Gibeah-haaraloth - ( Josh. 5:3, marg.), hill of the foreskins, a place at Gilgal where those who had been born in the wilderness were circumcised. All the others, i.e., those who were under twenty years old at the time of the sentence at Kadesh, had already been circumcised.

Gibeah of Judah - ( Josh. 15:57), a city in the mountains of Judah, the modern Jeba, on a hill in the Wady Musurr, about 7 1/2 miles west-south-west of Bethlehem.

Gibeah of Phinehas - ( Josh. 15:57, R.V. marg.), a city on Mount Ephraim which had been given to Phinehas ( Josh 24:33 "hill," A.V.; R.V. marg. and Heb., "Gibeah."). Here Eleazar the son of Aaron was buried. It has been identified with the modern Khurbet Jibia, 5 miles north of Guphna towards Shechem.

Gibeon - hill-city, "one of the royal cities, greater than Ai, and all the men thereof were mighty" ( Josh. 10:2). Its inhabitants were Hivites ( Josh 11:19). It lay within the territory of Benjamin, and became a priest-city ( Josh 18:25;Josh 21:17). Here the tabernacle was set up after the destruction of Nob, and here it remained many years till the temple was built by Solomon. It is represented by the modern el-Jib, to the south-west of Ai, and about 5 1/2 miles north-north-west of Jerusalem.

A deputation of the Gibeonites, with their allies from three other cities (Josh. 9;17), visited the camp at Gilgal, and by false representations induced Joshua to enter into a league with them, although the Israelites had been specially warned against any league with the inhabitants of Canaan ( Ex. 23:32;Ex 34:12; Num. 33:55; Deut. 7:2). The deception practised on Joshua was detected three days later; but the oath rashly sworn "by Jehovah God of Israel" was kept, and the lives of the Gibeonites were spared. They were, however, made "bondmen" to the sanctuary ( Josh. 9:23).

The most remarkable incident connected with this city was the victory Joshua gained over the kings of Palestine ( Josh. 10:16-27). The battle here fought has been regarded as "one of the most important in the history of the world." The kings of southern Canaan entered into a confederacy against Gibeon (because it had entered into a league with Joshua) under the leadership of Adoni-zedec, king of Jerusalem, and marched upon Gibeon with the view of taking possession of it. The Gibeonites entreated Joshua to come to their aid with the utmost speed. His army came suddenly upon that of the Amorite kings as it lay encamped before the city. It was completely routed, and only broken remnants of their great host found refuge in the fenced cities. The five confederate kings who led the army were taken prisoners, and put to death at Makkedah (q.v.). This eventful battle of Beth-horon sealed the fate of all the cities of Southern Palestine. Among the Amarna tablets is a letter from Adoni-zedec (q.v.) to the king of Egypt, written probably at Makkedah after the defeat, showing that the kings contemplated flight into Egypt.

This place is again brought into notice as the scene of a battle between the army of Ish-bosheth under Abner and that of David led by Joab. At the suggestion of Abner, to spare the effusion of blood twelve men on either side were chosen to decide the battle. The issue was unexpected; for each of the men slew his fellow, and thus they all perished. The two armies then engaged in battle, in which Abner and his host were routed and put to flight (2 Sam. 2:12-17). This battle led to a virtual truce between Judah and Israel, Judah, under David, increasing in power; and Israel, under Ish-bosheth, continually losing ground.

Soon after the death of Absalom and David's restoration to his throne his kingdom was visited by a grievous famine, which was found to be a punishment for Saul's violation (2 Sam. 21:2,2 Sam. 21:5) of the covenant with the Gibeonites ( Josh. 9:3-27). The Gibeonites demanded blood for the wrong that had been done to them, and accordingly David gave up to them the two sons of Rizpah (q.v.) and the five sons of Michal, and these the Gibeonites took and hanged or crucified "in the hill before the Lord" (2 Sam. 21:9); and there the bodies hung for six months 2 Sam 21:10), and all the while Rizpah watched over the blackening corpses and "suffered neither the birds of the air to rest on them by day, nor the beasts of the field by night." David afterwards removed the bones of Saul and Jonathan at Jabeshgilead 2 Sam 21:12,2 Sam 21:13).

