does not happen merely for the purpose of making good the prediction. When it is said, for example, that they parted Christ's garments among them, casting lots, that it might be fulfilled which was spoken by the prophet, &c., it is not intended that this was done in order to secure the accomplishment of the prediction; but rather that, in or by this was fulfilled the prophecy, &c.; or, thus it came to pass in fulfilment of the prophecy, &c. Those concerned had no knowledge generally of the fact that they were fulfilling a prophecy. Our Saviour of course knew it; and hence the peculiar expression, John xix. 28. There was a higher end in view than the mere fulfilment of an ancient oracle. (See PROPHECY.) The meaning in many of the above and parallel passages would be more accurately expressed by the word verified. "In this event was verified what was said by," &c.

The "fulness of the Godhead (Col. ii. 9) denotes all the attributes of the divine nature in their entire and complete perfection. FUNERAL. (See BURIAL.) FURLONG. (See MEASURES.)

FURNACE (Gen. xv. 17). Furnaces were used for melting the precious metals (Prov. xvii. 3). Many of these furnaces, as seen in the Egyptian paintings, were small and portable. They were also used to punish criminals. The furnace into which Nebuchadnezzar cast the young Hebrews who refused to worship his image was probably an open furnace, or place of fire, sufficiently confined to concentrate the heat to the last extreme, and yet so open that what took place in the midst of it might be easily seen. Such places are now found in Syria, and were evidently used by idolaters as temples for the fires which represented their gods, and in which they offered sacrifices. FURNITURE. (See CAMEL.) FURROW (Ps. lxv. 10). they shall bind themselves in their two furrows" (Hos. x. 10), is explained by the context, especially verses 4 and 11-13.

GAAL (Judg. ix. 26) was the son of Ebed, | and the leader of a revolt against Abimelech, king of the Shechemites. He was, however, defeated and put to flight, and his partisans were scattered and destroyed.

GAASH (Judg. ii. 9)—a hill in the territory of Ephraim, in the vicinity of which was Timnath-serah, where Joshua lived and died (Josh. xxiv. 29, 30). The "brooks (or valleys) of Gaash" (2 Sam. xxiii. 30; 1 Chr. xi. 32) were probably in the same neighbourhood.

GABBATHA (John xix. 13)-a Hebrew word, denoting an elevated place, like the bench of the judges in modern court rooms. The floor of this raised platform, and perhaps the whole area of the apartment, was probably paved with stones of tesselated work-a common practice in palaces and public offices. Hence it is called in Greek by a word signifying the pavement. Mosaic pavement was fashionable among the Romans.

GABRIEL (Luke i. 19)-one of the ministering spirits of God, who was specially charged with the message to Zacharias, respecting the birth of John, and to Mary, respecting the birth of Christ. At an earlier period he was sent to Daniel to unfold a vision (Dan. viii. 16; ix. 21). The name signifies the strength of God. Great honour is given to Gabriel in the Koran of Mahomet.

GAD-troop (Gen. xxx. 9-11). 1. TRIBE OF

The phrase,

FURY (Jer. x. 25) is attributed to God, like anger, metaphorically, or speaking after the manner of men-that is, God's providential actions are such as would be performed by a man in a state of anger; so that, when He is said to pour out His fury on a person, or on a people, it is a figurative expression for dispensing afflictive judgments.

(Num. i. 25). The posterity of Gad, the seventh son of Jacob, by Zilpah, Leah's handmaid. Jacob's prediction of Gad is found in Gen. xlix. 19. And in Deut. xxxiii. 20, 21, Moses predicts still more particularly the events which distinguish the history of this tribe.

After the defeat of the kings of Bashan, the tribes of Gad and Reuben petitioned Moses to assign them their portion in that district of the country, as it was favourable to their pastoral pursuits, for they had a great multitude of cattle. Their request was granted, and Gad's tribe was located south of Reuben, between the mountains of Gilead and the river Jordan. In this position they were subject to frequent incursions from the neighbouring hordes; but they were valorous (1 Chr. v. 19, 20, 22; xii. 8), and, under David, subdued all their enemies. In the song of Moses (Deut. xxxiii. 20, 21) allusion is made to the enlargement and courage of the Gadites; to the provision made by Moses, the lawgiver, for that tribe before the rest, on the east of Jordan, and to the fidelity with which the tribe fulfilled their agreement to go up with the other tribes to the conquest of the promised land, just as if no portion had been assigned them in Bashan.

