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 answered unto Moses, I AM THAT I AM. And he said, Thus shalt thou say unto the sons of Israel: I AM (YHWH) has sent me unto you.
Easton
(A.S. and Dutch God; DA Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew 'El, from a word meaning to be strong; (2) of 'Eloah, plural 'Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by "LORD," printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(2.) The a posteriori argument, by which we proceed logically from the facts of experience to causes. These arguments are,
(a) The cosmological, by which it is proved that there must be a First Cause of all things, for every effect must have a cause.
(b) The teleological, or the argument from design. We see everywhere the operations of an intelligent Cause in nature.
(c) The moral argument, called also the anthropological argument, based on the moral consciousness and the history of mankind, which exhibits a moral order and purpose which can only be explained on the supposition of the existence of God. Conscience and human history testify that "verily there is a God that judgeth in the earth."
The attributes of God are set forth in order by Moses in Ex 34:6-7. (see also De 6:4; 10:17; Nu 16:22; Ex 15:11; 33:19; Isa 44:6; Hab 3:6; Ps 102:26; Job 34:12.) They are also systematically classified in Re 5:12; 7:12.
God's attributes are spoken of by some as absolute, i.e., such as belong to his essence as Jehovah, Jah, etc.; and relative, i.e., such as are ascribed to him with relation to his creatures. Others distinguish them into communicable, i.e., those which can be imparted in degree to his creatures: goodness, holiness, wisdom, etc.; and incommunicable, which cannot be so imparted: independence, immutability, immensity, and eternity. They are by some also divided into natural attributes, eternity, immensity, etc.; and moral, holiness, goodness, etc.
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Who is like unto thee, O LORD, among the gods? Who is like thee, magnificent in holiness, fearful in praises, doing wonders?
And he replied, I will make all my goodness pass before thee, and I will proclaim the name that I AM before thee; and I will have mercy on whom I will have mercy and will show clemency on whom I will show clemency.
And as the LORD passed by before him, he proclaimed, I AM, I AM strong, merciful, and gracious, longsuffering, and abundant in mercy and truth, keeping mercy for thousands, letting go of iniquity and rebellion and sin; and by no means will I absolve the guilty, visiting the iniquity of the fathers upon the sons and upon the sons' sons, unto the third and to the fourth generation.
And they fell upon their faces and said, O God, the God of the spirits of all flesh, shall one man sin and wilt thou be wroth with all the congregation?
Hear, O Israel: The LORD our God is one LORD.
For the LORD your God is God of gods and Lord of lords, a great God, mighty, and terrible, who makes no exception of persons, nor takes a bribe;
Yea, surely God will not do wickedly, neither will the Almighty pervert judgment.
The fool has said in his heart, There is no God. They are corrupt, they have done abominable works, there is no one that does good.
They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture thou shalt change them, and they shall be changed:
Thus saith the LORD the King of Israel and his redeemer, the LORD of the 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 drove out the Gentiles; and the ancient mountains crumbled, the ancient hills; the ways of the world bowed unto him.
saying with a loud voice, Worthy is the Lamb that was slain to take power and riches and wisdom and strength 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 for ever and ever. Amen.
Fausets
(See GENESIS, on Elohim and Yahweh). ELOHIM expresses the might of the Creator and Sustainer of the universe. ELYON, His sublimity, (Ge 14:22), "the Most High." SHADDAI, the "Almighty," His all sufficiency (Ge 17:1; Php 4:19; 2Co 3:5; 12:9). JEHOVAH, His unchangeable faithfulness to His covenanted promises to His people. ADONAI, His lordship, which being delegated to others as also is His might as ELOHIM, ADONAI and ELOHIM are used occasionally of His creatures, angels and men in authority, judges, etc. (Ps 8:5; 97:7 (Hebrew); Ps 82:1,6-7.) "Lord" in small letters stands for Hebrew ADONAI in KJV, but in capitals ("LORD") for JEHOVAH. ELYON, SHADDAI, and JEHOVAH are never used but of GOD; Jehovah the personal God of the Jews, and of the church in particular.
ELOAH, the singular, is used only in poetry. The derivation is 'aalah "to fear," as Ge 31:42,53, "the fear of Isaac," or 'aalah "to be mighty." The plural ELOHIM: is the common form in prose and poetry, expressing that He combines in Himself all the fullness of divine perfections in their manifold powers and operations; these the heathen divided among a variety of gods. ELOHIM concentrates all the divine attributes assigned to the idols severally, and, besides those, others which corrupt man never of himself imagined, infinite love, goodness, justice, wisdom, creative power, inexhaustible riches of excellence; unity, self existence, grace, and providence are especially dwelt on, Ex 3:13-15; 15:11; 34:6-7. The plural form hints at the plurality of Persons, the singular verb implies the unity of Godhead.
The personal acts attributed to the Son (Joh 1:3; Ps 33:6; Pr 8:22-32; 30:4; Mal 3:1, the Lord the Sender being distinct from the Lord the Sent who "suddenly comes") and to the Holy Spirit respectively (Ge 1:2; Ps 104:30) prove the distinctness of the Persons. The thrice repeated "LORD" (Nu 6:25-27) and "Holy" (Isa 6:3) imply the same. But reserve was maintained while the tendency to polytheism prevailed, and as yet the redeeming and sanctifying work of the Son and the blessed Spirit was unaccomplished; when once these had been manifested the doctrine of the Trinity in Unity was fully revealed in New Testament.
The sanctions of the law are temporal rather than spiritual, because a specimen was to be given in Israel of God's present moral government. So long as they obeyed, Providence engaged national prosperity; dependent not on political rules or military spirit, as in worldly nations, but on religious faithfulness. Their sabbatical year, in which they neither tilled nor gathered, is a sample of the continued interposition of a special providence. No legislator without a real call from God would have promulgated a code which leans on the sanction of immediate and temporal divine interpositions, besides the spiritual sanctions and future retributions.
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And the earth was without order, and empty; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.
And Abram said to the king of Sodom, I have lifted up my hand unto the LORD, the most high God, the possessor of the heavens and of the earth,
And when Abram was ninety-nine years old, the LORD appeared to Abram and said unto him, I am the Almighty God; walk before me and be thou perfect.
If the God of my father, the God of Abraham, and the fear of Isaac, were not with me, surely thou would send me away now empty. God has seen my affliction and the work of my hands and rebuked thee last night.
The God of Abraham and the God of Nahor, the God of their fathers, judge between us. And Jacob swore by the fear of his father Isaac.
And Moses said unto God, Behold, when I come unto the sons of Israel and say unto them, The God of your fathers has sent me unto you, and if they say to me, What is his name? What shall I say unto them? And God answered unto Moses, I AM THAT I AM. And he said, Thus shalt thou say unto the sons of Israel: I AM (YHWH) has sent me unto you. read more. And God said moreover unto Moses, Thus shalt thou say unto the sons of Israel: The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me unto you. This is my name for ever, and this is my memorial unto all ages.
Who is like unto thee, O LORD, among the gods? Who is like thee, magnificent in holiness, fearful in praises, doing wonders?
And as the LORD passed by before him, he proclaimed, I AM, I AM strong, merciful, and gracious, longsuffering, and abundant in mercy and truth, keeping mercy for thousands, letting go of iniquity and rebellion and sin; and by no means will I absolve the guilty, visiting the iniquity of the fathers upon the sons and upon the sons' sons, unto the third and to the fourth generation.
the LORD make his face shine upon thee and have mercy on thee; the LORD lift up his face upon thee, and place peace in thee. read more. And they shall place my name upon the sons of Israel, and I will bless them.
