Reference: God
American
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify the manifold perfections of God, or, as some think, the Trinity in the godhead. In Ex 3:14, God replies to Moses, when he asks Him His name, I AM THAT I AM; which means either, I am he who I am, or, I am what I am. In either case the expression implies the eternal self-existence of Jehovah, and his incomprehensible nature. The name I AM means the same as JEHOVAH, the first person being used instead of he third.
The Bible assumes and asserts the existence of God, "In the beginning God created the heavens and the earth;" and is itself the most illustrious proof of his existence, as well as our chief instructor as to his nature and will. It puts a voice into the mute lips of creation; and not only reveals God in his works, but illustrates his ways in providence, displays the glories of his character, his law, and his grace, and brings man into true and saving communion with him. It reveals him to us as a Spirit, the only being from everlasting and to everlasting by nature, underived, infinite, perfect, and unchangeable in power, wisdom, omniscience, omnipresence, justice, holiness, truth, goodness, and mercy. He is but one God, and yet exists in three persons, the Father, the Son, and the Holy Spirit; and this distinction of the Thee in One is, like his other attributes, from everlasting. He is the source, owner, and ruler of all beings, foreknows and predetermines all events, and is the eternal judge and arbiter of the destiny of all. True religion has its foundation in the right knowledge of God, and consists in supremely loving and faithfully obeying him. See JESUS CHRIST, and HOLY SPIRIT.
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And God said to Moses, I AM WHO I AM. And he said, Thus shall thou say to the sons of Israel, I AM has sent me to you.
Easton
(A.S. and Dutch God; DA Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew 'El, from a word meaning to be strong; (2) of 'Eloah, plural 'Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by "LORD," printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(2.) The a posteriori argument, by which we proceed logically from the facts of experience to causes. These arguments are,
(a) The cosmological, by which it is proved that there must be a First Cause of all things, for every effect must have a cause.
(b) The teleological, or the argument from design. We see everywhere the operations of an intelligent Cause in nature.
(c) The moral argument, called also the anthropological argument, based on the moral consciousness and the history of mankind, which exhibits a moral order and purpose which can only be explained on the supposition of the existence of God. Conscience and human history testify that "verily there is a God that judgeth in the earth."
The attributes of God are set forth in order by Moses in Ex 34:6-7. (see also De 6:4; 10:17; Nu 16:22; Ex 15:11; 33:19; Isa 44:6; Hab 3:6; Ps 102:26; Job 34:12.) They are also systematically classified in Re 5:12; 7:12.
God's attributes are spoken of by some as absolute, i.e., such as belong to his essence as Jehovah, Jah, etc.; and relative, i.e., such as are ascribed to him with relation to his creatures. Others distinguish them into communicable, i.e., those which can be imparted in degree to his creatures: goodness, holiness, wisdom, etc.; and incommunicable, which cannot be so imparted: independence, immutability, immensity, and eternity. They are by some also divided into natural attributes, eternity, immensity, etc.; and moral, holiness, goodness, etc.
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Who is like thee, O LORD, among the gods? Who is like thee, glorious in holiness, fearful in praises, doing wonders?
And he said, I will make all my goodness pass before thee, and will proclaim the name of LORD before thee. {I will be merciful to whom I may be merciful, and I will be compassionate to whomever I may be compassionate (LXX/NT)}.
And LORD passed by before him, and proclaimed, LORD, LORD, a God merciful and gracious, slow to anger, and abundant in loving kindness and truth, keeping loving kindness for thousands, forgiving iniquity and transgression and sin, and who will by no means clear [the guilty], visiting the iniquity of the fathers upon the children, and upon the children's children, upon the th
And they fell upon their faces, and said, O God, the God of the spirits of all flesh, shall one man sin, and will thou be angry with all the congregation?
Hear, O Israel: LORD our God is one LORD.
For LORD your God, he is God of gods, and LORD of lords, the great God, the mighty, and the awesome, who regards not persons, nor takes reward.
Yea, certainly God will not do wrong. Neither will the Almighty pervert justice.
The fool has said in his heart, There is no God. They are corrupt. They have done abominable works. There is none that does good.
They shall perish, but thou shall endure. Yea, all of them shall grow old like a garment. As a vesture thou shall change them, and they shall be changed,
Thus says LORD, the King of Israel, and his Redeemer, LORD of hosts: I am the first, and I am the last, and besides me there is no God.
He stood, and measured the earth. He beheld, and drove apart the nations. And the eternal mountains were scattered. The everlasting hills bowed. His goings were [as] of old.
saying with a great voice, Worthy is the Lamb that has been killed to receive the power, and wealth, and wisdom, and strength, and honor, and glory, and blessing!
saying, Truly! Blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and strength, is for our God into the ages of the ages. Truly!
Fausets
(See GENESIS, on Elohim and Yahweh). ELOHIM expresses the might of the Creator and Sustainer of the universe. ELYON, His sublimity, (Ge 14:22), "the Most High." SHADDAI, the "Almighty," His all sufficiency (Ge 17:1; Php 4:19; 2Co 3:5; 12:9). JEHOVAH, His unchangeable faithfulness to His covenanted promises to His people. ADONAI, His lordship, which being delegated to others as also is His might as ELOHIM, ADONAI and ELOHIM are used occasionally of His creatures, angels and men in authority, judges, etc. (Ps 8:5; 97:7 (Hebrew); Ps 82:1,6-7.) "Lord" in small letters stands for Hebrew ADONAI in KJV, but in capitals ("LORD") for JEHOVAH. ELYON, SHADDAI, and JEHOVAH are never used but of GOD; Jehovah the personal God of the Jews, and of the church in particular.
ELOAH, the singular, is used only in poetry. The derivation is 'aalah "to fear," as Ge 31:42,53, "the fear of Isaac," or 'aalah "to be mighty." The plural ELOHIM: is the common form in prose and poetry, expressing that He combines in Himself all the fullness of divine perfections in their manifold powers and operations; these the heathen divided among a variety of gods. ELOHIM concentrates all the divine attributes assigned to the idols severally, and, besides those, others which corrupt man never of himself imagined, infinite love, goodness, justice, wisdom, creative power, inexhaustible riches of excellence; unity, self existence, grace, and providence are especially dwelt on, Ex 3:13-15; 15:11; 34:6-7. The plural form hints at the plurality of Persons, the singular verb implies the unity of Godhead.
The personal acts attributed to the Son (Joh 1:3; Ps 33:6; Pr 8:22-32; 30:4; Mal 3:1, the Lord the Sender being distinct from the Lord the Sent who "suddenly comes") and to the Holy Spirit respectively (Ge 1:2; Ps 104:30) prove the distinctness of the Persons. The thrice repeated "LORD" (Nu 6:25-27) and "Holy" (Isa 6:3) imply the same. But reserve was maintained while the tendency to polytheism prevailed, and as yet the redeeming and sanctifying work of the Son and the blessed Spirit was unaccomplished; when once these had been manifested the doctrine of the Trinity in Unity was fully revealed in New Testament.
The sanctions of the law are temporal rather than spiritual, because a specimen was to be given in Israel of God's present moral government. So long as they obeyed, Providence engaged national prosperity; dependent not on political rules or military spirit, as in worldly nations, but on religious faithfulness. Their sabbatical year, in which they neither tilled nor gathered, is a sample of the continued interposition of a special providence. No legislator without a real call from God would have promulgated a code which leans on the sanction of immediate and temporal divine interpositions, besides the spiritual sanctions and future retributions.
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And the earth was without form and void, and darkness was upon the face of the deep, and the Spirit of God moved upon the face of the waters.
And Abram said to the king of Sodom, I have lifted up my hand to LORD, God Most High, possessor of heaven and earth,
And when Abram was ninety-nine years old, LORD appeared to Abram, and said to him, I am God Almighty, walk before me, and be thou perfect.
Unless the God of my father, the God of Abraham, and the fear of Isaac, had been with me, surely now thou would have sent me away empty. God has seen my affliction and the labor of my hands, and rebuked thee last night.
