GAMES and himself a Pharisee and celebrated doctor of the notices are very few. The only recorded the law. His learning was so eminent and his sports, however, are keeping tame birds (Job 41:5) character so revered that he is one of the seven and imitating the proceedings of marriages or who, among Jewish doctors only, have been hon- funerals (Matt. 11:16). With regard to manly ored with the title of "Rabban." He was called games, they were not much followed up by the the "Beauty of the Law," and it is a saying of Hebrews; the natural earnestness of their charthe Talmud that "since Rabban Gamaliel died the acter and the influence of the climate alike indisglory of the law has ceased." He was a Pharisee, posed them to active exertion. The chief amusebut anecdotes are told of him which show that ment of the men appears to have consisted in he was not trammeled by the narrow bigotry of conversation and joking (Jer. 15:17; Prov. 26:19). the sect. He rose above the prejudices of his A military exercise (probably a war dance) seems party. Candor and wisdom seem to have been the to be noticed in 2 Sam. 2:14. Indeed the public features of his character, and this agrees with games of the Hebrews seem to have been excluwhat we read of him in the Acts of the Apostles, sively connected with military sports and exerthat he was "had in reputation of all the people cises; and it is probable that in this way the Jew(C. and H., Life and Epistles of St. Paul). When ish youth were instructed in the use of the bow the apostles were brought before the Sanhedrin, and sling (1 Sam. 20:20, 35-40; Judg. 20:16; and enraged the council by their courage and 1 Chron. 12:2). In Jerome's day the usual sport steadfastness, the latter sought to slay them. But consisted in lifting weights as a trial of strength, this rash proposal was checked by Gamaliel, who, as also practiced in Egypt. Dice are mentioned having directed the apostles to withdraw, thus by the Talmudists, probably introduced from addressed the council: “Ye men of Israel, take Egypt. Public games were altogether foreign to heed to yourselves what ye intend to do as touch- the spirit of Hebrew institutions; the great reliing these men. ... Refrain from these men, and gious festivals supplied the pleasurable excitelet them alone; for if this counsel or this work be ment and the feelings of national union which of men, it will come to nought; but if it be of rendered the games of Greece so popular, and at God, ye cannot overthrow it" (Acts 5:34-39). His the same time inspired the persuasion that such counsel prevailed, and the apostles were dismissed gatherings should be exclusively connected with with a beating. We learn from Acts 22:3 that he religious duties. Accordingly the erection of a was the preceptor of the apostle Paul. Ecclesias-gymnasium by Jason was looked upon as a heathentical tradition makes him become a Christian and be baptized by Peter and Paul, together with his son Gamaliel and with Nicodemus. The Clementine Recognitions (1:65) state that he was secretly a Christian at this time. But these notices are altogether irreconcilable with the esteem and respect in which he was held even in after times by the Jewish Rabbins. The interference of Gamaliel in behalf of the apostles does not prove that he secretly approved of their doctrine. He was a dispassionate judge, and reasoned in that affair with the tact of worldly wisdom and experience, urging that religious opinions usually gain strength by opposition and persecution (5:35, 37), while, if not noticed, they are sure not to leave any lasting impression on the minds of the people if devoid of truth (v. 38), and that it is vain to contend against them if true (v. 39). M'C. and S., Cyc. GAMES. This word does not occur in Scripture, though frequent reference is made to the things signified by it. ish proceeding (1 Macc. 1:14; 2 Macc. 4:12-14). The entire absence of verbal or historical reference to this subject in the gospels shows how little it entered into the life of the Jews. 3. Grecian. The more celebrated of the Grecian games were four in number: The Isthmian, held on the Isthmus of Corinth, in a grove sacred to Poseidōn, from B. C. 589 held in the first month of spring, in the second and fourth years of each Olympiad; the Nemean, celebrated in the valley of Nemea, in honor of Zeus; the Olympian, celebrated in honor of Zeus at Olympia; and the Pythian, held from B. C. 586 on the Crissæan plain, below Delphi, once in four years, in the third year of each Olympiad. The Olympic games were by much the most celebrated, and in describing these we describe the others, with certain differences of no account. They were celebrated once every four years, and hence a period of four years was