instance where Jesus or his apostles were unable to heal others on account of the lack of faith of those seeking a cure. Furthermore, rather than using the gift of healing in curing Timothy of his stomach trouble or attributing his frequent cases of sickness to his lack of faith, the apostle Paul recommended that Timothy use a little wine for the sake of his stomach.—1 Tim. 5:23; see FAITH; HEALING.

“Powerful works”

Powerful works included raising dead persons, expelling demons and even striking opposers with blindness. The manifestation of such powerful works resulted in adding believers to the congregation.—Acts 9:40, 42; 13:8-12; 19:11, 12, 20.

“Prophesying”

Prophesying was a greater gift than speaking in tongues, as it built up the congregation. Moreover, unbelievers were aided thereby to recognize that God was really among the Christians. (1 Cor. 14:3-5, 24, 25) All in the Christian congregation spoke about the fulfillment of the prophecies recorded in God’s Word. (Acts 2:17, 18) However, the particular ones having the miraculous gift of prophesying were able to foretell future events, as did Agabus.—Acts 11:27, 28; see PROPHECY; PROPHET.

“Discernment of inspired utterances”

Discernment of inspired utterances evidently involved the ability to discern whether an inspired expression originated with God or not. This gift would prevent its possessor from being deceived and turned away from the truth and would protect the congregation from false prophets.—1 John 4:1; compare 2 Corinthians 11:3, 4.

“Tongues”

The miraculous gift of tongues attended the outpouring of God’s spirit at Pentecost, 33 C.E. The approximately 120 disciples assembled in an upper room (possibly near the temple) were thereby enabled to speak about the “magnificent things of God” in the native tongues of the Jews and proselytes who had come to Jerusalem from faraway places for the observance of the festival. This fulfillment of Joel’s prophecy proved that God was using the new Christian congregation and no longer the Jewish congregation. In order to receive the free gift of the holy spirit the Jews and proselytes had to repent and be baptized in Jesus’ name.—Acts 1:13-15; 2:1-47.

The gift of tongues proved very helpful to first-century Christians in preaching to those who spoke other languages. It was actually a sign to unbelievers. However, Paul, in writing to the Christian congregation at Corinth, directed that, when meeting together, not all speak in tongues, as strangers and unbelievers entering and not understanding would conclude that they were mad. He also recommended that the speaking in tongues “be limited to two or three at the most, and in turns.” However, if no one could translate, then the one speaking in a tongue was to remain silent in the congregation, speaking to himself and to God. (1 Cor. 14:22-33) If no translating took place, his speaking in a tongue would not result in upbuilding others, for no one would listen to his speech because it would be meaningless to those unable to understand it.—1 Cor. 14:2, 4.

If the one speaking in a tongue was unable to translate, then he did not understand what he himself was saying nor would others not familiar with that tongue or language. Hence, Paul encouraged those having the gift of tongues to pray that they might also translate and thereby edify all listeners. From the foregoing it can readily be seen why Paul, under inspiration, ranked speaking in tongues as a lesser gift, and pointed out that in a congregation he would rather speak five words with his mind (understanding) than ten thousand words in a tongue.—1 Cor. 14:11, 13-19.

“Interpretation of tongues”

The gift of interpretation of tongues was manifest in being able to translate a language unknown to the one having the gift. This gift really enhanced the other gift of speaking in tongues, since the entire congregation would be built up by hearing the translation.—1 Cor. 14:5.

OTHER OPERATIONS OF THE SPIRIT

When mentioning some of the operations of the spirit in conjunction with the placement of the individual members of Christ’s body, Paul states: “God has set the respective ones in the congregation, first, apostles; second, prophets; third, teachers; then powerful works; then gifts of healings; helpful services, abilities to direct, different tongues.” (1 Cor. 12:27, 28) “Helpful services” may have included the organized arrangements for aiding needy brothers materially, such as the distributing of food to needy widows, for which seven men “full of spirit and wisdom” were appointed in the Jerusalem congregation. (Acts 6:1-6) “Abilities to direct” were needed in order to follow through on the commission outlined by Jesus to make disciples. (Matt. 28:19, 20) The missionary work as well as the establishing of new congregations and then guiding the activities of these congregations required skillful direction. In this regard it is noteworthy that Paul, with reference to his part in God’s building program, speaks of himself as “a wise director of works.”—1 Cor. 3:10.

