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Gabriel
Man of God.

The name of an angel sent to Daniel (Dan. 8: 16; Dan. 9: 21): to Zacharias (Luke 1: 11-19); and to Mary (Luke 1: 26-38). He is identified by latter-day revelation as Noah (HC 3: 386).

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Gad (1)
(Good) fortune.

Son of Jacob by Zilpah (Gen. 30: 11). For the blessing pronounced on the tribe of Gad, see Gen. 49: 19 and Deut. 33: 20-21, where the warlike character of the Gadites is emphasized. The children of Gad along with the Reubenites were owners of cattle, and for that reason grazing land was allotted to them in Canaan (Num. 32: 1-5). Their district lay east of the Jordan and contained good arable pasture land, with an abundance of water. It was given them on condition they went armed before their brethren (Num. 32; Num. 34: 14; Deut. 3: 12-20; Deut. 29: 8; Josh. 1: 12-18; Josh. 4: 12). Their boundaries are described (Josh. 12: 1-6; Josh. 13: 8-12). After the wars they were sent home with a blessing and built an altar, which caused offense (Josh. 22). The Gadites, who were brave and warlike (1 Chr. 5: 11-22; 1 Chr. 12: 8, 14), were sometimes known as Gileadites (Judg. 5: 17; Judg. 12: 4). Their land was invaded, and they were carried captive by Tiglath-pileser (2 Kgs. 10: 33; 1 Chr. 5: 26).

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Gad (2)
The seer.

A prophet and faithful friend and adviser of David (1 Sam. 22: 5; 2 Sam. 24: 11-19; 1 Chr. 21: 9-19). He wrote a book of the acts of David (1 Chr. 29: 29) and assisted in the arrangement of the music of the house of God (2 Chr. 29: 25).

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Gadara
Called in the N.T. “the country of the Gadarenes,” Gadara was a city of Decapolis, southeast of the Sea of Galilee, on the main road to Damascus. The people were partly Greek and partly Syrian. The district is mentioned in Mark 5: 1 and Luke 8: 26, 37, in connection with the healing of a demoniac; but the Gospels and the Greek manuscripts do not agree as to its name. Compare the above passages with Matt. 8: 28. The miracle was probably worked near Gergesa.

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Gaius
(1) Of Macedonia, with Paul at Ephesus (Acts 19: 29).

(2) Of Derbe (Acts 20: 4 ).

(3) Of Corinth (Rom. 16: 23 ; 1 Cor. 1: 14 ).

(4) The man to whom the third epistle of John was addressed, probably a wealthy layman living near Ephesus.

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Galatia
A district in the center of Asia Minor, inhabited by tribes from Gaul who settled there in the 3rd century B.C (Galatia was also the Greek name for Gallia, or Gaul.) It was visited by Paul on his second and third journeys (Acts 16: 6; Acts 18: 23). Some scholars think that Paul and Luke regard the cities of Antioch, Iconium, Lystra, and Derbe, visited by Paul on his first journey, as part of Galatia, and that it was to these towns that the epistle to the Galatians was addressed. They formed (with the exception of Iconium) part of the Roman province of Galatia, but in popular speech were generally regarded as belonging to Pisidia or Lycaonia.

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Galatians, Epistle to
See Pauline Epistles .

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Galeed
Heap of witness.

The Hebrew name given to a heap made by Jacob and Laban on Mount Gilead as a witness of their covenant (Gen. 31: 47-48). The Aramaic name given to it by Laban was Jegar-Sahadutha.

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Galilee
The name is not often found in O.T., but see Josh. 20: 7; Josh. 21: 32; 1 Chr. 6: 76; 1 Kgs. 9: 11; Isa. 9: 1. In N.T. times it was the most northerly of the three divisions into which Palestine west of the Jordan was divided, and included the territories of Issachar, Naphtali, Zebulun, and Asher. The district is about 60 miles by 30. It contained some of the best land and the busiest towns of Palestine, and was thickly populated by a hardy, warlike race. It was crossed by important highways leading to Damascus, Egypt, and eastern Palestine. Along these roads caravans would be constantly passing, and such a place as Nazareth would be kept in close touch with what was going on in other parts of the world.

Galilee had an excellent climate, mild near the seacoast, hot in the Jordan valley, and bracing in the highlands. The land was fertile, especially in the plain of Esdraelon, and produced large crops of olives, wheats, barley, and grapes. By the Sea of Galilee the fisheries were a great source of wealth and provided a large export trade.

On the death of Herod the Great in the year of our Lord’s birth, his son Herod Antipas became tetrarch of Galilee, and reigned until A.D. 39, when he was banished by the Emperor Caligula. Galilee then came under the rule of Herod Agrippa I, who died in A.D. 44.

