GOVERNOR

and an 'ethnarch' of their own (Jos. Ant, xiv. vli. 2). For the cities of Asia Minor, see Ramsay, Letters to the Seven Churches, chs. xi. xii. For 'governments' (l Co 1228) see Helps.

C. W. Emmet.

GOVERNOR. — This word represents various Heb. and Gr. words, technical and non-technical. In Gn 42' (Joseph, cf . 41«) it is probably the Tor-te, the second after the king in the court of the palace; cf. 1 K 18', Dn 2" for similar offices. It frequently represents an Assyr. word, pechah, used of Persian satraps in general (Est 3'* 88), and of Assyrian generals (2 K 18", cf. 1 K 20"). It is applied particularly to Tattenai, the governor of the large Persian province of which Judaea was a sub-district (Ezr 5' 6« etc., cf. Neh 2'). It is also, like tirshatha (wh. see), applied to the subordinate governor of Judaea (Ezr 5" [Sheshbazzar] 6' [Nehemiah], Hag l'- " [Zerub-babel]). The first passage shows that the subordinate pechah was directly appointed by the king.

In the NT the word usually represents Gr. hdgemHn, andis used of Pontius Pilate (Lk 3' etc.), of Felix ( Ac 23») , and of Festus (26'"). The proper title of these governors was ' procurator' (Tac. Ann. xv. 44), of which originally eparchos and then epitropos were the Gr. equivalents. Josephus, however, uses hegemBn, as well as these words, for the governor of Judasa, so that there is no inaccuracy in its employment by NT writers. But, being a general word, it does not help us to decide the nature of the 'governorship' of Quirinius (Lk 2^). The procurator, originally a financial official, was appointed directly by the Emperor to govern provinces, such as Thrace, Cappadocia, and Judaea, which were in a transitional state, being no longer ruled by subject kings, but not yet fully Romanized, and requiring special treatment. The procurator was in a sense subordinate to the legate of the neighbouring 'province,' e,g. Cappadocia to Galatia, Judsea to Syria; but except in emergencies he had full authority, military, judicial, and financial. In 1 P 2" the word is specially appropriate to any pro-vincial governor, as 'sent' by the Emperor. In 2 Co 11'^ it represents ' ethnarch,' a word apparently used origi-nally of the ruler of a nation (ethnos) living with laws of its own in a foreign community; but as appUed to Aretas it may mean no more than petty king. In Gal 4* it means 'steward' (RV), the 'tutor' controlling the ward's person, the steward his property (Lightfoot, ad toe). In Ja 3* RV has 'steersman.' The ' governor of the feast ' (Jn 2', RV 'ruler ' ) was probably a guest, not a servant, chosen to control and arrange for the feast; it is doubtful whether be is to be identified with the ' friend of the bridegroom" or best man. C. W. Emmet.

GOZAN. — One of the places to which Israelites were deported by the king of Assyria on the capture of Samaria (2 K 17' 18", 1 Ch 5"; mentioned also in 2 K 19", Is 37"). Gozan was the district termed Guzanu by the Assyrians and Gauzanitis by Ptolemy, and it was situated on the KhabQr. L, W. King.

GRACE (from Lat. gratia [ =favour, — either received from or shown to another], through the Fr. grace). — Of the three meanings assigned to this word in the Eng. Diet. — (1) 'pleasingness,' (2) 'favour,' (3) 'thanks' (the sense of favour received) — (1) and (2) belong to the Eng. Bible; (3) attaches to the equivalent Gr. charts, where it is rendered 'thank(s)' or 'thankfulness' (He 122« RVm.). The specific Biblical use of 'grace' comes under the second of the above significations; it is prominent in the NT. The OT usage requires no separate treatment. (2) is the primary meaning of the Hebrew original, rendered 'favour' almost as often as 'grace'; but (1) of the Greek charts, which at its root signified the gladdening, joy-bringing. Hence the cor-respondence between the common Greek salutation chaireite) or chairein ('Joy to youl') and the Christian charts (' Grace to youl ') is more than a verbal coincidence.

