the
other
characters,
his
covetousness
and
lying
stand
out
in
black
hideousness
in
the
story
of
Naaman
(wh.
see).
The
prophet's
refusal
to
receive
any
payment
from
the
Syrian
general
for
the
cure
which
had
been
effected,
does
not
meet
with
the
approval
of
Gehazi.
He
follows
the
cavalcade
of
Naaman,
and,
fabricating
a
message
from
his
master,
begs
a
talent
of
silver
and
two
changes
of
raiment
for
two
young
men
of
the
sons
of
the
prophets,
who
are
supposed
to
be
on
a
visit
to
Elisha.
Having
received
and
hidden
his
ill-gotten
possessions,
he
stands
before
his
master
to
do
his
bidding
as
if
nothing
had
occurred,
quite
unaware
that
Elisha
with
prophetic
eye
has
watched
him
on
his
foul
mission
of
deception.
Dumbfounded
he
must
have
been
to
hear
his
punishment
from
the
lips
of
the
prophet:
'The
leprosy,
therefore,
of
Naaman
shall
cleave
unto
thee
and
unto
thy
seed
for
ever'
(2
K
S^™-).
With
this
dread
sentence,
Gehazi
is
ushered
off
the
stage
of
sacred
history,
never
to
reappear.
James
A.
Kelso.
GEHENNA.
—
A
word
derived
from
Ge-Hinnom,
the
valley
on
the
west
of
Jerusalem.
In
this
valley
it
is
possible
that
Molech
and
Tammuz
were
worshipped
(2
K
23's,
2
Ch
28»
33',
Jer
7''
32»).
The
recollection
of
this
terrible
worship
gave
to
the
valley
a
sinister
char-acter,
and
led
to
its
being
defiled
by
Josiah
(2
K
23«-
'"),
for
the
purpose
of
preventing
these
rites.
There-after
it
became
the
place
for
the
burning
of
the
refuse
of
the
city,
along
with
dead
animals
and
the
bodies
of
criminals.
It
was
natural,
therefore,
that
the
name
should
become
a
synonym
of
hell
(cf.
Mt
5^'
lO^').
In
its
eschatological
force
Gehenna
was
the
place
of
punishment.
It
generally
was
conceived
of
as
being
under
the
earth,
but
it
was
very
much
vaster
in
extent
than
the
earth.
It
was
believed
to
be
filled
with
fire
intended
for
the
punishment
of
sinners,
who
appar-ently
went
there
immediately
after
death.
Late
Rabbinic
thought
would
seem
to
imply
that
men
who
are
neither
great
saints
nor
great
sinners
might
be
purified
by
the
fire
of
Gehenna.
Only
those
who
had
committed
adultery
or
shamed
or
slandered
their
neigh-bours
were
beUeved
to
be
hopelessly
condemned
to
its
fires,
while
the
Jews
were
not
to
be
permanently
injured
by
them.
According
to
the
later
belief,
Gehenna
was
to
be
destroyed
at
the
final
consummation
of
the
age.
There
is
no
clear
evidence
that
Gehenna
was
regarded
as
a
place
for
the
annihilation
of
the
wicked,
although
there
are
some
passages
which
give
a
certain
support
to
this
opinion.
No
systematic
eschatological
state-ment
has,
however,
been
preserved
for
us
from
Jewish
times,
much
less
one
which
may
be
said
to
represent
a
general
consensus
of
opinion.
The
NT
writers
employ
the
word
in
its
general
force
as
a
synonym
for
the
idea
of
endless
punishment
for
sinners,
as
over
against
'heaven'
—
the
synonym
of
endless
bliss
for
those
who
have
enjoyed
the
resurrection.
They
attempt,
however,
no
description
of
suffering
within
its
Umits
further
than
that
implied
in
the
figures
of
fire
and
worms.
ShaiiiER
Mathews.
GELILOTH
('
stone
circles,'
Jos
18").
—
Identical
with
the
Gilgal
of
Jos
IS',
and
possibly
with
the
Beth-gilgal
of
Neh
1229.
It
was
a
place
on
the
border
of
Benjamin
and
Judah
near
the
Ascent
of
Adummim.
This
last
was
probably
in
the
neighbourhood
of
TaVat
ed-dum,
a
hill
near
the
so-called
'Inn
of
the
Good
Samaritan'
on
the
carriage
road
to
Jericho.
The
word
gelUSth
occurs
also
in
the
Heb.
in
Jos
13^
221"-
"
and
Jl
3',
and
is
tr.
in
AV
either
'borders'
or
'coasts,'
RV
'regions.'
E.
W.
G.
Mastehman.
GEM.
—
See
Jewels
and
Precious
Stones.
GEMALLI.—
Father
of
the
Danite
spy,
Nu
IS's
(P).
GEMARA.
—
See
Talmud.
GEMARIAH.
—
1.
A
son
of
Shaphan
the
scribe.
He
vainly
sought
to
deter
king
Jehoiakim
from
burning
the
roll
(Jer
36'°-
"•
"•
").
2.
A
son
of
Hilkiah
who
carried
a
letter
from
Jeremiah
to
the
captives
at
Babylon
(Jer
29').