The God of Abraham, and the God of Nahor, the God of their father, judge between us. And Jacob swore by the fear of his father Isaac.
And Moses said to God, Behold, when I come to the sons of Israel, and shall say to them, The God of your fathers has sent me to you, and they shall say to me, What is his name? What shall I say to them? And God said to Moses, I AM WHO I AM. And he said, Thus shall thou say to the sons of Israel, I AM has sent me to you. read more. And God said moreover to Moses, Thus shall thou say to the sons of Israel, LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you. This is my name forever, and this is my memor
Who is like thee, O LORD, among the gods? Who is like thee, glorious in holiness, fearful in praises, doing wonders?
And LORD passed by before him, and proclaimed, LORD, LORD, a God merciful and gracious, slow to anger, and abundant in loving kindness and truth, keeping loving kindness for thousands, forgiving iniquity and transgression and sin, and who will by no means clear [the guilty], visiting the iniquity of the fathers upon the children, and upon the children's children, upon the th
LORD make his face to shine upon thee, and be gracious to thee. LORD lift up his countenance upon thee, and give thee peace. read more. So shall they put my name upon the sons of Israel, and I will bless them.
For thou have made him but little lower than [heavenly] agents, and crowned him with glory and honor.
By the word of LORD were the heavens made, and all the host of them by the breath of his mouth.
God stands in the congregation of God. He judges among the gods.
I said, Ye are gods, and all of you sons of the Most High. Nevertheless ye shall die like men, and fall like one of the rulers.
Let all those be put to shame who serve graven images, who boast themselves of idols. Bow yourselves to him, all ye gods.
Thou send forth thy Spirit, they are created, and thou renew the face of the ground.
LORD possessed me in the beginning of his way, before his works of old. I was set up from everlasting, from the beginning, before the earth was, read more. when there were no depths. I was brought forth when there were no fountains abounding with water, before the mountains were settled, before the hills. I was brought forth while as yet he had not made the earth, nor the fields, nor the beginning of the dust of the world. When he established the heavens, I was there. When he set a circle upon the face of the deep, when he made firm the skies above, when the fountains of the deep became strong, when he gave to the sea its bound that the waters should not transgress his commandment, when he marked out the foundations of the earth, then I was by him, a master workman. And I was daily [his] delight, rejoicing always before him, rejoicing in his habitable earth. And my delight was with the sons of men. Now therefore, ye sons, hearken to me. For blessed are those who keep my ways.
Who has ascended up into heaven, and descended? Who has gathered the wind in his fists? Who has bound the waters in his garment? Who has established all the ends of the earth? What is his name, and what is his son's name, if thou k
And one cried to another, and said, Holy, holy, holy, is LORD of hosts. The whole earth is full of his glory.
Behold, I send my messenger, and he shall prepare the way before me. And LORD, whom ye seek, will suddenly come to his temple. And the messenger of the covenant, whom ye desire, behold, he comes, says LORD of hosts.
All things came to be through him, and apart from him not even one thing came to be that has come to be.
And my God will fill your every need according to his wealth in glory in Christ Jesus.
Put to death therefore your body-parts on the earth: fornication, uncleanness, passion, evil desire, and greed, which is idolatry.
Hastings
The object of this article is to give a brief sketch of the history of belief in God as gathered from the Bible. The existence of God is everywhere assumed in the sacred volume; it will not therefore be necessary here to consider the arguments adduced to show that the belief in God's existence is reasonable. It is true that in Ps 14:1; 53:1 the 'fool' (i.e. the ungodly man) says that there is no God; but the meaning doubtless is, not that the existence of God is denied, but that the 'fool' alleges that God does not concern Himself with man (see Ps 10:4).
1. Divine revelation gradual.
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These are the generations of the heavens and of the earth when they were created, in the day that LORD God made earth and heaven.
And they heard the voice of LORD God walking in the garden in the cool of the day. And the man and his wife hid themselves from the presence of LORD God amongst the trees of the garden.
And LORD God said, Behold, the man has become as one of us--to know good and evil--and now, lest he put forth his hand, and take also of the tree of life, and eat, and live forever--
And Adam knew his wife again, and she bore a son, and called his name Seth. For, [she said], God has appointed for me another seed instead of Abel, for Cain killed him. And to Seth, to him also there was born a son, and he called his name Enosh. Then men began to call upon the name of LORD.
And LORD regretted that he had made man on the earth, and it grieved him in his heart.
And LORD said, Behold, they are one people, and they have all one language, and this is what they begin to do. And now nothing will be withheld from them, which they propose to do.
And Abram passed through the land to the place of Shechem, to the oak of Moreh. And the Canaanite was then in the land.
And Abram moved his tent, and came and dwelt by the oaks of Mamre, which are in Hebron, and built an altar there to LORD.
And they returned, and came to En-mishpat (the same is Kadesh), and smote all the country of the Amalekites, and also the Amorites, who dwelt in Hazazon-tamar.
And Melchizedek king of Salem brought forth bread and wine. And he was priest of God Most High.
And Melchizedek king of Salem brought forth bread and wine. And he was priest of God Most High.
And when Abram was ninety-nine years old, LORD appeared to Abram, and said to him, I am God Almighty, walk before me, and be thou perfect.
And LORD appeared to him by the oaks of Mamre, as he sat in the tent door in the heat of the day.
And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou may be a company of peoples,
I am the God of Bethel, where thou anointed a pillar, where thou vowed a vow to me. Now arise, get thee out from this land, and return to the land of thy nativity.
And now, [though] thou have certainly gone, because thou have been very desirous for thy father's house, [yet] why have thou stolen my gods?
And Jacob was left alone, and a man wrestled with him until the breaking of the day.
And he built there an altar, and called the place El-bethel, because God was revealed to him there, when he fled from the face of his brother.
Come now therefore, and I will send thee to Pharaoh, that thou may bring forth my people the sons of Israel out of Egypt.
And God spoke to Moses, and said to him, I am LORD. And I appeared to Abraham, to Isaac, and to Jacob, as God Almighty, but I was not known to them by my name LORD.
And Amram took him Jochebed his father's sister to wife, and she bore him Aaron and Moses. And the years of the life of Amram were a hundred and thirty-seven years.
LORD is my strength and song, and he has become my salvation. This is my God, and I will praise him, my father's God, and I will exalt him. LORD is a man of war. LORD is his name.
And Moses went up to God. And LORD called to him out of the mountain, saying, Thus thou shall say to the house of Jacob, and tell the sons of Israel:
Thou shall not bow down thyself to them, nor serve them, for I, LORD thy God, am a jealous God, visiting the iniquity of the fathers upon the children, upon the third and upon the fourth generation of those who hate me,
And they saw the God of Israel. And there was under his feet as it were a paved work of sapphire stone, and as it were the very heaven for clearness.
Therefore it is said in the book of the Wars of LORD, Vaheb in Suphah, and the valleys of the Arnon,
he says who hears the words of God, who sees the vision of the Almighty, falling down, and having his eyes open,
And he took up his parable, and said, Balaam the son of Beor says, and the man whose eye was closed says,
It was shown to thee, that thou might know that LORD he is God. There is none else besides him.
Know therefore this day, and lay it to thy heart, that LORD he is God in heaven above and upon the earth beneath. There is none else.
Hear, O Israel: LORD our God is one LORD.
Behold, to LORD thy God belongs heaven and the heaven of heavens, the earth, with all that is in it.
Take for you twelve men out of the people, a man out of every tribe, and command ye them, saying, Take for you here out of the midst of the Jordan, out of the place where the priests' feet stood firm, twelve stones, and carry them over with you, and lay them down in the lodging-place where ye shall read more. Then Joshua called the twelve men, whom he had prepared of the sons of Israel, a man out of every tribe. And Joshua said to them, Pass over before the ark of LORD your God into the midst of the Jordan, and take ye up every man of you a stone upon his shoulder, according to the number of the tribes of the sons of Israel, that this may be a sign among you, that, when your children ask in time to come, saying, What do ye mean by these stones? Then ye shall say to them, Because the waters of the Jordan were cut off before the ark of the covenant of LORD. When it passed over the Jordan, the waters of the Jordan were cut off. And these stones shall be for a memorial to the And the sons of Israel did so as Joshua commanded, and took up twelve stones out of the midst of the Jordan, as LORD spoke to Joshua, according to the number of the tribes of the sons of Israel, and they carried them over with them
And those twelve stones, which they took out of the Jordan, Joshua set up in Gilgal.