For thou hast made him a little lower than the angels and hast crowned him with glory and beauty.
By the word of the LORD were the heavens made, and all the host of them by the breath of his mouth.
God stands in the congregation of the mighty; he judges among the gods.
I have said, Ye are gods; and all of you are sons of the most High. But ye shall die like men and fall like one of the tyrants.
Let all those that serve graven images be confounded, those that boast of idols; worship him, all ye gods.
Thou sendest forth thy spirit, they are created; and thou renewest the face of the earth.
The LORD possessed me in the beginning of his way, before his works of old. I was set up with eternal dominion, from the beginning, before the earth was. read more. I was begotten before the depths, before the existence of the fountains of many waters. Before the mountains were founded, before the hills was I begotten. While as yet he had not made the earth nor the fields nor the beginning of the dust of the world, when he composed the heavens, I was there. When he set a compass upon the face of the depth, when he established the clouds above, when he strengthened the fountains of the deep, when he gave to the sea his decree that the waters should not pass his commandment, when he appointed the foundations of the earth, I was with him ordering everything; I was his delight every day, being content before him at all times; I am content in the circumference of his earth, and my contentment is with the sons of men. Now therefore hearken unto me, O ye sons; for blessed are those that keep my ways.
Who has ascended up into heaven, or descended? who has gathered the wind in his fists? who has bound the waters in a garment? who has established all the ends of the earth? what is his name, and what is his son's name, if thou canst tell?
And one cried out unto another and said, Holy, holy, holy is the LORD of the 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, shall suddenly come to his temple, and the angel of the covenant, whom ye desire: behold, he comes, said the LORD of the hosts.
But my God shall supply all your need according to his riches in glory by Christ Jesus.
Mortify therefore your members which are upon the earth: fornication, uncleanness, inordinate affection, evil lust, and covetousness, which is idolatry;
Hastings
The object of this article is to give a brief sketch of the history of belief in God as gathered from the Bible. The existence of God is everywhere assumed in the sacred volume; it will not therefore be necessary here to consider the arguments adduced to show that the belief in God's existence is reasonable. It is true that in Ps 14:1; 53:1 the 'fool' (i.e. the ungodly man) says that there is no God; but the meaning doubtless is, not that the existence of God is denied, but that the 'fool' alleges that God does not concern Himself with man (see Ps 10:4).
1. Divine revelation gradual.
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These are the origins of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens
And they heard the voice of the LORD God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the LORD God among the trees of the garden.
And the LORD God said, Behold, the man is become as one of us, knowing good and evil; and now, lest he put forth his hand and take also of the tree of life and eat and live for ever,
And Adam knew his wife again, and she bore a son and called his name Seth; for God, said she, has appointed me another seed instead of Abel, whom Cain slew. And to Seth, to him also there was born a son; and he called his name Enos. Then men began to call upon the name of the LORD.
And the LORD repented of having made man on the earth, and it grieved him at his heart.
And the LORD said, Behold, the people are one, and they all have one language; and they begin to do this, and now nothing will be restrained from them which they have imagined to do.
And Abram passed through the land unto the place of Sichem, unto the plain of Moreh. And the Canaanite was then in the land.
Then Abram removed his tent and came and dwelt among the terebinth trees of Mamre, which is in Hebron, and built there an altar unto the LORD.
And they returned and came to Enmishpat, which is Kadesh, and smote all the works of the Amalekites and also the Amorites that dwelt in Hazezontamar.
Then Melchizedek, king of Salem, brought forth bread and wine, for he was the priest of the most high God.
Then Melchizedek, king of Salem, brought forth bread and wine, for he was the priest of the most high God.
And when Abram was ninety-nine years old, the LORD appeared to Abram and said unto him, I am the Almighty God; walk before me and be thou perfect.
And the LORD appeared unto him among the terebinth trees of Mamre; and he was sitting in the door of his tent in the heat of the day;
And may God Almighty bless thee and make thee fruitful and multiply thee that thou may be a congregation of peoples
I am the God of Bethel, where thou didst anoint the pillar and where thou didst vow a vow unto me. Now arise, go out from this land and return unto the land of thy nature.
And now, that thou art leaving, because thy desire is after thy father's house, yet why hast thou stolen my gods?
And Jacob was left alone, and a man wrestled with him until the breaking of the day.
And there he built an altar and called the place Elbethel because there God had appeared unto him when he fled from the face of his brother.
Come now therefore, and I will send thee unto Pharaoh that thou may bring forth my people, the sons of Israel, out of Egypt.
And God spoke unto Moses and said unto him, I am the LORD; and I appeared unto Abraham, unto Isaac, and unto Jacob, as God Almighty, but by my name the LORD (YHWH) I was not known to them.
And Amram took Jochebed, his father's sister to wife; and she bore him Aaron and Moses. And the years of the life of Amram were one hundred thirty-seven years.
But I know thee and thy slaves from before ye began to fear the presence of the LORD God.
The LORD is my strength and song, and he is become my saving health; he is my God, and I will prepare him a habitation; my father's God, and I will exalt him. The LORD is a man of war; the LORD is his name.
And Moses went up unto God, and the LORD called 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 down to them nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the sons unto the third and fourth generation of those that hate me
and they saw the God of Israel; and there was under his feet as it were a paved work of a sapphire stone like unto the heaven when it is clear.
Therefore it is said in the book of the battles of the LORD, What he did in the Red sea, and in the brooks of Arnon
he who has heard the words of God has said, who saw the vision of the Almighty, fallen, but having his eyes open:
And he took up his parable and said, Balaam, the son of Beor, has said, the man whose eyes are open has said,
Unto thee it was shown that thou mightest know that the LORD he is God; there is no one else other than he.
Know therefore this day and consider it in thine heart that the LORD is the only God in heaven above and upon the earth beneath; there is no other.
Hear, O Israel: The LORD our God is one LORD.
Behold, the heavens and the heaven of heavens are of the LORD thy God, the earth also, with all that is therein.
Take twelve men out of the people, out of each tribe a man, and command them, saying, Take from here of the midst of Jordan, out of the place where the priests' feet stood firm, twelve stones, and ye shall carry them over with you and leave them in the lodging place, where ye shall lodge this night. read more. Then Joshua called the twelve men, whom he had prepared of the sons of Israel, out of each tribe a man; and Joshua said unto them, Pass before the ark of the LORD your God into the midst of the Jordan and take ye up each one of you a stone upon his shoulder, according unto the number of the tribes of the sons of Israel, that this may be a sign among you, that when your children ask their fathers in time to come, saying, What do these stones mean unto you? Then ye shall answer them, That the waters of Jordan were cut off before the ark of the covenant of the LORD; when it passed the Jordan, the waters of the Jordan were cut off; and these stones shall be for a memorial unto the sons of Israel for ever. And the sons of Israel did so as Joshua commanded and took up twelve stones out of the midst of the Jordan, as the LORD spoke unto Joshua, according to the number of the tribes of the sons of Israel and carried them over with them unto the place where they lodged and laid them down there.
Then Joshua and all Israel with him took Achan, the son of Zerah, and the silver and the garment and the wedge of gold and his sons and his daughters and his oxen and his asses and his sheep and his tent and all that he had, and they brought them unto the valley of Achor.