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Galilee, Sea of
Also called Sea of Chinneroth, and the Lake of Gennesaret or Tiberias; pear-shaped, 12 1/2 miles long, and 7 1/2 miles across at its greatest breadth. It lies 680 feet below sea-level; the heat is very great, and the cold air rushing down from the hills often produces sudden storms (cf. Luke 8: 22-24). The river Jordan flows right through it, from north to south. In our Lord’s time there were nine cities on the shore of the lake, including Capernaum, Bethsaida, and Gadara, each with a population of over 15,000. The lake and its shores were crowded with busy workers. The best fishing ground was at the north end, and a large quantity of pickled fish was exported to all parts of the Roman Empire.

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Gall
Something bitter; hence the word is applied to the bile (Job 16: 13; Job 20: 25), or to the poison of serpents (Job 20: 14). More often it denotes the juice of some bitter plant (Deut. 29: 18; Deut. 32: 32; Matt. 27: 34).

See also Wormwood .

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Galley
A rowing boat with a low deck (Isa. 33: 21).

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Gallio
Deputy of Achaia, who refused to be a judge of Jewish religious disputes (Acts 18: 12-17). A significant feature of this event is that it shows that the Roman officials at that time saw no threat to Christianity and regarded it only as a sect of Judaism. A few years later the disposition of the empire changed its view concerning Christianity.

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Gamaliel
A Pharisee, a doctor of the law, held in honor with all the people (Acts 5: 34). He was a celebrated Jewish teacher who belonged to the more liberal school. His influence carried great weight in the Sanhedrin (Acts 5: 35-40). Paul had been one of his pupils (Acts 22: 3).

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Games
These were, of course, enjoyed by Jewish children as by all others (Zech. 8: 5; Matt. 11: 17). We do not hear much of games for men except in gentile cities. The erection of a gymnasium by Jason was regarded as heathenish (1 Macc. 1: 14; 2 Macc. 4: 12-14). Among the Greeks and Romans the “public games” formed an important part of the national life, and references to them are frequent in the N.T. It is probable that Paul was present at Ephesus when the annual games were held in honor of Diana, superintended by the Asiarchs, or chief officers of Asia (Acts 19: 31); and he may have seen the famous Isthmian games held near Corinth, which consisted of leaping, running, boxing, wrestling, and throwing a spear. The competitors were in training for a long time beforehand. The prizes, consisting of crowns of leaves of ivy or pine, were highly valued (1 Cor. 9: 24; Philip. 3: 14; 1 Tim. 6: 12; 2 Tim. 2: 5; 2 Tim. 4: 7; Heb. 12: 1).

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Gate
The gate of a city was often a place for public business (Deut. 21: 19; Ruth 4: 1-11; 2 Sam. 3: 27; 2 Sam. 15: 2; Job 31: 21; Ps. 69: 12; Ps. 127: 5; Isa. 29: 21; Jer. 38: 7; Lam. 5: 14; Amos 5: 10-15). In heathen towns it was sometimes a place for sacrifice (Acts 14: 13).

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Gath
Winepress.

One of the five cities of the Philistines (Josh. 11: 22); the men of the place were punished on account of the Ark (1 Sam. 5: 8; 1 Sam. 6: 17; 1 Sam. 7: 14). It was the birthplace of Goliath (1 Sam. 17) and a place of refuge for David (1 Sam. 21: 10-15; 1 Sam. 27). Afterwards it was captured by David (1 Chr. 18: 1). See also 2 Sam. 1: 20; 2 Sam. 15: 18; 2 Kgs. 12: 17; 2 Chr. 26: 6; Amos 6: 2; Micah 1: 10.

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Gaza
One of the five cities of the Philistines (Gen. 10: 19; Josh. 10: 41; gates were carried away by Samson (Judg. 16: 1-3, 21; see also 1 Sam. 6: 17; 2 Kgs. 18: 8). Prophecies concerning Gaza are found in Jer. 47: 1, 5; Amos 1: 6; Zeph. 2: 4; . The name was also spelled Azzah.

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Gehenna
= the valley of Hinnom. South of Jerusalem, the scene of Moloch worship (2 Chr. 28: 3; 2 Chr. 33: 6; Jer. 7: 31; Jer. 19: 2-6); polluted by Josiah (2 Kgs. 23: 10); afterwards a place in which the refuse of the city was burned, and for that reason it was symbolical of the place of torment after death (see Matt. 5: 29-30; Matt. 10: 28; Matt. 23: 15, 33; Mark 9: 43, 45; Luke 12: 5; James 3: 6).

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Genealogy
Concerned with tracing the line of descent in any given family. Where certain offices or blessings are restricted to particular families, genealogies become of great importance, e.g., a priest must be able to show his descent from Aaron, the Messiah from David, while every Jew must be able to show his descent from Abraham. In the O.T. the genealogies form an important part of the history, e.g., of the antediluvian patriarchs (Gen. 5; 1 Chr. 1: 1-4); or Noah (Gen. 10); of Shem (Gen. 11: 10-32; 1 Chr. 1: 17-28); or Ham (1 Chr. 1: 8-16); of Abraham’s children by Keturah (Gen. 25: 1-4; 1 Chr. 1 : 32); of Ishmael (Gen. 25: 12-16; 1 Chr. 1: 29-31); of Esau (Gen. 46; Ex. 6: 14-25; Num. 26; 1 Chr. 2: 2); various (1 Chr. 3 - 9; Ezra 2: 62; Neh. 7: 64).