Here, "at the great stone," Amasa was put to death by Joab (2 Sam. 20:5-10). To the altar of burnt-offering which was at Gibeon, Joab (1 Kings 2:28-34), who had taken the side of Adonijah, fled for sanctuary in the beginning of Solomon's reign, and was there also slain by the hand of Benaiah.

Soon after he came to the throne, Solomon paid a visit of state to Gibeon, there to offer sacrifices (1 Kings 3:4; 2 Chr. 1:3). On this occasion the Lord appeared to him in a memorable dream, recorded in 1 Kings 3:5-15; 2 Chr. 1:7-12. When the temple was built "all the men of Israel assembled themselves" to king Solomon, and brought up from Gibeon the tabernacle and "all the holy vessels that were in the tabernacle" to Jerusalem, where they remained till they were carried away by Nebuchadnezzar (2 Kings 24:13).

Gideon - called also Jerubbaal ( Judg. 6:29,Judg. 6:32), was the first of the judges whose history is circumstantially narrated (Judg. 6-8). His calling is the commencement of the second period in the history of the judges. After the victory gained by Deborah and Barak over Jabin, Israel once more sank into idolatry, and the Midianites (q.v.) and Amalekites, with other "children of the east," crossed the Jordan each year for seven successive years for the purpose of plundering and desolating the land. Gideon received a direct call from God to undertake the task of delivering the land from these warlike invaders. He was of the family of Abiezer ( Josh. 17:2; 1 Chr. 7:18), and of the little township of Ophrah ( Judg. 6:11). First, with ten of his servants, he overthrew the altars of Baal and cut down the asherah which was upon it, and then blew the trumpet of alarm, and the people flocked to his standard on the crest of Mount Gilboa to the number of twenty-two thousand men. These were, however, reduced to only three hundred. These, strangely armed with torches and pitchers and trumpets, rushed in from three different points on the camp of Midian at midnight, in the valley to the north of Moreh, with the terrible war-cry, "For the Lord and for Gideon" ( Judg. 7:18, R.V.). Terror-stricken, the Midianites were put into dire confusion, and in the darkness slew one another, so that only fifteen thousand out of the great army of one hundred and twenty thousand escaped alive. The memory of this great deliverance impressed itself deeply on the mind of the nation (1 Sam. 12:11; Ps. 83:11; Isa. 9:4; Isa 10:26; Heb. 11:32). The land had now rest for forty years. Gideon died in a good old age, and was buried in the sepulchre of his fathers. Soon after his death a change came over the people. They again forgot Jehovah, and turned to the worship of Baalim, "neither shewed they kindness to the house of Jerubbaal" ( Judg. 8:35). Gideon left behind him seventy sons, a feeble, sadly degenerated race, with one exception, that of Abimelech, who seems to have had much of the courage and energy of his father, yet of restless and unscrupulous ambition. He gathered around him a band who slaughtered all Gideon's sons, except Jotham, upon one stone. (See OPHRAH.)

Gier eagle - Heb. raham = "parental affection," Lev. 11:18; Deut. 14:17; R.V., "vulture"), a species of vulture living entirely on carrion. "It is about the size of a raven; has an almost triangular, bald, and wrinkled head, a strong pointed beak, black at the tip, large eyes and ears, the latter entirely on the outside, and long feet." It is common in Egypt, where it is popularly called "Pharaoh's chicken" (the Neophron percnopterus), and is found in Palestine only during summer. Tristram thinks that the Hebrew name, which is derived from a root meaning "to love," is given to it from the fact that the male and female bird never part company.

Gift - (1.) An gratuity ( Prov. 19:6) to secure favour ( Prov 18:16;Prov 21:14), a thank-offering ( Num. 18:11), or a dowry ( Gen. 34:12).

(2.) An oblation or proppitatory gift (2Sa 8:2,2Sa 8:6;2Sa 1Ch 18:2,Ch 18:6;Ch 2Ch 26:8; Ps. 45:12; Ps 72:10).

(3.) A bribe to a judge to obtain a favourable verdict ( Ex. 23:8; Deut. 16:19).