And Joshua wrote these words in the book of the law of God, and taking a great stone, he set it up there under an oak that was in the sanctuary of the LORD.
Curse ye Meroz, said the angel of the LORD, curse ye bitterly the inhabitants thereof because they did not come 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 a thousand seven hundred shekels of gold, without the ornaments and collars and purple clothing that was on the kings of Midian and without the chains that were about their camels' necks.
And when he had restored the eleven hundred shekels of silver to his mother, his mother said, I had completely dedicated the silver unto the LORD from my hand for thee, my son, to make thee a graven image and a molten image; now therefore, I will restore it unto thee.
And the man Micah had a brothel of idolatry, , and made an ephod and teraphim and consecrated one of his sons, who became his priest.
Then the five men that had gone to spy out the land of Laish said unto their brethren, Do ye know that there is in these houses an ephod and teraphim and a graven image and a molten image? Now, therefore, consider what ye have to do.
And the men of Bethshemesh said, Who is able to stand before this holy LORD God? And to whom shall he go up from us?
And also the Overcomer of Israel will not lie nor repent concerning this, for he is not a man, that he should repent.
And the king said unto her, Do not be afraid. What didst thou see? And the woman said unto Saul, I saw gods rising out of the land.
And the king said unto her, Do not be afraid. What didst thou see? And the woman said unto Saul, I saw gods rising out of the land.
But will God indeed dwell on the earth? Behold, the heavens, the heavens of heavens cannot contain thee; how much less this house that I have built?
And having taken counsel, the king made two calves of gold and said unto the people, It is too much for you to go up to Jerusalem; behold thy gods, O Israel, which brought thee up out of the land of Egypt.
I will declare the decree; the LORD hath said unto me, Thou art my Son; this day I have begotten thee.
I will praise the LORD according to his righteousness and will sing praise to the name of the LORD most high.
The wicked, through the pride of his countenance, does not seek after God: God is not in all his thoughts.
The fool has said in his heart, There is no God. They are corrupt, they have done abominable works, there is no one that does good.
The LORD thundered in the heavens, and the Highest gave his voice; hail stones and coals of fire.
Cast me not away from thy presence and take not thy Holy Spirit from me.
The fool has said in his heart, There is no God. They have corrupted themselves and have done abominable iniquity; there is no one that does good.
I will cry unto God most high, unto God that performs all things for me.
Sing unto God, sing psalms unto his name; extol him that rides upon the heavens by his name JAH and rejoice before him.
God stands in the congregation of the mighty; he judges among the gods.
They do not know, neither do they understand; they walk in darkness; they move all the foundations of the earth.
They do not know, neither do they understand; they walk in darkness; they move all the foundations of the earth.
O sinful nation, people laden with iniquity, generation of evildoers, corrupt sons! They have forsaken the LORD; they have provoked the Holy One of Israel unto anger; they have turned back.
Except the LORD of the hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah.
In the year that king Uzziah died I saw the Lord sitting upon a throne, high and lifted up, and his train filled the temple.
And one cried out unto another and said, Holy, holy, holy is the LORD of the hosts; the whole earth is full of his glory.
And one cried out unto another and said, Holy, holy, holy is the LORD of the hosts; the whole earth is full of his glory.
And the Spirit of the LORD shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the LORD,
How art thou fallen from heaven, O Lucifer, son of the morning! How art thou cut down to the ground, who didst claim the Gentiles as an inheritance!
And it shall come to pass in that day that the LORD shall visit punishment upon the host of the high ones that are on high and upon the kings of the earth on the earth.
Trust ye in the LORD for ever: for in JAH, the LORD is the strength of the ages:
For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:
O LORD of the hosts, God of Israel, that dwellest between the cherubim, thou art the God, even thou alone, of all the kingdoms of the earth; thou hast made the heavens and earth.
Who has measured the waters in the hollow of his hand and prepared the heavens with his palm and with three fingers measured the dust of the earth and weighed the mountains in a balance and the hills with weights?
He is seated upon the circle of the earth, and the inhabitants thereof are as grasshoppers; he stretches out the heavens as a curtain and spreads them out as a tent to dwell in:
Hast thou not known? Hast thou not heard that the God of the age is the LORD, the Creator of the ends of the earth? He does not faint, nor is he weary; and there is no one that can attain to his intelligence.
Who has wrought and done it? Who calls the generations from the beginning? I the LORD, the first, and I, myself am with those who are last.
Thus saith God the LORD, the Creator of the heavens and he that stretches them out; he that spreads forth the earth and that which comes out of it; he that gives breath unto the people upon it and spirit to those that walk therein:
Ye are my witnesses, saith the LORD, and my slave 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 the LORD the King of Israel and his redeemer, the LORD of the hosts; I am the first, and I am the last; and beside me there is no God.
Thus saith the LORD, thy redeemer, and he that formed thee from the womb, I am the LORD that makes all things, that stretches forth the heavens alone, that spreads abroad the earth by myself;
I am the LORD, and there is no one else; there is no God beside me; I shall gird thee, though thou hast not known me
I have made the earth, and created man upon it, I, even my hands, have stretched out the heavens and I have commanded all their host.
For thus has the LORD said that creates the heavens; God himself that forms the earth, he who made it and established it. He did not create it in vain; he created it to be inhabited; I am the LORD; and there is no one else.
Bel bowed down; Nebo is fallen; their images were placed upon animals and upon beasts of burden that will carry you, laden with yourselves, burden of weariness.
Certainly my hand founded the earth, and my right hand measured the heavens with the palm; as I named them, they appeared together.
Come near unto me, hear ye this; I have not spoken in secret from the beginning; from the time that it was done, I was there: and now the LORD God has sent me and his Spirit.
But they were rebels and angered his holy Spirit; therefore, he was turned to be their enemy, and he himself fought against them.
Who would not fear thee, O King of the Gentiles? for unto thee does it appertain: forasmuch as among all the wise men of the Gentiles and in all their kingdoms, there is none like unto thee.
Can any hide himself in hiding places that I shall not see him? said the LORD. Do I not fill heaven and earth? said the LORD.
and I brought them into the house of the LORD, into the chamber of the sons of Hanan, the son of Igdaliah, a 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 vessels:
nor to build houses for us to dwell in: neither have we vineyard, nor field, nor seed:
I have sent also unto you all my slaves the prophets, rising up early and sending them, saying, Turn ye now every man from his evil way, and amend your doings, and do not go after other gods to serve them, and ye shall live in the land which I have given to you and to your fathers: but ye have not inclined your ear, nor hearkened unto me.
Then Nebuchadnezzar came near to the mouth of the burning fiery furnace and spoke and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth and come here. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire.
The signs and wonders that the high God has wrought with me are such that I must publish them.
O thou king, the most high God gave Nebuchadnezzar thy father the kingdom and the greatness and the glory and the magnificence: and by the greatness that he gave him, all the peoples, nations, and languages, trembled and feared before him; whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he humbled. read more. But when his heart made itself arrogant, and his spirit hardened itself in pride, he was deposed from the throne of his kingdom, and they took his glory from him: and he was driven from among the sons of men; and his heart was put with the beasts, and his dwelling was with the wild asses: they made him eat grass like an ox, and his body was bathed with the dew of heaven until he understood that the most high God takes rule of the kingdom of men and that he appoints over it whomever he will.
