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.
See Verses Found in Dictionary
And God said to 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.
See Verses Found in Dictionary
Who is like unto thee, Jehovah, among the gods? Who is like unto thee, glorifying thyself in holiness, Fearful in praises, doing wonders?
And he said, I will make all my goodness pass before thy face, and I will proclaim the name of Jehovah before thee; and I will be gracious to whom I will be gracious, and I will shew mercy on whom I will shew mercy.
And Jehovah passed by before his face, and proclaimed, Jehovah, Jehovah God merciful and gracious, slow to anger, and abundant in goodness and truth, keeping mercy unto thousands, forgiving iniquity and transgression and sin, but by no means clearing 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 on their faces, and said, O God, the God of the spirits of all flesh! shall one man sin, and wilt thou be wroth with the whole assembly?
Hear, Israel: Jehovah our God is one Jehovah;
For Jehovah your God is the God of gods, and the Lord of lords, the great God, the mighty and the terrible, who regardeth not persons, nor taketh reward;
Yea, surely, God acteth not wickedly, and the Almighty perverteth not judgment.
{To the chief Musician. A Psalm of David.} The fool hath said in his heart, There is no God. They have corrupted themselves, they have done abominable works: there is none that doeth good.
They shall perish, but thou continuest; and all of them shall grow old as 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 beside me there is no God.
He stood, and measured the earth; He beheld, and discomfited the nations; And the eternal mountains were scattered, The everlasting hills gave way: His ways are everlasting.
saying with a loud voice, Worthy is the Lamb that has been slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.
saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and strength, to our God, to the ages of ages. 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.
See Verses Found in Dictionary
And the earth was waste and empty, and darkness was on the face of the deep, and the Spirit of God was hovering over the face of the waters.
And Abram said to the king of Sodom, I have lifted up my hand to Jehovah, the Most High God, possessor of heavens and earth,
And Abram was ninety-nine years old, when Jehovah appeared to Abram, and said to him, I am the Almighty God: walk before my face, and be perfect.
Had not the God of my father, the God of Abraham, and the fear of Isaac, been with me, it is certain thou wouldest have sent me away now empty. God has looked upon my affliction and the labour of my hands, and has judged last night.
The God of Abraham, and the God of Nahor, the God of their father, judge between us! And Jacob swore by the fear of his father Isaac.
And Moses said to God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say, What is his name? what shall I say unto them? And God said to 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 to 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 for ever, and this is my memorial unto all generations.
Who is like unto thee, Jehovah, among the gods? Who is like unto thee, glorifying thyself in holiness, Fearful in praises, doing wonders?
And Jehovah passed by before his face, and proclaimed, Jehovah, Jehovah God merciful and gracious, slow to anger, and abundant in goodness and truth, keeping mercy unto thousands, forgiving iniquity and transgression and sin, but by no means clearing 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 shine upon thee, and be gracious unto thee; Jehovah lift up his countenance upon thee, and give thee peace. read more. And they shall put my name upon the children of Israel; and I will bless them.
Thou hast made him a little lower than the angels, and hast crowned him with glory and splendour.
By the word of Jehovah were the heavens made, and all the host of them by the breath of his mouth.
{A Psalm of Asaph.} God standeth in the assembly of God, he judgeth among the gods.
I have said, Ye are gods, and all of you are children of the Most High; But ye shall die like men, and fall like one of the princes.
Ashamed be all they 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 earth.
Jehovah possessed me in the beginning of his way, before his works of old. I was set up from eternity, 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 prepared the heavens I was there; when he ordained the circle upon the face of the deep; when he established the skies above, when the fountains of the deep became strong; when he imposed on the sea his decree that the waters should not pass his commandment, when he appointed the foundations of the earth: then I was by him his nursling, and I was daily his delight, rejoicing always before him; rejoicing in the habitable part of his earth, and my delights were with the sons of men. And now, sons, hearken unto me, and blessed are they that keep my ways:
Who hath ascended up into the heavens, and descended? Who hath gathered the wind in his fists? Who hath bound the waters in a mantle? 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 called to the other 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 Angel of the covenant, whom ye delight in: behold, he cometh, saith Jehovah of hosts.
All things received being through him, and without him not one thing received being which has received being.
But my God shall abundantly supply all your need according to his riches in glory in Christ Jesus.
Put to death therefore your members which are upon the earth, fornication, uncleanness, vile passions, evil lust, and unbridled desire, 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.
See Verses Found in Dictionary
These are the histories of the heavens and the earth, when they were created, in the day that Jehovah Elohim made earth and heavens,
And they heard the voice of Jehovah Elohim, walking in the garden in the cool of the day. And Man and his wife hid themselves from the presence of Jehovah Elohim, in the midst of the trees of the garden.
And Jehovah Elohim said, Behold, Man is become as one of us, to know good and evil. And now, lest he stretch out his hand, and take also of the tree of life, and eat, and live for ever ...!