GENEALOGY.—
The
genealogies
of
the
OT
fall
into
two
classes,
national
and
individual,
though
the
two
are
sometimes
combined,
the
genealogy
of
the
in-dividual
passing
into
that
of
the
nation.
1.
National
genealogies.—
These
Ijelong
to
a
well-recognized
type,
by
which
the
relationship
of
nations,
tribes,
and
families
is
explained
as
due
to
descent
from
a
common
ancestor,
who
is
often
an
'eponymous
hero,'
invented
to
account
for
the
name
of
the
nation.
The
principle
was
prevalent
in
Greece
(see
Grote,
Hist.
vol.
i.
ch.
iv.
etc.
and
p.
416);
e.g.
Hellenis
the
'father'
of
Dorus,
^olus,
and
Xuthus,
who
is
in
turn
the
'
father
'
of
Ion
and
Achaeus,
the
existence
of
the
various
branches
of
the
Greek
races
being
thus
explained.
M'Lennan
(Studies
in
Ancient
History,
2nd
series,
ix.)
gives
further
examples
from
Rome
(genealogies
traced
to
Numa),
Scotland,
India,
Arabia,
and
Africa;
the
Berbers
('barbarians')
of
N.
Africa
invented
an
ancestor
Berr,
and
connected
him
with
Noah.
The
Arabs
derived
all
their
subdivisions
from
Nebaioth
or
Joktan.
The
genealogies
of
Genesis
are
of
the
same
type.
The
groundwork
of
the
Priestly
narrative
(P)
is
a
series
of
inter-connected
genealogies,
each
beginning
with
the
formula,
'These
are
the
generations
(.toledoth)
of
.
.
.'
(2«
5'
6»
etc.).
The
gap
between
Adam
and
Noah
is
filled
by
a
genealogy
of
10
generations
(Gu
5),
and
in
Gn
10
the
nations
of
the
world,
as
known
to
the
writer,
are
traced
in
a
genealogical
tree
to
Noah's
three
sons.
We
find
in
the
list
plural
or
dual
names
(e.g.
Mizraim,
Ludim,
Anamim),
names
of
places
(Tarshish,
Zidon,
Ophir)
or
of
nations
(the
Jebuslte,
Amorite,
etc.).
An
'Eber'
appears
as
the
eponymous
ancestor
of
the
Hebrews.
Sometimes
the
names
might
in
form
repre-sent
either
individuals
or
nations
(Asshur,
Moab,
Edom),
but
there
can
in
most
cases
be
Uttle
doubt
that
the
ancestor
has
been
invented
to
account
for
the
nation.
In
later
chapters
the
same
method
is
followed
with
regard
to
tribes
more
or
less
closely
related
to
Israel;
the
connexion
is
explained
by
deriving
them
from
an
ancestor
related
to
Abraham.
In
Gn
22^"
the
twelve
Aramsean
tribes
are
derived
from
Nahor
his
brother;
in
25"
twelve
N.
Arabian
tribes,
nearer
akin,
are
traced
to
Ishmael
and
Hagar;
six
others,
a
step
farther
re
moved,
to
Keturah,
his
second
wife,
or
concubine
(25').
The
Edomltes,
as
most
nearly
related,
are
derived
from
Esau
(36).
The
frequent
recurrence
of
the
number
12
in
these
hsts
is
a
sign
of
artificiality.
The
same
principle
is
applied
to
Israel
itself.
The
existence
of
all
the
twelve
sons
of
Jacob
as
individuals
is
on
various
grounds
improbable;
they
represent
tribes,
and
in
many
cases
their
'descendants'
are
simply
individual
names
coined
to
account
for
cities,
clans,
and
subdivisions
of
the
tribes
(Gn
46*,
Nu
26).
A
good
illustration
is
found
in
the
case
of
Gilead.
In
Dt
3>5
we
are
told
that
Moses
gave
Gilead
to
Machir,
son
of
Manasseh.
In
Nu
26^'
etc.
Gilead
has
become
the
'son'
of
Manasseh,
and
in
Jg
11'
'begets'
Jephthah.
So
among
the
'sons'
of
Caleb
we
find
cities
of
Judah
(Hebron,
Tappuah,
Ziph,
Gibea,
etc.,
1
Ch
2"^-),
and
Kiriath-jearim
and
Bethlehem
are
descendants
of
Hur
(2").
It
is
indeed
obvious
that,
whether
consciously
or
not,
terms
of
relationship
are
used
in
an
artificial
sense.
'
Father
'
often
means
founder
of
a
city;
in
Gn
42"
it
stands
for
the
originator
of
occupations
and
professions;
members
of
a
guild
or
clan
are
its
'sons.'
The
towns
of
a
district
are
its
'daughters'
(Jg
1"
RVm).
With
regard
to
the
historical
value
of
these
genealogies,
two
remarks
may
be
made,
(a)
The
records,
though
in
most
cases
wort
bless
if
regarded
as
referring
to
individuals,
are
of
the
highest
importance
as
evidence
of
the
move-ments
and
history
of
peoples
and
clans,
and
of
the
beliefs
entertained
about
them.
Gn
10
gives
geographical
and
ethnographical
information
of
great
value.
A