And the king commanded, and they brought those men who had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and even before they reached the bottom of the den, the lions had the mastery of them, and broke all their bones in pieces.
For the sons of Israel shall abide many days without king and without Lord and without sacrifice and without image, and without ephod and without teraphim;
And ye shall know that I am in the midst of Israel and that I am the LORD your God, and there is none other; and my people shall never be ashamed.
For, behold, he that forms the mountains and creates the wind and declares unto man what is his thought, that makes the darkness into morning and treads above the high places of the earth, The LORD, The God of the hosts, is his name.
Therefore I will cause you to go into captivity beyond Damascus, said the LORD, whose name is The God of the hosts.
And your eyes shall see and ye shall say, The LORD will be magnified over the province of Israel.
For from the rising of the sun even unto the going down of the same, my name is great among the Gentiles; and in every place incense is offered unto my name, and a clean offering; for my name is great among the Gentiles, said the LORD of the hosts.
But cursed be the deceiver, who has in his flock a male and vows and sacrifices unto the Lord a corrupt thing: for I am a great King, saith the LORD of the hosts, and my name is formidable among the Gentiles.
that ye may be sons of your Father who is in the heavens, for he makes his sun to rise on the evil and on the good and sends rain on the just and on the unjust.
Ye, therefore, are to pray like this: Our Father who art in the heavens, Hallowed be thy name.
He that loves father or mother more than me is not worthy of me, and he that loves son or daughter more than me is not worthy of me.
All things are delivered unto me of my Father, and no one has known the Son but the Father, neither has anyone known the Father except the Son and he unto whom the Son will reveal him.
All things are delivered unto me of my Father, and no one has known the Son but the Father, neither has anyone known the Father except the Son and he unto whom the Son will reveal him. Come unto me, all ye that labour and are heavy laden, and I will give you rest. read more. Take my yoke upon you and learn of me, for I am meek and humble of heart, and ye shall find rest for your souls.
Verily I say unto you, Whatever ye shall bind on earth shall be bound in the heaven; and whatever ye shall loose on earth shall be loosed in the heaven.
And call no one your father upon the earth, for one is your Father, who is in the heavens.
But of that day and hour no one knows, no, not even the angels of the heavens, but my Father only.
Then shall the King say unto those on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world;
And Jesus came and spoke unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,
Go ye therefore and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,
Go ye therefore and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,
Go ye therefore and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,
Go ye therefore and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,
Go ye therefore and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,
and there came a voice from heaven, saying, Thou art my dear Son, in whom I delight.
When Jesus saw their faith, he said unto the paralytic, Son, thy sins are forgiven thee.
But that ye may know that the Son of man has power on earth to forgive sins (he spoke to the sick of the palsy),
And the unclean spirits, when they saw him, fell down before him and cried out, saying, Thou art the Son of God.
and to have power to heal sicknesses and to cast out devils:
And with many such parables he spoke the word unto them as they were able to hear it.
Crying out with a loud voice, he said, What hast thou with me, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not.
But Jesus said unto her, Let the children first be filled, for it is not good to take the children's bread and to cast it unto the dogs.
Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation, of him also shall the Son of man be ashamed when he comes in the glory of his Father with the holy angels.
And a cloud came that overshadowed them, and a voice came out of the cloud, saying, This is my beloved Son; hear ye him.
But of that day and that hour no one knows, no, not even the angels who are in the heaven, neither the Son, but only the Father.
But of that day and that hour no one knows, no, not even the angels who are in the heaven, neither the Son, but only the Father.
He shall be great and shall be called the Son of the Highest, and the Lord God shall give unto him the throne of his father David;
And the angel answered and said unto her, The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee; therefore also that holy thing which shall be born of thee shall be called the Son of God.
For he that is mighty has done great things unto me, and holy is his name.
And thou, child, shalt be called prophet of the Most High, for thou shalt go before the face of the Lord to prepare his ways,
But rather love ye your enemies and do good and lend, hoping for nothing again, and your reward shall be great; and ye shall be the sons of the Most High, for he is kind even unto the unthankful and to the evil.
But rather love ye your enemies and do good and lend, hoping for nothing again, and your reward shall be great; and ye shall be the sons of the Most High, for he is kind even unto the unthankful and to the evil.
All things are delivered to me of my Father, and no one knows who the Son is, but the Father, and who the Father is, but the Son and he to whom the Son will reveal him.
All things are delivered to me of my Father, and no one knows who the Son is, but the Father, and who the Father is, but the Son and he to whom the Son will reveal him.
And he said unto them, When ye pray, say, Our Father who art in the heavens, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so also in the earth.
If anyone comes to me and does not hate his father and mother and wife and children and brethren and sisters, and even his own life also, he cannot be my disciple.
but from now on the Son of man shall sit 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 in him should not perish but have eternal life.
For as the Father has life in himself, so has he given to the Son to have life in himself
I and my Father are one.
I and my Father are one.
And I, if I be lifted up from the earth, will draw all men unto me.
I have yet many things to say unto you, but ye cannot bear them now.
Jesus said unto her, Touch me not, for I have not yet ascended to my Father; but go to my brethren and say unto them, I ascend unto my Father and your Father, and to my God and your God.
unto those whose sins ye release, they shall be released; and unto those whose sins ye retain, they shall be retained.
Then Peter said unto them, Repent and be baptized each one of you into the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Spirit.
(For as yet he was fallen upon none of them; they were baptized only in the name of the Lord Jesus.)
And he commanded them to be baptized in the name of the Lord Jesus. Then they begged him to tarry certain days.
she followed Paul and us and cried out, saying, These men are the slaves of the most high God, who announce unto us the way of deliverance.
for in him we live and move and have our being; as certain also of your own poets have said, For we are also of his lineage.
When they heard this, they were baptized into the name of the Lord Jesus.
Know ye not that all of us that are baptized into Jesus the Christ are baptized into his death?
But ye are not in the flesh, but in the Spirit, because the Spirit of God dwells in you. Now if anyone does not have the Spirit of Christ, that person is not of him.
And as Isaiah said before, Except the Lord of the hosts had left us a seed, we had been as Sodom and been made like unto Gomorrha.
For though there are some that are called gods, whether in heaven or in the earth (as there are many gods and many lords),
and were all baptized into Moses in the cloud and in the sea
But I say that the things which the Gentiles sacrifice, they sacrifice to demons, and not to God; and I would not that ye should be participants of demons.
For we must all appear before the judgment seat of Christ that each one may receive according to that which they have done in the body, good or evil.
The grace of the Lord Jesus Christ and the charity of God and the communion of the Holy Spirit be with you all. Amen.
The grace of the Lord Jesus Christ and the charity of God and the communion of the Holy Spirit be with you all. Amen.
The grace of the Lord Jesus Christ and the charity of God and the communion of the Holy Spirit be with you all. Amen.
For as many of you as have been baptized into Christ have put on Christ.
God, having spoken many times and in many ways in time past unto the fathers by the prophets,
For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings and blessed him,
For it was expedient that we have such a high priest, who is holy, innocent, undefiled, separate from sinners, and made higher than the heavens,
Furthermore, we have had fathers of our flesh who corrected us, and we gave them reverence; is it not much better to be in subjection to the Father of spirits, and we shall live?
Every good gift and every perfect gift is from above and comes down from the Father of lights, with whom is no variableness neither shadow of turning.