And Adam knew his wife again, and she bore a son, and called his name Seth: ... For God has appointed me another seed instead of Abel, because Cain has slain him. And to Seth, to him also was born a son; and he called his name Enosh. Then people began to call on the name of Jehovah.
And Jehovah repented that he had made Man on the earth, and it grieved him in his heart.
And he said, Blessed be Jehovah, the God of Shem, And let Canaan be his bondman.
And Jehovah said, Behold, the people is one, and have all one language; and this have they begun to do. And now will they be hindered in nothing that they meditate doing.
And Abram passed through the land to the place of Shechem, to the oak of Moreh. And the Canaanite was then in the land.
Then Abram moved his tents, and came and dwelt by the oaks of Mamre, which are in Hebron. And he built there an altar to Jehovah.
And they returned, and came to En-mishpat, which is Kadesh, and smote all the country of the Amalekites, and also the Amorites that dwelt at Hazazon-Tamar.
And Melchisedec king of Salem brought out bread and wine. And he was priest of the Most High God.
And Melchisedec king of Salem brought out bread and wine. And he was priest of the Most High God.
And Abram was ninety-nine years old, when Jehovah appeared to Abram, and said to him, I am the Almighty God: walk before my face, and be perfect.
And Jehovah appeared to him by the oaks of Mamre. And he sat at the tent-door in the heat of the day.
And the Almighty God bless thee, and make thee fruitful and multiply thee, that thou mayest become a company of peoples.
I am the God of Bethel, where thou anointedst the pillar, where thou vowedst a vow to me. Now arise, depart out of this land, and return to the land of thy kindred.
And now that thou must needs be gone, because thou greatly longedst after thy father's house, why hast thou stolen my gods?
And Jacob remained alone; and a man wrestled with him until the rising of the dawn.
And he built there an altar, and called the place El-beth-el; because there God had appeared to him when he fled from the face of his brother.
And now come, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt.
And God spoke to Moses, and said to him, I am Jehovah. And I appeared unto Abraham, unto Isaac, and unto Jacob, as the Almighty God; but by my name Jehovah I was not made known to them.
And Amram took Jochebed his aunt as wife; and she bore him Aaron and Moses. And the years of the life of Amram were a hundred and thirty-seven years.
But as to thee and thy bondmen, I know that ye do not yet fear Jehovah Elohim.
My strength and song is Jah, and he is become my salvation: This is my God, and I will glorify him; My father's God, and I will extol him. Jehovah is a man of war; Jehovah, his name.
And Moses went up to God, and Jehovah called to 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 to them, nor serve them; for I, Jehovah thy God, am a jealous God, visiting the iniquity of the fathers upon the sons to the third and to the fourth generation of them that hate me,
and they saw the God of Israel; and there was under his feet as it were work of transparent sapphire, and as it were the form of heaven for clearness.
And Jehovah repented of the evil that he had said he would do to his people.
Therefore it is said in the book of the wars of Jehovah, Vaheb in Suphah, and the brooks of Arnon;
He saith, who heareth the words of God, who seeth the vision of the Almighty, who falleth down, and who hath his eyes open:
And he took up his parable, and said, Balaam the son of Beor saith, and the man of opened eye saith,
Unto thee it was shewn, that thou mightest know that Jehovah, he is God there is none other besides him.
Thou shalt know therefore this day, and consider it in thy heart, that Jehovah, he is God in the heavens above, and on the earth beneath: there is none else.
Hear, Israel: Jehovah our God is one Jehovah;
Behold, the heaven and the heaven of heavens belong to Jehovah thy God; the earth and all that is therein.
Take you twelve men out of the people, one man out of every tribe, and command them, saying, Take up hence out of the midst of the Jordan, from 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. And Joshua called the twelve men, whom he had appointed of the children of Israel, a man out of every tribe; and Joshua said to them, Pass before the ark of Jehovah your God into the midst of the Jordan, and lift up each of you a stone and put it upon his shoulder, according to the number of the tribes of the children of Israel, that this may be a sign in your midst. When your children ask hereafter, saying, What mean ye by these stones? then ye shall say to them, That the waters of the Jordan were cut off before the ark of the covenant of Jehovah; when it went through 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 had commanded, and took up twelve stones out of the midst of the Jordan, as Jehovah had spoken to Joshua, according to the number of the tribes of the children of Israel; and they carried them over with them to the lodging-place, and laid them down there.
And those twelve stones which they had taken out of the Jordan did Joshua set up in Gilgal.
Then Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the mantle, and the bar 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 into the valley of Achor.
And Joshua wrote these words in the book of the law of God, and took a great stone, and set it up there under the oak that was by the sanctuary of Jehovah.
"Curse Meroz, says the angel of the LORD, curse bitterly its inhabitants, because they came not to the help of the LORD, to the help of the LORD against the mighty.
