Reference: God
American
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify the manifold perfections of God, or, as some think, the Trinity in the godhead. In Ex 3:14, God replies to Moses, when he asks Him His name, I AM THAT I AM; which means either, I am he who I am, or, I am what I am. In either case the expression implies the eternal self-existence of Jehovah, and his incomprehensible nature. The name I AM means the same as JEHOVAH, the first person being used instead of he third.
The Bible assumes and asserts the existence of God, "In the beginning God created the heavens and the earth;" and is itself the most illustrious proof of his existence, as well as our chief instructor as to his nature and will. It puts a voice into the mute lips of creation; and not only reveals God in his works, but illustrates his ways in providence, displays the glories of his character, his law, and his grace, and brings man into true and saving communion with him. It reveals him to us as a Spirit, the only being from everlasting and to everlasting by nature, underived, infinite, perfect, and unchangeable in power, wisdom, omniscience, omnipresence, justice, holiness, truth, goodness, and mercy. He is but one God, and yet exists in three persons, the Father, the Son, and the Holy Spirit; and this distinction of the Thee in One is, like his other attributes, from everlasting. He is the source, owner, and ruler of all beings, foreknows and predetermines all events, and is the eternal judge and arbiter of the destiny of all. True religion has its foundation in the right knowledge of God, and consists in supremely loving and faithfully obeying him. See JESUS CHRIST, and HOLY SPIRIT.
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And God said unto Moses, I Will Become whatsoever I please, And he said - Thus, shalt thou say to the sons of Israel, I Will Become hath sent me unto you.
Easton
(A.S. and Dutch God; DA Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew 'El, from a word meaning to be strong; (2) of 'Eloah, plural 'Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by "LORD," printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(2.) The a posteriori argument, by which we proceed logically from the facts of experience to causes. These arguments are,
(a) The cosmological, by which it is proved that there must be a First Cause of all things, for every effect must have a cause.
(b) The teleological, or the argument from design. We see everywhere the operations of an intelligent Cause in nature.
(c) The moral argument, called also the anthropological argument, based on the moral consciousness and the history of mankind, which exhibits a moral order and purpose which can only be explained on the supposition of the existence of God. Conscience and human history testify that "verily there is a God that judgeth in the earth."
The attributes of God are set forth in order by Moses in Ex 34:6-7. (see also De 6:4; 10:17; Nu 16:22; Ex 15:11; 33:19; Isa 44:6; Hab 3:6; Ps 102:26; Job 34:12.) They are also systematically classified in Re 5:12; 7:12.
God's attributes are spoken of by some as absolute, i.e., such as belong to his essence as Jehovah, Jah, etc.; and relative, i.e., such as are ascribed to him with relation to his creatures. Others distinguish them into communicable, i.e., those which can be imparted in degree to his creatures: goodness, holiness, wisdom, etc.; and incommunicable, which cannot be so imparted: independence, immutability, immensity, and eternity. They are by some also divided into natural attributes, eternity, immensity, etc.; and moral, holiness, goodness, etc.
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Who is, like unto thee, Majestic in holiness, - To be revered in praises, Doing a marvellous thing?
And he said, - I, will cause all my goodness to pass before thee. And will proclaim myself by the name Yahweh, before thee, And will show favour, unto whom I may show favour, And will have compassion on whom I may have compassion.
So Yahweh passed before him, and proclaimed, - Yahweh, Yahweh, A God of compassion and favour, - Slow to anger and abundant in lovingkindness and faithfulness: Keeping lovingkindness to a thousand generations, Forgiving iniquity and transgression and sin, Though he leave not, utterly unpunished, Visiting the iniquity of fathers, Upon sons, And upon sons' sons, Unto a third and unto a fourth generation.
And they fell upon their faces and said, O GOD, the God of the spirits of all flesh, - shall, one man, sin, and against all the assembly, wilt thou he wroth.
Hear, O Israel: Yahweh, is our God, - Yahweh alone.
For as touching Yahweh your God, he, is God of gods, and Lord of lords; the great the mighty, and the fearful GOD, who respecteth not persons, nor accepteth a bribe;
Nay, verily, GOD, will not condemn unjustly, - nor, the Almighty, pervert justice.
The impious hath said in his heart - There is no God! They have acted corruptly, they have done an abominable deed, there is none that doeth good.
They, shall perish, But, thou, wilt abide; And, they all, like a garment, shall fall in pieces, As a vesture, wilt thou change them and they shall vanish;
Thus saith Yahweh - King of Israel, Even his Redeemer, Yahweh of hosts, - I, am, First, and, I, Last, And besides me, there is no God.
He hath stood and measured the earth, he hath looked, and caused nations to tremble, and, scattered as dust, are the perpetual mountains, and, sunk, are the age-abiding hills, - Forthgoings age-abiding, are his.
saying with a loud voice - Worthy, is the Lamb that hath been slain, to receive the power, and riches, and wisdom, and might, and honour, and glory, and blessing.
saying - Amen! The blessing, and the glory, and the wisdom, and the thanksgiving, and the honour, and the power, and the might, - be unto our God, unto 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.
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Now, the earth, had become waste and wild, and darkness, was on the face of the roaring deep, - but, the Spirit of God, was brooding on the face of the waters,
And Abram said unto the king of Sodom, - I have lifted up my hand unto Yahweh GOD Most High, possessor of the heavens and earth:
And it came to pass that, when Abram was ninety and nine years old, Yahweh appeared unto Abram, and said unto him, I, am GOD Almighty, - Walk, thou before me and become thou blameless:
But that the God of my father - The God of Abraham, and the Dread of Isaac - Proved to he mine, Surely even now, empty, hadst thou let me go? My humiliation and the wearying toil of my hands, God had seen, And therefore gave sentence last night!
The Gods of Abraham and the Gods of Nahor judge betwixt us - the Gods of their fathers. And Jacob sware by the Dread of his father Isaac:
And Moses said unto God - Lo! as surely as, I, go in unto the sons of Israel, and say unto them, The God of your fathers, hath sent me unto you, So surely will they say unto me - What is his name? What shall I say unto them? And God said unto Moses, I Will Become whatsoever I please, And he said - Thus, shalt thou say to the sons of Israel, I Will Become hath sent me unto you. read more. And God said yet further unto Moses - Thus shalt thou say unto the sons of Israel, Yahweh God of your fathers. God of Abraham God of Isaac and God of Jacob, hath sent me unto you. This, is my name to times age-abiding, And, this, my memorial to generation after generation.
Who is, like unto thee, Majestic in holiness, - To be revered in praises, Doing a marvellous thing?
So Yahweh passed before him, and proclaimed, - Yahweh, Yahweh, A God of compassion and favour, - Slow to anger and abundant in lovingkindness and faithfulness: Keeping lovingkindness to a thousand generations, Forgiving iniquity and transgression and sin, Though he leave not, utterly unpunished, Visiting the iniquity of fathers, Upon sons, And upon sons' sons, Unto a third and unto a fourth generation.
