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 unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto 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 unto thee, O Jehovah, 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 Jehovah before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.
And Jehovah passed by before him, and proclaimed, Jehovah, Jehovah, a God merciful and gracious, slow to anger, and abundant in lovingkindness and truth, keeping lovingkindness for thousands, forgiving iniquity and transgression and sin; and that will by no means clear the guilty , visiting the iniquity of the fathers upon the children, and upon the children's children, upon the third and upon the fourth generation.
And they fell upon their faces, and said, O God, the God of the spirits of all flesh, shall one man sin, and wilt thou be wroth with all the congregation?
Hear, O Israel: Jehovah our God is one Jehovah:
For Jehovah your God, he is God of gods, and Lord of lords, the great God, the mighty, and the terrible, who regardeth not persons, nor taketh reward.
Yea, of a surety, God will not do wickedly, Neither will the Almighty pervert justice.
The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works; There is none that doeth good.
They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed:
Thus saith Jehovah, the King of Israel, and his Redeemer, Jehovah 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 asunder the nations; And the eternal mountains were scattered; The everlasting hills did bow; His goings were as of old.
saying with a great voice, Worthy is the Lamb that hath been slain to receive the power, and riches, and wisdom, and might and honor, and glory, and blessing.
saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and might, be unto our God for ever and ever. Amen.
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 waste 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 unto Jehovah, God Most High, possessor of heaven and earth,
And when Abram was ninety years old and nine, Jehovah appeared to Abram, and said unto him, I am God Almighty; walk before me, and be thou perfect.
Except the God of my father, the God of Abraham, and the Fear of Isaac, had been with me, surely now hadst thou sent me away empty. God hath seen mine affliction and the labor of my hands, and rebuked thee yesternight.
The God of Abraham, and the God of Nahor, the God of their father, judge betwixt us. And Jacob sware by the Fear of his father Isaac.
And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? What shall I say unto them? And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you. read more. And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, Jehovah, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name forever, and this is my memorial unto all generations.
Who is like unto thee, O Jehovah, among the gods? Who is like thee, glorious in holiness, Fearful in praises, doing wonders?
And Jehovah passed by before him, and proclaimed, Jehovah, Jehovah, a God merciful and gracious, slow to anger, and abundant in lovingkindness and truth, keeping lovingkindness for thousands, forgiving iniquity and transgression and sin; and that will by no means clear the guilty , visiting the iniquity of the fathers upon the children, and upon the children's children, upon the third and upon the fourth generation.
Jehovah make his face to shine upon thee, and be gracious unto thee: Jehovah lift up his countenance upon thee, and give thee peace. read more. So shall they put my name upon the children of Israel; and I will bless them.
For thou hast made him but little lower than God, And crownest him with glory and honor.
By the word of Jehovah were the heavens made, And all the host of them by the breath of his mouth.
God standeth in the congregation of God; He judgeth 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 princes.
Let all them be put to shame that serve graven images, That boast themselves of idols: Worship him, all ye gods.
Thou sendest forth thy Spirit, they are created; And thou renewest the face of the ground.
Jehovah 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 was I 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, as 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, my'sons, hearken unto me; For blessed are they that keep my ways.
Who hath ascended up into heaven, and descended? Who hath gathered the wind in his fists? Who hath bound the waters in his garment? Who hath established all the ends of the earth? What is his name, and what is his son's name, if thou knowest?
And one cried unto another, and said, Holy, holy, holy, is Jehovah of hosts: the whole earth is full of his glory.
Behold, I send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, will suddenly come to his temple; and the messenger of the covenant, whom ye desire, behold, he cometh, saith Jehovah of hosts.
All things were made through him; and without him was not anything made that hath been made.
And my God shall supply every need of yours according to his riches in glory in Christ Jesus.
Put to death therefore your members which are upon the earth: fornication, uncleanness, passion, evil desire, and covetousness, 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 Jehovah God made earth and heaven.
And they heard the voice of Jehovah God walking in the garden in the cool of the day: and the man and his wife hid themselves from the presence of Jehovah God amongst the trees of the garden.