The N.T. contains two genealogies of Jesus Christ; that in Matt. 1: 1-17 descends from Abraham to Jesus, being intended for Jewish readers; while that in Luke 3: 23-38 ascends from Jesus to Adam, and to God, this Gospel being written for the world in general. We notice also that Luke gives 21 names between David and Zerubbabel, and Matthew gives only 15; Luke gives 17 generations between Zerubbabel and Joseph, and Matthew only 9; moreover, nearly all the names are different. The probable explanation is that the descent may be traced through two different lines. Matthew gives a legal descent and includes several adopted children, such adoption carrying with it legal rights, while Luke gives a natural descent through actual parentage.

Members of the Church are privileged to do vicarious ordinance work in the temple for their deceased ancestors, who, they believe, would have received the gospel if they had had the opportunity in this life. In order to do this, the dead must be properly identified. Thus genealogical research is a major activity of the Church (see D&C 127 and 128).

In 1 Tim. 1: 4 Timothy is urged to give no heed to “fables and endless genealogies.” The reference is probably exaggerated stories of the heroes and patriarchs of early Hebrew history, such stories being at that time very popular among the Jews. Paul’s denunciation of “endless genealogy” was not of the scriptural and spiritually rewarding study of one’s ancestry, but was a criticism of the self-deceptive practice of assuming that one can be saved by virtue of one’s lineage. See Matt. 3: 9 and Luke 3: 8 , wherein John the Baptist rebuked those who put too much emphasis on ancestry and attempted to use lineage as a substitute for righteousness (cf. 1 Ne. 17: 34-35 ).

See also Adoption .

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General Epistles
The seven N.T. epistles known as James; 1 and 2 Peter; 1, 2, and 3 John; and Jude. They are so named because they are not directed to any one person or specific branch of the Church. The designation is not entirely accurate for 2 and 3 John.

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Genesis
A Greek word meaning origin or beginning. In the book of Genesis we find an account of many beginnings, such as the creation of the earth, the placing of animals and man thereon, the introduction of sin, the revelation of the gospel to Adam, the beginning of tribes and races, the origin of various languages at Babel, and the beginning of the Abrahamic family leading to the establishment of the house of Israel. Joseph’s role as a preserver of Israel is also given emphasis. The structure of the book of Genesis rests on several genealogies. Each new section begins “These are the generations,” and there follows a genealogical list of certain portions of family history. Some major divisions of Genesis are

1. Adam (chs. 1 - 3). The creation and early history of the world; all mankind as yet one family.

2. Noah (chs. 4 - 9). The line of Cain branching off; while the history follows the fortune of Seth, whose descendants are traced in genealogical succession as far as Noah, whose history is followed up to his death.

3. Abraham. (a) The peopling of the whole earth by the descendants of Noah’s sons and the diffusion of tongues at the tower of Babel (Gen. 11: 1-9 ). The history of two of these is then dropped and (b) the line of Shem only pursued (Gen. 11: 10-32 ) as far as Terah and Abram, where the genealogical table breaks off; (c) Abraham is now the chief figure (Gen. 12: 1 - 25: 18). As Terah had two other sons, Nahor and Haran (Gen. 11: 27 ), some notices respecting their families are added including the history of Lot, the father of Moab and Ammon (Gen. 19: 37-38 ), nations afterwards closely connected with Israel. Nahor remained in Mesopotamia, but his family is briefly enumerated (Gen. 22: 20-24 ), chiefly for Rebekah’s sake, afterwards Isaac’s wife. Of Abraham’s own children there branches off first the line of Ishmael and next the children of Keturah (Gen. 21: 9 ; Gen. 25: 1-6, 12-18 ).

4. Isaac. The account of his life (Gen. 21: 1 - 35: 9) depicts him as a peacemaker and declares that from among the several sons of Abraham, the covenant was to be upon Isaac (Gen. 21: 12 ; Rom. 9: 7 ).

5. Jacob. After Isaac’s death we have (a) the genealogy of Esau (ch. 36), who then drops out of the narrative, and (b) the history of the patriarchs till the death of Joseph (chs. 37-50).

God’s relation to Israel holds the first place throughout in the writer’s mind. The introductory chapters are a history of the world as a preparation for the history of the chosen seed. The object of the book is to teach religious history.

The book of Genesis is the true and original birthplace of all theology. It contains those ideas of God and man, of righteousness and judgment, of responsibility and moral government, of failure and hope, which are presupposed through the rest of the O.T. and which prepare the way for the mission of Christ.