Yahweh cause his face to shine upon thee and be gracious unto thee: Yahweh lift up his face unto thee, and appoint unto thee peace. read more. Thus shall they put my name upon the sons of Israel, - and, I, myself, will bless them.
That thou shouldst make him little less than messengers of God, with glory and honour, shouldst crown him?
By the word of Yahweh, the heavens were made, and, by the spirit of his mouth, all their host:
God, hath taken his place in the august assembly, In the midst of the gods, will he judge.
I, said, Gods, ye are, Yea, sons of the Highest, are ye all; But indeed, like the earth-born, shall ye die! And, like one of the princes, shall ye fall!
Let all who serve an image, be ashamed, They who boast themselves in things of nought, Bow down unto him, all ye gods.
Thou sendest forth thy spirit, they are created, And thou renewest the face of the ground.
Yahweh, had constituted me the beginning of his way, before his works, at the commencement of that time; At the outset of the ages, had I been established, in advance of the antiquities of the earth; read more. When there was no resounding deep, I had been brought forth, when there were no fountains, abounding with water; Ere yet the mountains had been settled, before the hills, had I been brought forth; Or ever he had made the land and the wastes, or the top of the dry parts of the world: When he prepared the heavens, there, was I! When he decreed a vault upon the face of the resounding deep; When he made firm the skies above, when the fountains of the resounding deep, waxed strong; When he fixed for the sea its bound, that, the waters, should not go beyond his bidding, when he decreed the foundations of the earth: - Then became I beside him, a firm and sure worker, then became I filled with delight, day by day, exulting before him on every occasion; Exulting in the fruitful land of his earth, Yea, my fulness of delight, was with the sons of men. Now, therefore, ye sons, hearken to me, for how happy are they who, to my ways, pay regard!
Who hath ascended the heavens and then descended? Who hath gathered the wind into his two hands? Who hath wrapped up the waters in a mantle? Who hath set up all the ends of the earth? What is his name and what the name of his son, when thou knowest?
And they continued crying out one to another, and said, Holy - holy - holy, is Yahweh of hosts, - the fulness of the whole earth, is his glory.
Behold me! sending my messenger, who will prepare a way before me, - and, suddenly, shall come to his temple The Lord whom ye are seeking, even the messenger of the covenant in whom ye are delighting, Lo! he cometh! saith Yahweh of hosts.
All things, through him, came into existence, and, without him, came into existence, not even one thing: that which hath come into existence,
And, my God, will fill up your every need, according to his riches in glory in Christ Jesus.
Make dead, therefore, your members that are on the earth - as regardeth fornication, impurity, passion, base coveting, and greed, the which, is idolatry, -
Hastings
The object of this article is to give a brief sketch of the history of belief in God as gathered from the Bible. The existence of God is everywhere assumed in the sacred volume; it will not therefore be necessary here to consider the arguments adduced to show that the belief in God's existence is reasonable. It is true that in Ps 14:1; 53:1 the 'fool' (i.e. the ungodly man) says that there is no God; but the meaning doubtless is, not that the existence of God is denied, but that the 'fool' alleges that God does not concern Himself with man (see Ps 10:4).
1. Divine revelation gradual.
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These are the geneses of the heavens and the earth when they were created, - in the day when Yahweh God made earth and heavens.
Then heard they the sound of Yahweh God, walking to and fro in the garden at the breeze of the day, - so he hid himself - the man with his wife, from the face of Yahweh God, amid the trees of the garden.
Then said Yahweh God - Lo! man, hath become like one of us, in respect of knowing good and evil, - Now, therefore, lest he thrust forth his hand, and take even of the tree of life, and eat, and live to times age-abiding, -
And Adam again knew his wife, and she bare a son, and called his name Seth, - For God hath appointed me another seed instead of Abel, because Cain slew him! And to Seth - to him also, was born a son, and he called his name Enosh, - then, was a beginning made, to call on the name of Yahweh.
and it grieved Yahweh, that he had made man in the earth, - and he took sorrow unto his heart.
And he said, Blessed be Yahweh, God of Shem, - And let Cantata he their servant:
Then said Yahweh: Lo! one people and one manner of speech, have they all, this, then is what they have begun to do, - now, therefore, nothing will be withholden from them which they may plan to do.
And Abram passed along throughout the land, as far as the place of Shechem as far as the Teacher's Terebinth, the Canaanite being then in the land.
So Abram moved his tent and came in and dwelt among the oaks of Mamre, which were in Hebron, - and built there an altar to Yahweh.
So they returned and came in unto En-mishpat, the same, is Kadish, and smote all the field of the Amalekites, - and the Amorites also that dwelt in Hazazon-tamar,
flow Melchizedek king of Salem, had brought forth bread and wine, - he, being priest of GOD Most High.
flow Melchizedek king of Salem, had brought forth bread and wine, - he, being priest of GOD Most High.
And it came to pass that, when Abram was ninety and nine years old, Yahweh appeared unto Abram, and said unto him, I, am GOD Almighty, - Walk, thou before me and become thou blameless:
And Yahweh appeared unto him among the oaks of Mamre, - as, he, was sitting at the opening of the tent in the heat of the day.
And, GOD Almighty, bless thee, and make thee fruitful, and multiply thee, so shalt thou become a multitude of peoples.
I, am the GOD of Beth-el, where thou didst anoint a pillar, where thou didst vow to me a vow, - Now, rise, go forth out of this land, and return unto the land of thy kindred.
But, now, though thou, didst even take thy journey, because thou, didst sorely long, for the house of thy father,, wherefore didst thou steal away my gods?
And Jacob was left alone, - and there wrestled a man with him, until the uprisings of the dawn.
And he built there an altar, and called the place El-Beth-el, - because, there, God revealed himself unto him, when he fled from the face of his brother,
Now, therefore, come thou! that I may send thee unto Pharaoh, - and bring thou forth my people - the sons of Israel - out of Egypt.
And Gods spake unto Moses, - and said unto him, I, am Yahweh: I appeared, therefore, unto Abraham unto Isaac, and unto Jacob, as GOD Almighty, - although, by my name Yahweh was I not made known to them;
So then, Amram took Jochebed, his father's sister to himself to wife, and she bare to him - Aaron and Moses. And, the years of the life of Amram, were a hundred and thirty-seven.
But as touching thee and thy servants, I know that not yet will ye stand in awe of Yahweh Elohim.
My might and melody, is Yah, And he became mine, by salvation, - This, is my GOD, and I will glorify him, The God of my father and I will set him on high. Yahweh is a warlike one, - Yahweh, is his name.
And when Moses, had gone up unto God, then called Yahweh unto him out of the mountain saying, Thus, shalt thou say to the house of Jacob, And tell the sons of Israel:
thou shalt not bow thyself down to them nor be led to serve them - For, I, Yahweh, thy God, am a jealous GOD, visiting the iniquity of fathers upon sons, unto three generations and, unto four, of them that hate me;
and they saw the God of Israel, - and under his feet, like a pavement of sapphire, and like the very heavens for brightness; and
So then Yahweh was grieved, - over the calamity - which he had spoken of inflicting on his people.