2. (1 Sam. xxii. 5.) A prophet and a particular friend of David. He was on more than

one occasion God's messenger to David (1 Sam. xxii. 5; 2 Sam. xxiv. 13-19; 1 Chr. xxi. 9-11), and was also one of his biographers (1 Chr. xxix. 29). 3. The Hebrew word," the Gad," rendered troop in Isa. lxv. 11, refers to some heathen goddess, perhaps the goddess of Fortune.

GADARENES, COUNTRY OF (Mark v. 1). Gadara was one of the ten cities called Decapolis. (See DECAPOLIS.) It was on the east of Jordan, in the vicinity of the lake of Gennesaret, near the brook Hieromax. It gave its name to the district or canton of which it was the chief town. The ruins of the city are now called Um-keis. Gadara, in the time of Josephus, was an important city, and the metropolis of Perea, or "the country beyond Jordan." It now lies in ruins, being wholly deserted on account of the scarcity of water, though the foundations of its spacious streets are visible. In the vicinity are famous medicinal springs; and we are told by modern travellers that the limestone rocks by which the coast is bound contain numerous caverns and remains of tombs, cut out by the early inhabitants of Galilee-which even now seem a fit resort for the wretched outcasts of society who had their dwelling among them 2,000 years ago (Luke viii. 27). (See Porter's Handbook, p. 311.)

GERGESA, or GERASA, was another city in the same neighbourhood, which gave to another district the name of the country of the Gergesenes, or properly Gerasenes. Gergesa was situated about 20 miles east of the Jordan, and 10 or 12 south-east of Gadara; so that the region generally might be designated by either name (Matt. viii. 28; Mark v. 1); and the discrepancy rather confirms than invalidates the sacred history, as it might so easily have been avoided. The ruins of Gergesa are the most beautiful and extensive on the east of the Jordan, now called Jerash, where three temples, two superb amphitheatres of marble, and hundreds of columns still remain, among other monuments of Roman power.

It was in this vicinity that Christ wrought a wonderful miracle on two demoniacs (Luke viii. 26-36). Thomson says "Our first point is, that the miracle could not have occurred at Gadara. It is certain, from all the accounts we have of it, that the place was near the shore of the lake. Mark says that when he came out of the ship, immediately there met him a man,' &c. With this precise statement the tenor of all the narratives coincides, and therefore we must find a locality directly on the shore, and every place must be rejected that is not consistent with this ascertained fact, Again, the city itself, as well as the country of the Gergesenes, was at the shore of the lake. All the accounts imply this fact. Lastly, there was a steep mountain so near at hand that the herd of swine, rushing down it, were precipitated into the lake. Now Gadara does not meet any one of these necessary conditions. I take for granted, what I believe to be true, that Um Keis marks the site of Gadara; and it was,