Behold, the hire of the labourers who have reaped your fields (which you have kept back by fraud) cries out; and the cries of those who have reaped have entered into the ears of the Lord of the hosts.
And if ye invoke as Father, he who without respect of persons judges according to the work of each one, converse in fear the entire time of your sojourning here,
We are of God; he that knows God hears us; he that is not of God does not hear us. By this we know the spirit of truth and the spirit of error.
In this was the charity of God demonstrated in us, in that God sent his only begotten Son into the world, that we might live through him.
and he shall rule them with a rod of iron; as the vessels of a potter they shall be broken to shivers, even as I received of my Father.
Morish
The names by which God makes Himself known are various.
1. El, 'the strong or mighty one.' It is often used of God, especially in Job and the Psalms. Job 5:8; Ps 22:1, etc.; and of the Lord Jesus in Isa 9:6. It is also used for the false gods, Ps 81:9; Da 11:36; and is translated 'mighty' in Ps 29:1; 82:1.
2. Eloah (Elah Chaldee), Elohim. The names most commonly used for God the Creator, the One with whom man has to do, the supreme Deity. Ge 1. (Running all through the O.T. to Mal 3:18.) These words are also applied to God's representatives, such as angels and judges. Ex 22:28; Ps 82:6; and also to false gods. Le 19:4. Elohim (which is plural, called the plural of majesty or excellency) is the word of most frequent occurrence. When it is distinctly used for the one true God the article is often added.
3. Jehovah. This is a name of relationship with men, especially with Israel, taken by God in time. It is derived from havah, 'to exist,' and may be expanded into 'who is, who was, and is to come.' God thus reveals Himself in time as the ever-existing One: that is, in Himself eternally, He is always the same: cf. Heb 1:12. The above 'relationship' may be seen in the change from Elohim, the Creator, in Gen. 1, to Jehovah Elohim in Gen. 2, when man was brought into relationship with God. Again in Ge 7:16 Elohim ordered Noah to make the ark but Jehovah shut him in. Unfortunately the name Jehovah is seldom employed in the A.V. It is generally represented by LORD (sometimes GOD) printed in small capitals.* There is a contraction of Jehovah into Jah, also translated in the A.V. by LORD, except in Ps 68:4, where Israel is exhorted to sing unto God, and "extol him by his name JAH." Jah signifies the absolute supremacy of the self-existing One; whereas Jehovah was the name made known to Israel, and on which they could count. "God said unto Moses, I AM THAT I AM," Ex 3:14, where the word is Ehyeh, which is from the same root as Jehovah, the Eternal existing One; He that was, and is, and the coming One.
* In four places the A.V. has preserved the name Jehovah, namely, Ex 6:8; Ps 83:18; Isa 12:2; 26:4.
4. Shaddai, 'the Almighty,' is another name of God, and is often so translated, especially in Job, without any other name attached. Job 6:4,14; Ps. 68: 14, etc. At times it is associated with one of the above words, and was the name by which He was especially known to the Patriarchs, as El Shaddai, God Almighty, Ex 6:3; which passage does not mean that the Patriarchs had not heard of the name of Jehovah, but that it was not the especial name for them.
5. Elyon, 'the Most High,' is another name of God, which stands alone, as in De 32:8; 2Sa 24:14; and in Da 4:17-34 (from a kindred word); or it has one of the above words added and is then 'the most high God,' Ge 14:20; or 'the LORD most high.' Ps 7:17. It is not confined to Israel, for He is "the Most High over all the earth." Ps 83:18.
6, 7. Adon and Adonai, and the plural Adonim, are all translated 'Lord'; they occur frequently, and are found in some of the following compounds:-
Adon Jehovah, Ex 23:17, the Lord GOD.
Adon Jehovah Elohim, Isa 51:22, thy Lord, the LORD, and thy God.
Adon Jehovah Sabaoth, Isa 19:4, the Lord, the LORD OF HOSTS.
Adonai Elohim, Ps 86:12, O Lord my God: cf. 9/3/type/j2000'>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/j2000'>Ac 5:3-4,'/Acts/9/type/j2000'>9; 'Spirit of God.' 1Co 2:11; 3:16, etc. That there are three divine Persons (if we may so express it) is plain from scripture. The Father sent the Son, and He came to earth. The Father sent the Holy Spirit, and the Lord Jesus sent the Holy Spirit, and He came from heaven. He is a divine Person, of which there are many proofs (See HOLY SPIRIT). There is but one God.
Scripture reveals what God is in Himself, 'God is love' (used absolutely), 1Jo 4:8; and 'God is light' (used relatively, in opposition to darkness), 1Jo 1:5; and Christ is the expression of both in a Man. The principal of God's attributes and characteristics as revealed in scripture are
1. His Eternity. Hab 1:12; Ro 1:20.
2. Invisibility. Col 1:15.
3. Immortality. Ps 90:2; 1Ti 1:17.
4. Omnipotence. Job 24:1; Mt 19:26; only Potentate. 1Ti 6:15.
5. Omnipresence. Ps 139:7-10; Jer 23:23-24.
6. Omniscience. 1Ch 28:9; Isa 42:8-9; Ro 8:29-30; Heb 4:13.
7. Incorruptibility. Ro 1:23; Jas 1:13.
8. Immutability. Mal 3:6; Jas 1:17.
9. Wisdom. Ps 104:24; Ro 11:33-36.
10. Holiness. Ps 47:8; 99:3,5; Re 4:8.
11. Justice. Ps 89:14; 2Ti 4:8.
12. Grace and mercy. Ps. 136; 2Co 1:3; Eph 2:4.
13. Longsuffering. Ex 34:6; Ro 9:22.
14. Faithfulness. Ps 36:5; Heb 10:23.
God's eternal power and divinity may be known in creation, Ro 1:20; but He has revealed Himself in the person of Christ, the Son, the eternal Word. God has been pleased also to reveal Himself in His written word. His purposes, His ways, and what He has done for sinful man, all demand universal reverence, adoration, and worship.
See Verses Found in Dictionary
And the earth was without order, and empty; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.
And those that went in went in male and female of all flesh, as God had commanded him, and the LORD shut him in.
and blessed be the most high God, who has delivered thine enemies into thy hand. And Abram gave him tithes of all.
And may God Almighty bless thee and make thee fruitful and multiply thee that thou may be a congregation of peoples
And there he erected an altar, and called it Elelohe-Israel (the Strong God of Israel).
And he said, I am the God, the God of thy father; fear not to go down into Egypt; for there I will make of thee a great people.
And God answered unto Moses, I AM THAT I AM. And he said, Thus shalt thou say unto the sons of Israel: I AM (YHWH) has sent me unto you.
and I appeared unto Abraham, unto Isaac, and unto Jacob, as God Almighty, but by my name the LORD (YHWH) I was not known to them.
And I will bring you in unto the land, concerning which I raised my hand to give it to Abraham, to Isaac, and to Jacob; and I will give it unto you for a heritage: I am the LORD.
Thou shalt not revile the judges nor curse the prince of thy people.
And as the LORD passed by before him, he proclaimed, I AM, I AM strong, merciful, and gracious, longsuffering, and abundant in mercy and truth,
And as the LORD passed by before him, he proclaimed, I AM, I AM strong, merciful, and gracious, longsuffering, and abundant in mercy and truth,
Do not return unto idols nor make to yourselves molten gods. I AM your God.