For this cause is it said, in the Book of the Wars of Yahweh, - -- Waheb with a hurricane, And the ravines of Arnon;
The oracle of one hearing sayings of GOD, Who the sight of the Almighty, receiveth in vision, Who falleth down but hath unveiled eyes: -
So he took up his parable and said, - The oracle of Balaam, son of Beer, Yea the oracle of the man, of opened eye;
Thou, wast allowed to see that thou mightest know, that Yahweh, he is God, there is none other than he alone.
So then thou must consider to-day, and bring it back to thy heart, that, Yahweh, he is God in the heavens above and upon the earth beneath, - there is none other.
Hear, O Israel: Yahweh, is our God, - Yahweh alone.
Lo! unto Yahweh thy God, belong the heavens even the highest heavens, - the earth, with all that is therein.
Take unto you, from among the people, twelve men, one man severally from each tribe; and command ye them, saying, Take you up from hence, out of the midst of the Jordan, from the place where stood the feet of the priests with firm footing, twelve stones; - and carry them over with you, and lay them down in the lodging-place where ye shall lodge, tonight. read more. So Joshua called unto the twelve men whom he had made ready, from among the sons of Israel, - one man severally out of each tribe; and Joshua said unto them: Pass ye over, before the ark of Yahweh your God, into the midst of the Jordan, - and lift ye up, each man one stone upon his shoulder, according to the number of the tribes of the sons of Israel: that this may be a sign in your midst, - for your sons will ask in time to come, saying, What mean these stones to you? Then shall ye say unto them - That the waters of the Jordan, were cut off, from before the ark of the covenant of Yahweh, when it passed into the Jordan, the waters of the Jordan, were cut off. So shall these stones become a memorial unto the sons of Israel, unto times age-abiding. And the sons of Israel did so, as Joshua commanded, and took up twelve stones out of the midst of the Jordan, as spake Yahweh unto Joshua, according to the number of the tribes of the sons of Israel, - and carried them with them unto the place where they lodged, and laid them down there.
And, these twelve stones which they took out of the Jordan, did Joshua set up, in Gilgal.
And Joshua, and all Israel with him, took Achan - son of Zerah, and the silver and the mantle and the wedge of gold, and his sons and his daughters, and his oxen and his asses and his sheep and his tent, and all that he had, and brought them up the valley of Achor.
And Joshua wrote these words in the scroll of the law of God, - and took a great stone, and set it up there, under the oak that was by the sanctuary of Yahweh.
Curse ye Meroz, saith the messenger of Yahweh, Curse ye with a curse, the inhabitants thereof, - because they came not in to the help of Yahweh, to the help of Yahweh, against the mighty.
And so it was, that the weight of the nose-rings of gold which he requested, was a thousand and seven hundred shekels of gold, - besides the crescents, and the pendants, and the raiment of purple that were upon the kings of Midian, and besides the ornaments that were on the necks of their camels.
And, when he had restored the eleven hundred shekels of silver to his mother, his mother said - I had, hallowed, the silver unto Yahweh out of mine own hand, for my son, to make a graved (molten) image, now, therefore, I will restore it unto thee.
Now, the man Micah, had a house of gods, - and he made an ephod, and teraphim, and installed one of his sons, who became his priest.
Then responded the five men who had been to spy out the land of Laish, and said unto their brethren, Know ye that there are in these houses, an ephod, and teraphim, and a graven image, and a molten image, - now, therefore, know what ye will do!
Then said the men of Beth-shemesh, Who is able to stand before Yahweh, this holy God? and, unto whom, shall he go up from us?
Moreover also, the Eminence of Israel, will not lie, neither will he repent, - For no, iron of earth, is, he, to repent!
And the king said unto her - Be not afraid, but what sawest thou? And the woman said unto Saul, A god, saw I, coming up out of the earth.
And the king said unto her - Be not afraid, but what sawest thou? And the woman said unto Saul, A god, saw I, coming up out of the earth.
But, in very deed, will God dwell, upon the earth? Lo! the heaven, yea the heaven of heavens, cannot contain thee, how much less this house which I have built?
Whereupon the king took counsel, and made two calves of gold, - and said unto them - It is, too much for you, to go up to Jerusalem, Lo! thy gods, O Israel, that brought thee up out of the land of Egypt;
Let me tell of a decree, - Yahweh, hath said unto me, My son, thou art, I, to-day, have begotten thee:
I will praise Yahweh according to his righteousness, - and will praise in song the Name of Yahweh Most High.
The lawless one, in the loftiness of his countenance, will not enquire, God is not in any of his plots:
The impious hath said in his heart - There is no God! They have acted corruptly, they have done an abominable deed, there is none that doeth good.
Then did Yahweh thunder in the heavens, and the Highest uttered his voice, - hail, and live coals of fire.
Do not cast me away from thy presence, And, thy Holy Spirit, do not take from me:
The impious hath said in his heart, There is no God! They have acted corruptly, They have wrought abominable perversity, There is none that doeth good: -
I will cry unto God Most High, Unto GOD, who accomplisheth on my behalf:
Sing ye to God, Make music of his Name, - Lift up (a song), to him that rideth through the waste plains, - Since Yah is his name, exult ye before him.
God, hath taken his place in the august assembly, In the midst of the gods, will he judge.
They know not, neither can they perceive, In darkness, they wander, All the foundations of the earth do shake.
They know not, neither can they perceive, In darkness, they wander, All the foundations of the earth do shake.
How lovely are thy habitations, O Yahweh of hosts!
Alas! a nation - committing sin, a people - burdened with iniquity, a seed - practising wickedness, sons - acting corruptly. They have forsaken Yahweh despised the Holy One of Israel, - Are estranged and gone back.
If, Yahweh of hosts, had not left us a very small remnant, Like Sodom, had we become, Gomorrah, had we resembled.
In the year that King Uzziah died, I saw My Lord, sitting upon a throne high and lifted up, and, his skirts, did fill the temple,
And they continued crying out one to another, and said, Holy - holy - holy, is Yahweh of hosts, - the fulness of the whole earth, is his glory.
And they continued crying out one to another, and said, Holy - holy - holy, is Yahweh of hosts, - the fulness of the whole earth, is his glory.
The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and reverence of Yahweh;
How hast thou fallen from heaven, O Shining One - Son of the Dawn! Hewn down to the earth, O crusher of nations!
And it shall be in that day, That Yahweh will bring punishment Upon the host of the height in the height, - And upon the kings of the ground on the ground.
Trust ye in Yahweh, unto futurity, - For, in Yah, Yahweh, is a rock of ages.
For it is - Precept upon precept, precept upon precept, Line upon line, line upon line, - A little here a little there.
O Yahweh of hosts, God of Israel - inhabiting the cherubim, Thou thyself, art GOD, even thou alone, for all the kingdoms of the earth: Thou, didst make the heavens and the earth.