(4.) Simply a thing given ( Matt. 7:11; Luke 11:13; Eph. 4:8); sacrifical ( Matt. 5:23,Matt. 5:24;Matt 8:4); eleemosynary ( Luke 21:1); a gratuity ( John 4:10; Acts 8:20). In Acts 2:38 the generic word dorea is rendered "gift." It differs from the charisma (1 Cor. 12:4) as denoting not miraculous powers but the working of a new spirit in men, and that spirit from God.

The giving of presents entered largely into the affairs of common life in the East. The nature of the presents was as various as were the occasions: food (1 Sam. 9:7; 16:20), sheep and cattle (Gen. 32:13-15), gold (2 Sam. 18:11), jewels (Gen. 24:53), furniture, and vessels for eating and drinking (2 Sam. 17:28); delicacies, as spices, honey, etc. (1 Kings 10:25; 2 Kings 5: 22). The mode of presentation was with as much parade as possible: the presents were conveyed by the hands of servants (Judg. 3:18), or still better, on the backs of beasts of burden (2 Kings 8:9). The refusal of a present was regarded as a high indignity; and this constituted the aggravated insult noticed in Matt. 22:11, the marriage robe having been offered and refused.

Gifts, spiritual - (Gr. charismata), gifts supernaturally bestowed on the early Christians, each having his own proper gift or gifts for the edification of the body of Christ. These were the result of the extraordinary operation of the Spirit, as on the day of Pentecost. They were the gifts of speaking with tongues, casting out devils, healing, etc. ( Mark 16:17,Mark 16:18), usually communicated by the medium of the laying on of the hands of the apostles ( Acts 8:17;Acts 19:6; 1 Tim. 4:14). These charismata were enjoyed only for a time. They could not continue always in the Church. They were suited to its infancy and to the necessities of those times.

Gihon - a stream. (1.) One of the four rivers of Eden ( Gen. 2:13). It has been identified with the Nile. Others regard it as the Oxus, or the Araxes, or the Ganges. But as, according to the sacred narrative, all these rivers of Eden took their origin from the head-waters of the Euphrates and the Trigris, it is probable that the Gihon is the ancient Araxes, which, under the modern name of the Arras, discharges itself into the Caspian Sea. It was the Asiatic and not the African "Cush" which the Gihon compassed ( Gen. 10:7-10). (See EDEN.)

(2.) The only natural spring of water in or near Jerusalem is the "Fountain of the Virgin" (q.v.), which rises outside the city walls on the west bank of the Kidron valley. On the occasion of the approach of the Assyrian army under Sennacherib, Hezekiah, in order to prevent the besiegers from finding water, "stopped the upper water course of Gihon, and brought it straight down to the west side of the city of David" (2 Chr. 32:30;2 Chr 33:14). This "fountain" or spring is therefore to be regarded as the "upper water course of Gihon." From this "fountain" a tunnel cut through the ridge which forms the south part of the temple hill conveys the water to the Pool of Siloam, which lies on the opposite side of this ridge at the head of the Tyropoeon ("cheesemakers'") valley, or valley of the son of Hinnom, now filled up by rubbish. The length of this tunnel is about 1,750 feet. In 1880 an inscription was accidentally discovered on the wall of the tunnel about nineteen feet from where it opens into the Pool of Siloam. This inscription was executed in all probability by Hezekiah's workmen. It briefly narrates the history of the excavation. It may, however, be possible that this tunnel was executed in the time of Solomon. If the "waters of Shiloah that go softly" ( Isa. 8:6) refers to the gentle stream that still flows through the tunnel into the Pool of Siloam, then this excavation must have existed before the time of Hezekiah.

In the upper part of the Tyropoeoan valley there are two pools still existing, the first, called Birket el-Mamilla, to the west of the Jaffa gate; the second, to the south of the first, called Birket es-Sultan. It is the opinion of some that the former was the "upper" and the latter the "lower" Pool of Gihon (2 Kings 18:17; Isa. 7:3; Isa 36:2; Isa 22:9). (See CONDUIT ; SILOAM.)