therefore, about three hours to the south of the extreme shore of the lake in that direction. There is first a broad plain from Khurbet Samra to the Jermuk, then the vast gorge of this river, and after it an ascent for an hour and a half to Um Keis. No one, I think, will maintain that this meets the requirements of the sacred narratives, but is in irreconcilable contradiction to them. It is true that a celebrated traveller, from his lofty stand-point at Um Keis, overlooks all intervening obstacles, and makes the swine rush headlong into the lake from beneath his very feet. But to do this in fact (and the evangelists deal only in plain facts), they must have run down the mountain for an hour and a half, forded the deep Jermuk, quite as formidable as the Jordan itself, ascended its northern bank, and raced across a level plain several miles, before they could reach the nearest margin of the lake-a feat which no herd of swine would be likely to achieve, even though they were 'possessed.' The site of the miracle, therefore, was not at Gadara. This is an important result. Nor was it in the country of the Gadarenes, because that country lay south of the great river Jermuk; and, besides, if the territory of that city did at any time reach to the south end of the lake, there is no mountain there above it adapted to the conditions of the miracle; and, further, the city itself where it was wrought was evidently on the shore. There we must find it, whatever be its name. in this Ghersa, or Chersa, we have a position which fulfils every requirement of the narratives, and with a name so near that in Matthew as to be in itself a strong corroboration of the truth of this identification. It is within a few rods of the shore, and an immense mountain rises directly above it, in which are ancient tombs, out of some of which the two men possessed of the devils may have issued to meet Jesus. The lake is so near the base of the mountain that the swine, rushing madly down it, could not stop, but would be hurried on into the water and drowned. The place is one which our Lord would be likely to visithaving Capernaum in full view to the north, and Galilee over against it,' as Luke says it was (ch. viii. 26). The name, however, pronounced by Bedawîn Arabs, is so similar to Gergesa, that, to all my inquiries for this place, they invariably said it was at Chersa; and they insisted that they were identical, and I agree with them in this opinion."-The Land and the Book, pp. 376, 377.

And

GAIUS (Acts xix. 29)-a Macedonian resident in Corinth, at whose house Paul stayed while labouring as a missionary in that city (Rom. xvi. 23). He was probably converted under Paul's ministry (I Cor. i. 14), and accompanied him to Ephesus, and, with Aristarchus, another of Paul's adherents, was seized by the mob during the uproar occasioned by the apostle's preaching. Reference may be made to this individual, Acts xx. 4, and 3 John 1; but some have supposed two individuals to be intended. (See EPHESUS.)

Christianity was introduced into this province by the apostle Paul, who was there once with Silas and Timothy (Acts xvi. 6), about the year fifty-three, and again, four or five years afterwards, on his return from Corinth (Acts xviii. 23).

GALATIANS, EPISTLE TO, is the ninth in the order of the books of the New Testament, and was written by Paul about the year 54-55. Its design evidently is, to correct some erroneous opinions they had been taught, particularly respecting the doctrine of justification by faith, and to instruct them as to the true scope and intent of the Gospel. This epistle is peculiarly interesting, as it contains a record of the evidences of Paul's apostleship, a sketch of his life after his conversion, and a masterly elucidation and defence of the great but simple plan of salvation through faith in the Lord Jesus Christ.

In none of the epistles does the apostle display such fervour and anxiety. The error which he combated was a fatal one-the attempt to unite the ritual of Moses with the simplicity of the Gospel. This Jewish propensity had displayed itself in an ardent proselytizing spirit, and many among the Galatians had been seduced-the proverbial fickleness and excitability of their national character had displayed itself in their sudden apostasy. So, after vindicating his apostleship, the apostle enters fully into the merits of the question, as to the relation of the law to the Gospel. The reasoning is minute and succinct. The argument is worked in fire. The law, he maintains, is only introductory to the Gospel-was fitted for men in their minority-was a schoolmaster unto Christ. How eloquently Paul warns the Galatian churches to value their liberty and hold it fast-how he scorches with a holy indignation the covert enemies of a free salvation, the introducers of a mutilated and fettered Gospel! Grief that so many had been led astray-wonder that they could have been so easily imposed on anger against their plausible seducers, are the predominant feelings in this composition.

during Paul's second visit to the city (Acts xx. 2, 3). Theodoret supposed it to have been written from Rome, as the subscription has it; and he is followed by Lightfoot.

GALBANUM (Exod. xxx. 34)--a bitter and resinous gum produced in Syria and its vicinity, from the sap or milk of a plant which grows 8 or 10 feet high. It was an ingredient of the sacred incense, and is still valuable for its medicinal properties, which resemble those of asafoetida.

GALEED (Gen. xxxi. 47). (See GILEAD.) GALILEANS (Luke xiii. 1)-a sect or party of the Jews, who took their name from their leader, Judas, a Gaulanite or Galilean. It is supposed that the party originated in opposition to a tax imposed by the Roman government on the Jews, A.D. 10-12. Judas and his party resisted the government (Acts v. 37), and maintained their opposition until the destruction of Jerusalem and the temple. Jewish historians tell us that the Galileans agreed with the Pharisees, but were distinguished by an unconquerable love of liberty, contending, on the strength of Deut. xvii. 15, that God only was their sovereign, and that all exactions of earthly princes were oppressive and unlawful.