And the weight of the golden earrings that he requested was one thousand seven hundred shekels of gold; besides the crescents and the pendants and the purple garments worn by the kings of Mid'ian, and besides the collars that were about the necks of their camels.
And he restored the eleven hundred pieces of silver to his mother; and his mother said, "I consecrate the silver to the LORD from my hand for my son, to make a graven image and a molten image; now therefore I will restore it to you."
And the man Micah had a shrine, and he made an ephod and teraphim, and installed one of his sons, who became his priest.
Then the five men who had gone to spy out the country of La'ish said to their brethren, "Do you know that in these houses there are an ephod, teraphim, a graven image, and a molten image? Now therefore consider what you will 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 Hope of Israel will not lie nor repent; for he is not a man, that he should repent.
And the king said to her, Be not afraid; but what didst thou see? And the woman said to Saul, I saw a god ascending out of the earth.
And the king said to her, Be not afraid; but what didst thou see? And the woman said to Saul, I saw a god ascending out of the earth.
But will God indeed dwell on the earth? Behold, the heavens, and the heaven of heavens, cannot contain thee; how much less this house which I have built!
And the king took counsel, and made two calves of gold. And he said to them, It is too much for you to go up to Jerusalem: behold thy gods, Israel, which brought thee up out of the land of Egypt!
I will declare the decree: Jehovah hath said unto me, Thou art my Son; I this day have begotten thee.
I will praise Jehovah according to his righteousness, and will sing forth the name of Jehovah the Most High.
The wicked saith, in the haughtiness of his countenance, He doth not search out: all his thoughts are, There is no God!
{To the chief Musician. A Psalm of David.} The fool hath said in his heart, There is no God. They have corrupted themselves, they have done abominable works: there is none that doeth good.
And Jehovah thundered in the heavens, and the Most High uttered his voice: hail and coals of fire.
Cast me not away from thy presence, and take not the spirit of thy holiness from me.
{To the chief Musician. On Mahalath: an instruction. Of David.} The fool hath said in his heart, There is no God! They have corrupted themselves, and have done abominable iniquity: there is none that doeth good.
I will call unto God, the Most High; unto God that performeth all for me.
Sing unto God, sing forth his name; cast up a way for him that rideth in the deserts: his name is Jah; and rejoice before him.
{A Psalm of Asaph.} God standeth in the assembly of God, he judgeth among the gods.
They know not, neither do they understand; they walk on in darkness: all the foundations of the earth are moved.
They know not, neither do they understand; they walk on in darkness: all the foundations of the earth are moved.
{To the chief Musician. Upon the Gittith. Of the sons of Korah. A Psalm.} How amiable are thy tabernacles, O Jehovah of hosts!
Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that corrupt themselves! They have forsaken Jehovah; they have despised the Holy One of Israel; they are turned away backward.
Unless Jehovah of hosts had left us a very small residue, we should have been as Sodom, we should have been like unto Gomorrah.
In the year of the death of king Uzziah, I saw the Lord sitting upon a throne, high and lifted up; and his train filled the temple.
And one called to the other and said, Holy, holy, holy is Jehovah of hosts; the whole earth is full of his glory!
And one called to the other 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, Lucifer, son of the morning! Thou art cut down to the ground, that didst prostrate 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.
Confide ye in Jehovah for ever; for in Jah, Jehovah, is the rock of ages.
For it is precept upon precept, precept upon precept; line upon line, line upon line; here a little, there a little. ...
Jehovah of hosts, the God of Israel, who sittest between the cherubim, thou, the Same, thou alone art the God of all the kingdoms of the earth: thou hast made the heavens and the earth.
Who hath measured the waters in the hollow of his hand, and meted out the heavens with his span, and grasped the dust of the earth in a measure, and weighed the mountains in a balance, and the hills in scales?
It is he that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a gauze curtain, and spreadeth them out as a tent to dwell in;
Dost thou not know, hast thou not heard, that the everlasting God, Jehovah, the Creator of the ends of the earth, fainteth not nor tireth? 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 out, he that spread forth the earth and its productions, 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 beside me there is no God.
Thus saith Jehovah, thy Redeemer, and he that formed thee from the womb: I am Jehovah, the maker of all things; who alone stretched out the heavens, who did spread forth the earth by myself;
I am Jehovah, and there is none else; there is no God beside me: I girded thee, and thou hast not known me;
It is I that have made the earth, and created man upon it; it is I, my hands, that have stretched out the heavens, and all their host have I commanded.
For thus saith Jehovah who created the heavens, God himself who formed the earth and made it, he who established it, not as waste did he create it: he formed it to be inhabited: I am Jehovah, and there is none else.
Bel is bowed down, Nebo bendeth; their idols are upon the beasts, and upon the cattle: the things ye carried are laid on, a burden to the weary beast.
Yea, my hand hath laid the foundation of the earth, and my right hand hath spread abroad the heavens: I call unto them, they stand up together.
