ten thousand inhabitants. GAʼZATHITES (Heb. thee), a designation (Josh. 13:3) of the inhabitants of the city of Gaza; rendered Gazites (Judg. 16:2). GAZELLE. See ANIMAL KINGDOM. GAʼZER (2 Sam. 5:25; 1 Chron. 14:16). See GEZER. GAʼZEZ (Heb. 3, gaw-zaze', shearer). 1. A "son" of Caleb (son of Hezron, son of Judah) by his concubine Ephah (1 Chron. 2:46). 2. A grandson of the same Caleb, through his son Haran (1 Chron. 2:46). GEDERATHITE GEDALI'AH (Heb. ?, ghed-al-yaw', made great by Jehovah). 1. The Son of Jeduthun and his second assistant in the Levitical choir selected by David for the temple service (1 Chron. 25:3, 9), B. C. before 960. 2. A Descendant of Jeshua, and one of the priests who divorced their Gentile wives after the Babylonish captivity (Ezra 10:18), B. C. 456. After the GAʼZA (Heb. 2, az-zaw', stronghold), like Damascus, one of the most ancient cities of the world, being a border Canaanite city before Abraham. Its Hebrew name is Azzah (Deut. 2:23; 1 Kings 4:24; Jer. 25:20). It was the capital of the Philistines. Its earliest inhabitants were the Avims, who were conquered by a Philistine tribe 3. The Son of Pashur, and one of the Jewcalled the Caphtorims (Josh. 13:2, 3). It was the ish princes who, hearing a prophecy of Jeremiah, scene of Samson's prowess and humiliation (Judg. conspired to accuse and imprison the prophet (Jer. 16:1-3); also of Philip's Christian service (Acts 8:38:1, sq.), B. C. 589. 26). Its modern name is Ghuzzeh, and it contains 4. The Son of Ahikam (Jeremiah's protector, Jer. 26:24), and grandson of Shaphan. haw-az-zaw-destruction of the temple (B. C. 588) Nebuchadnezzar departed from Judea, leaving Gedaliah as governor. He was stationed, with a Chaldean guard, at Mizpah. Gedaliah had inherited his father's respect for Jeremiah (Jer. 40:5, sq.), and was, moreover, enjoined by Nebuzar-adan to look after his safety and welfare (39:11-14). Hav. ing established his government at Mizpah, the inChaldean armies, or when the troops of Zedekiah habitants, who had fled at the advance of the their retreats, began to gather around him. Gedwere dispersed in the plains of Jericho, quitting aliah advised submission and quietness, promising them, on this condition, the undisturbed enjoyment of their possessions. The labors of the field were resumed, and they "gathered wine and summer fruits very much (40:12). Jeremiah joined Gedaliah; and Mizpah became the resort of of whom, as might be expected at the end of a Jews from various quarters (40:6, 11), many long war, were in a demoralized state, unrestrained by religion, patriotism, or prudence. The wise, gentle, and prosperous reign of Gedaliah did not secure him from the foreign jealousy of Baalis, king of Ammon, and the domestic ambition of Ishmael, a member of the royal family of Judah (Josephus, Ant., x, 9, 3). The latter came to Mizpah with a secret purpose of destroying Gedaliah. Gedaliah, generously refusing to believe a friendly warning which he received of the intended treachery, was murdered, with his Jewish and Chaldean followers, two months after his appointAfter his death the Jews, anticipating the resentment of the king of Babylon, gave way to despair. Many, forcing Jeremiah to accompany them, fled to Egypt, under Johanan (2 Kings 25:22-26; Jer. 40:13; 41:18). GAʼZITES (Heb. 27, haw-az-zaw-theem), the designation (Judg. 16:2) of the inhabitants of Gaza; rendered "Gazathites" (Josh. 13:3). GAZʼZAM (Heb. 3, gaz-zawm', devouring), the progenitor of one of the families of Nethinim that returned from the captivity with Zerubbabel (Ezra 2:48; Neh. 7:51), B. C. before 536. GE'BA (Heb. "ş, gheh′-bah, hill), a Levitical city of Benjamin (Josh. 21:17; comp. 1 Kings 15: 22; 1 Sam. 13:3, 16, etc.), situated north of Jerusalem. The Philistines were smitten from Geba unto Gaza by David (2 Sam. 5:25), and Gaza was rebuilt by Asa (1 Kings 15:22; 2 Chron. 