And he that pronounces the name of the LORD shall surely be put to death; all the congregation shall certainly stone him; the same with the stranger as with the natural, if he pronounces the Name, he shall be put to death.
I prayed, therefore, unto the LORD and said, O Lord GOD, destroy not thy people and thine inheritance, which thou hast ransomed through thy greatness, which thou hast brought forth out of Egypt with a mighty hand.
when the most High caused the Gentiles to be inherited, when he separated the sons of men, he set the bounds of the peoples according to the number of the sons of Israel.
The LORD God of gods, the LORD God of gods, he knows and let Israel also know; if it is in rebellion, or if in transgression against the LORD (save us not this day)
And thou, Solomon, my son, know thou the God of thy father and serve him with a perfect heart and with a willing soul, for the LORD searches all hearts and understands all the imaginations of the thoughts. If thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever.
Strengthened with their brethren, their nobles, they came forward in an oath with a curse that they would walk in God's law, which was given by the hand of Moses, the slave of God, and observe and do all the commandments of the LORD our Lord, and his judgments and his statutes;
I would certainly seek God, and unto God would I commit my affairs;
For the arrows of the Almighty are within me; my spirit drinks of the poison; and terrors of God combat me.
He that is afflicted deserves mercy from his friend; but he has forsaken the fear of the Almighty.
Why, seeing that times are not hidden from the Almighty, do those that know him not see his days?
I will praise the LORD according to his righteousness and will sing praise to the name of the LORD most high.
My God, my God, why hast thou forsaken me? why art thou so far from helping me and from the words of my cry?
Give unto the LORD, O ye mighty, give unto the LORD glory and strength.
Into thy hand shall I commit my spirit; thou shalt ransom me, O LORD God of truth.
Thy mercy, O LORD, reaches unto the heavens, and thy truth reaches unto the clouds.
God reigns over the Gentiles; God sits upon the throne of his holiness.
Sing unto God, sing psalms unto his name; extol him that rides upon the heavens by his name JAH and rejoice before him.
He that is our God is the God of salvation, and unto GOD the Lord belongs the way of escape from death.
no strange god shall be in thee, neither shalt thou worship any strange god.
God stands in the congregation of the mighty; he judges among the gods.
I have said, Ye are gods; and all of you are sons of the most High.
That they may know that thou, whose name alone is LORD, art the most high over all the earth.
That they may know that thou, whose name alone is LORD, art the most high over all the earth.
I will praise thee, O Lord my God, with all my heart, and I will glorify thy name for evermore.
Thy throne is composed of righteousness and judgment; mercy and truth go before thy face.
Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God.
Exalt ye the LORD our God and worship at the footstool of his feet, which is holy.
O LORD, how manifold are thy works! in wisdom thou hast made them all; the earth is full of thy riches.
Where shall I go from thy spirit? or where shall I flee from thy presence? If I ascend to the heavens, thou art there: 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 is placed upon his shoulder, and his name shall be called The Wonderful One, The Counsellor, The God, The Mighty One, The Eternal Father, The Prince of Peace.
For unto us a child is born, unto us a son is given, and the government is placed upon his shoulder, and his name shall be called The Wonderful One, The Counsellor, The God, The Mighty One, The Eternal Father, The Prince of Peace.
Behold, O God my saving health, I will trust and not be afraid for JAH, the LORD, is my strength and my song; he also is become saving health unto me.
And I will give the Egyptians over into the hand of a cruel lord; and a violent king shall rule over them, saith the Lord, the LORD of the hosts.
Trust ye in the LORD for ever: for in JAH, the LORD is the strength of the ages:
Trust ye in the LORD for ever: for in JAH, the LORD is the strength of the ages:
I am the LORD. This is my name, and my glory I will not give to another, neither my praise to graven images. Behold, the former things are come to pass, and I declare new things: before they spring forth I tell you of them.
Thus has thy Lord said, I AM thy God who pleads the cause of his people; Behold, I have taken out of thine hand the cup of trembling, even the dregs of the cup of my fury; thou shalt no more drink it again:
Thine own wickedness shall chastise thee, and thy backslidings shall reprove thee; know therefore and see how evil and bitter it is, that thou hast forsaken the LORD thy God and that my fear is lacking in thee, saith the Lord GOD of the hosts.
Am I a God of the near only, said the LORD, and not a God of the far? Can any hide himself in hiding places that I shall not see him? said the LORD. Do I not fill heaven and earth? said the LORD.
and thou shalt command them to say unto their masters, Thus hath the LORD of the hosts, the God of Israel said; Thus shall ye say unto your masters:
As I live, saith the King, whose name is the LORD of the hosts, Surely as Tabor is among the mountains, and as Carmel by the sea, so shall he come.
By sentence of the watchmen is the matter resolved, and the case by the word of the holy ones to the intent that the living may know that the most High takes rule over the kingdom of men and gives it to whoever he will and sets up over it the man who is the lowest. I, King Nebuchadnezzar, saw this dream. Now thou, O Belteshazzar, shall declare its interpretation, forasmuch as all the wise men of my kingdom could never show me its interpretation; but thou art able, for the spirit of the holy God in thee. read more. Then Daniel, whose name was Belteshazzar, was silent for almost one hour, and his thoughts troubled him. Then the king spoke and said, Belteshazzar, do not let the dream or its interpretation trouble thee. Belteshazzar answered and said, My lord, let the dream be to thine enemies, and its interpretation to those that wish thee evil. The tree that thou didst see, which grew and made himself strong, whose height reached unto the heaven and the sight thereof to all the earth; whose leaves were fair and his fruit abundant and in him was food for all, under whom the beasts of the field dwelt, and in whose branches the fowls of the heaven dwelt: it is thou, O king, that grew and made thyself strong; for thy greatness has grown and has reached unto heaven, and thy dominion to the end of the earth. And regarding that which the king saw, one who was a watchman and holy who came down from heaven and said, Hew the tree down and destroy it; yet leave the stump of its roots in the earth, and with a band of iron and of brass let it remain bound in the green grass of the field, and let it be wet with the dew of heaven, and let his portion be with the beasts of the field until seven times pass over him: this is the interpretation, O king, and this is the decree of the most High, which is come upon my lord the king: that they shall drive thee from among men, and thy dwelling shall be with the beasts of the field, and they shall feed thee with grass of the field as the oxen, and with the dew of heaven shalt thou be bathed, and seven times shall pass over thee, until thou shalt understand that the most High takes rule over the kingdom of men and that he shall give it to whoever he will. And whereas they commanded to leave the stump of the tree roots in the earth; thy kingdom shall remain sure unto thee, that thou shalt understand that the rule is in the heavens. Therefore, O king, approve my counsel and redeem thy sins with righteousness and thine iniquities with mercies unto the poor: behold the medicine for thy sin. All this came upon the king Nebuchadnezzar. At the end of twelve months as he was walking upon the palace of the kingdom of Babylon, the king spoke and said, Is this not the great Babylon that I have built for the house of the kingdom by the might of my power and for the glory of my greatness? The word was yet in the king's mouth when there fell a voice from heaven, saying, O King Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee; and they drive thee from among men, and thy dwelling shall be with the beasts of the field; and they shall feed thee as the oxen, and seven times shall pass over thee until thou know that the most High takes rule in the kingdom of men and gives it to whomever he will. The same hour the word was fulfilled upon Nebuchadnezzar: and he was driven from among men and ate grass as the oxen, and his body was bathed with the dew of heaven until his hair grew like eagles' feathers and his nails like birds' claws. But at the end of the time I Nebuchadnezzar lifted up my eyes unto heaven, and my understanding was returned unto me, and I blessed the most High, and I praised and glorified him that lives for ever, whose dominion is an everlasting dominion, and his kingdom is through all ages:
And I turned my face unto the Lord God, seeking him in prayer and supplication, in fasting and sackcloth, and ashes:
Of the Lord our God is the ability to have mercy and to forgive, even though we have rebelled against him
And now, O Lord our God, who hast brought thy people forth out of the land of Egypt with a mighty hand and hast won for thyself a very clear name as appears unto this day; we have sinned, we have done wickedly.
