GIFT, GIVING

from king to king. Even the Roman Felix expects a gift (Ac 242«).

2. In a more legitimate sense we find gifts offered to kings, etc., by way of liomage (1 S 10", Ps 451"), or tribute (Jg 3i5, 2 S S^- «, 1 K 4", Ps 72'») ; the presents to Assyria, etc., are clearly not spontaneous, and the receiving of such homage from subject kings is a favourite subject of sculptures and paintings. 1 S 25 illustrates the ground on which such a gift was sometimes claimed ; it was a payment for protection. Gifts were expected in consulting a prophet or oracle (Nu 22, 1 S 9', 2 K 5', 2 K 89, Dn 5"). Whether regulated or unregulated, they formed the chief support of priests and Levites, and were the necessary accompaniment of worship. 'None shall appear before me empty' (Ex 23" 342"). One side of sacrifice is giving to God. The spiritual religion realized that Jehovah's favour did not depend on these things (Is 1, Ps 50), still more that He was not to be bribed. In Dt 10" it is said that He is One ' who taketh not reward' [the word for 'bribe'; see above]. But there can be no doubt that in the popular view a gift to God was supposed to operate In precisely the same manner as a gift to a judge or earthly monarch (Mai 1»). Its acceptance was the sign of favour and of the granting of the request (Jg 13*^, 2 Ch 7') ; its rejec-tion, of disfavour (Gn 4<, Mai l'"). 1 S 26" shows that a gift was regarded as propitiatory, and the machinery of the vow takes the same point of view. It should be noted that the word minchah, which is continually used of gifts and homage to men, is also specially used of offerings to God, and in P technically of the 'meal- offering.' For the meaning of ' gift ' or Corban in Mk 7" etc., see art. Sacrifice and Offeeinq. Almsgiving became one of the three things by which merit was earned before God, the other two being prayer and fasting; and magnificent gifts to the Temple were a means of personal display (Lk 21', Jos. Ant. xv. xi. 3).

3. Passing from cases where the gift is neither spon-taneous nor disinterested, but is only a polite Oriental periphrasis for other things, we turn to Instances where the word is used in a truer sense. If the king looked for 'gifts' from his subjects, he was also expected to return them in the shape of largess, especially on festive occasions (Est 2"). This often took the form of an allowance from the royal table (Gn 43", 2 8 11', Jer 40=). We read more generally of gifts to the needy in Neh 8'°, Est 922, Ec 112, Ps 1129 (see ALMSQiviNa). The gift of a robe, or other article from the person, was of special significance (1 S 18'). Interchanges of gifts between equals are mentioned in Est 9", Rev ll". On the occasion of a wedding, presents are sent by friends to the bridegroom's house. Gifts, as distinct from the 'dowry,' were sometimes given by the bridegroom to the bride (Gn 24" 3412); sometimes by the bride's father (Jg 1», 1 K g").

n. In the NT. — It is characteristic of the NT that many of Its usages of the word 'gift' are connected with God's gifts to men — His Son, life, the Holy Spirit, etc. 'Grace' is the free gift of God. 'Gifts 'Is specially used of the manifestations of the Spirit (see Spihituai, Gifts). Eph 4' illustrates well the change of attitude. St. Paul quotes from Ps &&", where the point Is the homage which Jehovah receives from vanquished foes, and appUes the words to the gifts which the victorious Christ has won for His Church. It is more Divine, more characteristic of God, to give than to receive. This is, in fact, the teaching of the NT on the subject. As the Father and His Son freely give all things, so must the Christian. Almsgiving is restored to its proper place; the true gift is not given to win merit from God, or to gain the praise of men, but proceeds from love, hoping for nothing again (Mt 6', Lk Q^\ see Alms-giving). Our Lord Himself accepted gifts, and taught that it is our highest privilege to give to Him and His 'little ones' (Lk 5" 7" 8^, Jn 122). And giving remains an integral part of Christian worship, as a

GILEAD

willing homage to God, the wrong ideas of compulsion or persuasion being cast aside (1 Ch 29", Mt 2" 5", 2 Co QM-, Rev 21M). The gifts to St. Paul from his converts (Ph 4"), and from the Gentile Churches to Jerusalem (Ac ll", Ro 15", 1 Co 16', 2 Co 8. 9), play a very Important part In the history of the early Church.