termed an Olympiad, by which period the Greeks reckoned their time. "The festival 1. Egyptian. Among the Egyptians the most consisted of two parts: (1) The presentation of usual indoor games were "odd and even;" "mora," offerings, chiefly to Zeus, but also to the other played by two persons, who each simultaneously gods and heroes, on the part of the Eleans, the threw out the fingers of one hand, while one party sacred embassies, and other visitors to the feast; guessed the sum of both; draughts; dice, the and (2) The contests. These consisted at first of latter being, according to Plutarch, a very early a simple match in the stadium (1 Cor. 9:24–27), invention in Egypt. The games of children were: the race being run in heats of four, the winners Throwing and catching the ball, running, leaping, in each heat competing together, the first in the and similar feats. Young children were amused final heat being proclaimed victor; later the runwith painted dolls and animals, made to assume ners had to make a circuit of the goal and return different positions by means of strings. Out-of- to the starting point; then came the long race, door games were: Ball, wrestling, throwing a where the distance of the stadium had to be knife or pointed weapon into a block of wood; covered six, seven, eight, twelve, twenty, feats of strength, such as lifting, etc.; mock twenty-nine times; the fivefold contest, consistfights, bull fights, etc. (Wilkinson, Ane. Egyptians, ing of leaping, running, quoit, spear throwing, and i, 189-211). wrestling; boxing; chariot racing in the hippo2. Hebrew. With regard to juvenile games, | drome; pancration (a combination of wrestling and or unfair tricks in the contests. Judges, varying in GARDEN significant figurative description of the fight with strong and exasperated enemies. GAM'MADIM (Heb. 23, gam-maw-deem'), mentioned as defenders of the towers of Tyre (Ezek. 27:11). Various explanations have been given of the meaning of the term, but the most probable is "warriors," "brave men," used as an epithet applied to the native troops of Tyre. GA'MUL (Heb. 5, gaw-mool', rewarded), the chief of the twenty-second course of priests, among whom the services of the sanctuary were distributed by lot in the time of David (1 Chron. 24:17), B. C. after 1000. GAOLER. See JAILER. GAP (Heb. Y, peh-rets, breach), an opening in a wall (Ezek. 13:5); "breaches" (Amos 4:3). Figurative. The corruption was so great in Israel that Ezekiel (22:30) declares "that not a man could be found who should enter into the gap as a righteous man, or avert the judgment of destruction by his intercession." GARDEN (Heb. 2, gan; 2, gan-naw'; number from one to twelve, but after B. C. 348, gin-naw'; Gr. Koç, kay'-pos). Gan and its always ten, kept guard over the strict observance of all regulations and maintained order. Trans- derivatives have the same generic meaning in Hegressions of the laws of the games and unfairness brew as their English equivalent garden. They on the part of competitors were punished by for- apply to flower gardens (Cant. 6:2), spice plantafeiture of the prize or by fines of money, which tions (4:16), orchards (6:11), kitchen gardens went to the revenue of the temple. The name of (Deut. 11:10), and probably parks (2 Kings 9:27; the victor, as well as his home, were proclaimed 21:18, 26). Bible lands have been for the most aloud by the herald and a palm branch presented part denuded of their forests. Even groves of nonhim by the judges. The actual prize he only re- fruit-bearing trees are rare, except in the neighceived on the last day of the festival. This was borhood of cities and villages. The mountain tops originally some article of value, but at the com- are generally bare. So also the table lands of the mand of the Delphic oracle this custom was interior. The unsafe condition of the country, dropped, and the victors were graced by a wreath and the necessity of aggregating human dwellings of the leaves of the sacred wild olive, said to have near the comparatively few springs or by the been originally planted by Heracles. Brilliant water courses, prevent the peasants from living distinctions awaited the victor on his return home, in scattered houses in the midst of their fields and for his victory was deemed to have reflected honor plantations. The grain fields and pastures are on his native land at large. He was accorded a usually at a distance from the villages, not surtriumph, and at Athens received 500 drachmæ, the rounded by fences or hedges, but extending unright to a place of honor at all public games, and broken for miles in every direction, often without board in the Prytaneum for the rest of his life" a single tree to diversify their surface. On the (Seyffert, Dict. Class. Antiq.). These games were other hand the vegetable gardens, fruit orchards, often held in the Hellenic towns of Palestine, being mulberry groves, and such trees as are cultivated introduced by Herod into Cæsarea and Jerusalem. for timber, like the poplar, are grouped in and In the former town he built a stone theater and a around the villages and towns, where they are aclarge amphitheater. St. Paul's epistles abound cessible to the people, can be easily guarded from with allusions to the Greek contests (see 1 Cor. 4: poachers, and above all where they can be irri9; 9:24-27; 15:32; Phil. 3:14; Col. 3:15; 2 Tim. gated from the water supply which is the life of 2:5; 4:7, 8; Heb. 10:33; Heb. 12:1). A direct the place. reference to the Roman beast-fights (Gr. Onpioμáxnoa) is made by St. Paul when he says, "If after the manner of men I fought with beasts at Ephesus," etc. (1 Cor. 15:32). Paul takes for granted that his readers were acquainted with what he describes in such strong language, and that they would take it figuratively, since they knew that his citizenship would exclude him from condemnation to such punishment. It is here a The western landscape exhibits fields and pastures, divided by fences, walls, and hedge rows, interspersed with groves or scattered trees, and dotted with picturesque cottages, with here and there a village or town, the outskirts of the town being usually more or less waste or barren. On the other hand the eastern landscape consists usually of broad areas sown with uniform crops of cotton or cereals, or terraced hillsides planted with GARDEN vines, mulberries, or figs, or bleak mountain tops, often with scarcely a shrub to clothe the gray rocks, and not infrequently one may take in at a glance these varied features of the scenery without seeing a single human habitation. Suddenly, on rising above a knoll in the plains, or turning an angle in the valleys, he comes upon a scene of ravishing beauty. A village, perched on the top of a rounded hill or clinging to the mountain side, or a city in a broad plain, surrounded and interspersed with luxuriant gardens, orchards, and groves of shade and timber trees, among which wind silvery streams, and over which is a haze which transforms all into a dream. As he enters this paradise the voice of the nightingale, the goldfinch, and the thrush, and the odors and bright colors of innumerable flowers and fruits, charm his senses. Such a scene greeted Mohammed as he looked from the barren chalk hills of An Eastern garden is wholly unlike a Western. It is generally surrounded by a high wall of mud or stone (Prov. 24:31), or hedges or fences (Isa. 5:5), usually composed of a tangle of brambles, thorns, or canes to prevent intrusion. The door has a wooden boltlock, by the side of which is a hole for the hand to be put through from the outside to reach the lock, which is fastened on the inner face (Cant. 5:4, 5). Over the gate or inside the garden is a booth or lodge of boughs (Isa. 1:8), or a room, often in the shape of a tower (Mark 12:1), for the watchman. On the trees are scarecrows (Gr. poßatkávov, Ep. Jer. 69). These consist of the figure of a man perched on the limb of a tree, or of rags tied to the branches, or of the body of a bird. These gardens are not laid out with the precision of the West, with paths and GARDEN HOUSE beds. The vegetables, however, are planted in rows by the shallow ditches or furrows through which the water is conveyed to them (Psa. 1:3; Eccles. 2:6). This water is turned from one furrow to another either by a hoe or by moving the earthen bank which separates them by a shove of the foot (Deut. 11:10). Sometimes the vegetables are planted in a sunken parallelogram, surrounded by a low, earthen wall, in which an opening is made by the foot until the space is filled with water, and then the earth is shoved back in the same way and retains the water. This process is repeated over the whole plantation. Many gardens have fountains or wells (Cant. 4:15). To this allusion is made in the name En-Gannim, "Fountain of Gardens," the modern Jennîn. In the orchards and gardens were planted vines, olives (Exod. 33:11), figs, pomegranates, walnuts (Cant. 6:11), flowers (Cant. 6:23), henna, spikenard, saf fron, calamus, cinnamon, frank- The delight which the ancients derived from their gardens is the subject of many allusions in Canticles. It is exactly reproduced in oriental gardens today. Seated on a mat or rug by the bank of a rushing stream, under the shade of the orange or apricot, which tempers the brightness while not obscuring the glory of the sunshine, in an atmosphere laden with the odors of flowers, and musical with the songs of the nightingales and plaintive with the cooings of the turtle-doves, he whiles away hours, eating the luscious fruits which droop over his head, drinking of the pure, cold water, conversing with his friends, or, soothed by these influences, he sinks into a tranquil slumber, in which he dreams of the paradise of God.