GUILT-OFFERING
in
those
whoae
profound
self
-identification
with
the
guilty
overshadows
them
with
a
darkness
and
a
shame,
vital
indeed
to
their
being,
yet
at
heart
tranquil,
because
it
is
not
confused
with
the
blurring
consciousness
of
a
personal
ain'
(Moberly,
Atonement
and
Personality,
p.
130).
6.
The
clearest
and
most
emphatic
exposition
of
the
fruits
of
the
Incarnation,
with
respect
to
human
guilt,
is
to
be
found
in
the
partly
systematized
Christology
of
St.
Paul,
where
life
'in
the
Spirit'
is
asserted
to
be
the
norm
of
Christian
activity
(Ro
8").
'
There
is
therefore
now
no
condemnation
to
them
that
are
in
Christ
Jesus
'
(8')
is
a
reversal
of
the
verdict
of
'
Guilty
'
against
the
race
(cf.
Col
3«'-,
1
Th
2"),
in
so
far
as
man
accepts
the
conditions
of
the
Christian
Ufe
(cf.
Gal
5'").
Where
the
conditions
are
not
fulfilled,
he
is
not
included
in
the
new
order,
for
'if
any
man
hath
not
the
Spirit
of
Christ,
he
is
none
of
his.'
His
guilt
is
aggravated
by
'
neglecting
so
great
salvation'
(He
2';
cf.
Jn
IS"-
»,
Mt
ll™),
and
the
sentence
pronounced
against
the
disobedience
of
the
enlightened
is,
humanly
speaking
at
least,
irreversible
(He
e*"-
102™
).
J.R.Willis.
GUILT
-OFFERING.—
See
Saceiitoe
and
Offekinq.
GULF.
—
The
only
instance
of
the
use
of
this
word
in
the
Bible
occurs
in
the
parable
of
Dives
and
Lazarus
(Lk
IS'*
;
cf
.
Nu
IB'"
where
the
word
'
pit
'
is
the
trans-lation
of
Hades
or
Sheol).
Some
commentators
have
discovered
in
Jesus'
employment
of
this
term
('chasm'),
as
well
as
in
His
assertion
of
the
possibility
of
conversa-tion,
an
approval
in
general
terms
of
a
current
Rabbinical
beUef
that
the
souls
of
the
righteous
and
of
the
wicked
exist
after
death
in
different
compartments
of
the
same
under
world
(see
J.
Lightfoot,
Hot.
Heb.
iii.
p.
175).
It
is
not
possible,
however,
to
construct
a
theory
of
Jesus'
belief
as
to
the
intermediate
state
from
evidence
so
scanty.
Indeed,
signs
are
not
lacking
that
on
this
occa-
HABAKKUK
sion
He
employs
the
language
of
metaphor
in
order
to
guard
against
placing
His
imprimatur
on
useless
and
materialistic
speculations.
The
expressions
'
from
afar'
(v.25)
and
'
a
great
gulf
'
(v.»)
do
not
harmonize
with
the
idea
of
holding
a
conversation;
and
it
seems
plain
that
they
form
but
subsidiary
portions
of
a
parable
by
which
He
means
to
teach
a
lesson
of
purely
ethical
import.
There
is,
moreover,
an
evident
implication
in
the
con-text
that
the
gulf
is
not
confined
to
the
world
beyond
the
grave.
Having
reminded
the
Rich
Man
of
the
con-trast
between
his
condition
and
that
of
Lazarus
in
their
earthly
fives,
and
of
its
reversal
in
their
respective
con-ditions
at
present,
Abraham
is
made
to
say,
'
In
all
these
things
(see
RVm)
there
has
been
and
remains
fixed
a
great
chasm'
(cf.
Plummer
'St.
Luke'
in
ICC,
ad
loc).
The
chasm
is
not
only
between
the
conditions
of
the
two
men's
Uves;
it
has
its
foundation
in
their
characters,
modified,
no
doubt,
and
influenced
by
the
circumstances
in
which
each
Uved.
The
impassable
nature
of
the
chasm
can
be
explained
only
on
the
ground
that
it
is
the
great
moral
division
separating
two
fundamentally
different
classes
of
men.
J.
R.
Willis.
GUNI.
—
1.
The
eponym
of
a
NaphtaUte
family,
Gn
46i»
=
l
Ch
7"
(cf.
Nu
26"
where
the
geutilic
Gunites
occurs).
2.
A
Gadlte
chief
(1
Ch
S'^).
Prob-ably
we
should
also
read
'the
Gunite'
for
'Jonathan'
in
2
S
2332;
and
for
'the
Gizonite'
in
1
Ch
11».
GUR.