And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the mantle, and the wedge of gold, and his sons, and his daughters, and his oxen, and his donkeys, and his sheep, and his tent, and all that he h
And Joshua wrote these words in the book of the law of God. And he took a great stone, and set it up there under the oak that was by the sanctuary of LORD.
Curse ye Meroz, said the agent of LORD. Curse ye bitterly the inhabitants of it, because they did not come to the help of LORD, to the help of LORD against the mighty.
And the weight of the golden earrings that he requested was a thousand and seven hundred [shekels] of gold, besides the crescents, and the pendants, and the purple raiment that was on the kings of Midian, and besides the chains tha
And he restored the eleven hundred [pieces] of silver to his mother. And his mother said, I verily dedicate the silver to LORD from my hand for my son to make a graven image and a molten image. Now therefore I will restore it to th
And the man Micah had a house of gods, and he made an ephod, and teraphim, and consecrated one of his sons, who became his priest.
Then the five men who went to spy out the country of Laish, answered and said to their brothers, Do ye know that there is in these houses an ephod, and teraphim, and a graven image, and a molten image? Now therefore consider what y
And the men of Beth-shemesh said, Who is able to stand before LORD, this holy God? And to whom shall he go up from us?
And also the Strength of Israel will not lie nor repent, for he is not a man that he should repent.
And the king said to her, Be not afraid, for what do thou see? And the woman said to Saul, I see gods coming up out of the earth.
And the king said to her, Be not afraid, for what do thou see? And the woman said to Saul, I see gods coming up out of the earth.
But will God indeed dwell on the earth? Behold, heaven and the heaven of heavens cannot contain thee. How much less this house that I have built!
Whereupon the king took counsel, and made two calves of gold. And he said to them, It is too much for you to go up to Jerusalem. Behold thy gods, O Israel, which brought thee up out of the land of Egypt.
I will tell of the decree. LORD said to me, Thou are my son, this day I have begotten thee.
I will give thanks to LORD according to his righteousness, and will sing praise to the name of LORD Most High.
The wicked man, in the pride of his countenance, [says], He will not require [it]. All his thoughts are, There is no God.
The fool has said in his heart, There is no God. They are corrupt. They have done abominable works. There is none that does good.
LORD also thundered in the heavens, and the Most High uttered his voice, hailstones and coals of fire.
Cast me not away from thy presence, and take not thy holy Spirit from me.
The fool has said in his heart, There is no God. Corrupt are they, and have done abominable iniquity. There is none who does good.
I will cry to God Most High, to God who performs for me.
Sing to God, sing praises to his name. Cast up a highway for him who rides through the deserts. His name is LORD, and exult ye before him.
God stands in the congregation of God. He judges among the gods.
They know not, nor do they understand. They walk to and fro in darkness. All the foundations of the earth are shaken.
They know not, nor do they understand. They walk to and fro in darkness. All the foundations of the earth are shaken.
Ah sinful nation, a people laden with iniquity, a seed of evil-doers, sons who deal corruptly! They have forsaken LORD. They have despised the Holy One of Israel. They have gone away backward.
Unless LORD of hosts had left to us a {seed (LXX/NT)}, we should have been as Sodom, we should have been like Gomorrah.
In the year that king Uzziah died I saw LORD sitting upon a throne, high and lifted up, and his train filled the temple.
And one cried to another, and said, Holy, holy, holy, is LORD of hosts. The whole earth is full of his glory.
And one cried to another, and said, Holy, holy, holy, is LORD of hosts. The whole earth is full of his glory.
And the Spirit of LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of LORD.
How thou are fallen from heaven, O day-star, son of the morning! How thou are cut down to the ground, who laid the nations low!
And it shall come to pass in that day, that LORD will punish the host of the high ones on high, and the kings of the earth upon the earth.
Trust ye in LORD forever, for in LORD, [even] LORD, is an everlasting rock.
For it is precept upon precept, precept upon precept, line upon line, line upon line, here a little, there a little.
O LORD of hosts, the God of Israel, who sit [above] the cherubim, thou are the God, even thou alone, of all the kingdoms of the earth. Thou have made heaven and earth.
Who has measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance?
[It is] he who sits above the circle of the earth, and the inhabitants thereof are as grasshoppers, who stretches out the heavens as a curtain, and spreads them out as a tent to dwell in,
Have thou not known? Have thou not heard? The everlasting God, LORD, the Creator of the ends of the earth, faints not, nor is weary. There is no searching of his understanding.
Who has wrought and done it, calling the generations from the beginning? I, LORD, the first, and with the last, I am he.
Thus says God, LORD, he who created the heavens, and stretched them forth, he who spread abroad the earth and that which comes out of it, he who gives breath to the people upon it, and spirit to those who walk in it,
Ye are my witnesses, says LORD, and my servant whom I have chosen, that ye may know and believe me, and understand that I am he. Before me there was no God formed, nor shall there be after me.
Thus says LORD, the King of Israel, and his Redeemer, LORD of hosts: I am the first, and I am the last, and besides me there is no God.
Thus says LORD, thy Redeemer, and he who formed thee from the womb: I am LORD, who makes all things, who stretches forth the heavens alone, who spreads abroad the earth (who is with me?),
I am LORD, and there is none else. Besides me there is no God. I will gird thee, though thou have not known me,
I have made the earth, and created man upon it. I, even my hands, have stretched out the heavens, and all their host I have commanded.
For thus says LORD who created the heavens, the God who formed the earth and made it, who established it and did not create it a waste, who formed it to be inhabited: I am LORD, and there is none else.
Bel bows down, Nebo stoops, their idols are upon the beasts, and upon the cattle. The things that ye carried about are made a load, a burden to the weary [beast].
Yea, my hand has laid the foundation of the earth, and my right hand has spread out the heavens. When I call to them, they stand up together.
Come ye near to me, hear ye this: From the beginning I have not spoken in secret. From the time that it was, there I am. And now lord LORD and his Spirit has sent me.
But they rebelled, and grieved his holy Spirit. Therefore he was turned to be their enemy, [and] himself fought against them.
Who should not fear thee, O King of the nations? For to thee it appertains, inasmuch as among all the wise men of the nations, and in all their royal estate, there is none like thee.
Can any man hide himself in secret places so that I shall not see him? says LORD. Do I not fill heaven and earth? says LORD.
And I brought them into the house of LORD, into the chamber of the sons of Hanan the son of Igdaliah, the man of God, which was by the chamber of the rulers, which was above the chamber of Maaseiah the son of Shallum, the keeper of
nor to build houses for us to dwell in. Neither have we vineyard, nor field, nor seed,
I have also sent to you all my servants the prophets, rising up early and sending them, saying, Return ye now every man from his evil way, and amend your doings, and go not after other gods to serve them, and ye shall dwell in the
Then Nebuchadnezzar came near to the mouth of the burning fiery furnace. He spoke and said, Shadrach, Meshach, and Abednego, ye servants of the Most High God, come forth, and come here. Then Shadrach, Meshach, and Abednego came for
It has seemed good to me to show the signs and wonders that the Most High God has wrought toward me.
O thou king, the Most High God gave Nebuchadnezzar thy father the kingdom and greatness and glory and majesty. And because of the greatness that he gave him, all the peoples, nations, and languages trembled and feared before him. Whom he wanted, he killed, and whom he wanted, he kept alive, and whom he wanted, he raised up, and whom he want read more. But when his heart was lifted up, and his spirit was hardened so that he dealt proudly, he was deposed from his kingly throne. And they took his glory from him, and he was driven from the sons of men. And his heart was made like the beasts', and his dwelling was with the wild donkeys. He was fed with grass like oxen, and his body was wet with the dew of heaven, until he knew that the Most
And the king commanded, and they brought those men who had accused Daniel, and they cast them into the den of lions, them, their sons, and their wives. And the lions had the mastery of them, and broke all their bones in pieces, bef
For the sons of Israel shall abide many days without king, and without ruler, and without sacrifice, and without pillar, and without ephod or teraphim.