Who hath measured, with the hollow of his hand, the waters. Or the heavens with a span, hath meted out, Or hath comprehended, in a measure, the dust of the earth, Or weighed, in scales, the mountains, Or the hills, in a balance?
It is he who sitteth upon the circle of the earth, While the inhabitants thereof are, as grass-hoppers, - Who stretcheth forth, as a curtain, the heavens, And spreadeth them out as a tent to dwell in;
Hast thou not known, Hast thou not heard, That The God of age-past time - Yahweh The Creator of the ends of the earth Fainteth not neither groweth weary - There is no searching of his understanding:
Who hath wrought and performed, Calling the generations, in advance? I, Yahweh, who am First, And with them who are last, I, am the Same!
Thus, saith GOD himself - Yahweh, - Creator of the heavens that stretched them forth, Out-spreader of earth, and the products thereof, - Giver of breath to the people thereon, And of spirit to them who walk therein,
Ye, are my witnesses Declareth Yahweh, And my Servant, whom I have chosen, - That ye may take note - and believe me, And perceive that, I, am He, Before me, was not formed a GOD, Nor after me, shall one come into being:
Thus saith Yahweh - King of Israel, Even his Redeemer, Yahweh of hosts, - I, am, First, and, I, Last, And besides me, there is no God.
Thus, saith Yahweh Who hath redeemed thee, Who hath fashioned thee from birth, - I - Yahweh, am the maker of all things, Stretching out the heavens, alone, Spreading forth the earth, of myself;
I, am Yahweh, and there is none else, Besides me, there is no God, - I gird thee, though thou hast not known me:
I, made the earth, And man upon it, I created, - I - mine own hands, stretched out the heavens, And all their host, I commanded:
For, Thus, saith Yahweh, Who created the heavens God himself! Who fashioned the earth - And made it Himself, established it, -- Not a waste, created he it To be dwelt in, he fashioned it, -- I, am Yahweh, and there is none else:
Bel, hath crouched, Nebo, is cowering, Their images, are delivered up to beast and to cattle, - The things ye carried about, are become a load, A burden, to the weary!
Surely, mine own hand, founded the earth, And, my right hand, stretched out the heavens, - While I was calling unto them, they stood forth, at once
Draw ye near unto me - hear ye this, Not in advance in secret, have I spoken, From the very time it cometh into being, there, am I, - And, now, My Lord Yahweh hath sent me and his spirit.
But, they, rebelled, and grieved his Holy Spirit, - And so he turned against them as an enemy, he himself, fought against them.
Who would not revere thee, O King of nations? For, thee, doth it beseem; Forasmuch as among all the wise men of the nations And throughout all their royal estate, None, there is like unto thee.
Can any hide himself in secret places that I, shall not see him? Demandeth Yahweh, - The heavens and the earth, do I not fill? Demandeth Yahweh.
and brought them into the house of Yahweh, into the chamber of the sons of Hanan son of Igdaliah, a man of God, - which was beside the chamber of the princes, which was above the chamber of Maaseiah son of Shallum keeper of the porch;
and not to bud houses for us to dwell in, - and so, vineyard or field or seed, have we none;
And I sent unto you all my servants the prophets, betimes, sending, saying, Return I pray you - every man from his wicked way, And amend your doings, And do not go after other gods to serve them, So shall ye remain on the soil which I gave to you, and to your fathers, - but ye have not inclined your ear, nor hearkened, unto me.
Then did Nebuchadnezzar, draw near, to the door of the burning furnace of fire, he spake and said, Shadrach, Meshach, and Abed-nego, ye servants of the most high God, step forth and come hither. Then stepped forth Shadrach, Meshach, and Abed-nego, out of the midst of the fire.
The signs, and the wonders, which the most high God, hath wrought with me, it is pleasing before me to declare.
As for thee, O king, the Most High God, gave, kingship and greatness and honour and majesty, unto Nebuchadnezzar thy father; and, for the greatness that he gave him, all peoples, races and tongues, used to tremble and to withdraw falteringly from before him, - Whom he would, he slew, and, whom he would, he kept alive, and, whom he would, he set up, and, whom he would, he put down. read more. But, when uplifted was his heart and, his spirit, became obstinate so as to act arrogantly, he was put down from the throne of his kingdom, and, his dignity, took they from him; And, from among the sons of men, was he driven, and, his heart, to a wild beast's, became equal, and, with the wild asses, was his dwelling, and, grass - like oxen, they suffered him to eat, and, with the dew of the heavens, his body, was drenched - until that he came to know that the Most High God, hath dominion, over the kingdom of men, and, whomsoever he pleaseth, he setteth up over it.
And the king, gave word, that they should bring those men who had accused Daniel, and, into the den of lions, they cast them - them, their children, and their wives, - and, they had not reached the bottom of the den, when the lions, seized them, and, all their bones, brake they in pieces.
For, many days, shall the sons of Israel tarry, without king, and without ruler, and without sacrifice, and without pillar; and without ephod, or household gods.
So shall ye know that, in the midst of Israel, I am, and that, I, Yahweh, am your God, and none else, - and my people, shall not be abashed, unto times age-abiding.
For lo! He that fashioned the mountains, and created the wind, and who telleth the son of earth what is his thought, who turneth dawn into darkness, and marcheth upon the high places of the earth, Yahweh, God of hosts, is his name!
Therefore will I carry you into exile beyond Damascus, - saith Yahweh, God of hosts, is his name.
And, your own eyes, shall see, - and, ye yourselves, shall say, Yahweh, be magnified, beyond the boundary of Israel.
For, from the rising of the sun, even unto the going in thereof, great is my Name among the nations, and, in every place, incense, is offered to my Name, and a pure present, - for great is my Name among the nations, saith Yahweh of hosts.
But accursed is he that defraudeth, who, when there is in his flock a male, yet voweth and sacrificeth a corrupt thing to the Lord, for, a great king, am I, saith Yahweh of hosts, and, my Name, is revered among the nations.
That ye may become sons of your Father who is in the heavens: because, his sun, he maketh arise on evil and good, and sendeth rain, on just and unjust.
Thus, therefore pray, ye: Our Father, who art in the heavens, - Hallowed be thy name,
He that loveth father or mother above me, is not, worthy, of me, - and, he that loveth son or daughter above me, is not, worthy, of me;
All things, unto me, have been delivered up by my Father; and, no one, fully knoweth the Son, save the rather, neither doth any one fully know, the Father, save, the Son, and he to whomsoever the Son, may be minded, to reveal, him.
All things, unto me, have been delivered up by my Father; and, no one, fully knoweth the Son, save the rather, neither doth any one fully know, the Father, save, the Son, and he to whomsoever the Son, may be minded, to reveal, him. Come unto me! all ye that toil and are burdened, and, I, will give you rest: read more. Take my yoke upon you, and learn of me, - because, meek, am I and lowly, in heart, and ye shall find rest unto your souls;
Verily, I say unto you - Whatsoever things ye shall bind on the earth, shall be bound in heaven; and, whatsoever things ye shall loose on the earth, shall be loosed in heaven.
