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 him, I AM WHAT I AM: and he said, Say to the children 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 you, O Lord, among the gods? who is like you, in holy glory, to be praised with fear, doing wonders?
And he said, I will make all the light of my being come before you, and will make clear to you what I am; I will be kind to those to whom I will be kind, and have mercy on those on whom I will have mercy.
And the Lord went past before his eyes, saying, The Lord, the Lord, a God full of pity and grace, slow to wrath and great in mercy and faith; Having mercy on thousands, overlooking evil and wrongdoing and sin; he will not let wrongdoers go free, but will send punishment on children for the sins of their fathers, and on their children's children to the third and fourth generation.
Then falling down on their faces they said, O God, the God of the spirits of all flesh, because of one man's sin will your wrath be moved against all the people?
Give ear, O Israel: the Lord our God is one Lord:
For the Lord your God is God of gods and Lord of lords, the great God, strong in power and greatly to be feared, who has no respect for any man's position and takes no rewards:
Truly, God does not do evil, and the Ruler of all is not a false judge.
The foolish man has said in his heart, God will not do anything. They are unclean, they have done evil works; there is not one who does good.
The Lord, the King of Israel, even the Lord of armies who has taken up his cause, says, I am the first and the last, and there is no God but me.
From his high place he sent shaking on the earth; he saw and nations were suddenly moved: and the eternal mountains were broken, the unchanging hills were bent down; his ways are eternal.
Saying with a great voice, It is right to give to the Lamb who was put to death, power and wealth and wisdom and strength and honour and glory and blessing.
So be it. Let blessing and glory and wisdom and praise and honour and power and strength be given to our God for ever and ever. So be it.
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 without form; and it was dark on the face of the deep: and the Spirit of God was moving on the face of the waters.
But Abram said to the king of Sodom, I have taken an oath to the Lord, the Most High God, maker of heaven and earth,
When Abram was ninety-nine years old, the Lord came to him, and said, I am God, Ruler of all; go in my ways and be upright in all things,
If the God of my father, the God of Abraham and the Fear of Isaac, had not been with me, you would have sent me away with nothing in my hands. But God has seen my troubles and the work of my hands, and this night he kept you back.
May the God of Abraham and the God of Nahor, the God of their father, be our judge. Then Jacob took an oath by the Fear of his father Isaac.
And Moses said to God, When I come to the children of Israel and say to them, The God of your fathers has sent me to you: and they say to me, What is his name? what am I to say to them? And God said to him, I AM WHAT I AM: and he said, Say to the children of Israel, I AM has sent me to you. read more. And God went on to say to Moses, Say to the children of Israel, The Lord, the God of your fathers, the God of Abraham, of Isaac, and of Jacob, has sent me to you: this is my name for ever, and this is my sign to all generations.
Who is like you, O Lord, among the gods? who is like you, in holy glory, to be praised with fear, doing wonders?
And the Lord went past before his eyes, saying, The Lord, the Lord, a God full of pity and grace, slow to wrath and great in mercy and faith; Having mercy on thousands, overlooking evil and wrongdoing and sin; he will not let wrongdoers go free, but will send punishment on children for the sins of their fathers, and on their children's children to the third and fourth generation.
May the light of the Lord's face be shining on you in grace: May the Lord's approval be resting on you and may he give you peace. read more. So they will put my name on the children of Israel, and I will give them my blessing.
For you have made him only a little lower than the gods, crowning him with glory and honour.
By the word of the Lord were the heavens made; and all the army of heaven by the breath of his mouth.
God is in the meeting-place of God; he is judging among the gods.
Shamed be all those who give worship to images, and take pride in false gods; give him worship, all you gods.
If you send out your spirit, they are given life; you make new the face of the earth.
The Lord made me as the start of his way, the first of his works in the past. From eternal days I was given my place, from the birth of time, before the earth was. read more. When there was no deep I was given birth, when there were no fountains flowing with water. Before the mountains were put in their places, before the hills was my birth: When he had not made the earth or the fields or the dust of the world. When he made ready the heavens I was there: when he put an arch over the face of the deep: When he made strong the skies overhead: when the fountains of the deep were fixed: When he put a limit to the sea, so that the waters might not go against his word: when he put in position the bases of the earth: Then I was by his side, as a master workman: and I was his delight from day to day, playing before him at all times; Playing in his earth; and my delight was with the sons of men. Give ear to me then, my sons: for happy are those who keep my ways.
Who has gone up to heaven and come down? who has taken the winds in his hands, prisoning the waters in his robe? by whom have all the ends of the earth been fixed? what is his name, and what is his son's name, if you are able to say?
And one said in a loud voice to another, Holy, holy, holy, is the Lord of armies: all the earth is full of his glory.
See, I am sending my servant, and he will make ready the way before me; and the Lord, whom you are looking for, will suddenly come to his Temple; and the angel of the agreement, in whom you have delight, see, he is coming, says the Lord of armies.
All things came into existence through him, and without him nothing was.
And my God will give you all you have need of from the wealth of his glory in Christ Jesus.
Then put to death your bodies which are of the earth; wrong use of the flesh, unclean things, passion, evil desires and envy, which is the worship of strange gods;
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 heaven and the earth when they were made.
And there came to them the sound of the Lord God walking in the garden in the evening wind: and the man and his wife went to a secret place among the trees of the garden, away from the eyes of the Lord God.