Gilboa - boiling spring, a mountain range, now Jebel Fukua', memorable as the scene of Saul's disastrous defeat by the Philistines. Here also hs three sons were slain, and he himself died by his own hand (1 Sam. 28:4;1 Sam 31:1-8; 2 Sam. 1:6-21;2 Sam 21:12; 1 Chr. 10:1,1 Chr. 10:8). It was a low barren range of mountains bounding the valley of Esdraelon (Jezreel) on the east, between it and the Jordan valley. When the tidings of this defeat were conveyed to David, he gave utterance to those pathetic words in the "Song of the Bow" (2 Sam. 1:19-27).

Gilead - hill of testimony, ( Gen. 31:21), a mountainous region east of Jordan. From its mountainous character it is called "the mount of Gilead" ( Gen. 31:25). It is called also "the land of Gilead" ( Num. 32:1), and sometimes simply "Gilead" ( Ps. 60:7; Gen. 37:25). It comprised the possessions of the tribes of Gad and Reuben and the south part of Manasseh ( Deut. 3:13; Num. 32:40). It was bounded on the north by Bashan, and on the south by Moab and Ammon ( Gen. 31:21; Deut. 3:12-17). "Half Gilead" was possessed by Sihon, and the other half, separated from it by the river Jabbok, by Og, king of Bashan. The deep ravine of the river Hieromax (the modern Sheriat el-Mandhur) separated Bashan from Gilead, which was about 60 miles in length and 20 in breadth, extending from near the south end of the Lake of Gennesaret to the north end of the Dead Sea. Abarim, Pisgah, Nebo, and Peor are its mountains mentioned in Scripture.

Gilead, Balm of - The region of Gilead abounded in spices and aromatic gums, which were exported to Egypt and Tyre ( Gen. 37:25; Jer. 8:22; Jer 46:11; Ezek. 27:17). The word "balm" is a contracted form of "balsam," a word derived from the Greek balsamon, which was adopted as the representative of the Hebrew words baal shemen, meaning "lord" or "chief of oils."

The Hebrew name of this balm was tsori. The tree yielding this medicinal oil was probably the Balsamodendron opobalsamum of botanists, and the Amyris opobalsamum of Linnaeus. It is an evergreen, rising to the height of about 14 feet. The oil or resin, exuding through an orifice made in its bark in very small quantities, is esteemed of great value for its supposed medicinal qualities. (See BALM.) It may be noted that Coverdale's version reads in Jer. 8:22, "There is no triacle in Galaad." The word "triacle" = "treacle" is used in the sense of ointment.

Gilgal - rolling. (1.) From the solemn transaction of the reading of the law in the valley of Shechem between Ebal and Gerizim the Israelites moved forward to Gilgal, and there made a permanent camp ( Josh. 9:6;Josh 10:6). It was "beside the oaks of Moreh," near which Abraham erected his first altar ( Gen. 12:6,Gen. 12:7). This was one of the three towns to which Samuel resorted for the administration of justice (1 Sam. 7:16), and here also he offered sacrifices when the ark was no longer in the tabernacle at Shiloh (1 Sam. 10:8;1 Sam 13:7-9). To this place, as to a central sanctuary, all Israel gathered to renew their allegiance to Saul 1 Sam 11:14). At a later period it became the scene of idolatrous worship ( Hos. 4:15;Hos 9:15). It has been identified with the ruins of Jiljilieh, about 5 miles south-west of Shiloh and about the same distance from Bethel.

(2.) The place in "the plains of Jericho," "in the east border of Jericho," where the Israelites first encamped after crossing the Jordan ( Josh. 4:19,Josh. 4:20). Here they kept their first Passover in the land of Canaan ( Josh 5:10) and renewed the rite of circumcision, and so "rolled away the reproach" of their Egyptian slavery. Here the twelve memorial stones, taken from the bed of the Jordan, were set up; and here also the tabernacle remained till it was removed to Shiloh ( Josh 18:1). It has been identified with Tell Jiljulieh, about 5 miles from Jordan.

(3.) A place, probably in the hill country of Ephraim, where there was a school of the prophets (2 Kings 4:38), and whence Elijah and Elisha, who resided here, "went down" to Bethel 2 Kings 2:1,2 Kings 2:2). It is mentioned also in Deut. 11:30. It is now known as Jiljilia, a place 8 miles north of Bethel.