CONTROL OF THE GIFTS OF THE SPIRIT

Apparently those having the gifts of the spirit were in a position to use them only when Jehovah’s spirit came to be operative upon them to exercise the gift. For example, although at Caesarea Paul stayed in the home of Philip, who “had four daughters, virgins, that prophesied,” it was not one of these daughters who foretold Paul’s arrest, but Agabus, a prophet who had come from Judea. (Acts 21:8-11) At a meeting of the congregation a prophet could receive a revelation while another prophet was speaking. Moreover, those having the gifts of the spirit had control over these when God’s spirit enveloped them, that is, they could refrain from speaking until opportunity was afforded. Therefore, prophesying, speaking in tongues and translating could be done in an orderly way in the congregation, for the edification of all.—1 Cor. 14:26-33.

GIFTS OF MERCY

These are things given to one in need to relieve his situation. while “gifts of mercy” are not directly referred to as such in the Hebrew Scriptures, the Law gave specific directions to the Israelites about their obligations toward the poor. They were to be, not closefisted, but generous, in dealing with their needy brothers.—Deut. 15:7-10.

PROVISIONS FOR THE POOR IN ISRAEL

The Law permitted an individual’s going into the vineyard and the grainfield of another and there eating of the produce to satisfaction; but none of it was to be carried away. (Deut. 23:24, 25) In harvesting their crops, the Israelites were not to reap the edges of their fields completely nor to glean their fields, olive trees and vineyards, for the gleanings were for the alien resident, the fatherless boy and the widow.—Lev. 19:9, 10; Deut. 24:19-21.

Every third year the Israelites were to bring out the entire tenth part of their produce in that year and deposit it inside their gates for the sustenance of the Levites, alien residents, orphans and widows. (Deut. 14:28, 29) Some believe that this was an additional tithe; others hold that it was the regular yearly tithe, to be disposed of in this special manner in the third year.

Every seventh year and every fiftieth or Jubilee year the land was to lie fallow, to enjoy a complete sabbath of rest, and there was no regular harvest ingathering of crops. Then whatever grew of itself was to serve as food for the poor, although landowners, their slaves and their hired laborers were also entitled to eat of it. Evidently, though, the Israelites in general drew on their stored-up food supplies during the sabbath year.—Ex. 23:10, 11; Lev. 25:1-7, 11, 12, 20-22.

The principles relative to Israel’s obligations toward the poor as enunciated in the Law are repeated in other parts of the Hebrew Scriptures. (Job 31:16-22; Ps. 37:21; 112:9; Prov. 19:17; Eccl. 11:1, 2) Those acting with consideration toward the lowly one are pronounced happy and are assured of blessing. (Ps. 41:1, 2; Prov. 22:9) In Isaiah’s day unfaithful Israelites were called upon to divide their bread with the hungry, to bring the homeless into their houses and to clothe the naked, a course that would result in divine favor. (Isa. 58:6, 7) Through Ezekiel, concerning a righteous man Jehovah said: “To the hungry one he would give his own bread and the naked one he would cover with a garment.”—Ezek. 18:7-9.

Actually, there should have been no poor persons among the Israelites, for Jehovah promised to bless his people. But the absence of poverty was contingent on obedience to the Law. Therefore, because of their disobedience to God’s law or due to circumstances, the Israelites would always have the poor in their midst. (Deut. 15:4, 5, 11) Nevertheless, begging was evidently a rarity in ancient Israel, one of the calamities to come upon the wicked one being that his sons would be forced to beg.—Ps. 109:10; compare Psalm 37:25.

IMPROPER VIEWS OF GIVING

In time, the giving of gifts of mercy came to be viewed by the Jews, not only as meritorious in itself, but also as possessing power to atone for sins. Proverbs 11:4, which says: “Valuable things will be of no benefit on the day of fury, but righteousness itself will deliver from death,” came to be expounded as meaning, in harmony with Talmudic conception: “Water will quench blazing fire; so doth almsgiving make atonement for sins.” Apparently, when Jesus Christ was on earth giving was done by some with much showy display, causing him to speak out against such a practice in the Sermon on the Mount.—Matt. 6:2-4.

CHRISTIAN GIFTS OF MERCY

Jesus placed the emphasis on giving “as gifts of mercy the things that are inside.” He may thereby have had reference to the qualities of the heart, in view of his stress on justice and love immediately afterward. (Luke 11:39-42) Those of Jesus’ “little flock” were encouraged to “sell the things belonging to [them] and give gifts of mercy.” (Luke 12:32, 33) To the rich young ruler Jesus gave like counsel, adding, “and come be my follower.”—Matt. 19:16-22; Luke 18:18-23; see also John 13:29.