And the Lord God said, Now the man has become like one of us, having knowledge of good and evil; and now if he puts out his hand and takes of the fruit of the tree of life, he will go on living for ever.
And Adam had connection with his wife again, and she gave birth to a son to whom she gave the name of Seth: for she said, God has given me another seed in place of Abel, whom Cain put to death. And Seth had a son, and he gave him the name of Enosh: at this time men first made use of the name of the Lord in worship.
And the Lord had sorrow because he had made man on the earth, and grief was in his heart.
And he said, Praise to the Lord, the God of Shem; let Canaan be his servant.
And the Lord said, See, they are all one people and have all one language; and this is only the start of what they may do: and now it will not be possible to keep them from any purpose of theirs.
And Abram went through the land till he came to Shechem, to the holy tree of Moreh. At that time, the Canaanites were still living in the land.
And Abram, moving his tent, came and made his living-place by the holy tree of Mamre, which is in Hebron, and made an altar there to the Lord.
Then they came back to En-mishpat (which is Kadesh), making waste all the country of the Amalekites and of the Amorites living in Hazazon-tamar.
And Melchizedek, king of Salem, the priest of the Most High God, took bread and wine,
And Melchizedek, king of Salem, the priest of the Most High God, took bread and wine,
When Abram was ninety-nine years old, the Lord came to him, and said, I am God, Ruler of all; go in my ways and be upright in all things,
Now the Lord came to him by the holy tree of Mamre, when he was seated in the doorway of his tent in the middle of the day;
And may God, the Ruler of all, give you his blessing, giving you fruit and increase, so that you may become an army of peoples.
I am the God of Beth-el, where you put oil on the pillar and took an oath to me: now then, come out of this land and go back to the country of your birth.
And now, it seems, you are going because your heart's desire is for your father's house; but why have you taken my gods?
Then Jacob was by himself; and a man was fighting with him till dawn.
And there he made an altar, naming the place El-beth-el: because it was there he had the vision of God when he was in flight from his brother.
Come, then, and I will send you to Pharaoh, so that you may take my people, the children of Israel, out of Egypt.
And God said to Moses, I am Yahweh: I let myself be seen by Abraham, Isaac, and Jacob, as God, the Ruler of all; but they had no knowledge of my name Yahweh.
And Amram took Jochebed, his father's sister, as wife; and she gave birth to Aaron and Moses: and the years of Amram's life were a hundred and thirty-seven.
But as for you and your servants, I am certain that even now the fear of the Lord God will not be in your hearts.
The Lord is my strength and my strong helper, he has become my salvation: he is my God and I will give him praise; my father's God and I will give him glory. The Lord is a man of war: the Lord is his name.
And Moses went up to God, and the voice of the Lord came to him from the mountain, saying, Say to the family of Jacob, and give word to the children of Israel:
You may not go down on your faces before them or give them worship: for I, the Lord your God, am a God who will not give his honour to another; and I will send punishment on the children for the wrongdoing of their fathers, to the third and fourth generation of my haters;
And they saw the God of Israel; and under his feet there was, as it seemed, a jewelled floor, clear as the heavens.
So the Lord let himself be turned from his purpose of sending punishment on his people.
As it says in the book of the Wars of the Lord, Vaheb in Suphah, and the valley of the Amon;
He says, whose ears are open to the words of God, who has seen the vision of the Ruler of all, falling down, but having his eyes open:
Then he went on with his story and said, These are the words of Balaam, the son of Beor, the words of him whose eyes are open:
All this he let you see, so that you might be certain that the Lord is God and there is no other.
So today be certain, and keep the knowledge deep in your hearts, that the Lord is God, in heaven on high and here on earth; there is no other God.
Give ear, O Israel: the Lord our God is one Lord:
The Lord your God is ruler of heaven, of the heaven of heavens, and of the earth with everything in it.
Take twelve men from the people, a man for every tribe, And say to them, Take up from the middle of Jordan, from the place where the feet of the priests were resting, twelve stones, and take them over with you and put them down in the place where you take your rest tonight. read more. So Joshua sent for the twelve men, whom he had ready, one man out of every tribe of the children of Israel, And he said to them, Go over before the ark of the Lord your God into the middle of Jordan, and let every one of you take up a stone on his back, one for every tribe of the children of Israel: So that this may be a sign among you; when your children say to you in time to come, What is the reason for these stones? Then you will say to them, Because the waters of Jordan were cut off before the ark of the Lord's agreement; when it went over Jordan the waters of Jordan were cut off: and these stones will be a sign for the children of Israel, keeping it in their memory for ever. So the children of Israel did as Joshua gave them orders, and took twelve stones from the middle of Jordan, as the Lord had said to Joshua, one for every tribe of the children of Israel; these they took across with them to their night's resting-place and put them down there.
And the twelve stones which they took out of Jordan, Joshua put up in Gilgal.
Then Joshua and all Israel took Achan, the son of Zerah, and the silver and the robe and the mass of gold, and his sons and his daughters and his oxen and his asses and his sheep and his tent and everything he had; and they took them up into the valley of Achor.
And Joshua put these words on record, writing them in the book of the law of God; and he took a great stone, and put it up there under the oak-tree which was in the holy place of the Lord.
A curse, a curse on Meroz! said the angel of the Lord. A bitter curse on her townspeople! Because they came not to the help of the Lord, to the help of the Lord among the strong ones.
The weight of the gold ear-rings which he got from them was one thousand, seven hundred shekels of gold; in addition to the moon-ornaments and jewels and the purple robes which were on the kings of Midian, and the chains on their camels' necks.