If then, David, calleth him, Lord, How, is he, his son?
Then, Jesus spake unto the multitudes and unto his disciples,
And, father, be none of you called, upon the earth, for, one, is your Father, the Heavenly;
But, concerning that day and hour, no one, knoweth, neither the messengers of the heavens, nor the Son, - save the Father only.
Then, will the king say to those on his right hand: Come ye, the blessed of my Father! Inherit the kingdom prepared for you from the foundation of the world;
And Jesus, coming near, spake unto them, saying - All authority, in heaven and on earth, hath been given unto me; Go ye, therefore, and disciple all the nations, Immersing them into the name of the Father, and of the Son, and of the Holy Spirit, -
Go ye, therefore, and disciple all the nations, Immersing them into the name of the Father, and of the Son, and of the Holy Spirit, -
Go ye, therefore, and disciple all the nations, Immersing them into the name of the Father, and of the Son, and of the Holy Spirit, -
Go ye, therefore, and disciple all the nations, Immersing them into the name of the Father, and of the Son, and of the Holy Spirit, -
Go ye, therefore, and disciple all the nations, Immersing them into the name of the Father, and of the Son, and of the Holy Spirit, -
Go ye, therefore, and disciple all the nations, Immersing them into the name of the Father, and of the Son, and of the Holy Spirit, -
and a voice cameout of the heavens - Thou, art my Son, the Beloved, - In thee, I delight.
and, Jesus, seeing their faith, saith unto the paralytic - Child! forgiven are thy sins!
But, that ye may know that the Son of Man hath authority to be forgiving sins upon the earth, he saith to the paralytic:
and the impure spirits, as soon as they beheld him, were falling down to him, and crying aloud, while he was speaking, Thou, art the Son of God!
and to have authority to cast out the demons;
And, with many such parables as these, was he speaking unto them the word, - according as they were able to hear;
and, crying out with a loud voice, saith - What have in common with thee? O Jesus, Son of God Most High? I adjure thee by God, - Do not torment me!
And he was saying to her - Suffer, the children, first, to be fed; for it is not seemly to take the bread of the children, and, unto the little dogs, to cast it;
For, whosoever shall be ashamed of me and of my words, in this adulterous and sinful generation, the Son of Man also, will be ashamed, of him, whensoever he shall come, in the glory of his Father, with the holy messengers.
And there came a cloud, overshadowing them, and there came a voice, out of the cloud, - This is, my Son, the Beloved, Be hearkening unto him.
But, concerning that day or hour, no one, knoweth, neither the messengers in heaven, nor the Son, - save the Father.
But, concerning that day or hour, no one, knoweth, neither the messengers in heaven, nor the Son, - save the Father.
the same, shall be great, and, Son of the Most High, shall be called, and the Lord God, will give unto him, the throne of David his father, -
And answering, the messenger said unto her - The Holy Spirit, shall come upon thee, and, the power of the Most High, shall overshadow thee; wherefore, even that which is to be born, Holy, shall be called, Son of God.
Because he that is mighty hath done for me great things, and, holy, is his name;
And, even thou, child, prophet of the Most High, shalt be called, - for thou shall march on before the Lord, to prepare his ways,
But love your enemies, and do good and lend, hoping for, nothing, back; and your reward shall be, great, and ye shall be sons of the Most High, - for, he, is, gracious, unto the ungrateful and wicked.
But love your enemies, and do good and lend, hoping for, nothing, back; and your reward shall be, great, and ye shall be sons of the Most High, - for, he, is, gracious, unto the ungrateful and wicked.
All things, unto me, have been delivered up by my Father; and, no one, knoweth, who the Son is, save the Father, - and who the Father is, save the Son, and he to whomsoever the Son may be minded to reveal him.
All things, unto me, have been delivered up by my Father; and, no one, knoweth, who the Son is, save the Father, - and who the Father is, save the Son, and he to whomsoever the Son may be minded to reveal him.
And he said unto them - Whensoever ye are praying, say - Father! Hallowed be thy name, Come may thy kingdom,
If anyone cometh unto me, and hateth not his own father, and mother, and wife, and children, and brothers, and sisters, further also, even his own life, he cannot be my disciple.
But, henceforth, shall the Son of Man be seated on the right hand of the power of God.
For God, so loved, the world, that, his Only Begotten Son, he gave, - that, whosoever believeth on him, might not perish, but have life age-abiding.
For, just as, the Father, hath life, in himself, in like manner, unto the Son also, hath he given, life, to have, 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, unto myself.
Yet many things, have I, unto you, to be saying, - but ye cannot bear them, just now;
Jesus saith unto her - Be not detaining me, for, not yet, have I ascended unto the Father; but be going unto my disciples, and say unto them - I am ascending unto my Father and your Father, and my God and your God.
Whosesoever sins ye shall remit, they are remitted unto them, whosesoever ye shall retain, they are retained.
And Peter said unto them - Repent ye, and let each one of you be immersed, in the name of Jesus Christ, into the remission of your sins, - and ye shall receive the free-gift of the Holy Spirit;
For, not yet, had it, upon any one of them, fallen, but, only, to begin with, they had been immersed into the name of the Lord Jesus.
And he commanded them in the name of Jesus Christ to be immersed. Then, requested they him, to abide still some days.
The same, following after Paul and us, kept crying aloud, saying - These men, are servants of the Most High God, - who, indeed, are declaring unto you a way of salvation.
For, in him, we live and move and are: as, even some of your own poets, have said - For, his offspring also, we are.
And, when they heard this , they were immersed into the name of the Lord Jesus;
Or know ye not that, we, as many as were immersed into Christ Jesus, into his death were immersed?
But, ye, have not your being in flesh, but in spirit, - if at least, God's Spirit, dwelleth in you; and, if anyone hath not Christ's Spirit, the same, is not his; -
And, even as Isaiah hath before said, - If, the Lord of hosts, had not left us a seed, as Sodom, had we become, and, as Gomorrha, had we been made like.
For, if indeed there are so-called gods, whether in heaven or upon earth, - as indeed there are gods many and lords many,
And, all, immersed themselves into Moses, in the cloud, and in the sea;
On the contrary - that, the things which the nations sacrifice, unto demons, and not unto God, they sacrifice; and I wish not that ye should become, sharers together with the demons!
For, we all, must needs be made manifest before the judgment seat of the Christ, that each one may get back the things done by means of the body, according to the things which he practised, whether good or corrupt.
The favour of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with you all.
The favour of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with you all.
The favour of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with you all.
For ye, as many as, into Christ, have been immersed, have put Christ, on:
Whereas, in many parts and in many ways of old, God spake unto the fathers, in the prophets,
For, this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings, and blessed him, -
For, such a high-priest as this, for us, was evensuited: Loving, noble, undefiled, set apart from sinners, and become, higher than the heavens;
Furthermore, indeed, the fathers of our flesh, we used to have, as administrators of discipline, and we used to pay deference: shall we not, much rather, submit ourselves to the Father of our spirits and, live?