1. Of the sense charm, winsomeness (of person,

GRACE

bearing, speech, etc.) — a usage conspicuous in common Greek, and personified in the Charites, the three Graces of mythology — the prominent instances in the OT are Ps i5' (' Grace is poured on thy lips ') and probably Zee 4'; add to these Pr 1' 3» 4» 22" 31'» ('favour'). The same noun occurs in the Heb. of Pr 5" 11", and Ec 10", Pr 17*, under the adjectival renderings 'pleasant,' 'gracious,' 'precious,' and in Nah 3' ('well-favoured'). For the NT, 'grace' is charm in Lk i^. Col 4«; in Eph i" there may be a play on the double sense of the word. Charm of speech is designated by charts in Sir 20" 21" 3721, in the Apocrypha. In Ja 1» 'grace of the fashion' renders a single Greek word signifying 'fair-seemingness,' quite distinct from charts.

2. The OT passages coming under (2) above, employ 'grace' chiefly in the idiom 'to find grace (.or favour),' which is used indifferently of favour in the eyes of J" (Gn 68) or of one's fellow-men (39*), and whether the finder bring good (39<) or ill (191") desert to the quest. With this broad application, 'grace' means good-will, favourable inclination towards another — of the superior (king, benefactor, etc.) or one treated as such by courtesy, to the inferior — shown on whatever ground. In the Eng. NT, 'favour' is' reserved for this wide sense of charts; see Lk 1" 2'^, Ac 2" 7"i- " 25': 'grace' has the same meaning in Lk 2'°, Ac 4". Zee 12'° is the one instance in which 'grace' in the OT approximates to its prevalent NT import; but the Heb. adj. for gracious, and the equivalent vb., are together used of J", in His attitude towards the sinful, more than twenty times, associated often with 'merciful,' etc.; see, e.g.. Ex 33" 34', Ps 77» 1038, ji 2", Jon 42. The character in God which the OT prefers to express by mercy, signifying His pitiful disposition towards man as weak and wretched, the NT in effect translates into ' grace,' as signifying His forgiving disposition towards man as guilty and lost.

3. Christianity first made grace a leading term in the vocabulary of reUgion. The prominence and emphasis of its use are due to St. Paul, in whose Epp. the word figures twice as often as in all the NT besides. 'Grace' is the first word of greeting and the last of farewell in St. Paul's letters; for him it includes the sum of all blessing that comes from God through Christ: 'grace' the source, 'peace' the stream. In the Gospels, the Johannine Prologue (vv."-": contrasted with 'law,' and co-extensive with 'truth') supplies the only example of 'grace' used with the Pauline fulness of meaning. This passage, and the Lukan examples in Acts (6' IV 13" 14' 15" 20"- 82), with the kindred uses in Hebrews, 1 and 2 Pet., Jude, 2 Jn., Rev., may be set down to the infiuence of Paulinism on Apostolic speech. There is little in earlier phraseology to explain the supremacy in the NT of this specific term; a new experience de-manded a new name. ' Grace ' designates the principle in God of man's salvation through Jesus Christ. It is God's unmerited, unconstrained love towards sinners, revealed and operative in Christ. Tit 2"-", interpreted by Ro Si-e^, is the text which approaches nearest to a definition; this passage shows how St. Paul derived from God's grace not only the soul's reconciUation and new hopes in Christ (Ro 5'-"), but the whole moral uplift-ing and rehabilitation of human life through Christi-anity. St. Paul's experience in conversion gave him this watchword; the Divine goodness revealed itself to the 'chief of sinners' under the aspect of 'grace' (1 Co 15»'-, 1 Ti 1"-"). The spontaneity and generosity of God's love felt in the act of his salvation, the complete setting aside therein of everything legal and conventional (with, possibly, the added connotation of charm of which charts is redolent), marked out this word as describing what St. Paul had proved of Christ's redemption; under this name he could commend it to the world of sinful men; his ministry 'testifies the gospel of the grace of God' (Ac 20"). Essentially, grace stands opposed to sin; it is God's way of meeting and conquering man's sin (Ro 52"- 6"'- "«■): He thus effects 'the impossible

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