Come near unto me, hear ye this: I have not spoken in secret from the beginning; 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: and he turned to be their enemy; himself, he fought against them.
Who would not fear thee, O King of nations? For to thee doth it appertain; for among all the wise men of the nations, and in all their kingdoms, there is none like unto thee.
Can any hide himself in secret places, that I shall not see him? saith Jehovah. Do not I fill the heavens and the 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.
and not to build houses for us to dwell in; neither have we vineyard, nor field, nor seed;
And I have sent unto you all my servants the prophets, rising early and sending, 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 that 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 opening of the burning fiery furnace; he spoke 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 from the midst of the fire.
It hath seemed good unto me to declare 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 for the greatness that he gave him, all 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 exalted, and whom he would he humbled. read more. But when his heart was lifted up, and his spirit hardened unto presumption, he was deposed from the throne of his kingdom, 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; they fed him with grass like oxen, and his body was bathed with the dew of heaven; till he knew that the Most High God ruleth over the kingdom of men, and that he appointeth over it whomsoever he will.
And the king commanded, and they brought those men who had accused Daniel, and cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and broke all their bones in pieces ere 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 statue, and without ephod and teraphim.
And ye shall know that I am in the midst of Israel, and that I, Jehovah, am your God, and there is none else: and my people shall never be ashamed.
For behold, he who formeth the mountains, and createth the wind, and declareth unto man what is his thought, who maketh the morning darkness, and treadeth upon the high places of the earth, Jehovah, the God of hosts, is his name.
and I will cause you to go into captivity beyond Damascus, saith Jehovah, whose name is the God of hosts.
And your eyes shall see it, and ye shall say, Jehovah is magnified beyond the border of Israel.
For from the rising of the sun even unto its setting my name shall be great among the nations; and in every place incense shall be offered unto my name, and a pure oblation: for my name shall be great among the nations, saith Jehovah of hosts.
Yea, cursed be the deceiver, who hath in his flock a male, and voweth and sacrificeth unto the Lord a corrupt thing; for I am a great King, saith Jehovah of hosts, and my name is terrible among the nations.
that ye may be the sons of your Father who is in the heavens; for he makes his sun rise on evil and good, and sends rain on just and unjust.
Thus therefore pray ye: Our Father who art in the heavens, let thy name be sanctified,
He who loves father or mother above me is not worthy of me; and he who loves son or daughter above me is not worthy of me.
All things have been delivered to me by my Father, and no one knows the Son but the Father, nor does any one know the Father, but the Son, and he to whom the Son may be pleased to reveal him.
All things have been delivered to me by my Father, and no one knows the Son but the Father, nor does any one know the Father, but the Son, and he to whom the Son may be pleased to reveal him. Come to me, all ye who labour and are burdened, and I will give you rest. read more. Take my yoke upon you, and learn from me; for I am meek and lowly in heart; and ye shall find rest to your souls;
Verily I say to you, Whatsoever ye shall bind on the earth shall be bound in heaven, and whatsoever ye shall loose on the earth shall be loosed in heaven.
If therefore David call him Lord, how is he his son?
Then Jesus spoke to the crowds and to his disciples,
And call not any one your father upon the earth; for one is your Father, he who is in the heavens.
But of that day and hour no one knows, not even the angels of the heavens, but my Father alone.
Then shall the King say to those on his right hand, Come, blessed of my Father, inherit the kingdom prepared for you from the world's foundation:
And Jesus coming up spoke to them, saying, All power has been given me in heaven and upon earth. Go therefore and make disciples of all the nations, baptising them to the name of the Father, and of the Son, and of the Holy Spirit;
Go therefore and make disciples of all the nations, baptising them to the name of the Father, and of the Son, and of the Holy Spirit;
Go therefore and make disciples of all the nations, baptising them to the name of the Father, and of the Son, and of the Holy Spirit;
Go therefore and make disciples of all the nations, baptising them to the name of the Father, and of the Son, and of the Holy Spirit;
Go therefore and make disciples of all the nations, baptising them to the name of the Father, and of the Son, and of the Holy Spirit;
Go therefore and make disciples of all the nations, baptising them to the name of the Father, and of the Son, and of the Holy Spirit;
And there came a voice out of the heavens: Thou art my beloved Son, in thee I have found my delight.
But Jesus, seeing their faith, says to the paralytic, Child, thy sins are forgiven thee.
But that ye may know that the Son of man has power on earth to forgive sins, he says to the paralytic,
And the unclean spirits, when they beheld him, fell down before him, and cried saying, Thou art the Son of God.
and to have power to heal diseases, and to cast out demons.
And with many such parables he spoke the word to them, as they were able to hear,
and crying with a loud voice he says, What have I to do with thee, Jesus, Son of the Most High God? I adjure thee by God, torment me not.
But Jesus said to her, Suffer the children to be first filled; for it is not right 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, of him shall the Son of man also be ashamed when he shall come 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 him.