Every good giving, and every perfect gift, is, from above, coming down from the Father of lights - with whom is no alternation, nor shadow cast, by turning:
Lo, the wage of the workers who have out down your fields - that which hath been kept back, by you, is crying out; and, the outcries of them who reaped, into the ears of the Lord of hosts, have entered:
And, if, as Father, ye are invoking him who, without respect of persons, judgeth according to each man's work, with reverence, for the time of your sojourning, behave ye;
We, are, of God: he that is getting to understand God, hearkeneth unto us, - whoso is not of God, hearkeneth not unto us: from this, perceive we - the spirit of truth, and the spirit of error.
Herein, hath the love of God in us, been made manifest, that, his only-begotten Son, God sent into the world, in order that we might live through him.
and he shall shepherd them with a sceptre of iron, - as, vessels of earthenware, are dashed in pieces: - as, I also, have received from my Father.
He that overcometh, shall, thus, array himself in white garments, and in nowise will I blot out his name, from the book of life; and I will confess his name before my Father, and before his messengers.
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/emb'>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/emb'>Ac 5:3-4,'/Acts/9/type/emb'>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
Now, the earth, had become waste and wild, and darkness, was on the face of the roaring deep, - but, the Spirit of God, was brooding on the face of the waters,
And, they that entered, male and female of all flesh, entered, as God commanded him, - and Yahweh shut him in round about.
And he said, Blessed be Yahweh, God of Shem, - And let Cantata he their servant:
And blessed be GOD Most High, who hath delivered thine enemies into thy hand. So he gave unto him a tenth of all.
And, GOD Almighty, bless thee, and make thee fruitful, and multiply thee, so shalt thou become a multitude of peoples.
And he set up there an altar, - and called it, El-elohe-Israel.
And he said - Behold me! And he said: I, am GOD himself, the God of thy father, - Be not afraid of going down to Egypt, seeing that for a great nation, will I plant thee there.
And God said unto Moses, I Will Become whatsoever I please, And he said - Thus, shalt thou say to the sons of Israel, I Will Become hath sent me unto you.
I appeared, therefore, unto Abraham unto Isaac, and unto Jacob, as GOD Almighty, - although, by my name Yahweh was I not made known to them;
And I will bring you into the land as to which I uplifted my hand to give it to Abraham, to Isaac, and to Jacob, - and will give it to you as an inheritance: I, am Yahweh.
God, shalt thou not revile, - and a prince among thy people, shalt thou not curse.
Three times in the year, shall all thy males see the face of the Lord, Yahweh.
So Yahweh passed before him, and proclaimed, - Yahweh, Yahweh, A God of compassion and favour, - Slow to anger and abundant in lovingkindness and faithfulness:
So Yahweh passed before him, and proclaimed, - Yahweh, Yahweh, A God of compassion and favour, - Slow to anger and abundant in lovingkindness and faithfulness:
Do not turn unto things of nought, And, molten gods, shall ye not make to yourselves, - I - Yahweh, am your God.
And, he that contemptuously uttereth the name of Yahweh, shall be, surely put to death, all the assembly shall, surely stone, him, - as the sojourner so the home-born, when he contemptuously-uttereth the Name, he shall be put to death.
Therefore I prostrated myself unto Yahweh and said, My Lord Yahweh! Do not destroy thy people even thine inheritance, which thou hast redeemed in thy greatness, - which thou hast brought forth out of Egypt with a firm hand.
When the Most High gave inheritances unto the nations, When he spread abroad the sons of Adam, He set the bounds of the peoples, According to the number of the sons of Israel.
El-Elohim-Yahweh, El-Elohim-Yahweh, he knoweth, and, Israel, he, shall know, - if in rebellion, or if in treachery, against Yahweh, do not save us this day:
Thou, therefore, Solomon my son, Know thou the God of thy father, and serve him with a perfect heart and with a willing soul, for, all hearts, doth Yahweh search, and, every devised purpose, doth he understand, - If thou seek him, He will be found of thee, but, if thou forsake him, He will cast thee off for ever.
were holding fast unto their distinguished brethren, and were entering into a curse and into an oath, to walk in the law of God, which was given through Moses the servant of God, - and to observe and do, all the commandments of Yahweh our Lord, and his regulations, and his statutes;
Yet indeed, I, would seek unto El, and, unto Elohim, would I set forth any cause: -
For, the arrows of the Almighty, are in me, The heat whereof, my spirit is drinking up, The, terrors of GOD, array themselves against me.
The despairing, from his friend, should have lovingkindness, or, the reverence of the Almighty, he may forsake.
Wherefore, since from the Almighty times are not hid, have, his knowing ones, no vision of his days?
I will praise Yahweh according to his righteousness, - and will praise in song the Name of Yahweh Most High.
My GOD, my GOD, why hast thou forsaken me? Far from saving me, The words of my loud lamentation?
Give to Yahweh, ye sons of the mighty, - Give to Yahweh, both glory and strength:
Into thy hand, do I commit my spirit - Thou hast ransomed me, O Yahweh, GOD most faithful.
O Yahweh! in the heavens, is thy lovingkindness, Thy faithfulness, as far as the fleecy clouds:
God, hath become king, over the nations, God, hath taken his seat upon his holy throne.
Sing ye to God, Make music of his Name, - Lift up (a song), to him that rideth through the waste plains, - Since Yah is his name, exult ye before him.
The GOD we have, is a GOD of saving deeds, And, due to Yahweh, My Lord, are escapes from death.
There shall not be, within thee, a foreign GOD, - Neither shalt thou bow down to a strange GOD:
God, hath taken his place in the august assembly, In the midst of the gods, will he judge.
I, said, Gods, ye are, Yea, sons of the Highest, are ye all;
That men may know that, thou, Whose Name alone is Yahweh, Art Most High over all the earth.
That men may know that, thou, Whose Name alone is Yahweh, Art Most High over all the earth.
I will give thee thanks, Adonay, my God, with all my heart, And will glorify thy Name unto times age-abiding.
Righteousness and justice, are the establishing of thy throne, Lovingkindness and faithfulness, go before thy face.
Let them thank his Name - great and reverend, Holy, is he!
Exalt Yahweh our God, And bow down at his footstool, Holy, is he!
How thy works abound, O Yahweh! All of them - in wisdom, hast thou made, The earth is full of thy possession: -
Whither can I go from thy spirit? or whither, from thy face, can I flee? If I ascend the heavens, there, thou art! If I spread out hades as my couch, behold thee! read more. If I mount the wings of the dawn, settle down in the region beyond the sea, Even there, thy hand shall lead me, and thy right hand shall hold me.
For, A Child, hath been born to us, A Son, hath been given to us, And the dominion is upon his shoulder, - And his Name hath been called Wonderful Counsellor, Mighty GOD, Father of Futurity, Prince of Prosperity.
For, A Child, hath been born to us, A Son, hath been given to us, And the dominion is upon his shoulder, - And his Name hath been called Wonderful Counsellor, Mighty GOD, Father of Futurity, Prince of Prosperity.