16:6). "From Geba to Beer-sheba" expressed the whole extent of the kingdom of Judah (2 Kings 23:8). It is identified with Jeba, near Michmash. GEBAL (Heb., gheb-awl', a line, Psa. 83:7). 1. A mountain tract in the land of Edom, extending south from the Dead Sea toward the Elanitic gulf of the Red Sea. 2. A city spoken of (Ezek. 27:9) in which the Gibbites lived, who were employed when Solomon's temple was building by the king of Tyre, and therefore probably north of Palestine. There is much stone in the locality. The word ghib-lee', indicates that the Gibbites were squarers," as they seem to have been. 66 stone GEBER (Heb., gheh'-ber, warrior), the son of Uri, and one of Solomon's purveyors, having jurisdiction over Gilead (1 Kings 4:19). His son (probably) had charge of Ramoth-gilead (v. 13), B. C. after 1000. GE BIM (Heb. D, gay-beem', springs, cisterns; in Isa. 33:4, "locusts; " in Jer. 14:3, "pits"), a city of Benjamin, between Anathoth and Nob, mentioned only in Isa. 10:31. | ment. GED'EON (Gr. Tedeúv, ghed-eh-own', the Grecized form of Gideon). The judge GIDEON (q. v.), thus Anglicized in Heb. 11:32. GE'DER (Heb. 7, gheh'-der, walled), a city of the Canaanites taken by Joshua (Josh. 12:13); identical probably with GEDOR (q. v.). GEDE'RAH (Heb., ghed-ay-raw', sheepcote), a city of Judah with a Phoenician title. It is the feminine form of Geder (Josh. 12:13), and its plural is Gederoth (15:41). GED'ERATHITE (Heb. 77, hag-gheday-raw-thee"), an epithet of Josabad, one of David's famous warriors at Ziklag (1 Chron. 12:4), so called from being a native of Gedor or Gederah. GEDERITE GED ́ERITE (Heb. 77, hag-ghed-ay-ree'), an epithet of Baal-hanan, David's overseer of olive and sycamore groves in the low plains of Judah (1 Chron. 27:28), probably so called from being a native of Geder or Gederah. GED'EROTH (Heb. 3, ghed-ay-roth', fortresses), a town in the "valley" of Judah (Josh. 15:41), and captured by the Philistines from Ahaz (2 Chron. 28:18). GEDEROTHAʼIM (Heb. 3, ghed-ayro-thah'-yim, double wall), named (Josh. 15:36) among the valley towns of Judah, GE'DOR (Heb. 73, ghed-ore', a wall). 1. A chief of the Benjamites resident at Jerusalem (1 Chron. 8:31; 9:37), B. C. before 536. 2. An ancient city in the mountains of Judah (Josh. 15:58), some of whose inhabitants joined David at Ziklag (1 Chron. 12:7). It was probably to this town that Josabad the Gederathite be longed (1 Chron. 12:4). Some identify it with Geder. The village is now called Jedûr. 3. It is said in 1 Chron. 4:39, "they went to the entrance of Gedor, even unto the east side of the valley," etc. Keil says (Com., in loco), “, meh-bo'ghed-ore', does not mean the entrance of Gedor, but is a designation of the west." It is impossible to determine exactly the location of this Gedor, but it is not to be identified with No. 2. GEHAʼZI (Heb. "T", gay-khah-zee', valley of vision), the servant of Elisha. The first mention of him is his reminding his master of the best mode of rewarding the kindness of the Shunammitess (2 Kings 4:12 sq.). He was present when she told the prophet of her son's death, and was sent by Elisha to lay his staff upon the face of the child, which he did without effect (4:25–36). The most remarkable incident in his career is that which caused his ruin. When Elisha declined the rich gifts of Naaman, Gehazi coveted at least a portion of them. He therefore ran after the retiring chariots, and requested, in his master's name, a portion of the gifts, on the pretense that visitors had arrived for whom he was unable to provide. He asked a talent of silver and two garments; and the grateful Syrian made him take two talents instead of one. Having hid the spoil, he appeared before Elisha, who asked him where he had been, and on his answering, Thy servant went no whither," the prophet denounced his crime, and told him that the leprosy of Naaman should cleave to him and to his seed forever. "And he went out from his presence, a