In latter-day revelation we find many sources of information that clarify and substantiate the record of Genesis. The Joseph Smith Translation especially, a portion of which is presented in the book of Moses, offers the best available account of the early chapters. Of exceptional worth is Moses 1 , giving an account of some visions and experiences of Moses previous to and in preparation for writing Genesis. This chapter is an introduction to Genesis, just as Genesis is an introduction to the remainder of the Bible. Other chapters of Moses specify certain events that took place previous to the creation of the earth, and form a proper setting thereunto, such as the selection of the Savior in the grand council and the rebellion of Lucifer. The book of Moses also supplies many other valuable concepts, including the revelation of the gospel of Jesus Christ to Adam, Enoch, and all the early patriarchs.

Other fruitful sources of latter-day revelation that clarify Genesis are the Book of Mormon, especially 1 Ne. 5 and Ether 1 ; Doctrine and Covenants, secs. 29, 84, 107; and the book of Abraham. Among other things, latter-day revelation certifies to Moses as the original author of Genesis.

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Gennesaret(h), land of
The fertile plain on the western shore of the Sea of Galilee, toward the northern end, 1 mile broad and 2 1/2 miles long, 500 feet below the level of the Mediterranean. In our Lord’s day it was considered the best part of Galilee, but it became desolate and uncultivated until the rise of modern Israel (Matt. 14: 34; Mark 6: 53). The “lake of Gennesaret” = the Sea of Galilee.

See Galilee, Sea of .

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Gentile
The word Gentiles means the nations, and eventually came to be used to mean all those not of the house of Israel. It is first used in Genesis with reference to the descendants of Japheth (Gen. 10: 2-5). As used throughout the scriptures it has a dual meaning, sometimes to designate peoples of non-Israelite lineage, and other times to designate nations that are without the gospel, even though there may be some Israelite blood therein. This latter usage is especially characteristic of the word as used in the Book of Mormon.

The duties of Israelites toward gentiles were defined in the law (Ex. 23: 32 ; Ex. 34: 12-16 ; Deut. 7: 1-3 ; Deut. 20: 10-18 ; Deut. 23: 3-8 ; Ezra 9: 2-15 ; Ezra 10: 1-18 ; Neh. 13: 1-3, 23-31 ). These regulations served to emphasize the distinction between Israel and gentile. However, there were numerous provisions showing that Israel was to deal justly and honestly with non-Israelites and to be compassionate toward them (Ex. 22: 21 ; Ex. 23: 9 ; Lev. 19: 10, 33-34 ; Lev. 24: 22 ).

The pious Jews of New Testament times held themselves aloof from contact with the gentiles. When a gentile was converted to Judaism, he was called a proselyte. Even in the Church there was a cultural and doctrinal struggle among many Jewish Christians before they would permit one of gentile lineage to enjoy full fellowship. The first gentiles to come into the New Testament Church were those who had already become proselytes to Judaism.

Cornelius (Acts 10 - 11) was the first gentile of whom we have record who came into the Christian Church without first being a proselyte to Judaism. He was introduced to the gospel of Jesus Christ through a series of divine manifestations both to him and to Peter.

Paul was called the “apostle of the Gentiles” (Rom. 11: 13 ), and it was primarily through his ministry that the gospel was established among those of gentile lineage throughout Europe and Asia Minor, although the way was opened by Peter’s baptism of Cornelius.

See also Cornelius ; Proselytes .

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Gerar
A place in southwestern Palestine, near Gaza (Gen. 10: 19). Abraham lived there for a time (Gen. 20) as did Isaac (Gen. 26). See also 2 Chr. 14: 13-14.

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Gergesenes
= men of Gergesa (Matt. 8: 28). There is a difference of opinion as to the scene of the healing of the demoniac; see Gadara. Gadara and Gerasa were well-known places, and these names might easily be substituted for the less well-known Gergesa, where the miracle was almost certainly worked, near the middle of the eastern shore of the Sea of Galilee; the modern name is Khersa.

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Gerizim and Ebal
Two mountains in the center of Palestine, Ebal being due north of Gerizim. Between them is a valley in which stood the ancient town of Shechem, close to the site of the modern town of Nablus. Gerizim is about 800 feet above the plain (2850 feet above sea-level), while Ebal is 100 feet higher; both have precipitous faces, the two summits being about one-third mile apart. In Deut. 11: 29; 27: 12, instructions are given that a blessing should be “set” on Mount Gerizim, and the curse on Mount Ebal; for the fulfillment, see Josh. 8: 33. It was from Gerizim that Jotham’s parable was delivered (Judg. 9: 7). After the return from the Babylonian captivity Gerizim again became a place of importance, as the center of the Samaritan worship. A certain Manasseh, son or grandson of Joiada, a priest in Jerusalem (Neh. 13: 28), had married the daughter of Sanballat the Horonite. Refusing to put her away, he was expelled from the priesthood, and took refuge with the Samaritans, among whom, as a member of the high priestly family, he set up upon Mount gerizim a rival temple and priesthood (John 4: 20).