And ye shall know that I am in the midst of Israel, and that I am LORD your God, and there is none else. And my people shall never be put to shame.
For, lo, he who forms the mountains, and creates the wind, and declares to man what is his thought, who makes the morning darkness, and treads upon the high places of the earth--LORD, the God of hosts, is his name.
Therefore I will cause you to go into captivity beyond Damascus, says LORD, whose name is the God of hosts.
And your eyes shall see, and ye shall say, LORD be magnified beyond the border of Israel.
For from the rising of the sun even to the going down of the same, my name [is] great among the Gentiles. And in every place incense [is] offered to my name, and a pure offering. For my name [is] great among the Gentiles, says LORD
But cursed be the deceiver, who has in his flock a male, and vows, and sacrifices to LORD a blemished thing. For I am a great King, says LORD of hosts, and my name is feared among the Gentiles.
so that ye may become sons of your Father in the heavens, because he makes his sun to rise on the evil and the good, and makes rain on the righteous and the unrighteous.
Pray ye therefore this way: Our Father in the heavens, hallowed be thy name.
He who loves father or mother above me is not worthy of me, and he who loves son or daughter above me is not worthy of me.
All things were delivered to me by my Father. And no man knows the Son, except the Father, nor does any man know the Father, except the Son, and he to whomever the Son wants to reveal him.
All things were delivered to me by my Father. And no man knows the Son, except the Father, nor does any man know the Father, except the Son, and he to whomever the Son wants to reveal him. Come to me, all ye who labor and have been burdened, and I will give you rest. read more. Take my yoke upon you, and learn from me, because I am meek and lowly in heart, and ye will find rest for your souls.
Truly I say to you, however many things ye may bind on the earth will be things that are bound in heaven, and however many things ye may loose on the earth will be things that that are loosed in heaven.
And do not designate a father of you upon the earth, for one is your Father, he in the heavens.
But about that day and hour no man knows, not even the agents of the heavens, except my Father only.
Then the King will say to those at his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.
And Jesus having come, he spoke to them, saying, All authority in heaven and on earth was given to me. After going, make ye disciples of all the nations, immersing them into the name of the Father and of the Son and of the Holy Spirit,
After going, make ye disciples of all the nations, immersing them into the name of the Father and of the Son and of the Holy Spirit,
After going, make ye disciples of all the nations, immersing them into the name of the Father and of the Son and of the Holy Spirit,
After going, make ye disciples of all the nations, immersing them into the name of the Father and of the Son and of the Holy Spirit,
After going, make ye disciples of all the nations, immersing them into the name of the Father and of the Son and of the Holy Spirit,
After going, make ye disciples of all the nations, immersing them into the name of the Father and of the Son and of the Holy Spirit,
And a voice occurred out of the heavens, Thou are my beloved Son, in whom I am well pleased.
And having seen their faith, Jesus says to the paralyzed man, Child, thy sins are forgiven thee.
But that ye may know that the Son of man has authority on earth to forgive sins (he says to the paralyzed man),
And the unclean spirits, whenever they saw him, fell down before him, and cried out, saying, Thou are the Son of God.
and to have authority to heal diseases and to cast out demons.
And with many such parables he spoke the word to them, as they were able to hear it.
And having cried out in a great voice, he said, What is with me and with thee, Jesus, thou Son of the Most High God? I adjure thee by God, do not torment me.
And Jesus said to her, Allow the children first be filled, for it is not right to take the children's bread and cast it to the house dogs.
For whoever may be ashamed of me and of my words in this adulterous and sinful generation, the Son of man will also be ashamed of him when he comes in the glory of his Father with the holy agents.
And a cloud developed overshadowing them. And a voice came out of the cloud, This is my beloved Son. Hear ye him.
But about that day or that hour no man knows, not even the agents in heaven, nor the Son, but the Father.
But about that day or that hour no man knows, not even the agents in heaven, nor the Son, but the Father.
This man will be great, and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David.
And having answered, the agent said to her, Holy Spirit will come upon thee, and the power of the Most High will overshadow thee. Therefore also the holy thing that is begotten will be called the Son of God.
because the Mighty has done great things to me. And his name is holy.
And thou, child, will be called a prophet of the Most High. For thou will go ahead, before the face of Lord, to prepare his ways,
But love your enemies, and do good, and lend, despairing nothing, and your reward will be great. And ye will be sons of the Most High, because he is good toward the ungrateful and bad.
But love your enemies, and do good, and lend, despairing nothing, and your reward will be great. And ye will be sons of the Most High, because he is good toward the ungrateful and bad.
And having turned to the disciples, he said, All things were delivered to me by my Father. And no man knows who the Son is, except the Father, and who the Father is, except the Son, and he to whomever the Son wants to reveal him.
And having turned to the disciples, he said, All things were delivered to me by my Father. And no man knows who the Son is, except the Father, and who the Father is, except the Son, and he to whomever the Son wants to reveal him.
And he said to them, When ye pray, say, Our Father in the heavens, hallowed be thy name. May thy kingdom come, may thy will happen on the earth as also in heaven.
If any man comes to me, and does not regard as inferior his father, and mother, and wife, and children, and brothers, and sisters, and besides his own life also, he cannot be my disciple.
From henceforth the Son of man will be sitting at the right hand of the power of God.
For God so loved the world, that he gave his only begotten Son, so that every man who believes in him would not perish, but have eternal life.
For as the Father has life in himself, so also he gave to the Son to have life in himself.
I and the Father are one.
I and the Father are one.
And I, if I am lifted up from the earth, I will draw all men to myself.
I have yet many things to say to you, but ye cannot bear them now.
Jesus says to her, Do not touch me, for I have not yet ascended to my Father. But go to my brothers, and say to them, I ascend to my Father and your Father, and my God and your God.
If ye forgive the sins of any, they are forgiven them. If ye retain of any, they are retained.
And Peter said to them, Repent ye, and be immersed each of you in the name of Jesus Christ for the remission of sins, and ye will receive the gift of the Holy Spirit.
for it was not yet fallen upon any of them. They were only immersed in the name of the Christ Jesus.
And he commanded them to be immersed in the name of the Lord. Then they asked him to remain some days.
This woman having followed Paul and us was crying out, saying, These men are bondmen of the Most High God, who proclaim to us the way of salvation.
For in him we live, and move, and exist, as also some of the performers from you have said, For of him we are also offspring.
And when they heard this, they were immersed in the name of the Lord Jesus.
Or are ye ignorant that as many as were immersed into Christ Jesus were immersed into his death?
But ye are not in flesh but in Spirit, if indeed the Spirit of God dwells in you. But if any man does not have the Spirit of Christ, this man is not of him.
And just as Isaiah has foretold, Unless Lord of hosts had left us a seed, we would have become as Sodom, and would have been made like Gomorrah.
For also since there are things called gods, whether in heaven or on the earth, as there are many gods and many lords,
and all in Moses were immersed in the cloud and in the sea.
Rather, that which the Gentiles sacrifice, they sacrifice to demons and not to God, and I do not want you to become partakers of demons.
For we must all appear before the judgment-seat of the Christ, so that each man may receive back about the things that he did through the body, whether good or bad.
The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, is with all of you. Truly.
The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, is with all of you. Truly.
The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, is with all of you. Truly.
For as many as were immersed into Christ have put on Christ.
God, who formerly spoke in many portions and in many ways to the fathers by the prophets, spoke to us in these last days by a Son,
For this Melchizedek, king of Salem, priest of God Most High, having met Abraham returning from the slaughter of the kings, also blessed him.
For such a high priest is fitting for us, devout, innocent, undefiled, separated from sinners, and having become higher than the heavens.
Besides, we indeed have had chastisers--the fathers of our flesh--and we were turned around. Shall we not much more be subordinate to the Father of the spirits, and we will live?