leper as white as snow (2 Kings 5:20-27). We afterward find Gehazi recounting to King Joram the great deeds of Elisha, and, in the providence of God, it happened that while he was speaking of the restoration of the child of the Shunammite woman she, with her son, appeared before the king to claim her house and lands, of which she had been despoiled during the recent famine. Struck by the coincidence, the king immediately granted her request (2 Kings 8:1-6). GENEALOGY arrogated to himself a superior discernment to that of the Lord's prophet; then he falsely employed the name of that prophet for the purpose which the prophet himself had expressly and most emphatically repudiated; further, as an excuse for aiming at such a purpose, he invented a plea of charity, which had no existence but in his own imagination; and, finally, on being interrogated by Elisha after his return, he endeavored to disguise his procedure by a lie. Such accumulated guilt obviously deserved some palpable token of the divine displeasure" (M'C. and S., Cyc.). See ELISHA. GEHEN'NA (Gr. Teevva, gheh'-en-nah, for the Heb., hin-nome', the Valley of Hinnom), a deep, narrow glen to the south of Jerusalem, where the Jews offered their children to Moloch (2 Kings 23:10; Jer. 7:31; 19:2-6). In later times it served as a receptacle of all sorts of putrefying matter, and all that defiled the holy city, and so became the representative or image of the place of everlasting punishment, especially on acthe words of Christ refer when he says "the fire count of its ever-burning fires; and to this fact Testament show plainly that the word 'gehenna' is not quenched." "The passages of the New and his apostles made use, but it would be errowas a popular expression for 'hell' of which Jesus neous to infer that Jesus and his apostles merely accommodated themselves to the popular expression, without believing in the actual state of the lost" (Schaff-Herzog). GEL'ILOTH (Heb., ghel-ee-lowth', circles), a place on the boundary of Judah and Benjamin (Josh. 18:17), and probably another form of Gilgal (Josh. 15:7). GEMAL'LI (Heb. 2, ghem-al-lee', camel driver), the father of Ammiel, which latter was the Danite representative among those who explored the land of Canaan (Num. 13:12), B. C. 1209. GEMARI'AH (Heb. ghem-ar-yaw', Jehovah has perfected). 1. The son of Hilkiah, who, with Elasah, son of Shaphan, were sent to Babylon as ambassadors by King Zedekiah. They also took charge of a letter from Jeremiah to the Jewish captives at Babylon, advising them to settle peaceably in the land of captivity, promising deliverance after seventy years, and warning them against false prophets (Jer. 29:3, sq.), B. C. about 597. 2. The son of Shaphan, one of the nobles of Judah, and a scribe of the temple in the time of Jehoiakim. Baruch read aloud the prophecies of Jeremiah to the people at the official chamber of Gemariah (or from a window in it), which was attached to the new gate of the temple built by King Jotham (Jer. 36:10; comp. 2 Kings 15:35). Gemariah's son, Michaiah, having reported this to his father, Baruch was invited to repeat the reading, at the scribe's chamber in the palace, before Gemariah and others, who gave an account of the matter to the king (Jer. 36:11-20). He, with the others, heard the divine message with fear, though Gemariah and two others besought the king not to destroy the roll (36:21-25), B. C. about 608. GENDER. See GLOSSARY. NOTE.