And he gave back the eleven hundred shekels of silver to his mother, and his mother said, I have made the silver holy to the Lord from me for my son, to make a pictured image and a metal image.
And the man Micah had a house of gods; and he made an ephod and family gods and put one of his sons in the position of priest.
Then the five men who had gone to make a search through the country of Laish, said to their brothers, Have you knowledge that in these houses there is an ephod and family gods and a pictured image and a metal image? So now you see what to do.
And the men of Beth-shemesh said, Who is able to keep his place before the Lord, this holy God? and to whom may he go from us?
And further, the Glory of Israel will not say what is false, and his purpose may not be changed: for he is not a man, whose purpose may be changed.
And the king said to her, Have no fear: what do you see? And the woman said to Saul, I see a god coming up out of the earth.
And the king said to her, Have no fear: what do you see? And the woman said to Saul, I see a god coming up out of the earth.
But is it truly possible that God may be housed on earth? see, heaven and the heaven of heavens are not wide enough to be your resting-place; how much less this house which I have made!
So after taking thought the king made two oxen of gold; and he said to the people, You have been going up to Jerusalem long enough; see! these are your gods, O Israel, who took you out of the land of Egypt.
I will make clear the Lord's decision: he has said to me, You are my son, this day have I given you being.
I will give praise to the Lord for his righteousness; I will make a song to the name of the Lord Most High.
The evil-doer in his pride says, God will not make a search. All his thoughts are, There is no God.
The foolish man has said in his heart, God will not do anything. They are unclean, they have done evil works; there is not one who does good.
The Lord made thunder in the heavens, and the voice of the Highest was sounding out: a rain of ice and fire.
Do not put me away from before you, or take your holy spirit from me.
The foolish man has said in his heart, God will not do anything. They are unclean, they have done evil works; there is not one who does good.
I will send up my cry to the Most High God; to God who does all things for me.
Make songs to God, make songs of praise to his name; make a way for him who comes through the waste lands; his name is Jah; be glad before him.
God is in the meeting-place of God; he is judging among the gods.
O nation full of sin, a people weighted down with crime, a generation of evil-doers, false-hearted children: they have gone away from the Lord, they have no respect for the Holy One of Israel, their hearts are turned back from him.
If the Lord of armies had not kept some at least of us safe, we would have been like Sodom, and the fate of Gomorrah would have been ours.
In the year of King Uzziah's death I saw the Lord seated in his place, high and lifted up, and the Temple was full of the wide skirts of his robe.
And one said in a loud voice to another, Holy, holy, holy, is the Lord of armies: all the earth is full of his glory.
And one said in a loud voice to another, Holy, holy, holy, is the Lord of armies: all the earth is full of his glory.
And the spirit of the Lord will be resting on him, the spirit of wisdom and good sense, the spirit of wise guiding and strength, the spirit of knowledge and of the fear of the Lord;
How great is your fall from heaven, O shining one, son of the morning! How are you cut down to the earth, low among the dead bodies!
And in that day the Lord will send punishment on the army of the high ones on high, and on the kings of the earth on the earth.
Let your hope be in the Lord for ever: for the Lord Jah is an unchanging Rock.
For it is one rule after another; one line after another; here a little, there a little.
O Lord of armies, the God of Israel, seated between the winged ones, you only are the God of all the kingdoms of the earth; you have made heaven and earth.
In the hollow of whose hand have the waters been measured? and who is able to take the heavens in his stretched-out fingers? who has got together the dust of the earth in a measure? who has taken the weight of the mountains, or put the hills into the scales?
It is he who is seated over the arch of the earth, and the people in it are as small as locusts; by him the heavens are stretched out like an arch, and made ready like a tent for a living-place.
Have you no knowledge of it? has it not come to your ears? The eternal God, the Lord, the Maker of the ends of the earth, is never feeble or tired; there is no searching out of his wisdom.
Whose purpose and work was it? His who sent out the generations from the start. I the Lord, the first, and with the last, I am he.
God the Lord, even he who made the heavens, measuring them out on high; stretching out the earth, and giving its produce; he who gives breath to the people on it, and life to those who go about on it, says:
You are my witnesses, says the Lord, and my servant whom I have taken for myself: so that you may see and have faith in me, and that it may be clear to you that I am he; before me there was no God formed, and there will not be after me.
The Lord, the King of Israel, even the Lord of armies who has taken up his cause, says, I am the first and the last, and there is no God but me.
The Lord, who has taken up your cause, and who gave you life in your mother's body, says, I am the Lord who makes all things; stretching out the heavens by myself, and giving the earth its limits; who was with me?
I am the Lord, and there is no other; there is no God but me: I will make you ready for war, though you had no knowledge of me:
I have made the earth, forming man on it: by my hands the heavens have been stretched out, and all the stars put in their ordered places.
For this is the word of the Lord who made the heavens; he is God; the maker and designer of the earth; who made it not to be a waste, but as a living-place for man: I am the Lord, and there is no other.
Bel is bent down, Nebo is falling; their images are on the beasts and on the cattle: the things which you took about have become a weight to the tired beast.
Yes, by my hand was the earth placed on its base, and by my right hand the heavens were stretched out; at my word they take up their places.
Come near to me, and give ear to this; from the start I did not keep it secret; from the time of its coming into existence I was there: and now the Lord God has sent me, and given me his spirit.