And Jehovah God said, Behold, the man is 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 for ever-
And Adam knew his wife again; and she bare a son, and called his name Seth. For,'said she , God hath appointed me another seed instead of Abel; for Cain slew him. And to Seth, to him also there was born a son; and he called his name Enosh. Then began men to call upon the name of Jehovah.
And it repented Jehovah that he had made man on the earth, and it grieved him at his heart.
And Jehovah 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 withholden from them, which they purpose to do.
And Abram passed through the land unto the place of Shechem, unto 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 there an altar unto Jehovah.
And they returned, and came to En-mishpat (the same is Kadesh), and smote all the country of the Amalekites, and also the Amorites, that 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 years old and nine, Jehovah appeared to Abram, and said unto him, I am God Almighty; walk before me, and be thou perfect.
And Jehovah appeared unto 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 mayest be a company of peoples.
I am the God of Beth-el, where thou anointedst a pillar, where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy nativity.
And now, though thou wouldest needs be gone, because thou sore longedst after thy father's house, yet wherefore hast thou stolen my gods?
And Jacob was left alone; and there wrestled a man with him until the breaking of the day.
And he built there an altar, and called the place El-beth-el; because there God was revealed unto him, when he fled from the face of his brother.
Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt.
And God spake unto Moses, and said unto him, I am Jehovah: and I appeared unto Abraham, unto Isaac, and unto Jacob, as God Almighty; but by my name Jehovah I was not known to them.
And Amram took him Jochebed his father's sister to wife; and she bare him Aaron and Moses: and the years of the life of Amram were a hundred and thirty and seven years.
Jehovah is my strength and song, And he is become my salvation: This is my God, and I will praise him; My father's God, and I will exalt him. Jehovah is a man of war: Jehovah is his name.
And Moses went up unto God, and Jehovah called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel:
Thou shalt not bow down thyself unto them, nor serve them, for I Jehovah thy God am a jealous God, visiting the iniquity of the fathers upon the children, upon the third and upon the fourth generation of them that 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.
Wherefore it is said in the book of the Wars of Jehovah, Vaheb in Suphah, And the valleys of the Arnon,
He saith, who heareth the words of God, Who seeth 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 saith, And the man whose eye was closed saith;
Unto thee it was showed, that thou mightest know that Jehovah he is God; there is none else besides him.
Know therefore this day, and lay it to thy heart, that Jehovah he is God in heaven above and upon the earth beneath; there is none else.
Hear, O Israel: Jehovah our God is one Jehovah:
Behold, unto Jehovah thy God belongeth heaven and the heaven of heavens, the earth, with all that is therein.
Take you twelve men out of the people, out of every tribe a man, and command ye them, saying, Take you hence 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 lodge this night. read more. Then Joshua called the twelve men, whom he had prepared of the children of Israel, out of every tribe a man: and Joshua said unto them, Pass over before the ark of Jehovah your God into the midst of the Jordan, and take you up every man of you a stone upon his shoulder, according unto the number of the tribes of the children of Israel; that this may be a sign among you, that, when your children ask in time to come, saying, What mean ye by these stones? then ye shall say unto them, Because the waters of the Jordan were cut off before the ark of the covenant of Jehovah; when it passed over the Jordan, the waters of the Jordan were cut off: and these stones shall be for a memorial unto the children of Israel for ever. And the children of Israel did so as Joshua commanded, and took up twelve stones out of the midst of the Jordan, as Jehovah spake unto Joshua, according to the number of the tribes of the children of Israel; and they carried them over with them unto the place where they lodged, and laid them down there.
And those twelve stones, which they took out of the Jordan, did 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 asses, and his sheep, and his tent, and all that he had: and they brought them up unto the valley of Achor.
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 Jehovah.
Curse ye Meroz, said the angel of Jehovah. Curse ye bitterly the inhabitants thereof, Because they came not to the help of Jehovah, To the help of Jehovah against the mighty.
And the weight of the golden ear-rings 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 that were about their camels necks.
And he restored the eleven hundred pieces of silver to his mother; and his mother said, I verily dedicate the silver unto Jehovah from my hand for my son, to make a graven image and a molten image: now therefore I will restore it unto thee.
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 answered the five men that went to spy out the country of Laish, and said unto their brethren, 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 ye have to do.