And the king shall do according to his will, and he shall exalt himself and magnify himself above every god and shall speak marvels against the God of gods and shall prosper until the indignation is accomplished, for the determination has been made.
Therefore the LORD, the God of the hosts, the Lord, said this: Wailing shall be in all streets, and they shall say in all the highways, Alas! alas! and they shall call the husbandman to mourning and such as are skilful of lamentation to wailing.
Art thou not from the beginning, O LORD my God, my Holy One? we shall not die, O LORD, thou hast ordained him for judgment, and thou hast established him strong for chastisement.
For I am the LORD, I have not changed; therefore, ye sons of Jacob have not been consumed.
Therefore become ye converted, and ye shall make a difference between the just and the wicked, between him that serves God and him that did not serve him.
But while he thought on these things, behold, the angel of the Lord appeared unto him in dreams, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife; for that which is conceived in her is of the Holy Spirit.
Now all this was done that it might be fulfilled which was spoken by the Lord through the prophet, saying, Behold, a virgin shall conceive and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is God With Us. read more. Then Joseph, being aroused from sleep, did as the angel of the Lord had bidden him and took unto him his wife
But Jesus beheld them and said unto them, With men this is impossible, but with God all things are possible.
In the beginning was the Word, and the Word was with the God, and the Word was God.
Jesus said unto her, Touch me not, for I have not yet ascended to my Father; but go to my brethren and say unto them, I ascend unto my Father and your Father, and to my God and your God.
But Peter said, Ananias, why has Satan filled thy heart to lie to the Holy Spirit and to defraud of the price of the land? Retaining it, was it not thy own? and after it was sold, was it not in thine own power? Why hast thou conceived this thing in thy heart? Thou hast not lied unto men, but unto God.
Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? Behold, the feet of those who have buried thy husband are at the door and shall carry thee out.
For the invisible things of him, his eternal power and divinity, are clearly understood by the creation of the world and by the things that are made so that there is no excuse;
For the invisible things of him, his eternal power and divinity, are clearly understood by the creation of the world and by the things that are made so that there is no excuse;
and exchanged the glory of the incorruptible God for the likeness of an image of corruptible man and of birds and of fourfooted beasts and of serpents.
For unto those whom he knew beforehand, he also marked out beforehand the way that they might be conformed to the image of his Son, that he might be the firstborn among many brethren. And unto those whom he did mark out beforehand the way, to these he also called; and to whom he called, these he also justified; and to whom he justified, these he also glorified.
whose are the fathers, and of whom as concerning the flesh is the Christ, who is God over all things, blessed for all the ages. Amen.
What if God, desiring to show his wrath and to make his power known, endured with much meekness the vessels of wrath, prepared for death,
And as Isaiah said before, Except the Lord of the hosts had left us a seed, we had been as Sodom and been made like unto Gomorrha.
O the depth of the riches both of the wisdom and of the knowledge of God! How incomprehensible are his judgments and his ways past finding out! For who has understood the intent of the Lord? or who has been his counsellor? read more. Or who has first given unto him, that it be recompensed unto him again? For of him and by him and in him are all things. To him be the glory for the ages. Amen.
For who among men knows the things of man, except the spirit of man which is in him? Even so no one has known the things of God, but the Spirit of God.
Know ye not 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 mercies, and the God of all comfort;
and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty.
But God, who is rich in mercy, for his great charity with which he loved us,
who, being in the form of God, thought it not robbery to be equal with God,
and that every tongue should confess that the Lord Jesus Christ is Lord in the glory of God the Father.
who is the image of the invisible God, the firstborn of every creature;
who in his time shall show the blessed and only Potentate, the King of kings, and Lord of lords;
But unto the Son he said, Thy throne, O God, is for ever and ever: a rod of equity is the sceptre of thy kingdom.
and as a vesture shalt thou fold them up, and they shall be changed; but thou art the same, and thy years shall never fail.
Neither is there any created thing that is not manifested in his presence, but all things are naked and opened unto the eyes of him of whom we speak.
let us hold fast the profession of our hope without wavering (for he is faithful that promised).
Let no one say when he is tempted, I am tempted of God; for God cannot be tempted with evil, neither does he tempt anyone:
Every good gift and every perfect gift is from above and comes down from the Father of lights, with whom is no variableness neither shadow of turning.
Behold, the hire of the labourers who have reaped your fields (which you have kept back by fraud) cries out; and the cries of those who have reaped have entered into the ears of the Lord of the hosts.
This then is the promise which we have heard of him and declare unto you, That God is light, and in him is no darkness at all.
He that does not love does not know God, for God is charity.
I AM the Alpha and the Omega, beginning and end, saith the Lord, who is and who was and who is to come, the Almighty.
And the four animals had each of them six wings about him, and they were full of eyes within, and they did not cease day or night, saying, Holy, holy, holy, the Lord God Almighty, who was and is and is to come.
And the four animals had each of them six wings about him, and they were full of eyes within, and they did not cease day or night, saying, Holy, holy, holy, the Lord God Almighty, who was and is and is to come.
saying, We give thee thanks, O Lord God Almighty, who art and wast, and art to come because thou hast taken to thee thy great power and hast reigned.
And they sing the song of Moses, the slave of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints.
And I heard another out of the altar say, Even so, Lord God Almighty, true and righteous are thy judgments.
For they are spirits of demons, working miracles, which go forth unto the kings of the earth and of the whole world to gather them to the battle of that great day of God Almighty.
And out of his mouth goes a sharp sword, that with it he should smite the Gentiles; and he shall rule them with a rod of iron; and he treads the winepress of the fierceness and wrath of Almighty God.
Smith
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord. Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength, as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs.
See Jehovah
The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect, and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it referred to the trinity of persons in the Godhead hardly finds now a supporter among scholars. It is either what grammarians call the plural of majesty, or it denotes the fullness of divine strength, the sum of the powers displayed by God. Jehovah denotes specifically the one true God, whose people the Jews were, and who made them the guardians of his truth. The name is never applied to a false god, nor to any other being except one, the ANGEL-JEHOVAH who is thereby marked as one with God, and who appears again in the New Covenant as "God manifested in the flesh." Thus much is clear; but all else is beset with difficulties. At a time too early to be traced, the Jews abstained from pronouncing the name, for fear of its irreverent use. The custom is said to have been founded on a strained interpretation of
and the phrase there used, "THE NAME" (Shema), is substituted by the rabbis for the unutterable word. In reading the Scriptures they substituted for it the word ADONAI (Lord), from the translation of which by Kurios in the LXX., followed by the Vulgate, which uses Dominus, we have the LORD of our version. The substitution of the word Lord is most unhappy, for it in no way represents the meaning of the sacred name. The key to the meaning of the name is unquestionably given in God's revelation of himself to Moses by the phrase "I AM THAT I AM,"
See Lord
We must connect the name Jehovah with the Hebrew substantive verb to be, with the inference that it expresses the essential, eternal, unchangeable being of Jehovah. But more, it is not the expression only, or chiefly, of an absolute truth: it is a practical revelation of God, in his essential, unchangeable relation to this chosen people, the basis of his covenant.