Every good gift and every perfect endowment is from above, coming down from the Father of lights, with whom there is no variation nor shadow of turning.
Behold the wage of the workmen who reaped your fields. The man who was defrauded by you cries out. And the outcries of those who reaped have entered into the ears of Lord of hosts.
And if ye call on a Father, him who judges impartially according to each man's work, live the time of your sojourn in fear.
We are of God. He who knows God hears us. He who is not of God does not hear us. From this we know the spirit of truth, and the spirit of error.
By this the love of God was made known in us, because God sent his Son, the only begotten, into the world so that we might live through him.
And he will tend them with a rod of iron (they will be shattered like ceramic vessels), as I also have received from my Father.
Morish
The names by which God makes Himself known are various.
1. El, 'the strong or mighty one.' It is often used of God, especially in Job and the Psalms. Job 5:8; Ps 22:1, etc.; and of the Lord Jesus in Isa 9:6. It is also used for the false gods, Ps 81:9; Da 11:36; and is translated 'mighty' in Ps 29:1; 82:1.
2. Eloah (Elah Chaldee), Elohim. The names most commonly used for God the Creator, the One with whom man has to do, the supreme Deity. Ge 1. (Running all through the O.T. to Mal 3:18.) These words are also applied to God's representatives, such as angels and judges. Ex 22:28; Ps 82:6; and also to false gods. Le 19:4. Elohim (which is plural, called the plural of majesty or excellency) is the word of most frequent occurrence. When it is distinctly used for the one true God the article is often added.
3. Jehovah. This is a name of relationship with men, especially with Israel, taken by God in time. It is derived from havah, 'to exist,' and may be expanded into 'who is, who was, and is to come.' God thus reveals Himself in time as the ever-existing One: that is, in Himself eternally, He is always the same: cf. Heb 1:12. The above 'relationship' may be seen in the change from Elohim, the Creator, in Gen. 1, to Jehovah Elohim in Gen. 2, when man was brought into relationship with God. Again in Ge 7:16 Elohim ordered Noah to make the ark but Jehovah shut him in. Unfortunately the name Jehovah is seldom employed in the A.V. It is generally represented by LORD (sometimes GOD) printed in small capitals.* There is a contraction of Jehovah into Jah, also translated in the A.V. by LORD, except in Ps 68:4, where Israel is exhorted to sing unto God, and "extol him by his name JAH." Jah signifies the absolute supremacy of the self-existing One; whereas Jehovah was the name made known to Israel, and on which they could count. "God said unto Moses, I AM THAT I AM," Ex 3:14, where the word is Ehyeh, which is from the same root as Jehovah, the Eternal existing One; He that was, and is, and the coming One.
* In four places the A.V. has preserved the name Jehovah, namely, Ex 6:8; Ps 83:18; Isa 12:2; 26:4.
4. Shaddai, 'the Almighty,' is another name of God, and is often so translated, especially in Job, without any other name attached. Job 6:4,14; Ps. 68: 14, etc. At times it is associated with one of the above words, and was the name by which He was especially known to the Patriarchs, as El Shaddai, God Almighty, Ex 6:3; which passage does not mean that the Patriarchs had not heard of the name of Jehovah, but that it was not the especial name for them.
5. Elyon, 'the Most High,' is another name of God, which stands alone, as in De 32:8; 2Sa 24:14; and in Da 4:17-34 (from a kindred word); or it has one of the above words added and is then 'the most high God,' Ge 14:20; or 'the LORD most high.' Ps 7:17. It is not confined to Israel, for He is "the Most High over all the earth." Ps 83:18.
6, 7. Adon and Adonai, and the plural Adonim, are all translated 'Lord'; they occur frequently, and are found in some of the following compounds:-
Adon Jehovah, Ex 23:17, the Lord GOD.
Adon Jehovah Elohim, Isa 51:22, thy Lord, the LORD, and thy God.
Adon Jehovah Sabaoth, Isa 19:4, the Lord, the LORD OF HOSTS.
Adonai Elohim, Ps 86:12, O Lord my God: cf. 9/3/type/acv'>Da 9:3,9,15.
Adona Jehovah, De 9:26, O Lord GOD (occurs frequently).
Adonai Jehovah Sabaoth, Jer 2:19, the Lord GOD of hosts.
El Elohim, Ge 33:20, El-elohe Israel; Ge 46:3, God, the God of thy father.
El Elohim Jehovah, Jos 22:22, the LORD God of gods.
El Shaddai, Ge 28:3, etc., God Almighty.
Jah Jehovah, Isa 26:4, the LORD JEHOVAH.
Jehovah Adon, Ne 10:29, the LORD our Lord.
Jehovah Adonai, Ps 68:20, GOD the Lord.
Jehovah El, Ps 31:5, O LORD God.
Jehovah Elohim, Ge 9:26, etc., the LORD God.
Jehovah Elohim Sabaoth Adonai, Am 5:16, the LORD, the God of hosts, the Lord.
Jehovah Jehovah El, Ex 34:6, the LORD, the LORD God.
Jehovah Sabaoth, Jer 46:18, the LORD of hosts.
Jehovah Sabaoth Elohim, Jer 27:4, etc., the LORD of hosts, the God of Israel.
For titles in combination with Jehovah, See JEHOVAH.
The true pronunciation of Jehovah is declared to be lost: the Jews when reading the O.T. never utter it (from a constrained interpretation of Le 24:16), but say, 'the name,' 'the great and terrible name,' etc.
In the N.T. the word ???? is constantly translated God; and ?????? is the word commonly rendered Lord. In the O.T. the latter is used by the LXX as the translation of Jehovah, so in the N.T. it often represents Jehovah, and is then mostly, if not always, without the article, as in Mt 1:20,22,24, etc. The Lord is also called 'the Almighty,' Re 1:8, etc.; and there are a few compound names as in the O.T.:
God Almighty, Re 16:14; 19:15.
Lord Almighty, 2Co 6:18.
Lord God Almighty, Re 4:8; 11:17; 15:3; 16:7; 21:22.
Lord of Sabaoth, Ro 9:29; Jas 5:4.
The characteristic name of God in the N.T. in relationship with His saints is that of FATHER: it was used anticipatively in the Lord's intercourse with His disciples, but made a reality after His resurrection, when He sent the message: "I ascend unto my Father and your Father, and to my God and your God." Joh 20:17.
THE TRINITY. In reference to this term the Father is God. Php 2:11; 1Th 1:1, etc. The Lord Jesus is God. Isa 9:6; Mt 1:23; Joh 1:1; Ro 9:5; Php 2:6; Col 2:9; 1Ti 3:16; Heb 1:8. The Holy Spirit is God: "the Spirit of God moved upon the face of the waters." Ge 1:2. Ananias lied to 'the Holy Ghost,' 'unto God;' and Sapphira unto the 'Spirit of the Lord,' '/Acts/5/3/type/acv'>Ac 5:3-4,'/Acts/9/type/acv'>9; 'Spirit of God.' 1Co 2:11; 3:16, etc. That there are three divine Persons (if we may so express it) is plain from scripture. The Father sent the Son, and He came to earth. The Father sent the Holy Spirit, and the Lord Jesus sent the Holy Spirit, and He came from heaven. He is a divine Person, of which there are many proofs (See HOLY SPIRIT). There is but one God.