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Gethsemane
The garden, across the brook Kedron, and somewhere near the Mount of Olives, to which our Lord went on leaving the upper room on the night of his betrayal (Matt. 26: 36; Mark 14: 32; cf. Luke 22: 39; John 18: 1). An old tradition identifies it with a garden still existing some 250 yards from the east wall of the city.

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Giants
Unusually large, tall persons, apparently having great physical strength. They are mentioned both before the flood (Gen. 6: 4; Moses 8: 18) and after (Num. 13: 33; Deut. 2: 10-12, 20; Deut. 3: 11-13; Deut. 9: 2; Josh. 15: 8; Josh. 18: 16). Raphah of Gath was said to be the father of several giants of whom Goliath was one (1 Sam. 17: 4-7; 2 Sam. 21: 16-22; 1 Chr. 20: 6). A 12-fingered, 12-toed giant is also mentioned as one of the sons. The giants in Palestine were also known as Ankims, Emins, and Zamzummins.

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Gibeon, Gibeonites
Formerly a city of the Hivites, on one of the hills of Benjamin, about 5 miles north of Jerusalem, frequently mentioned in O.T. history (Josh. 9; Josh. 10; 2 Sam. 2: 12-17; 2 Sam. 20: 5-10; 2 Sam. 21: 1-14; 1 Kgs. 3: 4-15; 1 Chr. 16: 39; 2 Chr. 1: 3, 13).

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Gideon
Hewer down (of men), i.e., warrior.

The hero who delivered Israel from oppression by the Midianites (Judg. 6: 11 - 8: 35). He lived at Ophrah, a town of Manasseh, near Shechem. His first step was to destroy the altar of Baal and the “grove” his father had made; he received in consequence the name Jerubbaal (Judg. 6: 31-32). With a small army he defeated the Midianites by means of a stratagem. The tribes then offered him the kingship, which he declined. With the gold captured form the Midianites he made some sort of idol, called an Ephod, and so, perhaps unintentionally, led the people into idolatry. See also Isa. 9: 4; Isa. 10: 25; Heb. 11: 32.

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Gier eagle
A bird forbidden as food (Lev. 11: 18; Deut. 14: 17). Geire was an old English word for vulture.

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Gihon
(1) A river of Eden (Gen. 2: 13).

(2) A place containing a spring near Jerusalem, where Solomon was anointed king (1 Kgs. 1: 33, 38, 45 ; 2 Chr. 32: 30 ; 2 Chr. 33: 14 ). The valley in which Gihon was situated was probably the bed of the Kedron, or valley of Jehoshaphat. The waters of the spring flowed through Hezekiah’s tunnel to the pool of Siloam, within the city (2 Kgs. 20: 20 ).

See Hezekiah’s tunnel .

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Gilboa
Bubbling fountain.

The mountain ridge that forms the eastern boundary of the plain of Esdraelon, in southern Galilee. It gets its name from the large number of perennial springs found there. Here Saul and his sons were slain (1 Sam. 28: 4; 1 Sam. 31: 1, 8; 2 Sam. 1: 6, 21).

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Gilead
A highland district east of the Jordan, south of Bashan, rising in parts to an elevation of 4,000 feet above the sea. It is well wooded and crossed by deep glens that descend toward Jordan. It was assigned half to the tribe of Gad and half to Manasseh.

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Gilgal
A wheel or circle of stones.

(1) The place three miles southeast of Jericho at which the Israelite camp was made on the first night after crossing the Jordan (Josh. 4: 19; Josh. 5: 10; Josh. 10). Here the 12 stones from the Jordan were set up as a monument to the parting of the Jordan River by the power of God. It was a sacred city in the time of Saul (1 Sam. 10: 8; 1 Sam. 11: 14-15; 1 Sam. 13: 4, 15; 1 Sam. 15: 12-33); but later it was the scene of idolatrous worship (Hosea 4: 15; Hosea 9: 15; Hosea 12: 11; Amos 4: 4; Amos 5: 5).

(2) A place near Bethel, visited by Elijah and Elisha (Deut. 11: 30 ; 2 Kgs. 2: 1 ).

(3) Josh. 12: 23 .

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Girgashites
One of the seven nations driven out by the Israelites. Little is known beyond their name (Gen. 10: 16; Josh. 3: 10). Nehemiah (Neh. 9: 7-8) cites the fact that they were driven out of Canaan as a fulfillment of the Lord’s promise to Abraham.

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Glass
Made and used by the Egyptians, Hebrews, and other early races. In the Revelation of John, it is an emblem of brightness (Rev. 4: 6; Rev. 15: 2; Rev. 21: 18). The “glass” mentioned in the N.T. as an instrument for reflection (1 Cor. 13: 12; 2 Cor. 3: 18; James 1: 23) was a mirror made of polished metal.