Giloh - exile, a city in the south-west part of the hill-country of Judah ( Josh. 15:51). It was the native place or residence of the traitor Ahithophel "the Gilonite" ( Josh. 15:51; 2 Sam. 15:12), and where he committed suicide 2 Sam 17:23). It has been identified with Kurbet Jala, about 7 miles north of Hebron.

Gimzo - a place fertile in sycamores, a city in the plain of Judah, the villages of which were seized by the Philistines (2 Chr. 28:18). It is now called Jimzu, about 3 miles south-east of Ludd, i.e., Lydda.

Gin - a trap. (1.) Ps. 140:5, Ps. 140:141:9, Amos 3:5, the Hebrew word used, mokesh, means a noose or "snare," as it is elsewhere rendered ( Ps. 18:5; Prov. 13:14, etc.).

(2.) Job 18:9, Isa. 8:14, Heb. pah, a plate or thin layer; and hence a net, a snare, trap, especially of a fowler (Ps. 69: 22, "Let their table before them become a net;" Amos 3:5, "Doth a bird fall into a net [pah] upon the ground where there is no trap-stick [mokesh] for her? doth the net [pah] spring up from the ground and take nothing at all?", Gesenius.)

Girdle - (1.) Heb. hagor, a girdle of any kind worn by soldiers (1 Sam. 18:4; 2 Sam. 20:8; 1 Kings 2:5; 2 Kings 3:21) or women ( Isa. 3:24).

(2.) Heb. 'ezor, something "bound," worn by prophets (2 Kings 1:8; Jer. 13:1), soldiers ( Isa. 5:27; 2 Sam. 20:8; Ezek. 23:15), Kings ( Job 12:18).

(3.) Heb. mezah, a "band," a girdle worn by men alone ( Ps. 109:19; Isa. 22:21).

(4.) Heb. 'abnet, the girdle of sacerdotal and state officers ( Ex. 28:4,Ex. 28:39,Ex. 28:40;Ex 29:9;Ex 39:29).

(5.) Heb. hesheb, the "curious girdle" ( Ex. 28:8; R.V., "cunningly woven band") was attached to the ephod, and was made of the same material.

The common girdle was made of leather (2 Kings 1:8; Matt. 3:4); a finer sort of linen ( Jer. 13:1; Ezek. 16:10; Dan. 10:5). Girdles of sackcloth were worn in token of sorrow ( Isa. 3:24;Isa 22:12). They were variously fastened to the wearer ( Mark 1:6; Jer. 13:1; Ezek. 16:10).

The girdle was a symbol of strength and power ( Job 12:18,Job 12:21;Job 30:11; Isa. 22:21; Isa 45:5). "Righteousness and faithfulness" are the girdle of the Messiah ( Isa. 11:5).

Girdles were used as purses or pockets ( Matt. 10:9. A. V., "purses;" R.V., marg., "girdles." Also Mark 6:8).

Girgashite - dwelling in clayey soil, the descendants of the fifth son of Canaan ( Gen. 10:16), one of the original tribes inhabiting the land of Canaan before the time of the Israelites ( Gen. 15:21; Deut. 7:1). They were a branch of the great family of the Hivites. Of their geographical position nothing is certainly known. Probably they lived somewhere in the central part of Western Palestine.

Gittah-hepher - ( Josh. 19:13). See GATH-HEPHER .

Gittaim - two wine-presses, (2 Sam. 4:3; Neh. 11:33), a town probably in Benjamin to which the Beerothites fled.

Gittite - a native of the Philistine city of Gath ( Josh. 13:3). Obed-edom, in whose house the ark was placed, is so designated (2 Sam. 6:10). Six hundred Gittites came with David from Gath into Israel 2 Sam 15:18,2 Sam 15:19).

Gittith - a stringed instrument of music. This word is found in the titles of Ps. 8, 81, 84. In these places the LXX. render the word by "on the wine-fats." The Targum explains by "on the harp which David brought from Gath." It is the only stringed instrument named in the titles of the Psalms.

Gizonite - a name given to Hashem, an inhabitant of Gizoh, a place somewhere in the mountains of Judah (1 Chr. 11:34; 2 Sam. 23:32,2 Sam. 23:34).