Scripture reveals what God is in Himself, 'God is love' (used absolutely), 1Jo 4:8; and 'God is light' (used relatively, in opposition to darkness), 1Jo 1:5; and Christ is the expression of both in a Man. The principal of God's attributes and characteristics as revealed in scripture are
1. His Eternity. Hab 1:12; Ro 1:20.
2. Invisibility. Col 1:15.
3. Immortality. Ps 90:2; 1Ti 1:17.
4. Omnipotence. Job 24:1; Mt 19:26; only Potentate. 1Ti 6:15.
5. Omnipresence. Ps 139:7-10; Jer 23:23-24.
6. Omniscience. 1Ch 28:9; Isa 42:8-9; Ro 8:29-30; Heb 4:13.
7. Incorruptibility. Ro 1:23; Jas 1:13.
8. Immutability. Mal 3:6; Jas 1:17.
9. Wisdom. Ps 104:24; Ro 11:33-36.
10. Holiness. Ps 47:8; 99:3,5; Re 4:8.
11. Justice. Ps 89:14; 2Ti 4:8.
12. Grace and mercy. Ps. 136; 2Co 1:3; Eph 2:4.
13. Longsuffering. Ex 34:6; Ro 9:22.
14. Faithfulness. Ps 36:5; Heb 10:23.
God's eternal power and divinity may be known in creation, Ro 1:20; but He has revealed Himself in the person of Christ, the Son, the eternal Word. God has been pleased also to reveal Himself in His written word. His purposes, His ways, and what He has done for sinful man, all demand universal reverence, adoration, and worship.
See Verses Found in Dictionary
And the earth was without form and void, and darkness was upon the face of the deep, and the Spirit of God moved upon the face of the waters.
And those that went in, went in male and female of all flesh, as God commanded him. And LORD shut him in.
And blessed be God Most High, who has delivered thine enemies into thy hand. And [Abram] gave him a tenth of all.
And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou may be a company of peoples,
And he said, I am God, the God of thy father. Fear not to go down into Egypt, for I will there make of thee a great nation.
And God said to Moses, I AM WHO I AM. And he said, Thus shall thou say to the sons of Israel, I AM has sent me to you.
And I appeared to Abraham, to Isaac, and to Jacob, as God Almighty, but I was not known to them by my name LORD.
And I will bring you in to the land which I swore to give to Abraham, to Isaac, and to Jacob, and I will give it to you for a heritage. I am LORD.
Thou shall not revile the gods, nor {speak maliciously (LXX/NT)} of a ruler of thy people.
And LORD passed by before him, and proclaimed, LORD, LORD, a God merciful and gracious, slow to anger, and abundant in loving kindness and truth,
And LORD passed by before him, and proclaimed, LORD, LORD, a God merciful and gracious, slow to anger, and abundant in loving kindness and truth,
Turn ye not to idols, nor make to yourselves molten gods. I am LORD your God.
And he who blasphemes the name of LORD, he shall surely be put to death. All the congregation shall certainly stone him. As well the sojourner, as the home-born, when he blasphemes the Name, shall be put to death.
And I prayed to LORD, and said, O lord LORD, destroy not thy people and thine inheritance, that thou have redeemed through thy greatness, that thou have brought forth out of Egypt with a mighty hand.
When the Most High gave to the nations their inheritance, when he separated the sons of men, he set the bounds of the peoples according to the number of the sons of Israel.
The Mighty One, God, LORD, the Mighty One, God, LORD, he knows, and Israel he shall know, if it is in rebellion, or if in trespass against LORD (do not save us this day),
And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind, for LORD searches all hearts, and understands all the imaginations of the thoughts. If thou seek him, he will be
they clung to their brothers, their ranking men, and entered into a curse, and into an oath, to walk in God's law, which was given by Moses the servant of God, and to observe and do all the commandments of LORD our Lord, and his or
But as for me, I would seek to God. And to God I would commit my cause,
For the arrows of the Almighty are within me, the poison of which my spirit drinks up. The terrors of God set themselves in array against me.
To him who is ready to faint, kindness [should be] from his friend, even to him who forsakes the fear of the Almighty.
Why are times not laid up by the Almighty? And why do those who know him not see his days?
I will give thanks to LORD according to his righteousness, and will sing praise to the name of LORD Most High.
My God, my God, why have thou forsaken me, far from helping me, [and] the words of my groaning?
Ascribe to LORD, O ye sons of the mighty, ascribe to LORD glory and strength.
Into thy hand I commend my spirit. Thou have redeemed me, O LORD, thou God of truth.
Thy loving kindness, O LORD, is in the heavens, thy faithfulness to the skies.
God reigns over the nations. God sits upon his holy throne.
Sing to God, sing praises to his name. Cast up a highway for him who rides through the deserts. His name is LORD, and exult ye before him.
God is to us a God of deliverances, and escape from death belongs to lord LORD.
There shall no strange god be in thee, nor shall thou worship any foreign god.
God stands in the congregation of God. He judges among the gods.
I said, Ye are gods, and all of you sons of the Most High.
that they may know that thou alone, whose name is LORD, are the Most High over all the earth.
that they may know that thou alone, whose name is LORD, are the Most High over all the earth.
I will praise thee, O LORD my God, with my whole heart, and I will glorify thy name for evermore.
Righteousness and justice are the foundation of thy throne. Loving kindness and truth go before thy face.
Before the mountains were brought forth, or thou had ever formed the earth and the world, even from everlasting to everlasting, thou are God.
Exalt ye LORD our God, and worship at his footstool. Holy is he.
O LORD, how manifold are thy works! In wisdom have thou made them all. The earth is full of thy riches.
Where shall I go from thy Spirit? Or where shall I flee from thy presence? If I ascend up into heaven, thou are there. If I make my bed in Sheol, behold, thou are there. read more. If I take the wings of the morning, and dwell in the outermost parts of the sea, even there thy hand shall lead me, and thy right hand shall hold me.
For to us a child is born, to us a son is given. And the government shall be upon his shoulder. And his name shall be called Wonderful, Counselor, Mighty God, Father of Eternity, Prince of Peace.
For to us a child is born, to us a son is given. And the government shall be upon his shoulder. And his name shall be called Wonderful, Counselor, Mighty God, Father of Eternity, Prince of Peace.
Behold, God is my salvation. I will trust, and will not be afraid, for LORD, [even] LORD, is my strength and song, and he has become my salvation.
And I will give over the Egyptians into the hand of a cruel lord. And a fierce king shall rule over them, says the Lord, LORD of hosts.
Trust ye in LORD forever, for in LORD, [even] LORD, is an everlasting rock.
Trust ye in LORD forever, for in LORD, [even] LORD, is an everlasting rock.
I am LORD. That is my name, and I will not give my glory to another, nor my praise to graven images. Behold, the former things have come to pass, and I declare new things. Before they spring forth I tell you of them.
Thus says thy lord LORD, and thy God who pleads the cause of his people: Behold, I have taken out of thy hand the cup of staggering, even the bowl of the cup of my wrath. Thou shall no more drink it again.
Thine own wickedness shall correct thee, and thy backslidings shall reprove thee. Know therefore and see that it is an evil thing and a bitter, that thou have forsaken LORD thy God, and that my fear is not in thee, says the Lord, L
Am I a God at hand, says LORD, and not a God afar off? Can any man hide himself in secret places so that I shall not see him? says LORD. Do I not fill heaven and earth? says LORD.
And give them a charge to their masters, saying, Thus says LORD of hosts, the God of Israel: Thus ye shall say to your masters:
As I live, says the King, whose name is LORD of hosts, surely like Tabor among the mountains, and like Carmel by the sea, so shall he come.
