Gilgal

Gilgal (Heb. Gilgal, גַּלגִּל, a wheel, as in Isa 28:28; according to Jos 5:9, a rolling awvay; with the article a prop. name, Sept. τὰ Γάλγαλα, but Γολγόλ v.r. Γαλγάλ in De 11:20 and Jos 14:6), the name of at least two places in Palestine.

1. The site of the first camp of the Israelites on the west of the Jordan, the place at which they passed the first night after crossing the river, and where the twelve stones were set up which bad been taken from the bed of the stream (Jos 4:19-20; comp. 3) See STONE; where also they kept their first passover in the land of Canaan (5:10). It was in thee "end of the east of Jericho" (בַּקצֵה מַזרִח י A.V. "in the east border of Jericho"), apparently on a hillock or. rising ground (verse 3; compare 9) in the Arboth-Jericho (A.V. "the plains"), that is, the hot, depressed district of the Ghor which lay between the towns and the Jordan (verse 10). Here the Israelites who had been born on the march through the wilderness were circumcised, an occurrence from which the sacred historian derives the name: "'This day I have rolled away (gallo'thi) the reproach of Egypt from off you.' Therefore the name of the place is called Gilgal to this day." The meaning does not seem to be that a new name was given, but rather that a new meaning and significance were attached to the old name. The word Gilgal means a "circle," and also a "rolling away." A similar play upon a word was noticed in the case of GILEAD; and Bethel is an example of an old name having attached to it a new significance (Ge 28:19; Ge 35:15). By Josephus (Ant. 5:1, 11) it is said to signify "freedom" (ἐλευθέριον). It would appear that Gilgal was the name of the place before the Exodus, for Moses describes the Canaanites as dwelling "over against Gilgal" (De 11:30). The difficulties connected with this passage have already been explained under EBAL. Keil supposes that this Gilgal was near Shechem (Comm. on Joshua, pages 219, 232). The camp thus established at Gilgal remained there during the early part of the conquest (Jos 9:6; Jos 10:6-7,9,15,43); and we may probably infer from one narrative that Joshua retired thither at the conclusion of his labors (Jos 14:6; comp. 15). Saul, when driven from the highlands by the Pheilistines, collected his feeble force at the site of the old camp (1Sa 13:4,7). The tabernacle appears to have remained there at least until its removal to Shiloh (Jg 18:1). It was one of the places to which Samuel regularly resorted, where he administered justice (1Sa 7:16), and where burnt-offerings and peace-offerings were accustomed to be offered " before Jehovah" (1Sa 10:8; 1Sa 11:15; 1Sa 13:8-12; 1Sa 15:21); and on one occasion a sacrifice of a more terrible description than either (1Sa 15:33). The air of the narrative all through leads to the conclusion that at the time of these occurrences it was the chief sanctuary of the central portion of the nation (see 1Sa 10:8; 1Sa 11:14; 1Sa 15:12,21). But there is no sign of its being a town; no mention of building, or of its being allotted to the priests or Levites, as was the case with other sacred towns, Bethel, Shechem, etc. In the history of David's return to Jerusalem (2 Samuel 19), the men of Judah came down to Gilgal to meet the king to conduct him over Jordan, as if it was close to the river (2Sa 19:15), and David arrived there immediately on crossing the stream after his parting with Barzillai the Gileadite (2Sa 19:40). After the erection of the Temple, Gilgal appears to have been utterly neglected. Perhaps, when Jericho was rebuilt, the traditional sanctity of Gilgal was transferred to it, and there a school of the prophets was established and remained until a late period (2Ki 2:5). See JERICHO. How Gilgal became appropriated to a false worship we are not told, but certainly, as far as the obscure allusions of Hosea and Amos can be understood (provided that they refer to this Gilgal), it was so appropriated by the kingdom of Israel in the middle period of its existence (Ho 4:15; Ho 9:15; Ho 12:11; Am 4:4; Am 5:5). These idolatrous practices are specially mentioned by Epiphanius and others (Reland, Palaest. page 782 sq.). The utter desolation of its site, and the whole surrounding region, shows how fearfully the prophecies have been fulfilled.