-Gehazi made a leper. The punishment in- GENEALOGY (Gr. Teveaλoyía, ghen-eh-al-ogflicted on Gehazi, though severe, cannot justly be reck-ee-ah; Heb. or bin, “the complication of wickedness in his conduct. He first book of the generations"), race accounts or fam oned too hard for the occasion. "There was a great GENEALOGY ily registers tracing the descent and ancestral relationships of tribes and families. The older histories being usually drawn up on a genealogical basis, "genealogy" is often extended to the whole history, as "the book of the generation of Jesus Christ" includes the whole history contained in that gospel (comp. Gen. 2:4, etc.). This genealogical form of history was not peculiar to the Hebrew or the Shemitic races, for the earliest Greek histories were also genealogies. GENNESARET the existence of our Lord's genealogy in two forms, as given by Matthew and Luke. The mention of Zacharias as "of the course of Abia," of Elizabeth as "of the daughters of Aaron," and of Anna, the daughter of Phanuel, as "of the tribe of Aser," are further indications of the same thing (Luke 1:5; 2:36). From all this it is abundantly manifest that the Jewish genealogical records continued to be kept till near the destruction of Jerusalem. But there can be little doubt that the registers of the Jewish tribes and families perished at the destruction of Jerusalem, and not before. 1. The Purpose of God in respect to the higher interests of mankind took from the first a specific family direction, and it was of importance that at least the more prominent links in the suc- "The Jewish genealogies have two forms, one cessive generations of those more nearly connected giving the generations in a descending, the other with the development of that purpose should be in an ascending scale. Examples of the descendpreserved to future times. It is the genealogy of ing form may be seen in Ruth 4:18-22, or 1 Chron. mankind in its bearing on this higher interest-3; of the ascending 1 Chron. 6:33-43, A. V.; Ezra reaching through the line of Seth to Noah, then from Noah through the line of Shem to Abraham, then again through the lines of Isaac, Jacob, Ju- | dah, and David to Christ-over which the providence of God has most carefully watched, and which it has most fully exhibited in the historical records of Scripture. "The promise of the land of Canaan to the seed of Abraham, Isaac, and Jacob successively, and the separation of the Israelites from the Gentile world; the expectation of Messiah as to spring from the tribe of Judah; the exclusively hereditary priesthood of Aaron with its dignity and emoluments; the long succes sion of kings in the line of David; and the whole division and occupation of the land upon genealogical principles by the tribes, families, and houses of fathers, gave a deeper importance to the science of genealogy among the Jews than perhaps any other nation." 2. Different Genealogies. “In Gen. 35:2226 we have a formal account of the sons of Jacob, the patriarchs of the nation, repeated in Exod. 1: 1-5. In Gen. 46 we have an exact genealogical census of the house of Israel at the time of Jacob's going down to Egypt. When the Israelites were in the wilderness of Sinai their number was taken by divine command after their families, by the house of their fathers.' According to these genealogical divisions they pitched their tents, and marched, and offered their gifts and offerings, chose the spies, and the whole land of Canaan was parceled out among them." 7:1-5. Females are named in genealogies when there is anything remarkable about them, or when any right or property is transmitted through them (see Gen. 11:29; 22:23; 25:1-4; 35:22-26; Exod. 6:23; Num. 26:33; 1 Chron. 2:4, 19, 35, 50, etc.)" (Smith, Bib. Dict., s. v.). GENEALOGY OF JESUS CHRIST. See CHRONOLOGY, NEW TESTAMENT; Jesus. GENERALLY. See GLOSSARY. GENERATION (Heb. in, to-led-aw; Gr. yévɛois, ghen'-es-is, birth, nativity; Gr. yévvnμa, ghen'-nay-mah, offspring; Heb. 717, dore; Gr. the above the word generation is used in at least Yevεá, ghen-eh-ah', period). As will be seen from three shades of meaning in the Scriptures, which (1) The radical meaning is that of the production are closely related and growing out of each other. of offspring, in which sense it is applied to the offspring of an individual, or successions of offspring noted in a genealogical table, and called a "book for generations" (Gen. 5:1; 37:2; Matt. 1: 17, etc.), i. e., lists of successive lines of descent from father to son. (2) A period of time. Differing as the intervals do in this respect, genera definite period, and must be understood with contion could never be intended to mark a very siderable latitude. The term is used in the sense eration in the sense of a definite period of time, of time or successive divisions of time. For gensee Gen. 15:16; Deut. 23:2, 3, 8, etc. As an indefinite period of time: for time past, see Deut. 72:5, etc. (3) The word is also taken to denote 32:7; Isa. 58:12; for time future, see Psa. 45:17; the persons actually constituting a specific gen David, in establishing the temple services, divided the priests and Levites into courses and companies, each under the family chief. When Hezekiah reopened the temple and restored the temple services he reckoned the whole nation by genealogies. Zerub-eration, as exponents of its state or character, as: "this generation" (Matt. 11:16), 'an evil and adulterous generation" (Matt. 12:39), "faithless and perverse generation" (Phil. 2:15). Delitzsch and perverse generation" (Matt. 17:17), "crooked (Com., on Isa. 53:8) thus defines generation: "We which dore signifies an age, or the men living in a must adhere to the ordinary usage, according to particular age; also, in an ethical sense, the entire body of those who are connected together by similarity of disposition" (Psa. 14:5). babel's first care seems to have been to take a census of those who had returned from Babylon and to settle them according to their genealogies (see gathered "together the nobles, and the rulers, and the people, that they might be reckoned by genealogy" (Neh. 7:5; 12:26). That this system was continued in after times, at least as far as the priests and Levites were concerned, we learn from Neh. 12:22; and we have incidental evidence of the continued care of the Jews still later to preserve their genealogies from the apocryphal books (1 Macc. 2:1-5; 8:17; 14:29). Another proof is (27) 1 Chron. 9:2, sq.). In like manner Nehemiah GENESIS. See BIBLE, BOOKS of. GENNES'ARET (Gr. Tevvnoaper, ghen-naysar-et', garden of riches). The earliest use of the 401 GENTILE name is in 1 Macc. 11:67, Gen-nay-sar' (Gr. Tevvnoáp). The Targums identify the name with Chinnereth (Deut. 3:17; Josh. 19:35), which is applied both to the lake and the town. 1. The Town. This stood on the west shore of the lake, called in Old Testament CHINNERETH (q. v.). 2. The District. A small region of Galilee, on the west shore of the lake, visited by Jesus on his way south to Capernaum (Matt. 14:34). 3. Lake (Luke 5:1). The name given to the SEA OF GALILEE (q. v.). GENTILE. 1. Old Testament. The Heb. go-yeem′ (75) signified the nations, the surrounding nations, foreigners as opposed to Israel (Neh. 5:8). 2. New Testament. 1. The Greek voc (eth'-nos) in singular means a people or nation (Matt. 24:7; Acts 2:5, etc.), and even the Jewish people (Luke 7:5; 23:2, etc.). It is only in the plural that it is used for heathen (gentiles). 2. "Em (hel-lane, literally Greek, John 7:35; Rom. 3:9). The A. V. is not consistent in its treatment of this word, sometimes rendering it by "Greek "" (Acts 14:1; 17:4; Rom. 1:16; 10:12), sometimes by "Gentile" (Rom. 2:9, 10; 3:9; 1 Cor. 10:32). The latter use of the word seems to have arisen from the almost universal adoption of the Greek language. 