The sentence is by the decree of the watchers, and the demand by the word of the holy ones, to the intent that the living may know that the Most High rules in the kingdom of men, and gives it to whomever he will, and sets up over i This dream I, king Nebuchadnezzar, have seen. And thou, O Belteshazzar, declare the interpretation, inasmuch as all the wise men of my kingdom are not able to make known to me the interpretation. But thou are able, for the spirit o read more. Then Daniel, whose name was Belteshazzar, was stricken mute for a while, and his thoughts troubled him. The king answered and said, Belteshazzar, let not the dream, or the interpretation, trouble thee. Belteshazzar answered and sai The tree that thou saw, which grew, and was strong, whose height reached to heaven, and the sight of it to all the earth, whose leaves were fine, and the fruit of it much, and in it was food for all, under which the beasts of the field dwelt, and upon whose branches the birds of the heavens had their habitation, it is thou, O king, who have grown and become strong. For thy greatness has grown, and reaches to heaven, and thy dominion to the end of the earth. And whereas the king saw a watcher and a holy one coming down from heaven, and saying, Hew down the tree, and destroy it. Nevertheless leave the stump of the roots of it in the earth, even with a band of iron and brass, in the tend This is the interpretation, O king, and it is the decree of the Most High, which has come upon my lord the king: That thou shall be driven from men, and thy dwelling shall be with the beasts of the field. And thou shall be made to eat grass as oxen, and shall be wet with the dew of heaven. And seven times shall pass over thee till thou know t And whereas they commanded to leave the stump of the roots of the tree, thy kingdom shall be sure to thee, after thou shall have known that the heavens do rule. Therefore, O king, let my counsel be acceptable to thee, and break off thy sins by righteousness, and thine iniquities by showing mercy to the poor, if there may be a lengthening of thy tranquility. All this came upon the king Nebuchadnezzar. At the end of twelve months he was walking in the royal palace of Babylon. The king spoke and said, Is not this great Babylon, which I have built for the royal dwelling-place by the might of my power and for the glory of my majesty? While the word was in the king's mouth, a voice from heaven fell, [saying], O king Nebuchadnezzar, to thee it is spoken: The kingdom is departed from thee. And thou shall be driven from men, and thy dwelling shall be with the beasts of the field. Thou shall be made to eat grass as oxen, and seven times shall pass over thee, until thou know that the Most High rules in the kingdom of me The same hour the thing was fulfilled upon Nebuchadnezzar. And he was driven from men, and ate grass as oxen. And his body was wet with the dew of heaven, till his hair was grown like eagles' [feathers], and his nails like birds' [ And at the end of the days I, Nebuchadnezzar, lifted up my eyes to heaven, and my understanding returned to me. And I blessed the Most High, and I praised and honored him who lives forever. For his dominion is an everlasting domini
And I set my face to LORD God, to seek by prayer and supplications, with fasting and sackcloth and ashes.
To LORD our God belong mercies and forgiveness, for we have rebelled against him,
And now, O LORD our God, who has brought thy people forth out of the land of Egypt with a mighty hand, and has gotten thee renown, as at this day, we have sinned, we have done wickedly.
And the king shall do according to his will. And he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods. And he shall prosper till the indignation be accomplished, for
Therefore thus says LORD, the God of hosts, LORD: Wailing shall be in all the broad ways. And they shall say in all the streets, Alas! Alas! And they shall call the husbandman to mourning, and such as are skilful in lamentation to
Are not thou from everlasting, O LORD my God, my Holy One? We shall not die. O LORD, thou have ordained him for judgment, and thou, O Rock, have established him for correction.
For I, LORD, do not change. Therefore ye, O sons of Jacob, are not consumed.
Then ye shall return and discern between the righteous man and the wicked man, between him who serves God and him who does not serve him.
But while he considered these things, behold, an agent of Lord appeared to him in a dream, saying, Joseph, thou son of David, fear not to take Mary to be thy wife, for that which was begotten in her is from Holy Spirit.
Now all this has come to pass, so that what was spoken by the Lord through the prophet might be fulfilled, which says, Behold, the virgin will have in her womb, and will bring forth a son. And they will call his name Immanuel, which is, being interpreted, God with us. read more. And Joseph, being roused from his sleep, did as the agent of Lord ordered him. And he took his wife,
And having looked, Jesus said to them, With men this is impossible, but with God all things are possible.
In the beginning was the Word, and the Word was with God, and the Word was God.
Jesus says to her, Do not touch me, for I have not yet ascended to my Father. But go to my brothers, and say to them, I ascend to my Father and your Father, and my God and your God.
But Peter said, Ananias, why did Satan fill thy heart for thee to lie to the Holy Spirit, and to keep back from the price of the land? While it remained, did it not remain to thee? And after it was sold, it was in thine authority. Why is it that thou have placed this matter in thy heart? Thou have not lied to men, but to God.
But Peter said to her, How is it that it was agreed by you to challenge the Spirit of Lord? Behold, the feet of those who buried thy husband are at the door, and they will carry thee out.
For the invisible things of him from the creation of the world are clearly seen, being understood by the things made, both his eternal power and divinity, for them to be without excuse.
For the invisible things of him from the creation of the world are clearly seen, being understood by the things made, both his eternal power and divinity, for them to be without excuse.
and changed the glory of the incorruptible God into an image like corruptible man, and of birds, and four-footed things, and creeping things.
Because whom he foreknew, he also predestined to be of similar nature of the form of his Son, in order for him to be the firstborn son among many brothers. And whom he predestined, these he also called, and whom he called, these he also made righteous, and whom he made righteous, these he also glorified.
of whom are the fathers, and from whom (according to flesh) is the Christ, God who is over all is blessed into the ages. Truly.
And if God, wanting to show his wrath, and to make his power known, endured with much longsuffering vessels of wrath prepared for destruction,
And just as Isaiah has foretold, Unless Lord of hosts had left us a seed, we would have become as Sodom, and would have been made like Gomorrah.
O the depth of wealth, both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways beyond finding out! For who has known the mind of Lord? Or who became his counselor? read more. Or who first gave to him, and it will be repaid to him? Because from him, and through him, and for him, are all things. To him is the glory into the ages. Truly.
For what man knows the things of the man, except the spirit of the man in him? And so nobody knows the things of God except the Spirit of God.
Know ye not that ye are a temple of God and the Spirit of God dwells in you?
Blessed is the God and Father of our Lord Jesus Christ, the Father of mercies and God of all encouragement,
and will be for a Father to you, and ye will be for sons and daughters to me, says Lord Almighty.
But God, being rich in mercy, through his great love that he loved us,
who, existing in the form of God, did not consider being equal to God something to seize and hold.
and that every tongue should acknowledge that Jesus Christ is Lord, to the glory of God the Father.
who is an image of the invisible God, the firstborn of all creation.
which he will show in his own times, the blessed and only Potentate, the King of those who are kings, and Lord of those who are lords,
But toward the Son, Thy throne, O God, is into the age of the age. The scepter of thy kingdom is a scepter of straightness.
And thou will roll them up as a mantle, and they will be changed. But thou are the same, and thy years will not cease.
And there is no creature concealed from his presence, but all things are naked and vulnerable to his eyes, before whom is the word to us.
Let us hold firm the affirmation of the hope unwavering, for he who promised is faithful.
Let no man say when he is tempted, I am tempted by God, for God is without temptation of evils, and he himself tempts no man.
Every good gift and every perfect endowment is from above, coming down from the Father of lights, with whom there is no variation nor shadow of turning.
Behold the wage of the workmen who reaped your fields. The man who was defrauded by you cries out. And the outcries of those who reaped have entered into the ears of Lord of hosts.
And this is the message that we have heard from him and declare to you, that God is light, and in him is no darkness at all.
He who does not love does not know God, because God is love.
I am the Alpha and the Omega, says Lord, the God who is and who was and who is coming, the Almighty.
And the four beings, one by one, each having six wings, are full of eyes around and inside. And they have no cessation day and night, saying, Holy, holy, holy, Lord, the Almighty God, he was, and who is, and who is coming.
And the four beings, one by one, each having six wings, are full of eyes around and inside. And they have no cessation day and night, saying, Holy, holy, holy, Lord, the Almighty God, he was, and who is, and who is coming.
saying, We thank thee, Lord God Almighty, who is and was, because thou have taken thy great power and reigned.
And they sing the song of Moses the bondman of God, and the song of the Lamb, saying, Great and marvelous are thy works, Lord God Almighty, righteous and TRUE are thy ways, thou King of the nations.
And I heard the altar saying, Yea, Lord God Almighty, TRUE and righteous are thy judgments.
For they are spirits of demons, doing signs that go forth to the kings of the whole world, to gather them together to the battle of that great day of the Almighty God.
And a sharp two-edged sword comes out of his mouth, so that he would smite the nations by it. And he will tend them with a rod of iron. And he treads the winepress of the wine of the wrath of the anger of the Almighty God.
Smith
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord. Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength, as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs.