But they went against him, causing grief to his holy spirit: so he was turned against them, and made war on them.
Who would not have fear of you, O King of the nations? for it is your right: for among all the wise men of the nations, and in all their kingdoms, there is no one like you.
In what secret place may a man take cover without my seeing him? says the Lord. Is there any place in heaven or earth where I am not? says the Lord.
And I took them into the house of the Lord, into the room of the sons of Hanan, the son of Igdaliah, the man of God, which was near the rulers' room, which was over the room of Maaseiah, the son of Shallum, the keeper of the door;
Building no houses for ourselves, having no vine-gardens or fields or seed:
And I have sent you all my servants the prophets, getting up early and sending them, saying, Come back, now, every man from his evil way, and do better, and go not after other gods to become their servants, and you will go on living in the land which I have given to you and to your fathers: but your ears have not been open, and you have not given attention to me.
Then Nebuchadnezzar came near the door of the burning and flaming fire: he made answer and said, Shadrach, Meshach, and Abed-nego, you servants of the Most High God, come out and come here. Then Shadrach, Meshach, and Abed-nego came out of the fire.
It has seemed good to me to make clear the signs and wonders which the Most High God has done with me.
As for you, O King, the Most High God gave to Nebuchadnezzar, your father, the kingdom and great power and glory and honour: And because of the great power he gave him, all peoples and nations and languages were shaking in fear before him: some he put to death and others he kept living, at his pleasure, lifting up some and putting others down as it pleased him. read more. But when his heart was lifted up and his spirit became hard with pride, he was put down from his place as king, and they took his glory from him: And he was sent out from among the sons of men; and his heart was made like the beasts', and he was living with the asses of the fields; he had grass for his food like the oxen, and his body was wet with the dew of heaven, till he was certain that the Most High is ruler in the kingdom of men, and gives power over it to anyone at his pleasure.
And at the king's order, they took those men who had said evil against Daniel, and put them in the lions' hole, with their wives and their children; and they had not got to the floor of the hole before the lions overcame them and all their bones were broken.
For the children of Israel will for a long time be without king and without ruler, without offerings and without pillars, and without ephod or images.
And you will be certain that I am in Israel, and that I am the Lord your God, and there is no other: and my people will never be shamed.
For see, he who gave form to the mountains and made the wind, giving knowledge of his purpose to man, who makes the morning dark, and is walking on the high places of the earth: the Lord, the God of armies, is his name.
And I will send you away as prisoners farther than Damascus, says the Lord, whose name is the God of armies.
And your eyes will see it; and you will say, The Lord is great even outside the limits of Israel.
For, from the coming up of the sun till its going down, my name is great among the Gentiles; and in every place the smell of burning flesh is offered to my name, and a clean offering: for my name is great among the Gentiles, says the Lord of armies.
A curse on the false man who has a male in his flock, and takes his oath, and gives to the Lord a damaged thing: for I am a great King, says the Lord of armies, and my name is to be feared among the Gentiles.
So that you may be the sons of your Father in heaven; for his sun gives light to the evil and to the good, and he sends rain on the upright man and on the sinner.
Let this then be your prayer: Our Father in heaven, may your name be kept holy.
He who has more love for his father or mother than for me is not good enough for me; he who has more love for son or daughter than for me is not good enough for me.
All things have been given to me by my Father; and no one has knowledge of the Son, but the Father; and no one has knowledge of the Father, but the Son, and he to whom the Son will make it clear.
All things have been given to me by my Father; and no one has knowledge of the Son, but the Father; and no one has knowledge of the Father, but the Son, and he to whom the Son will make it clear. Come to me, all you who are troubled and weighted down with care, and I will give you rest. read more. Take my yoke on you and become like me, for I am gentle and without pride, and you will have rest for your souls;
Truly I say to you, Whatever things are fixed by you on earth will be fixed in heaven: and whatever you make free on earth will be made free in heaven.
If David then gives him the name of Lord, how is he his son?
Then Jesus said to the people and to his disciples:
And give no man the name of father on earth: because one is your Father, who is in heaven.
But of that day and hour no one has knowledge, not even the angels in heaven, or the Son, but the Father only.
Then will the King say to those on his right, Come, you who have the blessing of my Father, into the kingdom made ready for you before the world was:
And Jesus came to them and said, All authority has been given to me in heaven and on earth. Go then, and make disciples of all the nations, giving them baptism in the name of the Father and of the Son and of the Holy Spirit:
Go then, and make disciples of all the nations, giving them baptism in the name of the Father and of the Son and of the Holy Spirit:
Go then, and make disciples of all the nations, giving them baptism in the name of the Father and of the Son and of the Holy Spirit:
Go then, and make disciples of all the nations, giving them baptism in the name of the Father and of the Son and of the Holy Spirit:
Go then, and make disciples of all the nations, giving them baptism in the name of the Father and of the Son and of the Holy Spirit:
Go then, and make disciples of all the nations, giving them baptism in the name of the Father and of the Son and of the Holy Spirit:
And a voice came out of heaven, You are my dearly loved Son, with whom I am well pleased.
And Jesus, seeing their faith, said to him, Son, you have forgiveness for your sins.
But so that you may see that the Son of man has authority for the forgiveness of sins on earth, (he said to the man,)
And the unclean spirits, whenever they saw him, went down before him, crying out, and saying, You are the Son of God.
And give them the power of driving out evil spirits:
And with a number of such stories he gave them his teaching, as they were able to take it:
And crying out with a loud voice he said, What have I to do with you, Jesus, Son of the Most High God? In God's name, do not be cruel to me.