And the men of Beth-shemesh said, Who is able to stand before Jehovah, 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 unto her, Be not afraid: for what seest thou? And the woman said unto Saul, I see a god coming up out of the earth.
And the king said unto her, Be not afraid: for what seest thou? And the woman said unto Saul, I see a god coming up out of the earth.
But will God in very deed dwell on the earth? behold, heaven and the heaven of heavens cannot contain thee; how much less this house that I have builded!
Whereupon the king took counsel, and made two calves of gold; and he said unto 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: Jehovah said unto me, Thou art my son; This day have I begotten thee.
I will give thanks unto Jehovah according to his righteousness, And will sing praise to the name of Jehovah Most High.
The wicked, in the pride of his countenance,'saith , He will not require it . All his thoughts are, There is no God.
The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works; There is none that doeth good.
Jehovah 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 hath said in his heart, There is no God. Corrupt are they, and have done abominable iniquity; There is none that doeth good.
I will cry unto God Most High, Unto God that performeth all things for me.
Sing unto God, sing praises to his name: Cast up a highway for him that rideth through the deserts; His name is Jehovah; and exult ye before him.
God standeth in the congregation of God; He judgeth among the gods.
They know not, neither do they understand; They walk to and fro in darkness: All the foundations of the earth are shaken.
They know not, neither 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, children that deal corruptly! they have forsaken Jehovah, they have despised the Holy One of Israel, they are estranged and gone backward.
Except Jehovah of hosts had left unto us a very small remnant, we should have been as Sodom, we should have been like unto Gomorrah.
In the year that king Uzziah died I saw the Lord sitting upon a throne, high and lifted up; and his train filled the temple.
And one cried unto another, and said, Holy, holy, holy, is Jehovah of hosts: the whole earth is full of his glory.
And one cried unto another, and said, Holy, holy, holy, is Jehovah of hosts: the whole earth is full of his glory.
And the Spirit of Jehovah 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 Jehovah.
How art thou fallen from heaven, O day-star, son of the morning! how art thou cut down to the ground, that didst lay low the nations!
And it shall come to pass in that day, that Jehovah will punish the host of the high ones on high, and the kings of the earth upon the earth.
Trust ye in Jehovah for ever; for in Jehovah, even Jehovah, 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 Jehovah of hosts, the God of Israel, that sittest above the cherubim, thou art the God, even thou alone, of all the kingdoms of the earth; thou hast made heaven and earth.
Who hath 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 that sitteth above the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in;
Hast thou not known? hast thou not heard? The everlasting God, Jehovah, the Creator of the ends of the earth, fainteth not, neither is weary; there is no searching of his understanding.
Who hath wrought and done it, calling the generations from the beginning? I, Jehovah, the first, and with the last, I am he.
Thus saith God Jehovah, he that created the heavens, and stretched them forth; he that spread abroad the earth and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein:
Ye are my witnesses, saith Jehovah, 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, neither shall there be after me.
Thus saith Jehovah, the King of Israel, and his Redeemer, Jehovah of hosts: I am the first, and I am the last; and besides me there is no God.
Thus saith Jehovah, thy Redeemer, and he that formed thee from the womb: I am Jehovah, that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth (who is with me?);
I am Jehovah, and there is none else; besides me there is no God. I will gird thee, though thou hast 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 have I commanded.
For thus saith Jehovah that created the heavens, the God that formed the earth and made it, that established it and created it not a waste, that formed it to be inhabited: I am Jehovah; and there is none else.
Bel boweth down, Nebo stoopeth; 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 hath laid the foundation of the earth, and my right hand hath spread out the heavens: when I call unto them, they stand up together.
Come ye near unto me, hear ye this; from the beginning I have not spoken in secret; from the time that it was, there am I: and now the Lord Jehovah hath sent me, and his Spirit.
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 doth it appertain; forasmuch as among all the wise men of the nations, and in all their royal estate, there is none like unto thee.