The Galileans who are mentioned as having been offering sacrifices at Jerusalem, when they were suddenly assaulted and put to death by order of Pilate, so that their blood flowed out and actually mingled with the very sacrifices they were offering (Luke xiii. 1, 2), were probably the subjects of Herod, between whom and Pilate there was a deep-rooted hostility (Luke xxiii. 12). Their sudden and violent death, in the very act of worship, seems to have marked them, in the view of some who formed a hasty and erroneous estimate of the ways of God, as the special objects of divine indignation.

GALILEE (Matt. iv. 12; Mark i. 9; Luke ii. 39). In the time of Christ Palestine was divided into three parts, of which the northern was Galilee, bounded on the north by AntiLibanus; east, by Jordan and the sea of Galilee; south, by Samaria; and west, by Phoenicia, which occupied the north coast from Carmel to Tyre. It was distinguished into Upper and Lower- the former lying on the north, and inhabited partly by Syrians, Phoenicians, and Arabians, whence it was called "Galilee of the Gentiles" (Isa. ix. 1),

"Nations" (Matt. iv. 15); the latter, especially the valley along the sea of Tiberias, was fertile and populous.

Within the limits of Galilee were of old

comprehended Issachar, Zebulun, Naphtali, and Asher. Christ is called "Jesus of Galilee " (Matt. xxvi. 69), because he was brought up in that province, and there lived, taught, and called his first disciples (Matt. iv. 13-23; xiii. 55; Mark i. 39; Luke iv. 44; viii. 1; xxiii. 5; John vii. 1); and it became a name of contempt (John i. 46; vii. 52; Acts ii. 7), both among Jews and Gentiles, because its inhabitants were a mongrel race, and used a corrupted dialect, which originated in the amalgamation of the Jews who settled there after the captivity with the Gentile foreigners. Peter's mode of speech at once proved the place of his nativity his "speech bewrayed him " (Matt. xxvi. 69, 73; Mark xiv. 70).

Galilee was very fertile and beautiful, and it had many towns and flourishing villages. The spacious and romantic plains of Esdraelon are still occupied by tribes, around whose brown tents the sheep and lambs gambol to the sound of the reed which at nightfall calls them home. GALILEE, SEA OF. The associations connected with this ample sheet of water are very hallowed and interesting. The scenes of our Lord's early life lay not far from it; and Capernaum, so often visited by him, was upon its margin. Four at least of his apostles gained a subsistence upon its waters-they were fishermen; and from that laborious craft

they were summoned away by the Redeemer to become "fishers of men." After their Master had died, and they had been dispersed by his death, Jesus found them again plying their former occupation on the old scene.

This inland sea was subject to sudden and violent storms. A hurricane of this kind overtook the bark in which the disciples were sailing without their Lord being with them. Jesus in the early dawn of the morning approached the labouring skiff, walking over the stormy billows. Peter wished to meet him on the floor of the water, descended from the ship, and walked for a short distance in security. On another occasion a storm arose on the lake, while Jesus slept in the vessel. The disciples in their consternation awoke him. He arose in majesty, and rebuked the tempest, when it quailed and hushed at the voice of his authority. The scene of such wonders can never be forgotten. Imagination will often revert to it, and picture out for itself the striking incidents which are detailed in the evangelical narrative. (See CHINNERETH, and especially TIBERIAS.)

GALL (Ps. lxix. 21)-an animal fluid, of exceedingly bitter taste, secreted by the liver. Allusion is made to it in Job xvi. 13; xx. 14, 25; Lam. ii. 11, and elsewhere. But by the same word, in Ps. lxix. 21, reference is made to the

extraction of a very bitter herb (Deut. xxix. 18; xxxii. 32), perhaps hemlock (Hos. x. 4). The word rosh, rendered "gall," means head, and may refer to the heads, berries, or fruit of some herb, as poppy. It was so bitter as to be used as a generic term for bitter substances; as sour wine, sour cider, &c., is called vinegar. (Comp. Matt. xxvii. 34; Mark xv. 23.) The term is used with great force by Peter, to describe the spiritual state of Simon Magus (Acts viii. 23). (See MYRRH.)