But of that day or of that hour no one knows, neither the angels who are in heaven, nor the Son, but the Father.
But of that day or of that hour no one knows, neither the angels who are in heaven, nor the Son, but the Father.
He shall be great, and shall be called Son of the Highest; and the Lord God shall give him the throne of David his father;
And the angel answering said to her, The Holy Spirit shall come upon thee, and power of the Highest overshadow thee, wherefore the holy thing also which shall be born shall be called Son of God.
For the Mighty One has done to me great things, and holy is his name;
And thou, child, shalt be called the prophet of the Highest; for thou shalt go before the face of the Lord to make ready his ways;
But love your enemies, and do good, and lend, hoping for nothing in return, and your reward shall be great, and ye shall be sons of the Highest; for he is good to the unthankful and wicked.
But love your enemies, and do good, and lend, hoping for nothing in return, and your reward shall be great, and ye shall be sons of the Highest; for he is good to the unthankful and wicked.
All things have been delivered to me by my Father, and no one knows who the Son is but the Father, and who the Father is but the Son, and he to whomsoever the Son is pleased to reveal him.
All things have been delivered to me by my Father, and no one knows who the Son is but the Father, and who the Father is but the Son, and he to whomsoever the Son is pleased to reveal him.
And he said to them, When ye pray, say, Father, thy name be hallowed; thy kingdom come;
If any man come to me, and shall not hate his own father and mother, and wife, and children, and brothers, and sisters, yea, and his own life too, he cannot be my disciple;
but henceforth shall the Son of man be sitting on the right hand of the power of God.
For God so loved the world, that he gave his only-begotten Son, that whosoever believes on him may not perish, but have life eternal.
For even as the Father has life in himself, so he has given to the Son also to have life in himself,
I and the Father are one.
I and the Father are one.
Jesus answered them, Is it not written in your law, I said, Ye are gods?
and I, if I be lifted up out of the earth, will draw all to me.
I have yet many things to say to you, but ye cannot bear them now.
Jesus says to her, Touch me not, for I have not yet ascended to my Father; but go to my brethren and say to them, I ascend to my Father and your Father, and to my God and your God.
whose soever sins ye remit, they are remitted to them; whose soever sins ye retain, they are retained.
And Peter said to them, Repent, and be baptised, each one of you, in the name of Jesus Christ, for remission of sins, and ye will receive the gift of the Holy Spirit.
for he was not yet fallen upon any of them, only they were baptised to the name of the Lord Jesus.
And he commanded them to be baptised in the name of the Lord. Then they begged him to stay some days.
She, having followed Paul and us, cried saying, These men are bondmen of the Most High God, who announce to you the way of salvation.
for in him we live and move and exist; as also some of the poets amongst you have said, For we are also his offspring.
And when they heard that, they were baptised to the name of the Lord Jesus.
Are you ignorant that we, as many as have been baptised unto Christ Jesus, have been baptised unto his death?
But ye are not in flesh but in Spirit, if indeed God's Spirit dwell in you; but if any one has not the Spirit of Christ he is not of him:
And according as Esaias said before, Unless the Lord of hosts had left us a seed, we had been as Sodom, and made like even as Gomorrha.
For and if indeed there are those called gods, whether in heaven or on earth, (as there are gods many, and lords many,)
and all were baptised unto Moses in the cloud and in the sea;
But that what the nations sacrifice they sacrifice to demons, and not to God. Now I do not wish you to be in communion with demons.
For we must all be manifested before the judgment-seat of the Christ, that each may receive the things done in the body, according to those he has done, whether it be good or evil.
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 ye, as many as have been baptised unto Christ, have put on Christ.
God having spoken in many parts and in many ways formerly to the fathers in the prophets,
For this Melchisedec, King of Salem, priest of the most high God, who met Abraham returning from smiting the kings, and blessed him;
For such a high priest became us, holy, harmless, undefiled, separated from sinners, and become higher than the heavens:
Moreover we have had the fathers of our flesh as chasteners, and we reverenced them; shall we not much rather be in subjection to the Father of spirits, and live?
Every good gift and every perfect gift comes down from above, from the Father of lights, with whom is no variation nor shadow of turning.
Behold, the wages of your labourers, who have harvested your fields, wrongfully kept back by you, cry, and the cries of those that have reaped are entered into the ears of the Lord of sabaoth.
And if ye invoke as Father him who, without regard of persons, judges according to the work of each, pass your time of sojourn in fear,
We are of God; he that knows God hears us; he who is not of God does not hear us. From this we know the spirit of truth and the spirit of error.
Herein as to us has been manifested the love of God, that God has sent his only begotten Son into the world, that we might live through him.
and he shall shepherd them with an iron rod; as vessels of pottery are they broken in pieces, as I also have received from my Father;
He that overcomes, he shall be clothed in white garments, and I will not blot his name out of the book of life, and will confess 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/darby'>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/darby'>Ac 5:3-4,'/Acts/9/type/darby'>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 empty, and darkness was on the face of the deep, and the Spirit of God was hovering over the face of the waters.