Can any hide himself in secret places so that I shall not see him? saith Jehovah. Do not I fill heaven and earth? saith Jehovah.
and I brought them into the house of Jehovah, into the chamber of the sons of Hanan the son of Igdaliah, the man of God, which was by the chamber of the princes, which was above the chamber of Maaseiah the son of Shallum, the keeper of the threshold.
nor to build houses for us to dwell in; neither have we vineyard, nor field, nor seed:
I have sent also unto 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 land which I have given to you and to your fathers: but ye have not inclined your ear, nor hearkened unto me.
Then Nebuchadnezzar came near to the mouth of the burning fiery furnace: he spake and said, Shadrach, Meshach, and Abed-nego, ye servants of the Most High God, come forth, and come hither. Then Shadrach, Meshach, and Abed-nego came forth out of the midst of the fire.
It hath seemed good unto me to show the signs and wonders that the Most High God hath 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 would he slew, and whom he would he kept alive; and whom he would he raised up, and whom he would he put down. 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 asses; he was fed with grass like oxen, and his body was wet with the dew of heaven; until he knew that the Most High God ruleth in the kingdom of men, and that he setteth up over it whomsoever he will.
And the king commanded, and they brought those men that had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces, before they came to the bottom of the den.
For the children of Israel shall abide many days without king, and without prince, 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 Jehovah your God, and there is none else; and my people shall never be put to shame.
For, lo, he that formeth the mountains, and createth the wind, and declareth unto man what is his thought; that maketh the morning darkness, and treadeth upon the high places of the Earth-jehovah, the God of hosts, is his name.
Therefore will I cause you to go into captivity beyond Damascus, saith Jehovah, whose name is the God of hosts.
And your eyes shall see, and ye shall say, Jehovah be magnified beyond the border of Israel.
For from the rising of the sun even unto the going down of the same my name'shall be great among the Gentiles; and in every place incense'shall be offered unto my name, and a pure offering: for my name'shall be great among the Gentiles, saith Jehovah of hosts.
But cursed be the deceiver, who hath in his flock a male, and voweth, and sacrificeth unto the Lord a blemished thing; for I am a great King, saith Jehovah of hosts, and my name is terrible among the Gentiles.
that ye may be sons of your Father who is in heaven: for he maketh his sun to rise on the evil and the good, and sendeth rain on the just and the unjust.
After this manner therefore pray ye. Our Father who art in heaven, Hallowed be thy name.
He that loveth father or mother more than me is not worthy of me; and he that loveth son or daughter more than me is not worthy of me.
All things have been delivered unto me of my Father: and no one knoweth the Son, save the Father; neither doth any know the Father, save the Son, and he to whomsoever the Son willeth to reveal him.
All things have been delivered unto me of my Father: and no one knoweth the Son, save the Father; neither doth any know the Father, save the Son, and he to whomsoever the Son willeth to reveal him. Come unto me, all ye that labor and are heavy laden, and I will give you rest. read more. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.
Verily I say unto you, what things soever ye shall bind on earth shall be bound in heaven; and what things soever ye shall loose on earth shall be loosed in heaven.
And call no man your father on the earth: for one is your Father, even he who is in heaven.
But of that day and hour knoweth no one, not even the angels of heaven, neither the Son, but the Father only.
Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:
And Jesus came to them and spake unto them, saying, All authority hath been given unto me in heaven and on earth. Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit:
Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit:
Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit:
Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit:
Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit:
Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit:
And a voice came out of the heavens, Thou art my beloved Son, in thee I am well pleased.
And Jesus seeing their faith saith unto the sick of the palsy, Son, thy sins are forgiven.
But that ye may know that the Son of man hath authority on earth to forgive sins (he saith to the sick of the palsy),
And the unclean spirits, whensoever they beheld him, fell down before him, and cried, saying, Thou art the Son of God.
and to have authority to cast out demons:
And with many such parables spake he the word unto them, as they were able to hear it;
and crying out with a loud voice, he saith, What have I to do with thee, Jesus, thou Son of the Most High God? I adjure thee by God, torment me not.
And he said unto her, Let the children first be filled: for it is not meet to take the children's bread and cast it to the dogs.
For whosoever shall be ashamed of me and of my words in this adulterous and sinful generation, the Son of man also shall be ashamed of him, when he cometh in the glory of his Father with the holy angels.
And there came a cloud overshadowing them: and there came a voice out of the cloud, This is my beloved Son: hear ye him.