GALLERIES. (See DWELLINGS.) The word in Song vii. 5, "the king is held in the galleries," signifies probably ringlets-so called because they flow down the back. The verse then reads

The tresses of thy head as crimson: The king is captivated by the ringlets. GALLEY. (See SHIPS.) GALLIO (Acts xviii. 12) was the brother of Seneca, the famous philosopher, who describes him as a man of uncommon mildness and simplicity. He was appointed proconsul of Achaia by the Roman emperor Claudius, A.D. 53. He resided chiefly at Corinth; and when Paul was preaching in that city, and had excited the jealousy of the Jews by the success of his mission, they took him by violence before Gallio, and charged him with persuading men to worship God contrary to the law. Gallio was disinclined to interfere with controversies of that kind, which were not cognizable by the law which he was appointed to administer; and so he dismissed the parties. As they were leaving the place a tumult occurred, in which Sosthenes, an officer of the Jewish church, was severely treated by a party of Greeks. It does not appear that Gallio had left the bench before this event occurred; and even if he had been present, the expression, that "he cared for none of these things," implies nothing more than that he did not concern himself with the controversies of the various sects and parties into which the community around him was divided. This course, so far from evincing hostility or indifference to Paul, or to religion generally, was certainly wise and prudent for a commissioner of the Roman government, appointed, as he was, to a temporary office in a foreign province. It is therefore altogether a misinterpretation to use the phrase,

"he cared for none of these things," as a description of irreligious indifference, or to apply it in such a sense to any parties in the present day.

GAMALIEL (Acts v. 34)-a distinguished Jewish rabbi, a doctor or teacher of the law, and possessed of a large share of public confidence. It is said he was for thirty-two years

president of the Jewish sanhedrim. He is first introduced to our notice in connection with the attempt made at Jerusalem, A.D. 33, by the opposers of the Gospel, to stop the mouths of Peter and the other apostles. The faithful missionaries were brought before the Jewish council, and there boldly proclaimed their inflexible purpose. This courage excited their enemies to madness; and they had already made up their minds to put them to death, when Gamaliel, by a plain and seasonable exhibition of the folly of such a step, changed their counsel. Softened by his liberal address, and having scourged the apostles, they discharged them. So distinguished was this rabbi for his wisdom and learning, that Paul went up to Jerusalem to receive instruction from him, and afterwards mentions this fact in his oration to the people of Jerusalem (A.D. 60), as evidence that he had the best opportunity to know the nature and requisitions of the law (Acts xxii. 3). Various traditions are told of Gamaliel, both by Jews and Christians, all of them perhaps without foundation.

GAMES. (See RACE.)

GAMMADIMS (Ezek. xxvii. 11). The prevailing opinion respecting this term is, that it is rather descriptive of the character of a people-as, the "brave," the "warlike," the "invincible"-than the name of any particular nation or tribe. Jerome renders it bellatoreswarriors-a kind of forlorn hope.

GARDEN (Isa. i. 8). The gardens of the Hebrews were doubtless very rude and simple. Allusions to them are made, Gen. xxi. 33; Num. xxiv. 6; Job viii. 16; and there is reason to suppose that they were chiefly devoted to fruit and shade trees and aromatic plants and herbs (1 Ki. xxi. 2; Song iv. 12-16). Gardens of roses, olives, &c., are also referred to in Scripture. A reservoir of water was considered

Gardeners Planting and Sowing.

an indispensable appendage, either in the form of a fountain, well, or stream passing through it (Gen. ii. 10; xiii. 10). The gardens around Damascus are described as abundantly watered by little currents, which are made to flow through every part of them. Beautiful allusions to this are made, Prov. xxi. 1; Isa. lviii. 11; Eccl. ii. 5, 6. Thus a "well-watered garden,"