And they that came, came male and female of all flesh, as God had commanded him. And Jehovah shut him in.
And he said, Blessed be Jehovah, the God of Shem, And let Canaan be his bondman.
And blessed be the Most High God, who has delivered thine enemies into thy hand. And he gave him the tenth of all.
And the Almighty God bless thee, and make thee fruitful and multiply thee, that thou mayest become a company of peoples.
And there he set up an altar, and called it El-Elohe-Israel.
And he said, I am God, the God of thy father: fear not to go down to Egypt; for I will there make of thee a great nation.
And God said to 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 the Almighty God; but by my name Jehovah I was not made known to them.
And I will bring you into the land concerning which I swore to give it unto Abraham, unto Isaac, and unto Jacob; and I will give it you for a possession: I am Jehovah.
Thou shalt not revile the judges, nor curse a prince amongst thy people.
Three times in the year all thy males shall appear in the presence of the Lord Jehovah.
And Jehovah passed by before his face, and proclaimed, Jehovah, Jehovah God merciful and gracious, slow to anger, and abundant in goodness and truth,
And Jehovah passed by before his face, and proclaimed, Jehovah, Jehovah God merciful and gracious, slow to anger, and abundant in goodness and truth,
Ye shall not turn unto idols, and ye shall not make to yourselves molten gods: I am Jehovah your God.
And he that blasphemeth the name of Jehovah shall certainly be put to death; all the assembly shall certainly stone him; as well the stranger as he that is home-born, when he blasphemeth the Name, shall be put to death.
I prayed therefore to Jehovah, and said, Lord Jehovah, destroy not thy people and thine inheritance, which thou hast redeemed through thy greatness, which thou hast brought forth out of Egypt with a powerful hand.
When the Most High assigned to the nations their inheritance, When he separated the sons of Adam, He set the bounds of the peoples According to the number of the children of Israel.
The God of gods, Jehovah, the God of gods, Jehovah, he knoweth, and Israel he shall know it; if it is in rebellion, or if in trespass against Jehovah, save us not this day!
And thou, Solomon my son, know the God of thy father, and serve him with a perfect heart and with a willing mind; for Jehovah searches all hearts, and discerns all the imaginations of the thoughts. If thou seek him, he will be found of thee; but if thou forsake him, he will cut thee off for ever.
joined with their brethren, their nobles, and entered into a curse and into an oath, to walk in the law of God, which had been given by Moses the servant of God, and to keep and do all the commandments of Jehovah our Lord, and his ordinances and his statutes;
But as for me I will seek unto God, and unto God commit my cause;
For the arrows of the Almighty are within me, their poison drinketh up my spirit: the terrors of +God are arrayed against me.
For him that is fainting kindness is meet from his friend; or he forsaketh the fear of the Almighty.
Why are not times treasured up with the Almighty? why do not they that know him see his days?
I will praise Jehovah according to his righteousness, and will sing forth the name of Jehovah the Most High.
{To the chief Musician. Upon Aijeleth-Shahar. A Psalm of David.} My God, my God, why hast thou forsaken me? why art thou far from my salvation, from the words of my groaning?
{A Psalm of David.} Give unto Jehovah, ye sons of the mighty ones, give unto Jehovah glory and strength;
Into thy hand I commit my spirit: thou hast redeemed me, Jehovah, thou God of truth.
Jehovah, thy loving-kindness is in the heavens, and thy faithfulness reacheth unto the clouds.
God reigneth over the nations; God sitteth upon the throne of his holiness.
Sing unto God, sing forth his name; cast up a way for him that rideth in the deserts: his name is Jah; and rejoice before him.
Our God is the God of salvation; and with Jehovah, the Lord, are the goings forth even from death.
There shall no strange god be in thee, neither shalt thou worship any foreign god.
{A Psalm of Asaph.} God standeth in the assembly of God, he judgeth among the gods.
I have said, Ye are gods, and all of you are children 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 judgment are the foundation of thy throne; loving-kindness and truth go before thy face.
Before the mountains were brought forth, and thou hadst formed the earth and the world, even from eternity to eternity thou art God.
They shall praise thy great and terrible name, it is holy! --
Exalt Jehovah our God, and worship at his footstool. He is holy!
How manifold are thy works, O Jehovah! in wisdom hast thou made them all: the earth is full of thy riches.
Whither shall I go from thy Spirit? and whither flee from thy presence? If I ascend up into the heavens thou art there; or if I make my bed in Sheol, behold, thou art there; read more. If I take the wings of the dawn 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 is called Wonderful, Counsellor, Mighty God, Father of Eternity, 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 is called Wonderful, Counsellor, Mighty God, Father of Eternity, Prince of Peace.
