A. J. Maclkan.
GETHSEMAHE {ree(rvfiai'd, perhaps for [Dj-iDf nj ' oil pre.ss '). — Gethsemane is usually described as a ' place ' with a garden attached to it ; but, .so far as the Avords of Scripture show, it may have been simply a garden. St. Matthew (26"") and St. Mark (14==) use the word x'^P^oi', St. Luke (22"') uses T67ros, and St. John (18'), describing it as 6irov Jiv KTJTTot, refers to it again (IS") as riTros. It lay east of Jerusalem, across the Kidron (Jn 18'), at the foot of or upon the Mount of Olives (Mt 26*', Mk 14=", Lk22^: cf. Euseb. 05=248. 18, and Jerome, ib. 130. 22). Tlie traditional site is in the Kidron ravine, at a point about equidistant, as the crow nies, from tlie Golden Gate and St. Stephen's Gate. It is easily reached by the road passing through the latter and crossing the ^idron bridge, just beyond which it lies, a square plot of ground with eight very ancient olive-trees. If the .state- ment of Josephus (BJ\l. i. 1), that Titus cut down
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all the trees upon that side of the city, be correct, the tradition that those trees are as old as the Christian era, or the tradition as to the site, must be abandoned. Botli probably are unfounded, and, according to the general consensus of opinion, this site was fixed upon at the time of the Empress Helena's visit to Jerusalem (A.D. 326).
The scene of Christ's agonizing prayers immedi- ately before the betrayal, and of His betrayal and capture (Mt 26^-'>\ Mk 14'=-=^ Lk 2239-b4_ jn jgi-isj^ it had long been a favourite resort with the Master and His disciples (Lk 21^', Jn 18=). See, further, art. Agony.
Literature.— Robinson, SBP'i i. 234 f., 270; PEFSt (1887) pp. 161, 159, (18S9) p. 176 ; Conder, Bible Places, 204 ; Le Camus, Voyage aux Pays BibUmtes, i. 252 ff. ; art. * Gethseniane ' in Hastings' DB (by Conder) and in Emyc. Bibl. (by L. Gautier) ; art. 'Tlie House ot Gethaemane ' in Expositar, iv. iii. [1891] 220- 232 (by E. Petavel). On the form of the name see Dalman,
from. 152. John Muie.
GHOST. — Used in the Gospels only in the phrases ' giving up the ghost ' and ' Holy Ghost ' : a sur- vival of the meaning commonly associated with it in the times of the translators, when it was used as equivalent to ' spirit ' (Germ. Gcist). The usage of the word ' ghost ' as equivalent to ' spirit ' has become archaic. The meaning now uniformly given to it makes its continued use in our RV inexpedient. This was recognized by the American Revisers, who substituted ' Holy Spirit ' in every instance for ' Holy Ghost.' See, further, artt. Holy Spirit, Spirit.
A. Mitchell Hunter.
GIFT. — Christ continually reminds His disciples that the Father is the source of all gifts. To Him we must trustfully turn. 'Ask, and it shall be given ' (Mt V) ; ' fiveryone that asketh receiveth ' (Lk 11'°), and not only 'daily bread' (Mt 6", Lk IP), but 'whatsoever' is asked (Jn 15"^ 16="). He Avill never refuse the gift of the Holy Spirit to them that ask (Lk U"-", Mt 7"), for it is His 'good pleasure' to give them 'the kingdom' (Lk 12^^). When Christ has ascended, it is the Father who will send ' another Comforter ' ( Jn 14'") ; and when trials and persecution shall arise, it is the Father by whom, Christ says, ' it shall be ffiven you in that hour what ye shall say ' (Mt 10'"). We see this confidence inspiring the multitude to glorify God ' which had given such power unto men ' in the healing of the palsied man (Mt 9'), and making the practical Martha say, ' I know that whatso- ever thou shalt ask of God, God will give unto thee'(JnlP=).
It is notable that Christ's only recorded request for a personal favour should have been the occasion of tliat deep saying concerning ' the gift of God ' (Jn 4'°). The word used (tt);/ Swpeav) implies a pe- culiar freedom in the giving ; something of bounty not to be purchased. It is used nowhere else in the Gospels (save in the OT quotation In Jn IS^'^) ; but in the Acts and Epistles it usually occurs as the distinguishing word for God's highest gifts, as of grace itself (Eph 3'), of the ' heavenly gift ' (He 6*), of the ' unspeakable gift ' (2 Co 9'*), of the saving power of Christ's life and death (Ro 5'*), ot Christ in us (Eph 4'), or of the Holv Spirit (Ac 2^ 8™ 10« 11"). In Jn 4'" some hold that our Lord spoke of Himself as ' the gift of God ' (cf. Jn 3'"), others that He meant the unique opportunity the woman now had of gaining religious enlightenment from Him ; and the two ideas blend in His words. But the uppermost thought would be the parabolic sug- gestion of the water for which Jesus had asked, and ' the gift of God ' would most naturally be that ' liWng water ' which He Himself could give her, and wliich would .solve her dimly discerned prob- lems of conduct and worship. The Jews had long connected the precious gift of ' living water ' with