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Gleanings
To be left for the poor (Lev. 19: 9-10; Lev. 23: 22; Deut. 24: 19-22). See also Ruth 2: 2-23.

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Glory of the Lord, or of Jehovah
An expression that occurs frequently in the O.T. It sometimes denotes the fulness of the majesty of God, revealed in the world and made known to men (Num. 14: 21-22; Isa. 6: 3; Isa. 66: 19); in other places it denotes some outward and visible manifestation of the Divine presence (Ex. 33: 17-23; Ezek. 1: 28; Ezek. 9: 3; Ezek. 10: 4, 18-19; Ezek. 11: 23; Ezek. 43: 2-5; cf. Luke 2: 9; Luke 9: 32; John 1: 14).

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Goads
A pole or stick with a sharp metal point, used to prick oxen while plowing. Reference is made to it in Acts 9: 5. Judg. 3: 31 records that Shamgar slew 600 men with his ox goads. After entering Canaan, the Israelites employed the Philistine metal smiths to sharpen their goads and other tools (1 Sam. 13: 19-21). Words of counsel from the wise are goads to right conduct in Eccl. 12: 11.

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Goats
Used for sacrifice and also kept for their milk. The hair was used to make the curtains of the tabernacle; the skin was made into a vessel for carrying water; and the flesh was eaten. Wild goats ar also mentioned in the O.T. They are still found in the ravines of Moab and in the wilderness of Judaea near the Dead Sea.

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God
The supreme Governor of the universe and the Father of mankind. We learn from the revelations that have been given that there are three separate persons in the Godhead: the Father, the Son, and the Holy Ghost. From latter-day revelation we learn that the Father and the Son have tangible bodies of flesh and bone, and that the Holy Ghost is a personage of spirit without flesh and bone (D&C 130: 22-23).

When one speaks of God, it is generally the Father who is referred to; that is, Elohim. All mankind are his children. The personage known as Jehovah in Old Testament times, and who is usually identified in the Old Testament as LORD (in capital letters), is the Son, known as Jesus Christ, and who is also a God. Jesus works under the direction of the Father and is in complete harmony with him. All mankind are his brethren and sisters, he being the eldest of the spirit children of Elohim. Many of the things that the scripture says were done were actually done by the LORD (Jesus). Thus the scripture says that “God created the heaven and the earth” (Gen. 1: 1 ), but we know that it was actually the LORD (Jesus) who was the creator (John 1: 3, 10 ), or as Paul said, God created all things by Christ Jesus (Eph. 3: 9 ). The Holy Ghost is also a God and is variously called the Holy Spirit, the Spirit, the Spirit of God, etc.

Although God created all things and is the ruler of the universe, being omnipotent, omniscient, and omnipresent (through his Spirit), mankind has a special relationship to him that differentiates man from all other created things: man is literally God’s offspring, made in his image, whereas all other things are but the work of his hands (cf. Acts 17: 28-29 ).

The God of the scriptures is a holy being. Man is commanded to be holy because God is holy (Lev. 11: 44-45 ; Lev. 19: 2 ). God can be known only by revelation. He must be revealed, or remain forever unknown (cf. Mosiah 4: 9 ). God first revealed himself to Adam (Moses 5 ; 6) and has repeatedly made himself known by revelation to chosen patriarchs and prophets since that time. The present translation of John 1: 18 and 1 Jn. 4: 12 is misleading, for these say that no man has ever seen God. However, the scriptures state that there have been many who have seen him. The JST corrects these items to show that no sinful man has ever seen God, and also that Jesus Christ is the only Way to God. God the Father and his Son have been manifested by voice, sight, or otherwise at various times, as at the baptism of Jesus (Matt. 3: 16-17 ); the Transfiguration (Matt. 17: 1-8 ); to Stephen (Acts 7: 55-56 ); and to the Nephites (3 Ne. 11: 7 ). The Father and the Son personally visited Joseph Smith in the Sacred Grove, in the spring of 1820, near Manchester, New York, in the opening of the dispensation of the fulness of times (JS-H 1: 11-20 ).

Latter-day revelation confirms the biblical account of God as the literal father of the human family; as a being who is concerned for the welfare of mankind, and a Personage who hears and answers prayers.

For other references to God, see Heb. 1: 1-3 ; Jacob 4: 5 ; D&C 20: 17 .

See also Holy Ghost ; Jehovah .

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Gog
(1) A Reubenite (1 Chr. 5: 4).

(2) King of Magog, whose invasion of Israel was prophesied by Ezekiel (Ezek. 38 ; 39). The prophecy points to a time when the heathen nations of the north would set themselves against the people of God and would be defeated, and led to recognize Jehovah as King. All this appears to be at the second coming of the Lord. Another battle, called the battle of Gog and Magog, will occur at the end of the 1,000 years. This is described by John in Rev. 20: 7-9 ; see also D&C 88: 111-116 .