Behold, God is my salvation: I will trust, and not be afraid; for Jah, Jehovah, is my strength and song, and he is become my salvation.
And the Egyptians will I give over into the hand of a cruel lord, and a fierce king shall rule over them, saith the Lord, Jehovah of hosts.
Confide ye in Jehovah for ever; for in Jah, Jehovah, is the rock of ages.
Confide ye in Jehovah for ever; for in Jah, Jehovah, is the rock of ages.
I am Jehovah, that is my name; and my glory will I not give to another, neither my praise to graven images. Behold, the former things are come to pass, and new things do I declare: before they spring forth will I cause you to hear them.
thus saith thy Lord, Jehovah, and thy God, who pleadeth the cause of his people, Behold, I take out of thy hand the cup of bewilderment, the goblet-cup of my fury; thou shalt no more drink it again:
Thine own wickedness chastiseth thee, and thy backslidings reprove thee: know then and see that it is an evil thing and 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, that I shall not see him? saith Jehovah. Do not I fill the heavens and the 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 as Tabor among the mountains, and as Carmel by the sea, so shall he come.
This sentence is by the decree of the watchers, and the decision by the word of the holy ones: that the living may know that the Most High ruleth over the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. This dream I, king Nebuchadnezzar, have seen; and thou, Belteshazzar, tell 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 is Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spoke and said, Belteshazzar, let not the dream, nor its interpretation, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and its interpretation to thine enemies! The tree that thou sawest, which grew and was strong, whose height reached unto the heavens, and the sight of it to all the earth; whose leaves were beautiful, and its fruit abundant, and in it was food for all; under which the beasts of the field dwelt, and in whose branches the birds of the heavens had their habitation: it is thou, O king, who art grown and become strong; for thy greatness is grown, and reacheth unto the heavens, and thy dominion to the end of the earth. And whereas the king saw a watcher and a holy one coming down from the heavens, and saying, Hew the tree down, and destroy it; nevertheless leave the stump of its roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be bathed 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 cometh upon my lord the king: They shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as oxen, and thou shalt be bathed with the dew of heaven; and seven times shall pass over thee, till thou know that the Most High ruleth over the kingdom of men, and giveth it to whomsoever he will. And whereas it was commanded to leave the stump of the roots of the tree; thy kingdom shall remain unto thee, after that thou shalt know that the heavens do rule. Therefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by shewing mercy to the poor; if it may be a lengthening of thy tranquillity. All this came upon king Nebuchadnezzar. At the end of twelve months he was walking upon the royal palace of Babylon: the king spoke and said, Is not this great Babylon, that I have built for the house of the kingdom 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 the heavens: King Nebuchadnezzar, to thee it is spoken: The kingdom is departed from thee; and they shall drive thee from men, and thy dwelling shall be with the beasts of the field; they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the Most High ruleth over the kingdom of men, and giveth it to whomsoever he will. The same hour was the word fulfilled upon Nebuchadnezzar; and he was driven from men, and ate grass as oxen; and his body was bathed with the dew of heaven, till his hair grew like eagles' feathers, and his nails like birds' claws. And at the end of the days I Nebuchadnezzar lifted up mine eyes unto the heavens, and mine understanding returned unto me, and I blessed the Most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is 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;
With the Lord our God are mercies and pardons, for we have rebelled against him;
And now, O Lord our God, who broughtest thy people forth out of the land of Egypt with a strong hand, and hast made thee a name, as it is 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 speak monstrous things against the God of gods; and he shall prosper until 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 broadways; and they shall say in all the streets, Alas! alas! And they shall call the husbandman to mourning, and such as are skilful of lamentation to wailing.
Art thou not from everlasting, Jehovah my God, my Holy One? We shall not die. Jehovah, thou hast ordained him for judgment; and thou, O Rock, hast appointed him for correction.
For I Jehovah change not, and ye, sons of Jacob, are not consumed.
And ye shall return and discern between the righteous and the wicked, between him that serveth God and him that serveth him not.
but while he pondered on these things, behold, an angel of the Lord appeared to him in a dream, saying, Joseph, son of David, fear not to take to thee Mary, thy wife, for that which is begotten in her is of the Holy Spirit.
Now all this came to pass that that 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 Emmanuel, which is, being interpreted, 'God with us.' read more. But Joseph, having awoke up from his sleep, did as the angel of the Lord had enjoined him, and took to him his wife,
But Jesus, looking on 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 says to her, Touch me not, for I have not yet ascended to my Father; but go to my brethren and say to them, I ascend to my Father and your Father, and to my God and your God.
But Peter said, Ananias, why has Satan filled thy heart that thou shouldest lie to the Holy Spirit, and put aside for thyself a part of the price of the estate? While it remained did it not remain to thee? and sold, was it not in thine own power? Why is it that thou hast purposed this thing in thine heart? Thou hast not lied to men, but to God.