-G. E. P. Figurative. A "watered garden" (Isa. 58: 11; Jer. 31:12) was an emblem of fertility. A "tree planted by the waters" (Jer. 17:8; comp. Psa. 1:3) was the emblem of the righteous. A waterless garden (Isa. 1:30) was a desert. GARDEN HOUSE, the rendering (2 Kings 9:27) of Heb. 2, bayth hag-gaven', "Ahaziah fled by the way of the garden house." "The 'garden house' cannot have formed a portion of the royal gardens, but must have stood at some distance from the city of Jezreel, as Ahaziah went by the road thither, and was not wounded till he reached the height of Gur, near Jibleam" (Keil, Com.). Some think that a place is denoted. GARDENER In Canticles (1:16) the bride looks with delight upon the summer house shaded with verdure, and containing the divan, inviting to luxurious repose. GARDENER, a class of workmen alluded to in Job 27:18, and mentioned in John 20:15. See GARDEN. GA'REB (Heb. 3, gaw-rabe', scabby). 1. An Ithrite, i. e., a descendant of Jethro, or Jether, and one of David's mighty men (2 Sam. 23:38; 1 Chron. 11:40), B. C. about 1000. 2. A hill near Jerusalem, apparently N. W. (Jer. 31:39). GARLAND (Gr. orέuua, stem'-mah). In heathen sacrifices it was customary to adorn the victims with fillets and garlands, and also to put garlands on the head of their idol before sacrifice. These garlands were generally composed of such trees or plants as were esteemed most agreeable to the god who was to be worshiped. It is recorded (Acts 14:13) that the priest at Lystra came out to meet Paul and Barnabas with "oxen and garlands," but whether to adorn the oxen or the apostles is uncertain. GARLIC, GARLICK. See VEGETABLE KINGDOM. people proclaimed Jehu king they took their garments and put them under him on the stairs (2 Kings 9:13), probably thus making an improvised throne for him. The spreading of garments in the streets before persons to whom it was intended to show particular honor was a very ancient and general custom. Thus the people spread their garments in the way before Jesus (Matt. 21:8), while some strewed branches. The simple and uniform shape of garments encouraged the practice of gathering a large number together (Job 27:16; Matt. 22:11, 12; James 5:1, 2), and of keeping them on hand to present to those whom it was desired to honor (Gen. 35:2; 2 Kings 5:5; 2 Chron. 9:24). See DRESS. GAR'MITE (Heb. hag-gar-mee', perhaps strong), an epithet of KEILAH (q. v.) in the obscure genealogy (1 Chron. 4:19) of MERED (q. v.). GARNER. 1. O-tsawr' (Heb., depository), usually rendered a treasure, but really the place where goods are laid up (Joel 1:17). GATE 3. Kos-meh'-o (Gr. Kooμέw, to arrange, make ready), to decorate, as a house (Matt. 12:44; Luke 11:25); to adorn, as the walls of a city, with precious stones (Rev. 21:19). See GLOSSARY. GARRISON (from Heb. 7, to stand firm), a military or fortified post (1 Sam. 13:23; 14:1, 6, etc.; 2 Sam. 23:14). In Ezek. 26:11 an improper rendering is given of the Heb. mats-both' (7), which always means a standing object or monumental column; here probably pillars dedicated to Baal, two of which are mentioned by Herodotus (ii, 44) as standing in the temple of Hercules at Tyre, one of gold, the other of emerald; not images of gods, but pillars, as symbols of Baal. GASH'MU (Heb. 23, gash-moo"), probably a prolonged form (Neh. 6:6) of the name GESHEM (9. V.). GA'TAM (Heb. D, gah-tawm', puny), the fourth named of the sons of Eliphaz, the son of Esau, and founder of an Edomitish tribe (Gen. 36: 11, 16; 1 Chron. 1:36), B. C. about 1740. At the Gate of an Eastern City. GATE (generally the rendering of Heb., shah'-ar, opening, and Gr. vn, poo'-lay, from new, to turn), the entrance to inclosed grounds, buildings, cities, etc. 1. Various Names. In the Scriptures we find mentioned: (1) Gates of cities, as the "fish," "sheep gate," etc., of Jerusalem (Neh. 1:3; 8:3; Jer. 37:13); the gates of Sodom (Gen. 19:1), of Gaza (Judg. 16:3). (2) Gates of palaces (Neh. 2:8). (3) Gates of the temple (q. v.). (4) Gates of tombs (Matt. 27:60, A. V. "door"). (5) Gates of prisons 2. Meh'-z -zev (Heb. 3, to gather), a place for storing away anything, especially a granary (Psa. 144:13); Ap-oth-ay-kay (Gr. arо0kn, Matt. 3:12; Luke 3:17); elsewhere "barn." See GRANARY. GARNET. See MINERAL KINGDOM. GARNISH. 1. Tsaw-faw' (Heb. , to (Acts 12:10). (6) Gates of camps (Exod. 32:26, overlay, e. g., with stones, 2 Chron. 3:6). 27; see Heb. 13:12). 