Lo, GOD is my salvation! I will trust and not dread, - For, my might and melody, is Yah, Yahweh, And he hath become mine, by salvation.
And I will deliver the Egyptians into the hand of a cruel lord, - And a fierce king shall rule over them, Declareth the Lord, Yahweh of hosts.
Trust ye in Yahweh, unto futurity, - For, in Yah, Yahweh, is a rock of ages.
Trust ye in Yahweh, unto futurity, - For, in Yah, Yahweh, is a rock of ages.
I, am Yahweh, that, is my Name, And, my glory, to another, will I not give, Nor my praise to images. Things told in advance, lo! they have come to pass, - And new things, am I telling, Ere yet they spring forth, I let, you, hear them.
Thus, saith Thy Lord, Yahweh, Even thy God who pleadeth the cause of his people: - Lo! I have taken, out of thy hand, the cup of confusion, - As for the goblet-cup of mine indignation, Thou shalt not again drink it, any more;
Let thy wickedness correct thee And thine apostasies, rebuke thee, Know therefore and see That it is a wicked thing and a bitter, that thou shouldest have forsaken Yahweh thy God, And that the dread of me should not have pertained to thee, Declareth My Lord, Yahweh of hosts.
Am I, a God at hand, Demandeth Yahweh, And not a God afar off? Can any hide himself in secret places that I, shall not see him? Demandeth Yahweh, - The heavens and the earth, do I not fill? Demandeth Yahweh.
And thou shall give them charge unto their lords saying, - Thus, saith Yahweh of hosts God of Israel, Thus shall ye say unto your lords: -
As I live, saith the King, Yahweh of hosts, is his name: Though Like Tabor among mountains, Like Carmel, Into the sea shall he go!
By the decree of the watchers, is the thing, and by the mandate of the holy ones, the matter: to the intent that the living, may get to know, that the Most High, hath dominion, over the kingdom of men, and, to whomsoever he pleaseth, he giveth it, and, one low among men, he setteth up over it. This dream, have, I, King Nebuchadnezzar, seen. Thou, therefore, O Belteshazzar, the interpretation, do thou tell, forasmuch as, all the wise men of my kingdom, are unable, the interpretation, to make known to me, but, thou, art able, because, the spirit of the holy gods, is in thee. read more. Then, Daniel, whose name was Belteshazzar, was astonished for about one moment, and, his thoughts, troubled him. The king spake and said, O Belteshazzar, let neither, the dream, nor the interpretation, trouble thee. Belteshazzar answered and said, My Lord, The dream, be for them who hate thee, and, the interpretation, for them who are thy foes. The tree which thou sawest, which grew and became strong, whose, height, reached unto the heavens, and, the view, thereof to all the earth: Whose, foliage, was beautiful, and whose, fruit, abundant, and, food for all, was in it, - under it, dwelt the wild beasts of the field, and, in the branches thereof, nestled the birds of the heavens: Thyself, it is, O king, in that thou art grown, and become strong, - and, thy greatness hath grown, and reached to the heavens, and, thy dominion, to the end of the earth. And, whereas the king saw a watcher and holy one coming down out of the heavens, who said, Hew ye down the tree and despoil it, nevertheless, the stock of its roots - in the earth, leave ye, even in a bond of iron and bronze, in the tender grass of the field, - and, with the dew of the heavens, let it he drenched, and, along with the wild beasts of the field, be its portion, until that, seven seasons, pass over it. This, is the interpretation, O king, - and, the decree of the Most High, it is, which hath come upon my lord the king: That, thee, are they going to drive forth from among men, and, along with the wild beasts of the field, shall be thy dwelling, and, grass - like oxen, will they suffer, thee, to eat, and, with the dew of the heavens, will they suffer, thee, to be drenched, and, seven seasons, shall pass over thee, - until that thou come to know, that the Most High, hath dominion, over the kingdom of men, and, to whomsoever he pleaesth, he giveth it. And, whereas they gave word to leave the stock of the roots of the tree, thy kingdom, unto thee, is sure, - after that thou come to know, that the heavens, have dominion. Wherefore, O king, let, my counsel, be pleasing unto thee, thy sin, then, - by righteousness, break thou off, and, thine iniquities, by shewing favour to the oppressed, - if so be it may become the lengthening out of thy security. All this, came upon Nebuchadnezzar the king. At the end of twelve months, over the palace of the kingdom of Babylon, was he walking: the king spake and said, Is not, this, Babylon the great, - which, I myself, have built as the home of the kingdom, by the might of my power, and for the dignity of my majesty? While yet the word was in the mouth of the king, a voice, out of the heavens, fell, - Unto thee, is it said, O Nebuchadnezzar the king, The kingdom, hath departed from thee; And, from among men, are they going to drive, thee, forth, and, with the wild beast of the field, shall be thy dwelling, grass - like oxen, will they suffer, thee, to eat, and, seven seasons, shall pass over thee, - until that thou come to know that the Most High, hath dominion, over the kingdom of men, and, to whomsoever he pleaseth, he giveth it. Immediately, the word, was fulfilled upon Nebuchadnezzar, and, from among men, was he driven forth, and, grass - like oxen, did he eat, and, with the dew of the heavens, his body was drenched, - until that, his hair, like to eagles' feathers, was grown, and his nails, like birds' claws. And, at the end of the days, I, Nebuchadnezzar, mine eyes unto the heavens, did uplift, and, mine understanding, unto me, returned, and, the Most High, I blessed, and, to him that liveth age-abidingly, I rendered praise and honour, - whose dominion, is an age-abiding dominion, and, his kingdom, lasteth from generation to generation;
So I set my face unto the Lord God, to seek him by prayer, and supplication, - with fasting, and sackcloth and ashes;
To the Lord our God, belong compassions, and forgivenesses, - for we have rebelled against him;
Now, therefore, O Lord our God, who didst bring forth thy people out of the land of Egypt with a firm hand, and didst make for thyself a name, as at this day, - we have sinned, we have been guilty of lawlessness.
And the king, will do according to his own pleasure, and will exalt himself, and magnify himself against every GOD, yea, against the GOD of GODS, will he speak wonderful things, - and will succeed, until exhausted is the indignation, for, what is decreed, must be done;
Therefore, thus, saith Yahweh, God of hosts, My Lord, In all broadways, shall be lamentation, and, in all streets, shall they say, Alas! Alas! And they shall call the husbandman unto the mourning, and, unto the lamentation, them who know a wailing song;
Art not, thou, from of old, O Yahweh, my God, my Holy One? Thou diest not! O Yahweh, to judgment, hast thou appointed him, and, O Rock, to correction, hast thou devoted him:
Because, I, Yahweh, have not changed, therefore, ye, the sons of Jacob, have not been utterly consumed.
So shall ye return, and see the difference, between the righteous and the lawless, - between him that serveth God, and him that serveth him not.