And he said to her, Let the children first have their food: for it is not right to take the children's bread and give it to the dogs.
Whoever has a feeling of shame because of me and my words in this false and evil generation, the Son of man will have a feeling of shame because of him, when he comes in the glory of his Father with the holy angels.
And a cloud came over them; and a voice came out of the cloud, saying, This is my dearly loved Son, give ear to him.
But of that day or that hour no one has knowledge, not even the angels in heaven, or the Son, but the Father.
But of that day or that hour no one has knowledge, not even the angels in heaven, or the Son, but the Father.
He will be great, and will be named the Son of the Most High: and the Lord God will give him the kingdom of David, his father:
And the angel in answer said to her, The Holy Spirit will come on you, and the power of the Most High will come to rest on you, and so that which will come to birth will be named holy, Son of God.
For he who is strong has done great things for me; and holy is his name.
And you, child, will be named the prophet of the Most High: you will go before the face of the Lord, to make ready his ways;
But be loving to those who are against you and do them good, and give them your money, not giving up hope, and your reward will be great and you will be the sons of the Most High: for he is kind to evil men, and to those who have hard hearts.
But be loving to those who are against you and do them good, and give them your money, not giving up hope, and your reward will be great and you will be the sons of the Most High: for he is kind to evil men, and to those who have hard hearts.
All things have been given to me by my Father: and no one has knowledge of the Son, but only the Father: and of the Father, but only the Son, and he to whom the Son will make it clear.
All things have been given to me by my Father: and no one has knowledge of the Son, but only the Father: and of the Father, but only the Son, and he to whom the Son will make it clear.
And he said to them, When you say your prayers, say, Father, may your name be kept holy and your kingdom come.
And turning round, he said to them, If any man comes to me, and has not hate for his father and mother and wife and children and brothers and sisters, and even for his life, he may not be my disciple.
But in the future the Son of man will be seated at the right hand of the power of God.
For God had such love for the world that he gave his only Son, so that whoever has faith in him may not come to destruction but have eternal life.
For even as the Father has life in himself, so he has given to the Son to have life in himself.
I and my Father are one.
I and my Father are one.
In answer, Jesus said, Is there not a saying in your law, I said, You are gods?
And I, if I am lifted up from the earth, will make all men come to me.
I have still much to say to you, but you are not strong enough for it now.
Jesus said to her, Do not put your hand on me, for I have not gone up to the Father: but go to my brothers and say to them, I go up to my Father and your Father, to my God and your God.
Any to whom you give forgiveness, will be made free from their sins; and any from whom you keep back forgiveness, will still be in their sins.
And Peter said, Let your hearts be changed, every one of you, and have baptism in the name of Jesus Christ, for the forgiveness of your sins; and you will have the Holy Spirit given to you.
For up to that time he had not come on any of them; only baptism had been given to them in the name of the Lord Jesus.
And he gave orders for them to have baptism in the name of Jesus Christ. Then they kept him with them for some days.
She came after Paul and us, crying out and saying, These men are the servants of the Most High God, who are giving you news of the way of salvation.
For in him we have life and motion and existence; as certain of your verse writers have said, For we are his offspring.
And hearing this, they had baptism in the name of the Lord Jesus.
Or are you without the knowledge that all we who had baptism into Christ Jesus, had baptism into his death?
You are not in the flesh but in the Spirit, if the Spirit of God is in you. But if any man has not the Spirit of Christ he is not one of his.
And, as Isaiah had said before, If the Lord of armies had not given us a seed, we would have been like Sodom and Gomorrah.
For though there are those who have the name of gods, in heaven or on earth, as there are a number of gods and a number of lords,
And they all had baptism from Moses in the cloud and in the sea;
What I say is that the things offered by the Gentiles are offered to evil spirits and not to God; and it is not my desire for you to have any part with evil spirits.
For we all have to come before Christ to be judged; so that every one of us may get his reward for the things done in the body, good or bad.
The grace of our Lord Jesus Christ, and the love of God, and the harmony of the Holy Spirit, be with you all.
The grace of our Lord Jesus Christ, and the love of God, and the harmony of the Holy Spirit, be with you all.
The grace of our Lord Jesus Christ, and the love of God, and the harmony of the Holy Spirit, be with you all.
For all those of you who were given baptism into Christ did put on Christ.
In times past the word of God came to our fathers through the prophets, in different parts and in different ways;
For this Melchizedek, the king of Salem, a priest of the Most High God, who gave Abraham his blessing, meeting him when he came back after putting the kings to death,
It was right for us to have such a high priest, one who is holy and without evil, doing no wrong, having no part with sinners, and made higher than the heavens:
And again, if the fathers of our flesh gave us punishment and had our respect, how much more will we be under the authority of the Father of spirits, and have life?
Every good and true thing is given to us from heaven, coming from the Father of lights, with whom there is no change or any shade made by turning.
See, the money which you falsely kept back from the workers cutting the grass in your field, is crying out against you; and the cries of those who took in your grain have come to the ears of the Lord of armies.
And if you give the name of Father to him who, judging every man by his acts, has no respect for a man's position, then go in fear while you are on this earth:
We are of God: he who has the knowledge of God gives ear to us; he who is not of God does not give ear to us. By this we may see which is the true spirit, and which is the spirit of error.
And the love of God was made clear to us when he sent his only Son into the world so that we might have life through him.