See Jehovah
The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect, and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it referred to the trinity of persons in the Godhead hardly finds now a supporter among scholars. It is either what grammarians call the plural of majesty, or it denotes the fullness of divine strength, the sum of the powers displayed by God. Jehovah denotes specifically the one true God, whose people the Jews were, and who made them the guardians of his truth. The name is never applied to a false god, nor to any other being except one, the ANGEL-JEHOVAH who is thereby marked as one with God, and who appears again in the New Covenant as "God manifested in the flesh." Thus much is clear; but all else is beset with difficulties. At a time too early to be traced, the Jews abstained from pronouncing the name, for fear of its irreverent use. The custom is said to have been founded on a strained interpretation of
and the phrase there used, "THE NAME" (Shema), is substituted by the rabbis for the unutterable word. In reading the Scriptures they substituted for it the word ADONAI (Lord), from the translation of which by Kurios in the LXX., followed by the Vulgate, which uses Dominus, we have the LORD of our version. The substitution of the word Lord is most unhappy, for it in no way represents the meaning of the sacred name. The key to the meaning of the name is unquestionably given in God's revelation of himself to Moses by the phrase "I AM THAT I AM,"
See Lord
We must connect the name Jehovah with the Hebrew substantive verb to be, with the inference that it expresses the essential, eternal, unchangeable being of Jehovah. But more, it is not the expression only, or chiefly, of an absolute truth: it is a practical revelation of God, in his essential, unchangeable relation to this chosen people, the basis of his covenant.
See Verses Found in Dictionary
And when Abram was ninety-nine years old, LORD appeared to Abram, and said to him, I am God Almighty, walk before me, and be thou perfect.
And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou may be a company of peoples,
And God said to Moses, I AM WHO I AM. And he said, Thus shall thou say to the sons of Israel, I AM has sent me to you.
And I appeared to Abraham, to Isaac, and to Jacob, as God Almighty, but I was not known to them by my name LORD.
And I appeared to Abraham, to Isaac, and to Jacob, as God Almighty, but I was not known to them by my name LORD.
Watsons
GOD, an immaterial, intelligent, and free Being; of perfect goodness, wisdom, and power; who made the universe, and continues to support it, as well as to govern and direct it, by his providence. Philologists have hitherto considered the word God as being of the same signification with good; and this is not denied by M. Hallenberg. But he thinks that both words originally denoted unity; and that the root is ???, unus; whence the Syriac Chad and Gada; the Arabic Ahd and Gahd; the Persic Choda and Chuda; the Greek ?????? and ?????; the Teutonic Gud; the German Gott; and our Saxon God. The other names of God, this author thinks, are referable to a similar origin.
2. By his immateriality, intelligence, and freedom, God is distinguished from Fate, Nature, Destiny, Necessity, Chance, Anima Mundi, and from all the other fictitious beings acknowledged by the Stoics, Pantheists, Spinosists, and other sorts of Atheists. The knowledge of God, his nature, attributes, word, and works, with the relations between him and his creatures, makes the subject of the extensive science called theology. In Scripture God is defined by, "I am that I am, Alpha and Omega; the Beginning and End of all things." Among philosophers, he is defined a Being of infinite perfection; or in whom there is no defect of any thing which we conceive may raise, improve, or exalt his nature. He is the First Cause, the First Being, who has existed from the beginning, has created the world, or who subsists necessarily, or of himself.
3. The plain argument, says Maclaurin, in his "Account of Sir I. Newton's Philosophical Discoveries," for the existence of the Deity, obvious to all, and carrying irresistible conviction with it, is from the evident contrivance and fitness of things for one another, which we meet with throughout all parts of the universe. There is no need of nice or subtle reasonings in this matter; a manifest contrivance immediately suggests a contriver. It strikes us like a sensation; and artful reasonings against it may puzzle us, but it is without shaking our belief. No person, for example that knows the principles of optics, and the structure of the eye, can believe that it was formed without skill in that science; or that the ear was formed without the knowledge of sounds; or that the male and female in animals were not formed for each other, and for continuing the species. All our accounts of nature are full of instances of this kind. The admirable and beautiful structure of things for final causes, exalts our idea of the Contriver; the unity of design shows him to be one. The great motions in the system performed with the same facility as the least, suggest his almighty power, which gave motion to the earth and the celestial bodies with equal ease as to the minutest particles. The subtilty of the motions and actions in the internal parts of bodies, shows that his influence penetrates the inmost recesses of things, and that he is equally active and present every where. The simplicity of the laws that prevail in the world, the excellent disposition of things, in order to obtain the best ends, and the beauty which adorns the work of nature, far superior to any thing in art, suggest his consummate wisdom. The usefulness of the whole scheme, so well contrived for the intelligent beings that enjoy it, with the internal disposition and moral structure of these beings themselves, shows his unbounded goodness. These are arguments which are sufficiently open to the views and capacities of the unlearned, while at the same time they acquire new strength and lustre from the discoveries of the learned. The Deity's acting and interposing in the universe, show that he governs as well as formed it; and the depth of his counsels, even in conducting the material universe, of which a great part surpasses our knowledge, keeps up an reward veneration and awe of this great Being, and disposes us to receive what may be otherwise revealed to us concerning him. It has been justly observed, that some of the laws of nature now known to us must have escaped us if we had wanted the sense of seeing. It may be in his power to bestow upon us other senses, of which we have at present no idea; without which it may be impossible for us to know all his works, or to have more adequate ideas of himself. In our present state, we know enough to be satisfied of our dependency upon him, and of the duty we owe to him, the Lord and Disposer of all things. He is not the object of sense; his essence, and, indeed, that of all other substances, are beyond the reach of all our discoveries; but his attributes clearly appear in his admirable works. We know that the highest conceptions we are able to form of them, are still beneath his real perfections; but his power and dominion over us, and our duty toward him, are manifest.
4. Though God has given us no innate ideas of himself, says Mr. Locke, yet, having furnished us with those faculties our minds are endowed with, he hath not left himself without a witness; since we have sense, perception, and reason, and cannot want a clear proof of him as long as we carry ourselves about us, To show, therefore, that we are capable of knowing, that is, of being certain that there is a God, and how we may come by this certainty, I think we need go no farther than ourselves, and that undoubted knowledge we have of our own existence. I think it is beyond question, that man has a clear perception of his own being; he knows certainly that he exists, and that he is something. In the next place, man knows, by an intuitive certainty, that bare nothing can no more produce any real being, than it can be equal to two right angles. If, therefore, we know there is some real Being, it is an evident demonstration, that from eternity there has been something; since what was not from eternity had a beginning; and what had a beginning must be produced by something else. Next it is evident, that what has its being from another must also have all that which is in, and belongs to, its being from another too; all the powers it has must be owing to, and derived from, the same source. This eternal source, then, of all being, must be also the source and original of all power; and so this eternal Being must be also the most powerful. Again: man finds in himself perception and knowledge: we are certain, then, that there is not only some Being, but some knowing, intelligent Being, in the world. There was a time, then, when there was no knowing Being, or else there has been a knowing Being from eternity. If it be said there was a time when that eternal Being had no knowledge, I reply, that then it is impossible there should have ever been any knowledge; it being as impossible that things wholly void of knowledge, and operating blindly, and without any perception, should produce a knowing Being, as it is impossible that a triangle should make itself three angles bigger than two right ones. Thus from the consideration of ourselves, and what we infallibly find in our own constitutions, our reason leads us to the knowledge of this certain and evident truth, that there is an eternal, most powerful, and knowing Being, which, whether any one will call God, it matters not. The thing is evident; and from this idea, duly considered, will easily be deduced all those other attributes we ought to ascribe to this eternal Being. From what has been said, it is plain to me, that we have a more certain knowledge of the existence of a God, than of any thing our senses have not immediately discovered to us. Nay, I presume I may say that we more certainly know that there is a God, than that there is any thing else without us. When I say we know, I mean, there is such a knowledge within our reach, which we cannot miss, if we will but apply our minds to that as we do to several other inquiries. It being then unavoidable for all rational creatures to conclude that something has existed from eternity, let us next see what kind of thing that must be. There are but two sorts of beings in the world that man knows or conceives; such as are purely material without sense or perception, and sensible, perceiving beings, such as we find ourselves to be. These