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Golan
A city and district of Bashan, east of the Jordan (Deut. 4: 43; Josh. 20: 8; Josh. 21: 27; 1 Chr. 6: 71). In N.T. times the district was called Gaulanitis.

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Gold
Found in the land of Havilah (Gen. 2: 11); used in the tabernacle (Ex. 24 - 40), in the temple (1 Kgs. 6 - 9). and in Solomon’s house (1 Kgs. 10: 16-21). Many instances are given in the O.T. of its use for purposes of ornament. Arabia, Sheba, and Ophir being the countries from which it was brought (1 Kgs. 9: 28; 1 Kgs. 10: 2). It is figuratively mentioned in 2 Tim. 2: 20; Rev. 3: 18; Rev. 14: 14; Rev. 21: 15, 18. It formed part of the offering made by the “wise men” to the infant Savior (Matt. 2: 11).

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Golgotha
A skull.

The Aramaic name of the place where Christ was crucified (Matt. 27: 33; Mark 15: 22; John 19: 17). It is uncertain why it received this name - possibly because it was a round bare spot, bearing some likeness to a bald head. It was outside the gate (Matt. 28: 11; Heb. 13: 12), but close to the city (John 19: 20) and to some highway (Mark 15: 29). JST Matt. 27: 35 defines Golgotha as “a place of burial.”

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Goliath of Gath
The Philistine giant killed by David (1 Sam. 17). In 2 Sam. 21: 19 the reference is probably to a different man of the same name; or some error may have crept into the text.

See Giants .

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Gomorrah
The early history of Gomorrah is found in Gen. 10: 19; Gen. 13: 10; Gen. 14: 2-11; Gen. 18: 20; its destruction is noted in Gen. 19. See also Deut. 29: 23; Isa. 13: 19; Jer. 50: 40; Amos 4: 11; Matt. 10: 15; Rom. 9: 29; 2 Pet. 2: 6; Jude 1: 7. The fate of the city was regarded as a warning against sensual wickedness. The five “cities of the plain,” of which Gomorrah was one, probably stood at the northern end of the Dead Sea.

See also Sodom .

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Gopher wood
The wood of a resin-yielding conifer, probably the cypress, used in making the ark (Gen. 6: 14).

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Goshen
(1) The part of Egypt in which the Israelites dwelt. It contained pasture land (Gen. 46: 33-34) and lay somewhere between Palestine and the capital of Egypt (Gen. 46: 28-29), probably in the eastern part of the delta of the Nile.

(2) A district in southern Palestine, position uncertain (Josh. 10: 41 ; Josh. 11: 16 ).

(3) A town of Judah (Josh. 15: 51 ).

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Gospels
The word gospel means good news. The good news is that Jesus Christ has made a perfect atonement for mankind that will redeem all mankind from the grave and reward each individual according to his/her works. This atonement was begun by his appointment in the premortal world but was worked out by Jesus during his mortal sojourn. Therefore, the records of his mortal life and the events pertaining to his ministry are called the Gospels; the four that are contained in our Bible are presented under the names of Matthew, Mark, Luke, and John.

The four Gospels are not so much biographies as they are testimonies. They do not reveal a day-by-day story of the life of Jesus; rather, they tell who Jesus was, what he said, what he did, and why it was important. The records of Matthew, Mark, and Luke present a somewhat similar collection of materials and have considerable phraseology in common, as well as similar main points, and thus are sometimes labeled as the “Synoptic Gospels” (Meaning “see-alike”). Even so, each is unique and has much detail that is not shared by the others. John’s record is quite different from the other three in vocabulary, phraseology, and presentation of events.

It appears from the internal evidence of each record that Matthew was written to persuade the Jews that Jesus is the promised Messiah. To do so he cites several O.T. prophecies and speaks repeatedly of Jesus as the Son of David, thus emphasizing his royal lineage. Mark appeals to a gentile audience and is fast moving, emphasizing the doings more than the sayings of the Lord. He occasionally gives geographical and cultural explanations - necessary procedure for non-Jewish readers (see Mark 2: 26 ; Mark 5: 41 ; Mark 7: 2-13, 34 ). Luke offers his readers a polished literary account of the ministry of Jesus, presenting Jesus as the universal Savior of both Jews and gentiles. He dwells extensively on Jesus’ teachings and his doings. Luke is favorable toward the gentiles and also gives more stories involving women than do the other records. John’s account does not contain much of the fundamental information that the other records contain, and it is evident that he was writing to members of the Church who already had basic information about the Lord. His primary purpose was to emphasize the divine nature of Jesus as the Only Begotten Son of God in the flesh.

Though there are many similarities in each of the Gospels, there are also many items that are found in one record only, making a study of all the records necessary. Some of the more significant items that appear in but one record are the following

Matthew only

visit of the wise men; the star in the east (Matt. 2: 1-12).

Mark only

Jesus, a carpenter (Mark 6: 3).
a young man wearing a sheet (Mark 14: 52).