And he will be ruling them with a rod of iron; as the vessels of the potter they will be broken, even as I have power from my Father:
He who overcomes will be dressed in white, and I will not take his name from the book of life, and I will give witness to his name before my Father, and before his angels.
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/bbe'>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/bbe'>Ac 5:3-4,'/Acts/9/type/bbe'>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 without form; and it was dark on the face of the deep: and the Spirit of God was moving on the face of the waters.
Male and female of all flesh went in, as God had said, and the ark was shut by the Lord.
And he said, Praise to the Lord, the God of Shem; let Canaan be his servant.
And let the Most High God be praised, who has given into your hands those who were against you. Then Abram gave him a tenth of all the goods he had taken.
And may God, the Ruler of all, give you his blessing, giving you fruit and increase, so that you may become an army of peoples.
And there he put up an altar, naming it El, the God of Israel.
And he said, I am God, the God of your father: go down to Egypt without fear, for I will make a great nation of you there:
And God said to him, I AM WHAT I AM: and he said, Say to the children of Israel, I AM has sent me to you.
I let myself be seen by Abraham, Isaac, and Jacob, as God, the Ruler of all; but they had no knowledge of my name Yahweh.
And I will be your guide into the land which I made an oath to give to Abraham, to Isaac, and to Jacob; and I will give it to you for your heritage: I am Yahweh.
You may not say evil of the judges, or put a curse on the ruler of your people.
Three times in the year let all your males come before the Lord God.
And the Lord went past before his eyes, saying, The Lord, the Lord, a God full of pity and grace, slow to wrath and great in mercy and faith;
And the Lord went past before his eyes, saying, The Lord, the Lord, a God full of pity and grace, slow to wrath and great in mercy and faith;
Do not go after false gods, and do not make metal images of gods for yourselves: I am the Lord your God.
And he who says evil against the name of the Lord will certainly be put to death; he will be stoned by all the people; the man who is not of your nation and one who is an Israelite by birth, whoever says evil against the holy Name is to be put to death.
And I made prayer to the Lord and said, O Lord God, do not send destruction on your people and your heritage, to whom, by your great power, you have given salvation, whom you have taken out of Egypt by the strength of your hand.
When the Most High gave the nations their heritage, separating into groups the children of men, he had the limits of the peoples marked out, keeping in mind the number of the children of Israel.
God, even God the Lord, God, even God the Lord, he sees, and Israel will see--if it is in pride or in sin against the Lord,
And you, Solomon my son, get knowledge of the God of your father, and be his servant with a true heart and with a strong desire, for the Lord is the searcher of all hearts, and has knowledge of all the designs of men's thoughts; if you make search for him, he will be near you; but if you are turned away from him, he will give you up for ever.
They were united with their brothers, their rulers, and put themselves under a curse and an oath, to keep their steps in the way of God's law, which was given by Moses, the servant of God, and to keep and do all the orders of the Lord, our Lord, and his decisions and his rules;
But as for me, I would make my prayer to God, and I would put my cause before him:
For the arrows of the Ruler of all are present with me, and their poison goes deep into my spirit: his army of fears is put in order against me.
He whose heart is shut against his friend has given up the fear of the Ruler of all.
Why are times not stored up by the Ruler of all, and why do those who have knowledge of him not see his days?
I will give praise to the Lord for his righteousness; I will make a song to the name of the Lord Most High.
My God, my God, why are you turned away from me? why are you so far from helping me, and from the words of my crying?
Give to the Lord, you sons of the gods, give to the Lord glory and strength.
Into your hands I give my spirit; you are my saviour, O Lord God for ever true.
Your mercy, O Lord, is in the heavens, and your strong purpose is as high as the clouds.
God is the ruler over the nations; God is on the high seat of his holy rule.
Make songs to God, make songs of praise to his name; make a way for him who comes through the waste lands; his name is Jah; be glad before him.
Our God is for us a God of salvation; his are the ways out of death.
There is to be no strange god among you; you are not to give worship to any other god.
God is in the meeting-place of God; he is judging among the gods.
The seat of your kingdom is resting on righteousness and right judging: mercy and good faith come before your face.
Let them give praise to your name, for it is great and to be feared; holy is he.
Give high honour to the Lord our God, worshipping at his feet; holy is he.
O Lord, how great is the number of your works! in wisdom you have made them all; the earth is full of the things you have made.
Where may I go from your spirit? how may I go in flight from you? If I go up to heaven, you are there: or if I make my bed in the underworld, you are there. read more. If I take the wings of the morning, and go to the farthest parts of the sea; Even there will I be guided by your hand, and your right hand will keep me.
For to us a child has come, to us a son is given; and the government has been placed in his hands; and he has been named Wise Guide, Strong God, Father for ever, Prince of Peace.
For to us a child has come, to us a son is given; and the government has been placed in his hands; and he has been named Wise Guide, Strong God, Father for ever, Prince of Peace.
See, God is my salvation; I will have faith in the Lord, without fear: for the Lord Jah is my strength and song; and he has become my salvation.
And I will give the Egyptians into the hand of a cruel lord; and a hard king will be their ruler, says the Lord, the Lord of armies.
Let your hope be in the Lord for ever: for the Lord Jah is an unchanging Rock.
Let your hope be in the Lord for ever: for the Lord Jah is an unchanging Rock.
I am the Lord; that is my name: I will not give my glory to another, or my praise to pictured images. See, the things said before have come about, and now I give word of new things: before they come I give you news of them.