But of that day or that hour knoweth no one, not even the angels in heaven, neither the Son, but the Father.
But of that day or that hour knoweth no one, not even the angels in heaven, neither the Son, but the Father.
He shall be great, and shall be called the Son of the Most High: and the Lord God shall give unto him the throne of his father David:
And the angel answered and said unto her, The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee: wherefore also the holy thing which is begotten shall be called the Son of God.
For he that is mighty hath done to me great things; And holy is his name.
Yea and thou, child, shalt be called the prophet of the Most High: For thou shalt go before the face of the Lord to make ready his ways;
But love your enemies, and do them good, and lend, never despairing; and your reward shall be great, and ye shall be sons of the Most High: for he is kind toward the unthankful and evil.
But love your enemies, and do them good, and lend, never despairing; and your reward shall be great, and ye shall be sons of the Most High: for he is kind toward the unthankful and evil.
All things have been delivered unto me of my Father: and no one knoweth who the Son is, save the Father; and who the Father is, save the Son, and he to whomsoever the Son willeth to reveal him .
All things have been delivered unto me of my Father: and no one knoweth who the Son is, save the Father; and who the Father is, save the Son, and he to whomsoever the Son willeth to reveal him .
And he said unto them, When ye pray, say, Father, Hallowed be thy name. Thy kingdom come.
If any man cometh unto me, and hateth not his own father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.
But from henceforth shall the Son of man be seated at the right hand of the power of God.
For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life.
For as the Father hath life in himself, even so gave he to the Son also to have life in himself:
I and the Father are one.
I and the Father are one.
And I, if I be lifted up from the earth, will draw all men unto myself.
I have yet many things to say unto you, but ye cannot bear them now.
Jesus saith to her, Touch me not; for I am not yet ascended unto the Father: but go unto my brethren, and say to them, I ascend unto my Father and your Father, and my God and your God.
whose soever sins ye forgive, they are forgiven unto them; whose soever'sins ye retain, they are retained.
And Peter'said unto them, Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit.
for as yet it was fallen upon none of them: only they had been baptized into the name of the Lord Jesus.
And he commanded them to be baptized in the name of Jesus Christ. Then prayed they him to tarry certain days.
The same following after Paul and us cried out, saying, These men are servants of the Most High God, who proclaim unto you the way of salvation.
for in him we live, and move, and have our being; as certain even of your own poets have said, For we are also his offspring.
And when they heard this, they were baptized into the name of the Lord Jesus.
Or are ye ignorant that all we who were baptized into Christ Jesus were baptized into his death?
But ye are not in the flesh but in the Spirit, if so be that the Spirit of God dwelleth in you. But if any man hath not the Spirit of Christ, he is none of his.
And, as Isaiah hath said before, Except the Lord of Sabaoth had left us a seed, We had become as Sodom, and had been made like unto Gomorrah.
For though there be that are called gods, whether in heaven or on earth; as there are gods many, and lords many;
and were all baptized unto Moses in the cloud and in the sea;
But I say , that the things which the Gentiles sacrifice, they sacrifice to demons, and not to God: and I would not that ye should have communion with demons.
For we must all be made manifest before the judgment-seat of Christ; that each one may receive the things done in the body, according to what he hath done, whether it be good or bad.
The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with you all.
The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with you all.
The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with you all.
For as many of you as were baptized into Christ did put on Christ.
God, having of old time spoken unto the fathers in the prophets by divers portions and in divers manners,
For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him,
For such a high priest became us, holy, guileless, undefiled, separated from sinners, and made higher than the heavens;
Furthermore, we had the fathers of our flesh to chasten us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?
Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, neither shadow that is cast by turning.
Behold, the hire of the laborers who mowed your fields, which is of you kept back by fraud, crieth out: and the cries of them that reaped have entered into the ears of the Lord of Sabaoth.
And if ye call on him as Father, who without respect of persons judgeth according to each man's work, pass the time of your sojourning in fear:
We are of God: he that knoweth God heareth us; he who is not of God heareth us not. By this we know the spirit of truth, and the spirit of error.
