:29; Amos 8:10). Tearing the hair and letting it go dishevelled were also tokens of grief (Ezra 9:3). "Cutting off the hair" is a figure of the entire destruction of a people (Isa. 7:20). The Hebrews anointed the hair profusely with fragrant ointments (Ruth 3:3; 2 Sam. 14:2; Ps. 23:5; 45:7, etc.), especially in seasons of rejoicing (Matt. 6:17; Luke 7:46).

 
Hakkoz
the thorn, the head of one of the courses of the priests (1 Chr. 24:10).

 
Halah
a district of Media to which captive Israelites were transported by the Assyrian kings (2 Kings 17:6; 18:11; 1 Chr. 5:26). It lay along the banks of the upper Khabur, from its source to its junction with the Jerujer. Probably the district called by Ptolemy Chalcitis.

 
Halak
smooth; bald, a hill at the southern extremity of Canaan (Josh. 11:17). It is referred to as if it were a landmark in that direction, being prominent and conspicuous from a distance. It has by some been identified with the modern Jebel el-Madura, on the south frontier of Judah, between the south end of the Dead Sea and the Wady Gaian.

 
Halhul
full of hollows, a town in the highlands of Judah (Josh. 15:58). It is now a small village of the same name, and is situated about 5 miles north-east of Hebron on the way to Jerusalem. There is an old Jewish tradition that Gad, David's seer (2 Sam. 24:11), was buried here.

 
Hall
(Gr. aule, Luke 22:55; R.V., "court"), the open court or quadrangle belonging to the high priest's house. In Matt. 26:69 and Mark 14:66 this word is incorrectly rendered "palace" in the Authorized Version, but correctly "court" in the Revised Version. In John 10:1,16 it means a "sheep-fold." In Matt. 27:27 and Mark 15:16 (A.V., "common hall;" R.V., "palace") it refers to the proetorium or residence of the Roman governor at Jerusalem. The "porch" in Matt. 26:71 is the entrance-hall or passage leading into the central court, which is open to the sky.

 
Hallel
praise, the name given to the group of Psalms 113-118, which are preeminently psalms of praise. It is called "The Egyptian Hallel," because it was chanted in the temple whilst the Passover lambs were being slain. It was chanted also on other festival occasions, as at Pentecost, the feast of Tabernacles, and the feast of Dedication. The Levites, standing before the altar, chanted it verse by verse, the people responding by repeating the verses or by intoned hallelujahs. It was also chanted in private families at the feast of Passover. This was probably the hymn which our Saviour and his disciples sung at the conclusion of the Passover supper kept by them in the upper room at Jerusalem (Matt. 26:30; Mark 14:26).

There is also another group called "The Great Hallel," comprehending Psalms 118-136, which was recited on the first evening at the Passover supper and on occasions of great joy.

 
Hallelujah
praise ye Jehovah, frequently rendered "Praise ye the LORD," stands at the beginning of ten of the psalms (106, 111-113, 135, 146-150), hence called "hallelujah psalms." From its frequent occurrence it grew into a formula of praise. The Greek form of the word (alleluia) is found in Rev. 19:1, 3, 4, 6.

 
Hallow
to render sacred, to consecrate (Ex. 28:38; 29:1). This word is from the Saxon, and properly means "to make holy." The name of God is "hallowed", i.e., is reverenced as holy (Matt. 6:9).