2. The above-named place (1 Chron. iv, 39) was originally inhabited by Hamites, and its fertility in- duced a predatory incursion and forcilde occupation by a party of Simeonites. From this it would seem to have adjoined the territory of Simeon on the south ; and a writer in the Journal of Sacred Literature (July, 18G0, p. 318) suggests the solution that these aborigi- nes were Philistines, the place itself being no other than Ger.\r (by the slight and frequent error in tran- scription of "l'^3 for "nSj which latter the Sept. appears to have actualh' read). Ewald had already adopted this emendation {Gesch. Lsr. i, 332, note), although the term (5ri3, wadif) elsewhere applied to Gerai (q. v.) is different from that here used (5<";>n, the valk;^).
3. A chief of the Benjamites (apparently (if the house of Gibeon) resident at Jerusalem (1 Chron. viii, 31 ; ix, 37). B.C. 53G or ante.
Gee, Joshua, a Congregational minister, was born at Boston in the year 1C98. He graduated at Har- vard in 1717, and was early regarded as a young man of promise. He accepted an invit.ition to settle as col- league of Cotton Mather, and was ordained December 18, 1723, Cotton IMather giving tlie cliarge. In this relation he continued till the close of his life. Jlr. Gee distinguished liimsclf by a vigorous and earnest defence of the gieat Whitlieldian revival. He C(.r- dially welcomed A\liitlield to Boston, adopted in his own church the measures which Wliitfield recommend- ed, and opposed the action of a convention of Congre- gational ministers in 1743 which protested against his doings. Mr. Gee was an invalid during the latter ))art of his life, and was obliged to have an assistant. He died May 22, 1748. He published A Sermon on the Death (f Cotton ]\ fa/her {1728):— Tiro Sermons on Lule xiii, 24 (1729) -.—Letter to the Rev. Nathantel Eellc, .Uodrrator of the late Contention of Pastors at Bos/on (1743). — Sprague, Annals, i, 312.
Geffcken, Johannes, a Lutheran clergyman of Germany, was born in 1803 at Hamburg. He became
GEGN^SIUS
V63
GEHAZI
in 1829 pastor of St. TMichael's churcli, in his native citv, and retained tliis position until his death, Oct. 2, 18(35. He wrote a liistorj' of Seniipelayianisni (Gesc/i. dcs Semipelarjianisnuis, llanih. 182(j}; on the division of the Decalogue {Uelier die rerschicdcne Eintheilung des Dekaloffus, Hamb. 1838) ; on the picture catechism of tlic 15th century {Ueber d. Bi!de?-kateihism, des 15'^" Jahrhunderts, Leipz. 1855), and several other works. — Allgem. Recd-EnajMoji. s. v. (A. J. S.)
Gegnaesius, Timotheus, a leader of the Pauli- cians about A.D. 700. About this time "the sect was divided into two parties. The schism grew out of the antagonism betwixt a Catholic and a Protestant prin- ciple. Gegn;csius held that spiritual gifts were com- municated by tradition, and connected with tlie regu- larit}^ of succession. But his younger brother, Theo- dore, refused to acknowledge any such principle, main- taining that an)' such outward mediation was unessen- tial, and that he had received the Spirit immediately from tlie same divine source with liis father. Under the reign of Leo the Isaurian, new complaints M'ere lodged against the Paulicians at Constantinople, and the emperor ordered Gegnajsius to appear at the capi- tal and undergo a trial. The examination was com- mitted to tlie patriarch, before whom Gegnaisius con- trived to answer all the questions proposed to him re- specting his orthodox}' in a satisfiictory manner; at- taching, however, quite a different sense from the true one to the formularies of Clnirch orthodoxy. The pa- triarch asked him whj' he had left the Catholic Clmrch? Gegnresius replied that he had never entertained the remotest wish of forsaking the Catholic Church, within ■which alone salvation was to be found. But by the Catholic Church he meant onlj' the Paulician commu- nities, called, as they believed, to restore the Church of Christ to its primitive purity. The patriarch de- manded why he refused to give the mother of God the reverence which was her due.' Gegnaisius here pro- nounced the anathema himself on all who refused reverence to the mother of God — to her into whom Christ entered, and from whom he came — the mother of us all. But he meant the invisible, heavenly cit}' of God, the celestial Jerusalem, mother of the divine life, for admission of the redeemed into which Christ had prepared the way by first entering it himself as their forerunner. He was asked why he did not pay homage to the cross .' Gegnsesius here pronounced the anathema on all who refused to venerate the cross ; but by this ho understood Christ himself, called by that S3'mI)olical name. Furthermore, he was asked wiiy he despised the hoAy and blood of Christ ? The reph' to this also was satisfactory ; but by the body and blood of Christ he was accustomed to understand the doc- trines of Christ, in which he communicated himself. So also he answered the question respecting baptism ; hut liy baptism he understood Christ himself, the liv- ing water, the water of life. This trial having been reported to the empeyor, Gegnajsius received from his sovereign a letter of protection securing him against all further complaints and persecutions." — Neander, Church lUstorij (Torrey's transl.), iii, 249. See Pauli- cians.
Geha'zi (Heb. Geychazi\ '^tn"'3, as if for N"a V'"'"ni vtdU'y of vision; but, according to FUrst, denier, from an obsol. tns ; occasionally contracted Gechazi' , ITHS, 2 Kings iv, 31 ; v, 25 ; viii, 4, 5 ; Sept. rif^). the servant of Elisha, Avhose entire confidence he at first enjoj'ed. He personally appears first in reminding his master of the best mode of rewarding the kindness of the Shunammitess (2 Kings iv, 14). B.C. 889. He was present at the interview in which the Shunammi- tess made known to the prophet that her son was dead, and was sent forward to la}' Elisha's staff on the child's face, which he did without effect (2 Kings iv, 31). B.C. cir. 887. The most remarkalile incident in his career is that which caused his ruin. AVhen Elisha,