Herein was the love of God manifested in us, that God hath sent his only begotten Son into the world that we might live through him.
and he shall rule them with a rod of iron, as the vessels of the potter are broken to shivers; as I also have received of 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/asv'>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/asv'>Ac 5:3-4,'/Acts/9/type/asv'>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 waste and void; and darkness was upon the face of the deep: and the Spirit of God moved upon the face of the waters.
And they that went in, went in male and female of all flesh, as God commanded him: and Jehovah shut him in.
and blessed be God Most High, who hath delivered thine enemies into thy hand. And he gave him a tenth of all.
And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest 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 unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.
and I appeared unto Abraham, unto Isaac, and unto Jacob, as God Almighty; but by my name Jehovah I was not known to them.
And I will bring you in unto the land which I sware to give to Abraham, to Isaac, and to Jacob; and I will give it you for a heritage: I am Jehovah.
Thou shalt not revile God, nor curse a ruler of thy people.
And Jehovah passed by before him, and proclaimed, Jehovah, Jehovah, a God merciful and gracious, slow to anger, and abundant in lovingkindness and truth,
And Jehovah passed by before him, and proclaimed, Jehovah, Jehovah, a God merciful and gracious, slow to anger, and abundant in lovingkindness and truth,
Turn ye not unto idols, nor make to yourselves molten gods: I am Jehovah your God.
And he that blasphemeth the name of Jehovah, he shall surely be put to death; all the congregation shall certainly stone him: as well the sojourner, as the home-born, when he blasphemeth the name of Jehovah , shall be put to death.
And I prayed unto Jehovah, and said, O Lord Jehovah, destroy not thy people and thine inheritance, that thou hast redeemed through thy greatness, that thou hast brought forth out of Egypt with a mighty hand.
When the Most High gave to the nations their inheritance, When he separated the children of men, He set the bounds of the peoples According to the number of the children of Israel.
The Mighty One, God, Jehovah, the Mighty One, God, Jehovah, he knoweth; and Israel he shall know: if it be in rebellion, or if in trespass against Jehovah (save thou us not 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 Jehovah searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever.
They clave to their brethren, their nobles, 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 Jehovah our Lord, and his ordinances and his statutes;
But as for me, I would seek unto God, And unto God would I commit my cause;
For the arrows of the Almighty are within me, The poison whereof my spirit drinketh up: The terrors of God do set themselves in array against me.
To him that is ready to faint kindness'should be showed from his friend; Even to him that forsaketh the fear of the Almighty.
Why are times not laid up by the Almighty? And why do not they that know him see his days?
I will give thanks unto Jehovah according to his righteousness, And will sing praise to the name of Jehovah Most High.
My God, my God, why hast thou forsaken me? Why art thou so far from helping me, and from the words of my groaning?
Ascribe unto Jehovah, O ye sons of the mighty, Ascribe unto Jehovah glory and strength.
Into thy hand I commend my spirit: Thou hast redeemed me, O Jehovah, thou God of truth.
Thy lovingkindness, O Jehovah, is in the heavens; Thy faithfulness reacheth unto the skies.
God reigneth over the nations: God sitteth upon his holy throne.
Sing unto God, sing praises to his name: Cast up a highway for him that rideth through the deserts; His name is Jehovah; and exult ye before him.
God is unto us a God of deliverances; And unto Jehovah the Lord belongeth escape from death.
There shall no strange god be in thee; Neither shalt thou worship any foreign god.
God standeth in the congregation of God; He judgeth 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 Jehovah, Art the Most High over all the earth.
That they may know that thou alone, whose name is Jehovah, Art 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: Lovingkindness and truth go before thy face.
Before the mountains were brought forth, Or ever thou hadst formed the earth and the world, Even from everlasting to everlasting, thou art God.
Exalt ye Jehovah our God, And worship at his footstool: Holy is he.
O Jehovah, how manifold are thy works! In wisdom hast thou made them all: The earth is full of thy riches.
Whither shall I go from thy Spirit? Or whither shall I flee from thy presence? If I ascend up into heaven, thou art there: If I make my bed in Sheol, behold, thou art there. read more. If I take the wings of the morning, And dwell in the uttermost parts of the sea; Even there shall thy hand lead me, And thy right hand shall hold me.
For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace.
For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace.