This is the word of the Lord your master, even your God who takes up the cause of his people: See, I have taken out of your hand the cup which overcomes, even the cup of my wrath; it will not again be given to you:
The evil you yourselves have done will be your punishment, your errors will be your judge: be certain then, and see that it is an evil and a bitter thing to give up the Lord your God, and no longer to be moved by fear of me, says the Lord, the Lord of armies.
Am I only a God who is near, says the Lord, and not a God at a distance? In what secret place may a man take cover without my seeing him? says the Lord. Is there any place in heaven or earth where I am not? says the Lord.
And give them orders to say to their masters, This is what the Lord of armies, the God of Israel, has said: Say to your masters,
By my life, says the King, whose name is the Lord of armies, truly, like Tabor among the mountains and like Carmel by the sea, so will he come.
This order is fixed by the watchers, and the decision is by the word of the holy ones: so that the living may be certain that the Most High is ruler over the kingdom of men, and gives it to any man at his pleasure, lifting up over it the lowest of men. This dream I, King Nebuchadnezzar, saw; and do you, O Belteshazzar, make clear the sense of it, for all the wise men of my kingdom are unable to make the sense of it clear to me; but you are able, for the spirit of the holy gods is in you. read more. Then Daniel, whose name was Belteshazzar, was at a loss for a time, his thoughts troubling him. The king made answer and said, Belteshazzar, do not be troubled by the dream or by the sense of it. Belteshazzar, answering, said, My lord, may the dream be about your haters, and its sense about those who are against you. The tree which you saw, which became tall and strong, stretching up to heaven and seen from the ends of the earth; Which had fair leaves and much fruit, and had in it food for all; under which the beasts of the field were living, and in the branches of which the birds of heaven had their resting-places: It is you, O King, who have become great and strong: for your power is increased and stretching up to heaven, and your rule to the end of the earth. And as for the vision which the king saw of a watcher, a holy one, coming down from heaven, saying, Let the tree be cut down and given to destruction; This is the sense of it, O King, and it is the decision of the Most High which has come on my lord the king: That they will send you out from among men, to be with the beasts of the field; they will give you grass for your food like the oxen, and you will be wet with the dew of heaven, and seven times will go by you, till you are certain that the Most High is ruler in the kingdom of men, and gives it to any man at his pleasure. And as they gave orders to let the broken end and the roots of the tree be, so your kingdom will be safe for you after it is clear to you that the heavens are ruling. For this cause, O King, let my suggestion be pleasing to you, and let your sins be covered by righteousness and your evil-doing by mercy to the poor, so that the time of your well-being may be longer. All this came to King Nebuchadnezzar. At the end of twelve months he was walking on the roof of his great house in Babylon. The king made answer and said, Is this not great Babylon, which I have made for the living-place of kings, by the strength of my power and for the glory of my honour? While the word was still in the king's mouth, a voice came down from heaven, saying, O King Nebuchadnezzar, to you it is said: The kingdom has gone from you: And they will send you out from among men, to be with the beasts of the field; they will give you grass for your food like the oxen, and seven times will go by you, till you are certain that the Most High is ruler in the kingdom of men, and gives it to any man at his pleasure. That very hour the order about Nebuchadnezzar was put into effect: and he was sent out from among men, and had grass for his food like the oxen, and his body was wet with the dew of heaven, till his hair became long as eagles' feathers and his nails like those of birds. And at the end of the days, I, Nebuchadnezzar, lifting up my eyes to heaven, got back my reason, and, blessing the Most High, I gave praise and honour to him who is living for ever, whose rule is an eternal rule and whose kingdom goes on from generation to generation.
And turning my face to the Lord God, I gave myself up to prayer, requesting his grace, going without food, in haircloth and dust.
With the Lord our God are mercies and forgiveness, for we have gone against him;
And now, O Lord our God, who took your people out of the land of Egypt with a strong hand and made a great name for yourself even to this day; we are sinners, we have done evil.
And the king will do his pleasure; he will put himself on high, lifting himself over every god, and saying things to be wondered at against the God of gods; and all will be well for him till the wrath is complete; for what has been purposed will be done.
So these are the words of the Lord, the God of armies, the Lord: There will be weeping in all the open spaces; and in all the streets they will say, Sorrow! sorrow! and they will get in the farmer to the weeping, and the makers of sad songs to give cries of grief.
Are you not eternal, O Lord my God, my Holy One? for you there is no death. O Lord, he has been ordered by you for our punishment; and by you, O Rock, he has been marked out to put us right.
For I am the Lord, I am unchanged; and so you, O sons of Jacob, have not been cut off.
Then you will again see how the upright man is different from the sinner, and the servant of God from him who is not.
But when he was giving thought to these things, an angel of the Lord came to him in a dream, saying, Joseph, son of David, have no fear of taking Mary as your wife; because that which is in her body is of the Holy Spirit.
Now all this took place so that the word of the Lord by the prophet might come true, See, the virgin will be with child, and will give birth to a son, and they will give him the name Immanuel, that is, God with us. read more. And Joseph did as the angel of the Lord had said to him, and took her as his wife;
And Jesus, looking at them, said, With men this is not possible; but with God all things are possible.
From the first he was the Word, and the Word was in relation with God and was God.
Jesus said to her, Do not put your hand on me, for I have not gone up to the Father: but go to my brothers and say to them, I go up to my Father and your Father, to my God and your God.
