GOEL

GOLIATH

Father, Son, and Spirit are joined in the Apostolic benediction), e.g. in 1 Co 1' S*. So in 1 P !• we have the triple conjunction — ' the foreknowledge of God the Father,' 'the sanctification of the Spirit,' 'the blood of Jesus Christ.' The same conjunction is found in Jude 2CU- ' Praying in the Holy Spirit, keep yourselves in the love of God, looldng for the mercy of our Lord Jesus Christ unto eternal life'; cf. also 1 Co 12", Ro 8"-" etc.

The Holy Spirit is represented in the NT as a Person, not as a mere Divine influence. The close resemblance between the Lukan and the Johannine accounts of the promise of the Spirit is very noteworthy. St. Luke tells us of ' the promise of my Father,' and of the command to tarry in the city until the Apostles were 'clothed with power from on high' (Lk 24"); this is interpreted in Ac 1' as a baptism with the Holy Ghost, and one of the chief themes of Acts is the bestowal of the Holy Ghost to give life to the Church (Ac 2«- »» 8™- 19"- etc.). This is closely parallel to the promise of the Paraclete in Jn 14-16. Both the First and the Third Evangelists ascribe the conception of Jesus to the action of the Holy Ghost (Mt !"■ 2», Lk 1», where 'the Most High' is the Father, cf. Lk 62='). At the baptism of Jesus, the Father and the Spirit are both manifested, the appearance of the dove being an indication that the Spirit is distinct from the Father. The Spirit can be sinned against (Mk 3'' and II Mt. Lk.); through Him Jesus is filled with Divine grace for the ministry (Lk 4'- "■ '*), and casts out devils (Mt 122»; cf. Lk 112" 'the finger of God'). The Spirit inspired David (Mk 12»). So in St. Paul's Epistles He intercedes, is grieved, is given to us, gives life (see art. Paul the Apostle, iil. 6). And the distinctions in the Godhead are emphasized by His being called the ' Spirit of God' and the 'Spirit of Christ' in the same verse (Ro 8»). That He is the Spirit of Jesus appears also from Ac 16' RV, 2 Co 3", Gal 4«, Ph 1", 1 P 1».

This very brief epitome must here suffice. It is perhaps enough to show that the revelation viihich Jesus Christ made caused an immeasurable enlargement of the world's conception of God. Our Lord teaches that God is One, and at the same time that He is no mere Monad, but Triune. C!f. art. Trinity. A. J. Maclean.

CrOEL. — See Avengek of Blood, and Kin [Next of].

GOG. — 1. The 'prince of Rosh, Meshech, and Tubal,' from the laud of Magog (Ezk 38^, and often in chs. 38. 39), whom Ezk. pictiu'es as leading a great host of nations from the far North against the restored Israel, and as being ignominiously defeated, by J"'s interven-tion, upon the mountains of Canaan. Whence the name 'Gog' was derived we do not certainly know: the name reminds us of that of Gyges (Gr. Guges, Assyr. Gugu), the famous king of Lydia, of whom Hdt.(i. 8-14) tells us, and who, Ashurbanipal states (K/B ii. 173-5), when his country was invaded by the Gimirrft (Cim-merians), expelled them with Assyrian help (c. B.C. 665); and it has been conjectured (Sayce) that this name might have reached Palestine as that of a distant and success-ful king, who might be made a typical leader of a horde of invaders from the North. That Gomer (=the Cim-merian), who was really his foe, appears in Ezk. among his allies, might be explained either from the vague-ness of the knowledge which reached Pal., or because Ezk. had in view, not the historical 'Gog' but merely an ideal figure suggested by the historical 'Gog.'

Upon the basis of Ezk 38. 39, 'Gog' and 'Magog' appear often in the later Jewish eschatology as leading the final, but abortive, assault of the powers of the world upon the Kingdom of God. Cf. Rev. 20'-»; in the Mishna, Eduyoth 2. 10; Sib. Orac. iii. 319-322; and see further reff. in SchUrer, § 29. in. 4; Weber, Altsynag. Theol. (Index); Volz, Jud. Eschat. p. 176 (and index). 2. The eponym of a Reubenite family (1 Ch 5<).