3. Relation to Israel. "What rendered the Jews a distinct and honored class was simply their election of God to the place of his peculiar people, by which they became the recognized depositories of his truth and the consecrated channels of his working among men." The distinction between Israel and other nations, as was shown in the covenant with Abraham, was to be only for a time; and believing Gentiles in no age were excluded from sharing in the benefits conferred upon the Jews, when they showed themselves willing to enter into the bond of the covenant. Hedged in by a multitude of special institutions and taught to consider a nonobservance of these customs as uncleanness, and blinded by an intense national pride, the Jews seemed often to regard the heathen as only existing for the purpose of punishing the apostasy of Judea (Deut. 28:49; 1 Kings 8:33, etc.), or of undergoing vengeance for their enmity toward her (Isa. 63:6). GERAH sacrifice might be legitimately offered even by a Gentile" (Lev. 22:25) (Schürer, Jewish People, Div. II, vol. i, 299, sq.; also ii, p. 311). The form which the adhesion of Gentiles to Judaism assumed, and the extent to which they observed the ceremonial laws of the Jews, was of a very varied character. Tertullian speaks of Gentiles who, while observing several Jewish ordinances, continued notwithstanding to worship their own deities. On the other hand, those who submitted to circumcision thereby bound themselves to observe the whole law to its fullest extent. GENTILES, COURT OF THE. See TEM PLE. GENTLENESS (Heb. 7, an-aw-vaw', condescension, Psa. 18:35; Gr. Emiiksia, ep-ee-i'-ki-ah, clemency, 2 Cor. 10:1). "All God's going back from the strictness of his rights as against men, all his allowing of their imperfect righteousness and giving a value to that which, rigidly estimated, would have none; all his refusal to exact extreme penalties; all his remembering whereof we are made and measuring his dealings with us thereby" (Trench, Syn. of N. 7.), God demands the same of us toward our fellows (Matt. 18:23). The helping grace of God, that practical hearkening on the part of God, when called upon for help, which was manifested in the bettered condition of the Psalmist (2 Sam. 22:36; Psa. 18:35). Four Greek words are rendered "gentle" or "gentleness," all of them with the underlying meaning of affable, kindly. GENU'BATH (Heb., ghen-oo-bath', perhaps theft), the son of Hadad, of the Edomitish royal family, by the sister of Talpenes, the queen of Egypt, and reared in Pharaoh's household. (1 Kings 11:20). He was born in the palace of Pharaoh and weaned by the queen herself, and was on the same footing as the sons of the king. GE'RA (Heb. N, gay-raw', grain), the name of at last three Benjamites. "Considering the wall of strict separation which, as regards matters of religion the Jews had erected between themselves and the Gentiles, it would not 1. The son of Bela and grandson of Benjamin readily occur to one that these latter were also per-mentioned (with some confusion) in verses 5, 7, (1 Chron. 8:3); probably the same with the one mitted to take part in the worship at Jerusalem. unless one of these be identical with No. 2. In It may be accounted for, however, by reflecting Gen. 46:21 he is given as the son of Benjamin, how formal and superficial the connection often is between faith and worship. To present a sacrifice in some famous sanctuary was often no more than an expression, on the part of the offerer, of a cosmopolitan piety, and not intended to be an expression of the man's creed. This might take place at Jerusalem, for there was no reason why the Jewish people and their priests should discountenance an act intended to do honor to their God, even though it were purely an act of politeness. Accordingly we find the Old Testament itself proceeding on the assumption that a and there appears among the descendants of Jacob at the time of his removal to Egypt, B. C. about 1706. In 1 Chron. 7:7, Uzzi occupies the same position as Gera elsewhere in the genealogy. 2. The father (or ancestor) of Ehud the judge (Judg. 3:15), B. C. before 1170. 