Behold, God is my salvation; I will trust, and will not be afraid; for Jehovah, even Jehovah, is my strength and song; and he is 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, saith the Lord, Jehovah of hosts.
Trust ye in Jehovah for ever; for in Jehovah, even Jehovah, is an everlasting rock.
Trust ye in Jehovah for ever; for in Jehovah, even Jehovah, is an everlasting rock.
I am Jehovah, that is my name; and my glory will I not give to another, neither my praise unto graven images. Behold, the former things are come to pass, and new things do I declare; before they spring forth I tell you of them.
Thus saith thy Lord Jehovah, and thy God that pleadeth 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 shalt 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 hast forsaken Jehovah thy God, and that my fear is not in thee, saith the Lord, Jehovah of hosts.
Am I a God at hand, saith Jehovah, and not a God afar off? Can any hide himself in secret places so that I shall not see him? saith Jehovah. Do not I fill heaven and earth? saith Jehovah.
and give them a charge unto their masters, saying, Thus saith Jehovah of hosts, the God of Israel, Thus shall ye say unto your masters:
As I live, saith the King, whose name is Jehovah 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 ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the lowest of men. This dream I, king Nebuchadnezzar, have seen; and thou, O Belteshazzar, declare the interpretation, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation; but thou art able; for the spirit of the holy gods is in thee. read more. Then Daniel, whose name was Belteshazzar, was stricken dumb 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 said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine adversaries. The tree that thou sawest, which grew, and was strong, whose height reached unto heaven, and the sight thereof to all the earth; whose leaves were fair, and the fruit thereof 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, that art grown and become strong; for thy greatness is grown, and reacheth unto 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 thereof in the earth, even with a band of iron and brass, in the tender grass of the field, and let it be wet with the dew of heaven: and let his portion be with the beasts of the field, till seven times pass over him; this is the interpretation, O king, and it is the decree of the Most High, which is come upon my lord the king: that thou shalt be driven from men, and thy dwelling shall be with the beasts of the field, and thou shalt be made to eat grass as oxen, and shalt be wet with the dew of heaven, and seven times shall pass over thee; till thou know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will. And whereas they commanded to leave the stump of the roots of the tree; thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule. Wherefore, O king, let my counsel be acceptable unto 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 tranquillity. All this came upon the king Nebuchadnezzar. At the end of twelve months he was walking in the royal palace of Babylon. The king spake 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, there fell a voice from heaven,'saying , O king Nebuchadnezzar, to thee it is spoken: The kingdom is departed from thee: and thou shalt be driven from men; and they dwelling shall be with the beasts of the field; thou shalt be made to eat grass as oxen; and seven times shall pass over thee; until thou know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will. The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat 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 claws . And at the end of the days I, Nebuchadnezzar, lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the Most High, and I praised and honored him that liveth for ever; for his dominion is an everlasting dominion, and his kingdom from generation to generation.
And I set my face unto the Lord God, to seek by prayer and supplications, with fasting and sackcloth and ashes.
To the Lord our God belong mercies and forgiveness; for we have rebelled against him;
And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast 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 marvellous things against the God of gods; and he shall prosper till the indignation be accomplished; for that which is determined shall be done.
Therefore thus saith Jehovah, the God of hosts, the 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 wailing.
Art not thou from everlasting, O Jehovah my God, my Holy One? we shall not die. O Jehovah, thou hast ordained him for judgment; and thou, O Rock, hast established him for correction.
For I, Jehovah, change not; therefore ye, O sons of Jacob, are not consumed.
Then shall ye return and discern between the righteous and the wicked, between him that serveth God and him that serveth him not.
But when he thought on these things, behold, an angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Spirit.
Now all this is come to pass, that it might be fulfilled which was spoken by the Lord through the prophet, saying, Behold, the virgin shall be with child, and shall bring forth a son, And they shall call his name Immanuel; which is, being interpreted, God with us. read more. And Joseph arose from his sleep, and did as the angel of the Lord commanded him, and took unto him his wife;
And Jesus looking upon them'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 saith to her, Touch me not; for I am not yet ascended unto the Father: but go unto my brethren, and say to them, I ascend unto my Father and your Father, and my God and your God.