See Verses Found in Dictionary
And when Abram was ninety-nine years old, the LORD appeared to Abram and said unto him, I am the Almighty God; walk before me and be thou perfect.
And may God Almighty bless thee and make thee fruitful and multiply thee that thou may be a congregation of peoples
And God answered unto Moses, I AM THAT I AM. And he said, Thus shalt thou say unto the sons of Israel: I AM (YHWH) has sent me unto you.
and I appeared unto Abraham, unto Isaac, and unto Jacob, as God Almighty, but by my name the LORD (YHWH) I was not known to them.
and I appeared unto Abraham, unto Isaac, and unto Jacob, as God Almighty, but by my name the LORD (YHWH) I was not known to them.
Watsons
GOD, an immaterial, intelligent, and free Being; of perfect goodness, wisdom, and power; who made the universe, and continues to support it, as well as to govern and direct it, by his providence. Philologists have hitherto considered the word God as being of the same signification with good; and this is not denied by M. Hallenberg. But he thinks that both words originally denoted unity; and that the root is ???, unus; whence the Syriac Chad and Gada; the Arabic Ahd and Gahd; the Persic Choda and Chuda; the Greek ?????? and ?????; the Teutonic Gud; the German Gott; and our Saxon God. The other names of God, this author thinks, are referable to a similar origin.
2. By his immateriality, intelligence, and freedom, God is distinguished from Fate, Nature, Destiny, Necessity, Chance, Anima Mundi, and from all the other fictitious beings acknowledged by the Stoics, Pantheists, Spinosists, and other sorts of Atheists. The knowledge of God, his nature, attributes, word, and works, with the relations between him and his creatures, makes the subject of the extensive science called theology. In Scripture God is defined by, "I am that I am, Alpha and Omega; the Beginning and End of all things." Among philosophers, he is defined a Being of infinite perfection; or in whom there is no defect of any thing which we conceive may raise, improve, or exalt his nature. He is the First Cause, the First Being, who has existed from the beginning, has created the world, or who subsists necessarily, or of himself.
3. The plain argument, says Maclaurin, in his "Account of Sir I. Newton's Philosophical Discoveries," for the existence of the Deity, obvious to all, and carrying irresistible conviction with it, is from the evident contrivance and fitness of things for one another, which we meet with throughout all parts of the universe. There is no need of nice or subtle reasonings in this matter; a manifest contrivance immediately suggests a contriver. It strikes us like a sensation; and artful reasonings against it may puzzle us, but it is without shaking our belief. No person, for example that knows the principles of optics, and the structure of the eye, can believe that it was formed without skill in that science; or that the ear was formed without the knowledge of sounds; or that the male and female in animals were not formed for each other, and for continuing the species. All our accounts of nature are full of instances of this kind. The admirable and beautiful structure of things for final causes, exalts our idea of the Contriver; the unity of design shows him to be one. The great motions in the system performed with the same facility as the least, suggest his almighty power, which gave motion to the earth and the celestial bodies with equal ease as to the minutest particles. The subtilty of the motions and actions in the internal parts of bodies, shows that his influence penetrates the inmost recesses of things, and that he is equally active and present every where. The simplicity of the laws that prevail in the world, the excellent disposition of things, in order to obtain the best ends, and the beauty which adorns the work of nature, far superior to any thing in art, suggest his consummate wisdom. The usefulness of the whole scheme, so well contrived for the intelligent beings that enjoy it, with the internal disposition and moral structure of these beings themselves, shows his unbounded goodness. These are arguments which are sufficiently open to the views and capacities of the unlearned, while at the same time they acquire new strength and lustre from the discoveries of the learned. The Deity's acting and interposing in the universe, show that he governs as well as formed it; and the depth of his counsels, even in conducting the material universe, of which a great part surpasses our knowledge, keeps up an reward veneration and awe of this great Being, and disposes us to receive what may be otherwise revealed to us concerning him. It has been justly observed, that some of the laws of nature now known to us must have escaped us if we had wanted the sense of seeing. It may be in his power to bestow upon us other senses, of which we have at present no idea; without which it may be impossible for us to know all his works, or to have more adequate ideas of himself. In our present state, we know enough to be satisfied of our dependency upon him, and of the duty we owe to him, the Lord and Disposer of all things. He is not the object of sense; his essence, and, indeed, that of all other substances, are beyond the reach of all our discoveries; but his attributes clearly appear in his admirable works. We know that the highest conceptions we are able to form of them, are still beneath his real perfections; but his power and dominion over us, and our duty toward him, are manifest.
4. Though God has given us no innate ideas of himself, says Mr. Locke, yet, having furnished us with those faculties our minds are endowed with, he hath not left himself without a witness; since we have sense, perception, and reason, and cannot want a clear proof of him as long as we carry ourselves about us, To show, therefore, that we are capable of knowing, that is, of being certain that there is a God, and how we may come by this certainty, I think we need go no farther than ourselves, and that undoubted knowledge we have of our own existence. I think it is beyond question, that man has a clear perception of his own being; he knows certainly that he exists, and that he is something. In the next place, man knows, by an intuitive certainty, that bare nothing can no more produce any real being, than it can be equal to two right angles. If, therefore, we know there is some real Being, it is an evident demonstration, that from eternity there has been something; since what was not from eternity had a beginning; and what had a beginning must be produced by something else. Next it is evident, that what has its being from another must also have all that which is in, and belongs to, its being from another too; all the powers it has must be owing to, and derived from, the same source. This eternal source, then, of all being, must be also the source and original of all power; and so this eternal Being must be also the most powerful. Again: man finds in himself perception and knowledge: we are certain, then, that there is not only some Being, but some knowing, intelligent Being, in the world. There was a time, then, when there was no knowing Being, or else there has been a knowing Being from eternity. If it be said there was a time when that eternal Being had no knowledge, I reply, that then it is impossible there should have ever been any knowledge; it being as impossible that things wholly void of knowledge, and operating blindly, and without any perception, should produce a knowing Being, as it is impossible that a triangle should make itself three angles bigger than two right ones. Thus from the consideration of ourselves, and what we infallibly find in our own constitutions, our reason leads us to the knowledge of this certain and evident truth, that there is an eternal, most powerful, and knowing Being, which, whether any one will call God, it matters not. The thing is evident; and from this idea, duly considered, will easily be deduced all those other attributes we ought to ascribe to this eternal Being. From what has been said, it is plain to me, that we have a more certain knowledge of the existence of a God, than of any thing our senses have not immediately discovered to us. Nay, I presume I may say that we more certainly know that there is a God, than that there is any thing else without us. When I say we know, I mean, there is such a knowledge within our reach, which we cannot miss, if we will but apply our minds to that as we do to several other inquiries. It being then unavoidable for all rational creatures to conclude that something has existed from eternity, let us next see what kind of thing that must be. There are but two sorts of beings in the world that man knows or conceives; such as are purely material without sense or perception, and sensible, perceiving beings, such as we find ourselves to be. These