3. The father of Shimei, which latter cursed David when he fled from Absalom (2 Sam. 16:5; 19:16, 18; 1 Kings 2:8), B. C. before 966. GERAH, the smallest weight and coin among the Hebrews. See METROLOGY, III, IV. GERAR GE'RAR (Heb. 7, gher-awr', a region, a lodging place). A rich country in the south of Palestine; the place of the first Philistine. Abimelech was its ruler. Abraham and Isaac both were here and sinned (Gen. 20:1; 26:1; 26:17). Henry A. Harper says: "This place has been identified with Umm el Jerrar. The valley is about two hundred yards wide. . . . I may here remark that Gerar was well known to the Egyptians. Its name appears in the list of Thothmes III as 'Kerara.' I do not think there are any grounds for identifying Gerar with Gaza, as is done by some writers." GERSHON was the scene of the parable of the trees and brambles (Judg. 9:7, sq.). Tradition attempts to locate here Abraham's altar built for the sacrifice of Isaac, also his interview with Melchizedek. After the captivity Manasseh, by permission of Alexander the Great, built a temple on Gerizim, and the Samaritans joined together the worship of idols and the true God (2 Kings 17:33). This temple was destroyed by John Hyrcanus. To this day the sect offers annual paschal sacrifice on the top of the mount according to the prescriptions of Exod. 12. Moses commanded (Deut. 11:29; 27: 12) that from Mount Gerizim the blessings of GERASE'NE, an inhabitant of GERASA (q. v.). | the law should be proclaimed, while its curses Several manuscripts read Tepaomov, instead of should proceed from Mount Ebal (comp. Josh, 8: Tepyeomov, in Matt. 8:28. GER'GESA or GER'ASA (Gr. Tépaoa, gher'-. as-ah), identical with Jerash, a city of magnificent ruins. Theaters, triumphal arches, temples, and colonnades of Corinthian pillars indicate what the city must once have been. The city is mentioned neither in the Old or New Testaments. Its founder and its ancient name are both unknown up to this time. Thomson says: "Whatever uncertainty there may be regarding the biblical history of Jerash, all agree that it is identical with Gerasa in Gilead, a city of the Decapolis, and upon the Eastern confines of Perea. The Romans included Gerasa among the cities of Decapolis, and it seems to have been burned by the Jews in retaliation for the massacre of over twenty thousand of their number at Cæsarea. Before the siege of Jerusalem Vespasian sent his general, Lucius Annius, to Gerasa, who took the city and slew a thousand of its young men, and carried away their families captive." GERGESENE' (Gr. Tepyeonvóc, gher-ghes-aynos), the reading in the A. V. in the account of the expulsion of the swine by our Lord (Matt. 8:28), instead of Gaderene (Mark 5:1; Luke 8:26). GER'IZIM (Heb. 7, gher-ce-zeem'), the mountain of the Gerizzites, situated opposite Mount Ebal, over the valley of Shechem, which was about three miles in length and not wider than will allow the hearing of a voice across. It 33). GER'SHOM (Heb. D, gay-resh-ome", expulsion). 1. The elder of the two sons of Moses, born to him in the land of Midian by Zipporah (Exod. 2: 22; 18:3), B. C. before 1210. He, with his brother Eliezer, held no other rank than that of simple Levites, while the sons of their uncle Aaron enjoyed all the privileges of the priesthood (1 Chron. 23:15, 16; 26:24), a proof of the rare disinterestedness of Moses. Shebuel, one of his descendants, was appointed ruler of the treasury under David (1 Chron. 26:24-28). 2. The oldest son of Levi (1 Chron. 6:16, 17, 20, 43, 62, 71; 15:7), elsewhere written GERSHON (q. v.). 3. The son of one Manasseh (according to the text), and father of Jonathan, which last acted as priest to the Danites who captured Laish (Judg. 18: 30); but, according to a more correct reading, he is not different from the son of Moses. The Talmud explains the substitution of "Manasseh" for "Moses" in the text by asserting that Jonathan did the works of Manasseh, and was therefore reckoned in his family. 4. A descendant of Phinehas, who went up with Ezra from Babylon (Ezra 8:2), B. C. 457. GER'SHON (Heb. 1, gay-resh-one', expulsion), the eldest of the three sons of Levi, apparently born before the migration of Jacob's |