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GomerAid to Bible Understanding
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the Celtic (or, Gallic) peoples of Europe, thus indicating a movement in early times of the Gimirrai (or, Gomerians) westward into Europe proper. The Jewish historian Josephus connected the descendants of Gomer with the Gauls (called Galatians by the Greeks), a number of whom invaded Asia Minor during the third century B.C.E., giving their name to the later province of Galatia. Other ancient historians viewed the Galatians and the Cimmerians as the same race.—See GALATIA.
Traces of the name of Gomer (via that of the Cimmerians) are found in other Celtic tribes of northern Europe such as the Cimbri. The Cimbri at one time occupied the whole of the British Isles until finally driven into the districts where presently are found the Gael in Ireland and Scotland and the Cymry in Wales. Thus, The Anchor Bible in its commentary on Genesis (1964, p. 66) says concerning Gomer: “a name still in use apparently for the Welsh (Cymry).” Hence, if these historical relationships are accurate, it would seem likely that Gomer was the progenitor not only of the early Cimmerians but also of the later Celtic peoples as a whole.
In the opposite direction to such a westward migration, in the Chinese province of Sinkiang the tribe called the Tokhari are referred to as “linguistic cousins” of the Celts of western Europe.
Whatever is the actual connection of these various tribes and peoples with Gomer, the evidence presented clearly supports the Bible description of the dispersion and spread of the various families and nations from one central area in the Middle East.
2. The daughter of Diblaim who became the wife of Hosea in accord with Jehovah’s instructions to that prophet. (Hos. 1:2, 3) Gomer thereafter gave birth to three children, whose significant names were used by God to foretell the disastrous results of Israel’s spiritual adultery in the form of idolatry. In relating the birth of the first child, a son named Jezreel, the account states that Gomer “bore to him [Hosea] a son.” In connection with the births of the next two children, however, no reference is made to the prophet as the father, and this has been the basis for considering them as probably illegitimate. (1:3-9) Chapter 3, verses 1-3, appears to describe Gomer’s being brought back from an adulterous course to the prophet, being purchased as though a slave, thus illustrating Israel’s being received back by God on the basis of their repentance.
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GomorrahAid to Bible Understanding
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GOMORRAH
(Go·morʹrah) [submersion].
One of the “cities of the District” probably located near the southern end of the Dead Sea. (Gen. 13:12) Sodom and Gomorrah were apparently the chief of these cities. Their ruins are believed to be presently submerged under the waters of the Dead Sea, which now cover what in Abraham’s time was described as “a well-watered region . . . like the Garden of Jehovah.” (Gen. 13:10; see DISTRICT OF THE JORDAN.) During the time that Lot, Abraham’s nephew, resided in this fertile District, King Birsha of Gomorrah along with the kings of four other cities of the District rebelled against the domination of Chedorlaomer of Elam and three other allied kings. They were attacked and defeated, however, some of their soldiers falling into the numerous bitumen pits in the area. Sodom and Gomorrah were sacked by the Eastern kings, who took Lot captive.—Gen. 14:1-12.
More than thirteen years later (Gen. 16:15, 16; 17:1), the outcry of complaint about the wickedness of Sodom and Gomorrah became so great that Jehovah sent angels to inspect and to destroy them by a rain of fire and sulphur.—Gen. 18:20, 21; 19:24, 28.
The thoroughness of the destruction of these cities was afterward used as a symbol of complete and everlasting annihilation. (Deut. 29:22, 23; Isa. 1:9; 13:19; Jer. 49:18) Jehovah figuratively expressed the depth of wickedness to which the rulers and people of Judah and Jerusalem had sunk when he addressed them through the prophet Isaiah: “Hear the word of Jehovah, you dictators of Sodom. Give ear to the law of our God, you people of Gomorrah.”—Isa. 1:1, 10; Jer. 23:14.
The apostle Peter said that by reducing Sodom and Gomorrah to ashes God condemned them, “setting a pattern for ungodly persons of things to come.” (2 Pet. 2:6) This mention by Peter and references by Jesus Christ and Jude prove that Jesus and his disciples acknowledged these cities of the District as actually having existed, and that they accepted the Biblical account of them as true. Though the cities underwent “the judicial punishment of everlasting fire” (Jude 7), Jesus indicated that people of Sodom and Gomorrah would experience a resurrection to stand for judgment. He contrasted them with a city that rejected his disciples in their preaching of the Kingdom good news, saying: “It will be more endurable for the land of Sodom and Gomorrah on Judgment Day than for that city.”—Matt. 10:7, 14, 15.
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GoodnessAid to Bible Understanding
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GOODNESS
The quality or state of being good; moral excellence; virtue. Goodness is solid through and through, with no badness or rottenness. It is a positive quality, and expresses itself in the performance of good and beneficial acts toward others.
JEHOVAH’S GOODNESS
Jehovah God is good in the absolute and consummate sense. The Scriptures say: “Good and upright is Jehovah” (Ps. 25:8), and exclaim: “O how great his goodness is!” (Zech. 9:17) Jesus Christ, though he had this quality of moral excellence, would not accept “Good” as a title, saying to one who addressed him as “Good Teacher”: “Why do you call me good? Nobody is good, except one, God.” (Mark 10:17, 18) He thus recognized Jehovah as the ultimate standard of what is good.
When Moses asked to see His glory, Jehovah replied: “I myself shall cause all my goodness to pass before your face, and I will declare the name of Jehovah before you.” Jehovah screened Moses from looking upon his face, but as he passed by (evidently by means of his angelic representative [Acts 7:53]) he declared to Moses: “Jehovah, Jehovah, a God merciful and gracious, slow to anger and abundant in loving-kindness and truth, preserving loving-kindness for thousands, pardoning error and transgression and sin, but by no means will he give exemption from punishment.”—Ex. 33:18, 19, 22; 34:6, 7.
Here goodness is seen to be a quality that is for truth and for that which is right and clean, showing consideration for those who want goodness and righteousness, but not condoning or cooperating in any way with badness. On this basis David could pray to Jehovah to forgive his sins ‘for the sake of Jehovah’s goodness.’ (Ps. 25:7) Jehovah’s goodness, as well as his love, was involved in the giving of his Son as a sacrifice for sins. By this he provided a means for helping those who would want that which is truly good, and at the same time he condemned badness and laid the basis for fully satisfying justice and righteousness.—Rom. 3:23-26.
A FRUIT OF THE SPIRIT
Goodness is a fruit of God’s spirit and of the light from his Word of truth. (Gal. 5:22; Eph. 5:9) It is to be cultivated by the Christian. Obedience to Jehovah’s commands develops goodness; no man has goodness on his own merit. (Rom. 7:18) The psalmist appeals to God as the Source of goodness: “Teach me goodness, sensibleness and knowledge themselves, for in your commandments I have exercised faith,” and, “You are good and are doing good. Teach me your regulations.”—Ps. 119:66, 68.
GOODNESS BESTOWS BENEFITS
Goodness can also mean beneficence, the bestowing of beneficial things upon others. Jehovah desires to express goodness toward his people, as the apostle
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