C. W. Emmet.

GIHON (from root 'to burst forth,' 1 K 1»- "• «, 2 Ch 323" 33"). — 1. A spring near Jerusalem, evidently sacred and therefore selected as the scene of Solomon's coronation (1 K 1"). Hezeklah made an aqueduct from it (2 Ch 3230). Undoubtedly the modern 'Ain ummed-deraj or 'Virgin's Fount.' See Siloam. 2. One of the four rivers of Paradise. See Eden [Garden of]. E. W. G. Mabterman.

GILALAI. — A Levltical musician (Neh 12»).

GILBOA (i S 28'' 31i' «, 2 S 1«- " 2112, 1 Ch 10'- »).— A range of hills, now called Jebd FakU'a, on the E. boundary of the Plain of Esdraelon. They run from Zer'in (Jezreel) due S.E., and from the eastern extremity a prolongation runs S. towards the hills of Samaria. They are most imposing from the Vale of Jezreel and Jordan Valley, but nowhere reach a height of more than 1700 feet above sea level. The little village of Jdbun on the slopes of Jebel FakU'a is thought to retain an echo of the name Gilboa. The slopes of these hills are steep, rugged, and bare. At the N. foot lies 'Ain Jalud, almost certainly the spring of Harod (wh. see). E. W. G. Mastbrman.

GILEAD. — 1. A person (or personified sept), son of the Manasslte Machir (Nu 26", 1 Ch Z"), and grand-father of Zelophehad (Nu 27'). See No. 4 below. 2. A Gadite, son of Michael (1 Ch 5"). 3. A mountain mentioned in Jg 7^ in an order of Gideon's to his followers, 'Whosoever is fearful ... let him return and depart from [mg. 'go round about'] Mount Gilead.' The passage is very difficult, and probably corrupt. The trans-Jordanic Gilead will not suit the context, and no other is known. Various attempts have been made at emendation, none of which has commanded acceptance.

4. The name of the territory bounded on the north by Bashan, on the west by the Jordan between the Sea of Galilee and the Dead Sea, on the east by the desert, and on the south by the territory of Moab. It is a lofty fertile plateau, about 2000 feet above the sea- level; its western edge is the precipitous eastern wall of the Jordan Valley. It is an upland country, wooded in places, with productive fields intersected by valleys and streams. It is mentioned first in connexion with Jacob's flight from Laban; it was the goal at which he aimed, the place where the pursuer overtook him, and where the 'heap of witness' was raised (Gn 31). Even in the patriarchal period it was famous for its spices, myrrh, and medicinal 'balm,' whatever that may have been (cf. Jer S^^ 46"). The Ishmaelite tra-ding caravan which bought Joseph was carrying these substances from Gilead to Egypt (Gn 37*5). The Amorites were in possession of Gilead under their king Sihon when the Israelites were led to the Land of Promise. When that king was defeated, his territory aroused the desires of the pastoral tribes of Reuben and Gad. Its fitness for pasture is celebrated in the Song of Songs: the Shularamite's hair is twice compared to 'goats that lie along the side of Mount Gilead' (Ca 4» 6>). On the partition of the land, Gilead was divided into two, the southern half being given to Reuben and Gad, the northern half to the trans- Jordanlc half of Manasseh. The Manassite part is distinguished by the name Havvoth-jair, apparently meaning the 'Settlements of Jair.' Jalr was a son of Manasseh, according to Nu 32", but he seems In Jg 10> to be con-tused with one of the minor Judges of the same name. Another Judge, Jephthah (Jg 11), was a GUeadlte, whose prowess delivered Israel from Ammon. His

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