Organized relief measures

As a result of the addition of about 3,000 Jews and proselytes to the Christian congregation on the day of Pentecost, and continued increase in numbers shortly thereafter, an unusual situation arose among the Christians, calling for a temporary pooling of financial resources. This was to aid those who had come to the festival from distant lands to stay longer than they had originally intended so as to learn more about their new faith. Therefore, those having possessions sold them and turned over the proceeds of the sale to the apostles for distribution to those in need. “All those who became believers were together in having all things in common.” But the entire arrangement was voluntary, as is evident from Peter’s question to Ananias: “As long as it remained with you did it not remain yours, and after it was sold did it not continue in your control?”—Acts 2:41-47; 4:4, 34, 35; 5:4,

It appears that in time the extent of these relief measures diminished, but food was still distributed to needy widows in the congregation. In connection with this the Greek-speaking Jews began to murmur against the Hebrew-speaking Jews, “because their widows were being overlooked in the daily distribution.” To remedy the situation the apostles recommended that the congregation select seven qualified men “full of spirit and wisdom” to distribute the food. The men selected were placed before the apostles who, after prayer, appointed them. Their work doubtless entailed the handling of funds, making purchases, and keeping certain records in the distribution of the food supplies. (Acts 6:1-6) When Paul wrote his first letter to Timothy there was still an arrangement in operation for the care of widows, as is evident from his instructions to Timothy as to those qualifying for such financial assistance.—1 Tim. 5:3-16.

In addition to caring for widows, the first-century congregation organized relief measures in behalf of their needy brothers. Again, such organized giving, though directed by the congregation’s appointed men, was completely voluntary.—Acts 11:28-30; Rom. 15:25-27; 1 Cor. 16:1-3; 2 Cor. 9:5, 7.

Relative importance of material giving

Not only is encouragement given in the Christian Greek Scriptures to be hospitable and share with others, but providing for the members of one’s own family and aiding needy brothers are shown to be Christian requirements. (Rom. 12:13; 1 Tim. 5:4, 8; Jas. 2:15, 16; 1 John 3:17, 18) Sincere concern for the poor characterizes true religion. (Jas. 1:27; 2:1-4) In fact, as indicated by Jesus, the doing of good toward “the least of these [his] brothers” distinguishes the “sheep” from the “goats.” (Matt. 25:31-46) However, rather than being merely Acts of humanitarianism, the aid given by the “sheep” is prompted by their recognition of the position of Christ’s followers.—Matt. 10:40-42.

For giving to result in real happiness to the giver, it must be done without grumbling and not grudgingly or under compulsion. “God loves a cheerful giver.” (2 Cor. 9:7; Acts 20:35; 1 Pet. 4:9) Then, too, material gifts of mercy are not sufficient in themselves to gain everlasting life and were not given prime importance by Jesus Christ.—John 17:3; 12:1-8; see POOR; RELIEF; TITHE.

GIHON

(Giʹhon) [to burst forth].

1. One of the four rivers that branched out from the river issuing out of Eden, described as “encircling the entire land of Cush.” (Gen. 2:10, 13) It is not possible to identify this river today with any degree of certainty. It does not seem likely, at least from a geographical standpoint, that the “land of Cush” referred to here represents Ethiopia, as it frequently does in later accounts. It could refer to the land occupied by Cush prior to the scattering that occurred after the language confusion at Babel. (Gen. 11:9) Some would connect the Gihon with the Araxes River (called Gaihun er-Ras in Arabic), which takes its rise in the mountains to the NW of Lake Van and has its outlet in the Caspian Sea. Some lexicographers associate the “land of Cush” of Genesis 2:13 with the Kassites (Akkadian, kassu), a people of the plateau of central Asia mentioned in ancient cuneiform inscriptions but whose history remains quite obscure. (Koehler-Baumgartner, Lexicon in Veteris Testamenti Libros, p. 429; Brown, Driver and Briggs, Hebrew and English Lexicon of the Old Testament, p. 469) In another direction, it may be noted that certain Arabians on the Arabian Peninsula were called Kusi or Kushim, as indicated by Habakkuk 3:7, where Cushan is made parallel to Midian, evidently as the same place, or as a neighboring land. Thus there are various possibilities, but due to apparent topographical changes in the earth’s surface as a result of the global Deluge, no positive conclusion can be reached.

2. A spring having its fountainhead in a natural cave in the Kidron valley a short distance E of the