Chance:
(Luk 10:31). "It was not by chance that the priest came down by that road at that time, but by a specific arrangement and in exact fulfilment of a plan; not the plan of the priest, nor the plan of the wounded traveller, but the plan of God. By coincidence (Gr. sungkuria) the priest came down, that is, by the conjunction of two things, in fact, which were previously constituted a pair in the providence of God. In the result they fell together according to the omniscient Designer's plan. This is the true theory of the divine government." Compare the meeting of Philip with the Ethiopian (Act 8:26,27). There is no "chance" in God's empire. "Chance" is only another word for our want of knowledge as to the way in which one event falls in with another (1Sa 6:9; Ecc 9:11).
Chance:
chans: The idea of chance in the sense of something wholly fortuitous was utterly foreign to the Hebrew creed. Throughout the whole course of Israel's history, to the Hebrew mind, law, not chance, ruled the universe, and that law was not something blindly mechanical, but the expression of the personal Yahweh. Israel's belief upon this subject may be summed up in the couplet, " The lot is cast into the lap; But the whole disposing thereof is of Yahweh" (Pr 16:33). A number of Hebrew and Greek expressions have been translated "chance," or something nearly equivalent, but it is noteworthy that of the classical words for chance, suntuchia, and tuche, the former never occurs in the Bible and the latter only twice in the Septuagint.
The closest approach to the idea of chance is found in the statement of the Philistines that if their device for ascertaining the cause of their calamities turned out a certain way they would call them a chance, that is, bad luck (miqreh, 1Sa 6:9). But note that it was a heathen people who said this. We have the same Hebrew noun and the verb, from which the noun is taken, a number of times, but variously rendered into English: Uncleanness that "chanceth him by night" (De 23:10). "Her hap was to light on the portion of the field" (Ru 2:3). "Something hath befallen him" (1Sa 20:26). "One event happeneth to them all" (Ec 2:14,15); "that which befalleth the sons of men" ("sons of men are a chance," the English Revised Version, margin) (Ec 3:19). "There is one event to the righteous and to the wicked" (Ec 9:2,3). Here the idea certainly is not something independent of the will of God, but something unexpected by man.
There is also qara'," If a bird's nest chance to be before thee in the way" (De 22:6). Both the above Hebrew words are combined in the statement "As I happened by chance upon Mount Gilboa" (2Sa 1:6). "And Absalom chanced to meet the servants of David" ("met the servants," 2Sa 18:9, the King James Version). "And there happened to be there a base fellow" (2Sa 20:1).
We have also pegha?, "Time and chance happeneth to them all," meaning simply occurrence (Ec 9:11). "Neither adversary, nor evil occurrence" (1Ki 5:4).
In the New Testament we have sugkuria, "coincidence," a meeting apparently accidental, a coincidence. "By chance a certain priest was going down that way" (Lu 10:31). Also ei tuchoi. "It may chance of wheat, or of some other kind," i.e. we cannot tell which (1Co 15:37). "It may be" (1Co 14:10).
If we look at the Septuagint we find tuche used twice. "And Leah said, (En tuche) With fortune" ("a troop cometh," the King James Version; "fortunate," the Revised Version (British and American); "with fortune," the Revised Version, margin, Ge 30:11). Note, it was no Israelite, but who said this. "That prepare a table for Fortune, and that fill up mingled wine unto Destiny" ("fate," Isa 65:11). In this passage tuche stands for the Hebrew meni, the god of destiny, and Fortune is for Gad, the old Semitic name for the god of fortune found in inscriptions, private names, etc. Note here, however, also, that the prophet was rebuking idolatrous ones for apostasy to heathen divinities.
We have also in the Apocrypha, "these things which have chanced," the Revised Version (British and American) "to be opened unto thee" (2 Esdras 10:49).
Written by George Henry Trever
Chance:
lit., "a meeting together with, a coincidence of circumstances, a happening," is translated "chance" in Luk 10:31. But concurrence of events is what the word signifies, rather than chance.
Note: Some texts have tucha here (from tunchano, "to happen").
2Strong's Number: g1499 g5177Greek: ei tuchoiChance:
lit., "if it may happen" (ei, "if," tunchano, "to happen"), signifies "it may chance," 1Cr 15:37.
Gad (3):
(gadh, "fortune"): A god of Good Luck, possibly the Hyades. The writer in Isa 65:11 (margin) pronounces a curse against such as are lured away to idolatry. The warning here, according to Cheyne, is specifically against the Samaritans, whom with their religion the Jews held in especial abhorrence. The charge would, however, apply just as well to superstitious and semi-pagan Jews. "But ye that forsake Yahweh, that forget my holy mountain, that prepare a table for Fortune, and that fill up mingled wine unto Destiny; I will destine you to the sword, and ye shall all bow down to the slaughter." There is a play upon words here: "Fill up mingled wine unto Destiny" (meni) and "I will destine manithi, i.e. portion out) you for the sword" (Isa 65:11,12). Gad and Meni mentioned here are two Syrian-deities (Cheyne, Book of the Prophet Isaiah, 198). Schurer (Gesch. d. jud. Volkes, II, 34 note, and bibliography) disputes the reference of the Greek (Tuche) cult to the Semitic Gad, tracing it rather to the Syrian "Astarte" worship. The custom was quite common among heathen peoples of spreading before the gods tables laden with food (compare Herod. i. 181, 183; Smith, Rel. of Semites, Lect X).
Nothing is known of a Babylonian deity named Gad, but there are Aramean and Arabic equivalents. The origin may have been a personification of fortune and destiny, i.e. equivalent to the Fates. The Nabatean inscriptions give, in plural, form, the name of Meni. Achimenidean coins (Persian) are thought by some to bear the name of Meni. How widely spread these Syrian cults became, may be seen in a number of ways, e.g. an altar from Vaison in Southern France bearing an inscription:
"Belus Fortunae rector, Menisque Magister."
Belus, signifying the Syrian Bel of Apamaea (Driver). Canaanitish place-names also attest the prevalence of the cult, as Baal-gad, at the foot of Hermen (Jos 11:17; 12:7; 13:5); Migdal-gad, possibly Mejdel near Askalon (Jos 15:37); Gaddi and Gaddiel (Nu 13:10 f). In Talmudic literature the name of Gad is frequently invoked (compare McCurdy in Jewish Encyclopedia, V, 544). Indeed the words of Leah in Ge 30:11 may refer not to good fortune or luck but to the deity who was especially regarded as the patron god of Good Fortune (compare Kent, Student's Old Testament, I, 111). Similar beliefs were held among the Greeks and Romans, e.g. Hor. Sat. ii.8, 61:
".... Fortuna, quis est crudelior in nos te deus?"
Cic. N.D. iii.24, 61:
"Quo in genere vel maxime est Fortuna numeranda."
The question has also an astronomical interest. Arabic tradition styled the planet Jupiter the greater fortune, and Venus the lesser fortune. Jewish tradition identified Gad with the planet Jupiter, and it has been conjectured that Meni is to be identified with the planet Venus.
Written by Wallace N. Stearns
See ASTROLOGY
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