2. Material, etc. We are not informed as with to what materials the Israelites used for the inclosures and gates of their temporary camps. In Egyptian monuments such inclosures are indicated 20:2). In heathen cities the open spaces near the by lines of upright shields, with gates apparently gates appear to have been sometimes used as of wicker, defended by a strong guard. Gates of places for sacrifice (Acts 14:13; comp. 2 Kings brass (Psa. 107:16; Isa. 45:2, "bronze") and of 23:8). Being positions of great importance the iron (Acts 12:10) were, probably, only sheeted gates of cities were carefully guarded and closed with plates of these metals. Gates of stone and at nightfall (Deut. 3:5; Josh. 2:5, 7; Judg. 9:40, of pearls are mentioned in Isa. 54:12; Rev. 21:21,44). and are supposed to refer to such doors, cut out of a single slab, as are occasionally found in ancient countries. Gates of wood were probably used in Gaza (Judg. 16:3). The doors themselves of the larger gates mentioned in Scripture were two-leaved, plated with metal, closed with locks, and fastened with metal bars (Deut. 3:5; Psa. 107: 16; Isa. 45:1, 2). Gates not defended by iron were of course liable to be set on fire by an enemy (Judg. 9:52). The gateways of royal palaces and 4. Figurative. Gates are thus sometimes taken as representing the city itself (Gen. 22:17; 24:60; Deut. 12:12; Judg. 5:8; Ruth 4:10; Psa. 87:2; 122:2). "The gates of righteousness" (Psa. 118:19) are thought to mean the temple gates. The gates of death and hell occur (Job 38:17; Psa. 9:13; Mic. 2:13) as symbols of power and empire. In Matt. 16:18 by the gates of hell" must be understood all aggressions by the infernal empire upon the Christian Church. GATH (Heb. 3, gath, a wine fat), a city on the borders of the country of the Philistines, nearest to Jerusalem. Its inhabitants were called Gittites (Josh. 13:3). The ark brought trouble to it; Goliath was born in it; David fled thither from Saul (1 Sam. 21:10; 27:2, 4; Psa. 56). Gath was taken by Samuel (1 Sam. 7:14), by David (1 Chron. 18:1), and by Uzziah (2 Chron. 26:6). The site cannot be determined. Smith (Hist. Geog., p. 194), after a very careful putting of the case, concludes that "Gath, the city of giants, died out with the giants, and we have no certain knowledge of her site to-day owing to the city's early and absolute disappearance. . . . Both place and name were wholly destroyed about 750 B. C., and this renders valueless all statements as to the city's site, based on evidence subsequent to that date." Tell es Safleh (Site of Gath). even of private houses were often richly ornamented. Sentences from the law were inscribed on and above the gates (Deut. 6:9; Isa. 54:12; Rev. 21:21). In later Egyptian times the gates of the temples seem to have been intended as places of defense, if not the principal fortifications. The GATH'-HE'PHER (Heb., gath gateways of Assyrian cities were arched or square-hah-khay'-fer, winepress of the well), a town of headed, sometimes flanked by towers. The entrance to their own royal mansions was a simple passage between two colossal human-headed bulls or lions. proc 3. Purposes. The gate was the place for great assemblies of the people (Prov. 1:21), as they passed into and out of the city. This naturally led to the custom of using gates as places for: public deliberation; reading the law and lamations (2 Chron. 32:6; Neh. 8:1, 3); holding court (Deut. 16:18; 17:8; Ruth 4:11; 2 Sam. 15:2, etc.); gathering news (Gen. 19:1), and gossip (Psa. 69:12); attracting the attention of the sovereign or dignitary at his going out or coming in (Esth. 2: 19, 21; 3:2). The priests and prophets seem to have delivered their discourses, admonitions, and prophecies at the gates (Isa. 29:21; Amos 5:10; Jer. 17:19, 20; 26:10). Criminals were punished outside the gates (1 Kings 21:10, 13; Acts 7:58; Heb. 13:12). Pashur smote Jeremiah and put him in the stocks at the high gate of Benjamin (Jer. Zebulun, in lower Galilee, five miles from Nazareth. It was Jonah's birthplace (2 Kings 14:25), whose reputed tomb is shown at the village of El-Meshad, at the top of the hill, as Neby- Yunas. In Josh. 19:13 the town is called Gittah-hepher. GATH'-RIM'MON (Heb. 77, gath-rimmone', winepress of Rimmon or pomegranate). 1. A Levitical city in the tribe of Dan. It was situated near Joppa, in the plain of Philistia (Josh. 19:45; 21:24; 1 Chron. 6:69). The Gath-rimmon (Josh. 21:25) is evidently a copyist's error, occasioned by the wandering of the eye to the previous verse. 2. Also a city of the same name in the half tribe of Manasseh, called in 1 Chron. 6:70 Bileam. GAULANI'TIS, a province ruled by Herod Antipas, east of the Lake of Galilee. The name is derived from "Golan," one of the cities of refuge in the territory of Manasseh (Josh. 20:8; 21:27; Deut. 4:43). See GOLAN |