S. R. Drives.

GOIBS is the Heb. word which in EV is variously rendered 'Gentiles,' 'nations,' 'heathen' (see Preface

to RV of OT). In the obscure expression in Gn 14', where AV has 'king of nations,' RV retains Goiim (possibly a corruption from Oull [a people living to the E. of the little Zab]) as a proper name, although RVm offers the alternative rendering 'nations.' The same difference in rendering between AV and RV is found also in Jos 12». Possibly in Gn 14' the reference may be to the Vmman-manda, or ' hordes ' of northern peoples, who from time to time invaded Assyria (so Sayce).

GOLAN.— One of the three cities of refuge E. of the Jordan (Dt 4", Jos 208), assigned to the sons of Gershon (Jos 21", 1 Ch 6"), in the territory belonging to the half-tribe of Manasseh in Bashan. Both the town, Golan, and a district, Gaulanitis, were known to Jose-phus (,Ant. XIII. XV. 3, xvii, viii. 1). The latter is called by the Arabs JavMn. The name seems to have been applied first to a city, and then to the district round about; etymologically, however, the root, meaning ' circuit,' would point to the opposite conclusion. The exact site of the city is very uncertain. Schumacher {Across the Jordan, 92) somewhat hesitatingly identifies it with the ruins of Sahem el-JaiMn, 17 miles E. of the Sea of Galilee. Georoe L. Robinson.

GOLD. — See Mining and Metalb.

GOLGOTHA (Mt 27", Mk IB'^, Jn 19", from the Aram. Gvlgalta. In Lk 23i» the place is called Kranion (RV ' theskull,' AV Calvary ')).—Thesituationwasevi-dently outside the city (He 13'2), but near it (Jn ig^"); it was a site visible afar off (Mk IS'", Lk 23*»), and was probably near a high road (Mt 27").

Four reasons have been suggested for the name. (1 ) That it was a place where skulls were to be found, perhaps a place of public execution. This is impiobable. (2) 'That the 'hill was skull-shaped. This is a popular modem view. Against it may be urged that there is no evidence that Golgotha was a hill at all. See also below. (3) That the name ia due to an ancient, and probably pre-Christian, tradition that the skull of Adam was found there. This tradition is quoted by Origen, Athanasius, Epiphanius, etc., and its survival to-day is marked by the skull shown in the Chapel of Adam under the ' Calvary' in the Church of the Holy Sepulchre. (4) There is the highly improbable theory that the legend of the skull of Adam, and even the name Golgotha, really have their origin in the capitoUum of ^lia Capitolina, which stood on the site now covered by the Church of the Sepulchre.

Of the many proposed sites for Golgotha it may be briefly said that there is no side of the city which has not been suggested by some authority for 'the place of a skull'; but, practically speaking, there are only two worth considering, the traditional site and the 'green hill' or 'Gordon's Calvary.' The traditional site included in the Church of the Sepulchre and in close proximity to the tomb itself has a continuous tradition attaching to it from the days of Constantine. In favour of this site it may be argued with great plausi-bility that it is very unlikely that all tradition of a spot so important in the eyes of Christians should have been lost, even allowing all consideration for the vicissitudes that the city passed through between the Crucifixion and the days of Constantine. The topographical difficulties are dealt with in the discussion of the site of the second wall [see Jerusalem], but it may safely be said that investigations have certainly tended in recent years to reduce them. With regard to the ' green hill' outside the Damascus gate, which has secured so much support in some quarters, its claims are based upon the four presuppositions that Golgotha was shaped like a skull, that the present skull-shaped hill had such an appearance at the time of the Crucifixion, that the ancient road and wall ran as they do to-day, and that the Crucifixion was near the Jewish 'place of stoning' (which is said by an unreliable local Jewish tradition to be situated here). All these hypotheses are extremely doubtful. E. W. G. Mastehman.

GOLIATH. — A giant, said to have been a descendant

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