—
An
'ascent'
by
Ibleam
and
Beth-haggan
(2
K
9*').
Possibly
these
two
are
the
modem
Yebla
and
Beit
Jenn.
But
see
Ibleam.
GUR-BAAL
('dwelling
of
Baal').
—
An
unknown
locaUty
named
in
2
Ch
26'.
GUTTER.—
See
House,
§
6.
HAAHASHTARX.—
A
descendant
of
Judah
(1
Ch
i').
HABAIAH
CJ"
hath
hidden').—
The
head
of
a
priestly
family
which
returned
with
Zerubbabel,
but,
being
unable
to
trace
their
genealogy,
were
not
allowed
to
serve
(Ezr
2");
called
in
Neh
T^
Hobaiah,
and
in
1
Es
5=8
Obdia.
HABAKKUK.—
The
eighth
of
the
Minor
Prophets.
Except
for
legends,
e.g.
in
Bel
and
the
Dragon
(vv.''-«),
nothing
Is
known
of
him
outside
the
book
that
bears
his
name.
1.
The
Book
of
Habakkuk,
read
as
it
now
stands,
must
be
dated
shortly
after
the
appearance
of
the
Chaldseans
on
the
stage
of
world-history,
seeing
that
their
descent
on
the
nations
is
imminent.
It
is
probably
later
than
the
battle
of
Carchemish,
where
Nebuchad-rezzar
defeated
the
Egyptians
in
b.c.
605,
and
earlier
than
the
first
Judaean
captivity
in
597.
If
dated
about
the
year
600,
it
falls
in
the
reign
of
Jehoiakim,
in
the
period
of
reaction
that
followed
the
defeat
and
death
of
Josiah
at
Megiddo
(608).
That
event,
apparently
falsifying
the
promises
of
the
recently
discovered
law-book,
had
led
to
a
general
neglect
of
its
ethical
claims,
and
to
a
recrudescence
of
the
religious
abuses
of
the
time
of
Manasseh
(cf.
2
K
23",
Jer
19"-
25
etc.).
The
one
immovable
article
of
faith
held
by
the
Judsean
nation
seems
to
have
been
the
inviolabiUty
of
Jerusalem
(cf.
Jer
T'-is
etc.).
The
book
appears
to
be
the
work
of
a
prophet
living
in
Jerusalem.
It
may
be
divided
into
six
sections,
the
first
four
containing
two
dialogues
between
Jahweh
and
the
prophet,
while
the
last
two
contain
confident
declarations
springing
from
and
expanding
the
Divine
reply.
(1)
li-<.
Habakkuk,
compelled
to
Uve
in
the
midst
of
violent
wrong-doing,
contempt
of
reUgion
manifesting
itself
in
the
oppression
of
the
righteous
by
the
wicked,
complains
strongly
of
the
silence
and
indifference
of
God.
(2)
1'-".
He
receives
an
answer
that
a
new
and
startling
display
of
the
Divine
justice
is
about
to
be
made.
The
Chaldaeans,
swift,
bitter,
and
terrible,
are
to
sweep
down
and
overwhelm
the
whole
world.
No
fortress
can
resist
their
onslaught.
The
incredibiUty
of
this
must
Ue,
not
in
the
fact
that
the
Chaldseans
are
the
aggressors,
but
rather
that
Jerusalem,
spared
so
long,
is
now
to
share
the
fate
of
so
many
other
cities.
(3)
112-11.
Some
time
may
now
be
supposed
to
elapse
before
the
next
prophecy
is
spoken.
During
this
period
the
prophet
watches
the
progress
of
the
Chaldaeans,
who
have
now
(2")
penetrated
into
Palestine.
His
observation
raises
a
new
and
insoluble
problem.
This
reckless,
insolent,
cruel,
insatiable
conqueror
is
worse
than
those
he
lias
been
appointed
to
chastise.
How
can
a
holy
God,
so
ready
to
punish
the
'
wicked
'
in
Israel,
permit
one
who
deserves
far
more
the
name
of
'wicked'
to
rage
unchecked?
Are
wrong
and
violence
to
possess
the
earth
for
ever?
(4)
2'-*.
The
prophet,
retiring
to
his
watch-tower,
whence
he
looks
out
over
the
world,
to
see
it
in
ruins,
receives
an
oracle
which
he
is
bidden
to
write
down
on
tablets
for
all
to
read.
He
is
told
that
the
purpose
of
God
is
hastening
to
its
fulfilment,
and
is
encouraged
to
wait
for
it.
Then
follows
the
famous
sentence,
'
Behold,
his
soul
is
puffed
up,
it
is
not
upright
in
him:
but
the