And Peter said to her, Why is it that ye have agreed together to tempt the Spirit of the Lord? Lo, the feet of those that have buried thy husband are at the door, and they shall carry thee out.
for from the world's creation the invisible things of him are perceived, being apprehended by the mind through the things that are made, both his eternal power and divinity, so as to render them inexcusable.
for from the world's creation the invisible things of him are perceived, being apprehended by the mind through the things that are made, both his eternal power and divinity, so as to render them inexcusable.
and changed the glory of the incorruptible God into the likeness of an image of corruptible man and of birds and quadrupeds and reptiles.
Because whom he has foreknown, he has also predestinated to be conformed to the image of his Son, so that he should be the firstborn among many brethren. But whom he has predestinated, these also he has called; and whom he has called, these also he has justified; but whom he has justified, these also he has glorified.
whose are the fathers; and of whom, as according to flesh, is the Christ, who is over all, God blessed for ever. Amen.
And if God, minded to shew his wrath and to make his power known, endured with much long-suffering vessels of wrath fitted for destruction;
And according as Esaias said before, Unless the Lord of hosts had left us a seed, we had been as Sodom, and made like even as Gomorrha.
O depth of riches both of the wisdom and knowledge of God! how unsearchable his judgments, and untraceable his ways! For who has known the mind of the Lord, or who has been his counsellor? read more. or who has first given to him, and it shall be rendered to him? For of him, and through him, and for him are all things: to him be glory for ever. Amen.
For who of men hath known the things of a man except the spirit of the man which is in him? thus also the things of God knows no one except the Spirit of God.
Do ye not know that ye are the temple of God, and that the Spirit of God dwells in you?
Blessed be the God and Father of our Lord Jesus Christ, the Father of compassions, and God of all encouragement;
and I will be to you for a Father, and ye shall be to me for sons and daughters, saith the Lord Almighty.
but God, being rich in mercy, because of his great love wherewith he loved us,
who, subsisting in the form of God, did not esteem it an object of rapine to be on an equality with God;
and every tongue confess that Jesus Christ is Lord to God the Father's glory.
who is image of the invisible God, firstborn of all creation;
For in him dwells all the fulness of the Godhead bodily;
which in its own time the blessed and only Ruler shall shew, the King of those that reign, and Lord of those that exercise lordship;
but as to the Son, Thy throne, O God, is to the age of the age, and a sceptre of uprightness is the sceptre of thy kingdom.
and as a covering shalt thou roll them up, and they shall be changed; but thou art the Same, and thy years shall not fail.
And there is not a creature unapparent before him; but all things are naked and laid bare to his eyes, with whom we have to do.
Let us hold fast the confession of the hope unwavering, (for he is faithful who has promised;)
Let no man, being tempted, say, I am tempted of God. For God cannot be tempted by evil things, and himself tempts no one.
Every good gift and every perfect gift comes down from above, from the Father of lights, with whom is no variation nor shadow of turning.
Behold, the wages of your labourers, who have harvested your fields, wrongfully kept back by you, cry, and the cries of those that have reaped are entered into the ears of the Lord of sabaoth.
And this is the message which we have heard from him, and declare to you, that God is light, and in him is no darkness at all.
He that loves not has not known God; for God is love.
I am the Alpha and the Omega, saith the Lord God, he who is, and who was, and who is to come, the Almighty.
And the four living creatures, each one of them having respectively six wings; round and within they are full of eyes; and they cease not day and night saying, Holy, holy, holy, Lord God Almighty, who was, and who is, and who is to come.
And the four living creatures, each one of them having respectively six wings; round and within they are full of eyes; and they cease not day and night saying, Holy, holy, holy, Lord God Almighty, who was, and who is, and who is to come.
saying, We give thee thanks, Lord God Almighty, He who is, and who was, that thou hast taken thy great power and hast reigned.
And they sing the song of Moses bondman of God, and the song of the Lamb, saying, Great and wonderful are thy works, Lord God Almighty; righteous and true are thy ways, O King of nations.
And I heard the altar saying, Yea, Lord God Almighty, true and righteous are thy judgments.
for they are the spirits of demons, doing signs; which go out to the kings of the whole habitable world to gather them together to the war of that great day of God the Almighty.
And out of his mouth goes a sharp two-edged sword, that with it he might smite the nations; and he shall shepherd them with an iron rod; and he treads the wine-press of the fury of the wrath of God the Almighty.
And I saw no temple in it; for the Lord God Almighty is its temple, and the Lamb.
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 Abram was ninety-nine years old, when Jehovah appeared to Abram, and said to him, I am the Almighty God: walk before my face, and be perfect.
And the Almighty God bless thee, and make thee fruitful and multiply thee, that thou mayest become a company of peoples.
And God said to 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 the Almighty God; but by my name Jehovah I was not made known to them.
And I appeared unto Abraham, unto Isaac, and unto Jacob, as the Almighty God; but by my name Jehovah I was not made 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