But Peter said, Ananias, why hath Satan filled thy heart to lie to the Holy Spirit, and to keep back part of the price of the land? While it remained, did it not remain thine own? and after it was sold, was it not in thy power? How is it that thou hast conceived this thing in thy heart? thou has not lied unto men, but unto God.
But Peter'said unto her, How is it that ye have agreed together to try the Spirit of the Lord? behold, the feet of them that have buried thy husband are at the door, and they shall carry thee out.
For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse:
For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse:
and changed the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed beasts, and creeping things.
For whom he foreknew, he also foreordained to be conformed to the image of his Son, that he might be the firstborn among many brethren: and whom he foreordained, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.
whose are the fathers, and of whom is Christ as concerning the flesh, who is over all, God blessed for ever. Amen.
What if God, willing to show his wrath, and to make his power known, endured with much longsuffering vessels of wrath fitted unto destruction:
And, as Isaiah hath said before, Except the Lord of Sabaoth had left us a seed, We had become as Sodom, and had been made like unto Gomorrah.
O the depth of the riches both of the wisdom and the knowledge of God! how unsearchable are his judgments, and his ways past tracing out! For who hath known the mind of the Lord? or who hath been his counsellor? read more. or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and unto him, are all things. To him be the glory for ever. Amen.
For who among men knoweth the things of a man, save the spirit of the man, which is in him? even so the things of God none knoweth, save the Spirit of God.
Know ye not that ye are a temple of God, and that the Spirit of God dwelleth in you?
Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort;
And will be to you a Father, And ye shall be to me sons and daughters, saith the Lord Almighty.
but God, being rich in mercy, for his great love wherewith he loved us,
who, existing in the form of God, counted not the being on an equality with God a thing to be grasped,
and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
who is the image of the invisible God, the firstborn of all creation;
which in its own times he shall show, who is the blessed and only Potentate, the King of kings, and Lord of lords;
but of the Son he saith, Thy throne, O God, is for ever and ever; And the sceptre of uprightness is the sceptre of thy kingdom.
And as a mantle shalt thou roll them up, As a garment, and they shall be changed: But thou art the same, And thy years shall not fail.
And there is no creature that is not manifest in his sight: but all things are naked and laid open before the eyes of him with whom we have to do.
let us hold fast the confession of our hope that it waver not; for he is faithful that promised:
Let no man say when he is tempted, I am tempted of God; for God cannot be tempted with evil, and he himself tempteth no man:
Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, neither shadow that is cast by turning.
Behold, the hire of the laborers who mowed your fields, which is of you kept back by fraud, crieth out: and the cries of them that reaped have entered into the ears of the Lord of Sabaoth.
And this is the message which we have heard from him and announce unto you, that God is light, and in him is no darkness at all.
He that loveth not knoweth not God; for God is love.
I am the Alpha and the Omega, saith the Lord God, who is and who was and who is to come, the Almighty.
and the four living creatures, having each one of them six wings, are full of eyes round about and within: and they have no rest day and night, saying, Holy, holy, holy, is the Lord God, the Almighty, who was and who is and who is to come.
and the four living creatures, having each one of them six wings, are full of eyes round about and within: and they have no rest day and night, saying, Holy, holy, holy, is the Lord God, the Almighty, who was and who is and who is to come.
saying, We give thee thanks, O Lord God, the Almighty, who art and who wast; because thou hast taken thy great power, and didst reign.
And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, O Lord God, the Almighty; righteous and true are thy ways, thou King of the ages.
And I heard the altar saying, Yea, O Lord God, the Almighty, true and righteous are thy judgments.
for they are spirits of demons, working signs; which go forth unto the kings of the whole world, to gather them together unto the war of the great day of God, the Almighty.
And out of his mouth proceedeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness of the wrath of God, the Almighty.
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 years old and nine, Jehovah appeared to Abram, and said unto 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 mayest be a company of peoples.
And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.
and I appeared unto Abraham, unto Isaac, and unto Jacob, as God Almighty; but by my name Jehovah I was not known to them.
and I appeared unto Abraham, unto Isaac, and unto Jacob, as God Almighty; but by my name Jehovah I was not known to them.
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