But, when, these things, he had pondered, lo! a messenger of the Lord, by dream, appeared to him, saying, - Joseph, son of David! do not fear to take unto thee Mary thy wife, for, that which, in her, hath been begotten, is of the , Holy, Spirit.
But, all this, hath come to pass, that it might be fulfilled which was spoken by the Lord, through the prophet, saying: Lo! a Virgin, shall be with child, and shall bring forth a son, - and they shall call his name Emmanuel; which is, being translated, God with us. read more. And Joseph, awaking, from his sleep, did as the messenger of the Lord directed him, - and took unto him his wife;
And, looking intently, Jesus said unto them - With men, this is, impossible, but, with God, all things are possible.
Originally, was, the Word, and, the Word, was, with God; and, the Word, was, God.
Jesus saith unto her - Be not detaining me, for, not yet, have I ascended unto the Father; but be going unto my disciples, and say unto them - I am ascending unto my Father and your Father, and my God and your God.
But Peter said - Ananias! wherefore did Satan fill thy heart, that thou shouldst deal falsely with the Holy Spirit, and keep back part of the price of the field? While it remained, was it not, as thine own, it remained? and, when sold, was it not, in thine own authority, that it still continued? Why was it that thou didst contrive in thy heart this deed? Thou hast not dealt falsely with men but, with God.
And, Peter, said unto her - Why was it agreed by you to put to the proof the Spirit of the Lord? Lo! the feet of them that have buried thy husband, are at the door, and they shall bear thee forth.
For, the unseen things of him, from a world's creation, by the things made, being perceived, are clearly seen, even his eternal power and divinity, - to the end they should be without excuse;
For, the unseen things of him, from a world's creation, by the things made, being perceived, are clearly seen, even his eternal power and divinity, - to the end they should be without excuse;
And, exchanged the glory of the incorruptible God, for the likeness of an image of a corruptible man, and of birds and fourfooted beasts and reptiles:
For, whom he fore-approved, he also fore-appointed to be conformed unto the image of his Son, that he might be firstborn among many brethren, - And, whom he fore-appointed, the same, he also called, and, whom he called, the same, he also declared righteous, and, whom he declared righteous, the same, he also made glorious: -
Whose are the fathers, and of whom is the Christ - according to the flesh - he who is over all, God, blessed unto the ages. Amen.
And, if God - wishing to shew his anger and to make known his power - bare, in much patience, with vessels of anger already fitted for destruction,
And, even as Isaiah hath before said, - If, the Lord of hosts, had not left us a seed, as Sodom, had we become, and, as Gomorrha, had we been made like.
Oh! the depth of the riches and wisdom and knowledge of God! How unsearchable his judgments! and untraceable his ways! For who hath come to know the mind of the Lord? Or who hath become his counselor? read more. Or who hath first given unto him, and it shall be recompensed to him again? Because, of him, and through him, and unto him, are all things: - unto him, be the glory, unto the ages. Amen!
For who of men knoweth the things of a man, - save the spirit of the man that is in him? thus, even the things of God, hath no one come to know, save the Spirit of God.
Know ye not that ye are a shrine a of God, and that the Spirit of God within you doth dwell?
Blessed, be the God and Father of our Lord Jesus Christ, the Father of compassions, and God of all encouragement,
And will become your Father, and, ye, shall become my sons and daughters, saith the Lord Almighty.
But, God, being rich in mercy, by reason of the great love wherewith he loved us,
Who, in form of God, subsisting, not, a thing to be seized, accounted the being equal with God,
And, every tongue, might openly confess - that Jesus Christ is, Lord, unto the glory of God the Father.
Who, is an image of the unseen God, Firstborn of all creation, -
Because, in him, dwelleth all the fullness of the Godhead, bodily,
Which, in its own fit times, the happy and only Potentate will shew - the King of them that reign, and Lord of them that wield lordship,
but, as to the Son, - Thy throne, O God, is unto times age-abiding, and - A sceptre of equity, is the sceptre of his kingdom,
And, as if a robe, wilt thou fold them up, - as a mantle, and they shall be changed; but, thou, art the same, and thy years shall not fail.
And there is, no created thing, can be secreted before him, but, all things, are naked and exposed to his eyes: - as to whom is, our discourse.
Let us hold fast the confession of the hope without wavering, - for, faithful, is he that hath promised;
Let, no one, while tempted, be saying - From God, am I tempted, - for, God, cannot be tempted by things evil, and, himself, tempteth no one;
Every good giving, and every perfect gift, is, from above, coming down from the Father of lights - with whom is no alternation, nor shadow cast, by turning:
Lo, the wage of the workers who have out down your fields - that which hath been kept back, by you, is crying out; and, the outcries of them who reaped, into the ears of the Lord of hosts, have entered:
And this is the message which we have heard from him, and are reporting unto you, - that, God, is, light, and in him is, no darkness at all.
He that doth not love, doth not understand God, because, God, is, love.
I, am, the A, and, the Z, saith the Lord, - the, God who Is, and who Was, and who is Coming, The Almighty.
and, the four living creatures, each one of them, have severally six wings, round about and within, full of eyes; and they, cease, not, day and night, saying - Holy! holy! holy! Lord, God, the Almighty, - Who was, and Who is, and Who is coming.
and, the four living creatures, each one of them, have severally six wings, round about and within, full of eyes; and they, cease, not, day and night, saying - Holy! holy! holy! Lord, God, the Almighty, - Who was, and Who is, and Who is coming.
saying - We give thanks unto thee, O Lord God, the Almighty, Who is, and Who was; because thou hast taken thy great power, and hast become king.
and they sing the song of Moses the servant of God and the song of the Lamb, saying - Great and marvelous, are thy works, Lord, God, the Almighty! Righteous and true, are thy ways, O King of the ages!
And I heard the altar, saying - Yea! Lord, God, the Almighty: True and righteous, are thy judgments!
for they are spirits of demons, doing signs, which are to go forth unto the kings of the whole habitable earth, to gather them together unto the battle of the great day of God the Almighty. -
and, out of his mouth, is going forth a sharp sword, that, therewith, he may smite the nations, - and, he, shall shepherd them with a sceptre of iron, and, he, treadeth the wine-press of the wrath of the anger of God the Almighty.
And, sanctuary, saw I none therein; for, the Lord, God, the Almighty, is the sanctuary thereof, 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 it came to pass that, when Abram was ninety and nine years old, Yahweh appeared unto Abram, and said unto him, I, am GOD Almighty, - Walk, thou before me and become thou blameless:
And, GOD Almighty, bless thee, and make thee fruitful, and multiply thee, so shalt thou become a multitude of peoples.
And God said unto Moses, I Will Become whatsoever I please, And he said - Thus, shalt thou say to the sons of Israel, I Will Become hath sent me unto you.
I appeared, therefore, unto Abraham unto Isaac, and unto Jacob, as GOD Almighty, - although, by my name Yahweh was I not made known to them;
I appeared, therefore, unto Abraham unto Isaac, and unto Jacob, as GOD Almighty, - although, by my name Yahweh was I 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