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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,Ps. 145:9;Ps 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;Gen 46:28,Gen. 45:29,Gen. 45:31, etc.). It is called "the land of Goshen" ( Gen 47:27), and also simply "Goshen" ( Gen 46:28), and "the land of Rameses" ( Gen 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,Gen. 47:11), 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;Ex 11:2;Ex 12:35,Ex. 3:36).

(2.) A district in Palestine ( Josh. 10:41;Josh 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,Num. 3:30,Num. 3:32,Num. 3:35); also of tribes ( Num 2:3;Num 7:2;Num 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; Dan 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;Gen 24:2;Gen 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 ( Gen 40:2, etc. See also Gen. 47:6; Ex. 1:11; Dan. 1:7; Judg. 10:18; 1 Kings 22:26;1 Kings 20:15; 2 Kings 1:9; 2 Sam. 24:2). It is used also of angels, guardian angels ( Dan. 10:13,Dan. 10:20,Dan. 10:21;Dan 12:1;Dan 10:13;Dan 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,Dan. 3:27;Dan 6:7); the prefects over the Magi ( Dan 2:48). The corresponding Hebrew word segan is used of provincial rulers ( Jer. 51:23,Jer. 51:28,Jer. 51:57); also of chiefs and rulers of the people of Jerusalem ( Ezra 9:2; Neh. 2:16; Neh 4:14, Neh. 2:19; Neh 5:7, Neh. 2:17; Neh 7:5; Neh 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).

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;2 Kings 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;Prov 3:22; Ps. 45:2). (2.) Favour, kindness, friendship ( Gen. 6:8;Gen 18:3;Gen 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,Cant. 2:15), "unripe" ( Job 15:33), "sour" ( Isa. 18:5), "wild" ( Isa. 5:2,Isa. 5:4). (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,Isa. 40:7; Ps. 90:5). In Num. 11:5 this word is rendered "leeks."

(2.) Heb. deshe', green grass ( Gen. 1:11,Gen. 1:12; 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;Matt 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; Judg 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;Ex 35:16;Ex 38:4,Ex. 27:5,Ex. 27:30).

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;Gen 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;Isa 40:19;Isa 41:7;Isa 44:12-15).

(5.) Pathah refers to intaglio work, the cutting and engraving of precious stones ( Ex. 28:9-11,Ex. 28:21; Zech. 3:9; Cant. 1:10, Cant. 1:11).

(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;Acts 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.