But Peter said, Ananias, why has the Evil One put it into your heart to be false to the Holy Spirit, and to keep back part of the price of the land? While you had it, was it not your property? and after you had given it in exchange, was it not still in your power? how has this purpose come into your mind? you have been false, not to men, but to God.
But Peter said to her, Why have you made an agreement together to be false to the Spirit of the Lord? See, the feet of the young men who have put the body of your husband in the earth, are at the door, and they will take you out.
For from the first making of the world, those things of God which the eye is unable to see, that is, his eternal power and existence, are fully made clear, he having given the knowledge of them through the things which he has made, so that men have no reason for wrongdoing:
For from the first making of the world, those things of God which the eye is unable to see, that is, his eternal power and existence, are fully made clear, he having given the knowledge of them through the things which he has made, so that men have no reason for wrongdoing:
And by them the glory of the eternal God was changed and made into the image of man who is not eternal, and of birds and beasts and things which go on the earth.
Because those of whom he had knowledge before they came into existence, were marked out by him to be made like his Son, so that he might be the first among a band of brothers: And those who were marked out by him were named; and those who were named were given righteousness; and to those to whom he gave righteousness, in the same way he gave glory.
Whose are the fathers, and of whom came Christ in the flesh, who is over all, God, to whom be blessing for ever. So be it.
What if God, desiring to let his wrath and his power be seen, for a long time put up with the vessels of wrath which were ready for destruction:
And, as Isaiah had said before, If the Lord of armies had not given us a seed, we would have been like Sodom and Gomorrah.
O how deep is the wealth of the wisdom and knowledge of God! no one is able to make discovery of his decisions, and his ways may not be searched out. Who has knowledge of the mind of the Lord? or who has taken part in his purposes? read more. Or who has first given to him, and it will be given back to him again? For of him, and through him, and to him, are all things. To him be the glory for ever. So be it.
For who has knowledge of the things of a man but the spirit of the man which is in him? in the same way, no one has knowledge of the things of God but the Spirit of God.
Do you not see that you are God's holy house, and that the Spirit of God has his place in you?
Praise be to the God and Father of our Lord Jesus Christ, the Father of mercies and the God of all comfort;
And will be a Father to you; and you will be my sons and daughters, says the Lord, the Ruler of all.
But God, being full of mercy, through the great love which he had for us,
To whom, though himself in the form of God, it did not seem that to take for oneself was to be like God;
And that every tongue may give witness that Jesus Christ is Lord, to the glory of God the Father.
Who is the image of the unseen God and existed before all living things;
For in him all the wealth of God's being has a living form,
Which at the right time he will make clear, who is the eternal and only Ruler, King of kings, and Lord of lords;
But of the Son he says, Your seat of power, O God, is for ever and ever; and the rod of your kingdom is a rod of righteousness.
They will be rolled up like a cloth, even like a robe, and they will be changed: but you are the same and your years will have no end.
And there is nothing made which is not completely clear to him; there is nothing covered, but all things are open to the eyes of him with whom we have to do.
Let us keep the witness of our hope strong and unshaking, for he is true who has given his word:
Let no man say when he is tested, I am tested by God; for it is not possible for God to be tested by evil, and he himself puts no man to such a test:
Every good and true thing is given to us from heaven, coming from the Father of lights, with whom there is no change or any shade made by turning.
See, the money which you falsely kept back from the workers cutting the grass in your field, is crying out against you; and the cries of those who took in your grain have come to the ears of the Lord of armies.
This is the word which came to us from him and which we give to you, that God is light and in him there is nothing dark.
He who has no love has no knowledge of God, because God is love.
I am the First and the Last, says the Lord God who is and was and is to come, the Ruler of all.
And the four beasts, having every one of them six wings, are full of eyes round about and inside: and without resting day and night, they say, Holy, holy, holy, Lord God, Ruler of all, who was and is and is to come.
And the four beasts, having every one of them six wings, are full of eyes round about and inside: and without resting day and night, they say, Holy, holy, holy, Lord God, Ruler of all, who was and is and is to come.
We give you praise, O Lord God, Ruler of all, who is and who was; because you have taken up your great power and are ruling your kingdom.
And they give the song of Moses, the servant of God, and the song of the Lamb, saying, Great and full of wonder are your works, O Lord God, Ruler of all; true and full of righteousness are your ways, eternal King.
And a voice came from the altar, saying, Even so, O Lord God, Ruler of all, true and full of righteousness is your judging.
For they are evil spirits, working signs; who go out even to the kings of all the earth, to get them together to the war of the great day of God, the Ruler of all.
And out of his mouth comes a sharp sword, with which he overcomes the nations: and he has rule over them with a rod of iron: and he is crushing with his feet the grapes of the strong wrath of God the Ruler of all.
And I saw no Temple there; because the Lord God, the Ruler of all, and the Lamb are its Temple.
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
When Abram was ninety-nine years old, the Lord came to him, and said, I am God, Ruler of all; go in my ways and be upright in all things,
And may God, the Ruler of all, give you his blessing, giving you fruit and increase, so that you may become an army of peoples.
And God said to him, I AM WHAT I AM: and he said, Say to the children of Israel, I AM has sent me to you.
I let myself be seen by Abraham, Isaac, and Jacob, as God, the Ruler of all; but they had no knowledge of my name Yahweh.
I let myself be seen by Abraham, Isaac, and Jacob, as God, the Ruler of all; but they had no knowledge of my name Yahweh.
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