Luke only

visits of Gabriel to Zacharias and Mary (Luke 1).
visit of the shepherds (Luke 2: 8-18).
Jesus at the temple at age 12 (Luke 2: 41-52).
the seventy (Luke 10: 1-24).
Jesus sweating blood (Luke 22: 44).
Jesus’ discussion with the thief on the cross (Luke 23: 39-43).
Jesus eating fish and honey after his resurrection (Luke 24: 42-43).

John only

turning water into wine (John 2: 1-11).
visit of Nicodemus (John 3: 1-10).
woman at the well (John 4: 1-42).
discourse on bread of life (John 6: 27-71).
raising of Lazarus from the dead (John 11: 1-56).
washing of feet (John 13: 1-16).
discourse about the Holy Ghost (John 14, 15, 16).
promise of John’s tarrying on the earth (John 21: 20-24).

John’s record is notable for what it does not contain. For example, it has no mention of Jesus’ 40-day experience in the wilderness; of the Mount of Transfiguration; of true parables; and of casting out evil spirits.
In summation, Mark has the least amount of unique material, being only about 7 percent exclusive; John has the greatest amount, being about 92 percent exclusive. With the knowledge now available, it is not possible to create a perfect harmony of the four Gospels, because the Gospel authors themselves do not always agree on chronological matters. A possible harmony of the four Gospels that is useful for study is given in the following tables, arranged, so far as information permits, in chronological order

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Gourd
In Jonah 4: 6-10, = castor-oil plant, Ricinus communis or palma-christi, a plant of very rapid growth; in 2 Kgs. 4: 38-40 = the colocynth, which has vine-shaped leaves, hence is called “wild vine.”

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Gozan
A district between the Tigris and Euphrates rivers to which Tiglath-pileser carried the Israelites captive (2 Kgs. 17: 6; 2 Kgs. 18: 11; 2 Kgs. 19: 12; 1 Chr. 5: 26; Isa. 37: 12).

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Grace
A word that occurs frequently in the New Testament, especially in the writings of Paul. The main idea of the word is divine means of help or strength, given through the bounteous mercy and love of Jesus Christ.

It is through the grace of the Lord Jesus, made possible by his atoning sacrifice, that mankind will be raised in immortality, every person receiving his body from the grave in a condition of everlasting life. It is likewise through the grace of the Lord that individuals, through faith in the atonement of Jesus Christ and repentance of their sins, receive strength and assistance to do good works that they otherwise would not be able to maintain if left to their own means. This grace is an enabling power that allows men and women to lay hold on eternal life and exaltation after they have expended their own best efforts.

Divine grace is needed by every soul in consequence of the fall of Adam and also because of man’s weaknesses and shortcomings. However, grace cannot suffice without total effort on the part of the recipient. Hence the explanation, “It is by grace that we are saved, after all we can do” (2 Ne. 25: 23 ). It is truly the grace of Jesus Christ that makes salvation possible. This principle is expressed in Jesus’ parable of the vine and the branches (John 15: 1-11 ). See also John 1: 12-17 ; Eph. 2: 8-9 ; Philip. 4: 13 ; D&C 93: 11-14 .

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Great Sea
= the Mediterranean (Num. 34: 6-7; Josh. 15: 12, 47)

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Grecians
Jews of the dispersion (Hellenists) who spoke Greek (Acts 6: 1; Acts 9: 29). Grecians in Acts 11: 20 should be rendered Greeks to convey the proper thought, meaning persons of Greek lineage.

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Greece
Mentioned in the O.T. by its Hebrew name Javan (Gen. 10: 2-5, 20; Gen. 11: 2; Zech. 9: 13). The name only occurs once in the N.T., in Acts 20: 2, where it is a translation of Hellas and denotes the southern part of the Greek peninsula, elsewhere in N.T. called Achaia. In N.T. times Greece formed part of the Roman empire.

The Greeks were a highly educated race, and their civilization; culture, and philosophy were of great service to the Church. Every educated man in the Roman Empire spoke Greek, and it was in the Greek language that the gospel was preached as soon as it spread outside Palestine. Care must be taken to distinguish between Greeks and Grecians. The Greeks, or Hellenes, are men who are Greek by descent (John 12: 20 ; Acts 14: 1 ); grecians, or Hellenists, are Greek-speaking Jews (Acts 6: 1 ).

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Grove
In Hebrew, called Asherah (of which the plural is Asherim or Asheroth), either a living tree or a tree-like pole, set up as an object of worship, being symbolical of the female or productive principle in nature. Every Phoenician had an asherah near it. The word is often translated “green trees” or “grove.” This “nature worship” became associated with gross immorality, and so the practice of setting up such “groves” or idols was forbidden by Hebrew prophets (Deut. 16: 21; cf. Num. 25: 3; Judg. 2: 11-13; 1 Sam. 7: 3-4; 1 Kgs. 11: 5; Isa. 17: 8; Micah 5: 12 ff.).