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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Then said God unto Moses, "I Will Be What I Will Be." And he said, "This shalt thou say unto the children of Israel, 'I Will Be did send me to you.'"
Easton
(A.S. and Dutch God; DA Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew 'El, from a word meaning to be strong; (2) of 'Eloah, plural 'Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by "LORD," printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(2.) The a posteriori argument, by which we proceed logically from the facts of experience to causes. These arguments are,
(a) The cosmological, by which it is proved that there must be a First Cause of all things, for every effect must have a cause.
(b) The teleological, or the argument from design. We see everywhere the operations of an intelligent Cause in nature.
(c) The moral argument, called also the anthropological argument, based on the moral consciousness and the history of mankind, which exhibits a moral order and purpose which can only be explained on the supposition of the existence of God. Conscience and human history testify that "verily there is a God that judgeth in the earth."
The attributes of God are set forth in order by Moses in Ex 34:6-7. (see also De 6:4; 10:17; Nu 16:22; Ex 15:11; 33:19; Isa 44:6; Hab 3:6; Ps 102:26; Job 34:12.) They are also systematically classified in Re 5:12; 7:12.
God's attributes are spoken of by some as absolute, i.e., such as belong to his essence as Jehovah, Jah, etc.; and relative, i.e., such as are ascribed to him with relation to his creatures. Others distinguish them into communicable, i.e., those which can be imparted in degree to his creatures: goodness, holiness, wisdom, etc.; and incommunicable, which cannot be so imparted: independence, immutability, immensity, and eternity. They are by some also divided into natural attributes, eternity, immensity, etc.; and moral, holiness, goodness, etc.
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Who is like unto thee, O LORD, among gods? Who is like thee, so glorious in holiness, fearful, laudable and that showest wonders?
And he said, "I will make all my good go before thee, and I will be called in this name Jehovah before thee, and will show mercy to whom I show mercy, and will have compassion on whom I have compassion."
And when the LORD walked before him, he cried, "LORD, LORD God full of compassion and mercy, which art not lightly angry but abundant in mercy and truth, and keepest mercy in store for thousands, and forgivest wickedness, trespass and sin - for there is no man innocent before thee - and visitest the wickedness of the fathers upon the children and upon children's children, even unto the third and fourth generation."
And they fell upon their faces, and said, "O most mighty God of the spirits of all flesh; one man hath sinned, and wilt thou be wroth with all the multitude?"
Hear, O Israel, the LORD thy God is one LORD only.
For the LORD your God, he is God of Gods and Lord of lords; a great God, a mighty and a terrible which regardeth no man's person nor taketh gifts:
For sure it is, that God condemneth no man wrongfully, and the judgment of the Almighty is not unrighteous.
{To the Chanter, a Psalm of David} The fool hath said in his heart, "Tush, there is no God." They are corrupt, and become abominable in their doings; there is none that doeth good, no not one.
They shall perish, but thou shalt endure; they all shall wax old as doth a garment, and as a vesture shalt thou change them, and they shall be changed.
Moreover, thus hath the LORD spoken; even the King of Israel, and his avenger, the LORD of Hosts: I am the first and the last, and without me is there no God.
He standeth, and measureth the earth. He looketh, and the people consume away, the mountains of the world fall down to powder, and the hills are fain to bow themselves, for his goings are everlasting and sure.
saying with a loud voice, "Worthy is the lamb that was killed to receive power, and riches and wisdom, and strength, and honour and glory, and blessing."
saying, amen, "Blessing and glory, wisdom and thanks, and honour, and power and might, be unto our God, for evermore, 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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The Earth was void and empty and darkness was upon the deep, and the spirit of God moved upon the water.
And Abram answered the king of Sodom, "I lift up my hand unto the LORD God most high, possessor of heaven and earth,
When Abram was ninety years old and nine, the LORD appeared to him saying, "I am the almighty God: walk before me and be uncorrupt.
And except the God of my father, the God of Abraham, and the God whom Isaac feareth, had been with me: surely thou hadst sent me away now all empty. But God beheld my tribulation, and the labour of my hands, and rebuked thee yesterday."
The God of Abraham, the God of Nahor, and the God of their fathers, be judge betwixt us." And Jacob sware by him that his father Isaac feared.
Then said Moses unto God, "When I come unto the children of Israel and say unto them, 'The God of your fathers hath sent me unto you,' and they say unto me, 'What is his name?' - What answer shall I give them?" Then said God unto Moses, "I Will Be What I Will Be." And he said, "This shalt thou say unto the children of Israel, 'I Will Be did send me to you.'" read more. And God spake further unto Moses, "Thus shalt thou say unto the children of Israel, 'the LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob hath sent me unto you': this is my name for ever, and this is my memorial throughout all generations.
Who is like unto thee, O LORD, among gods? Who is like thee, so glorious in holiness, fearful, laudable and that showest wonders?
And when the LORD walked before him, he cried, "LORD, LORD God full of compassion and mercy, which art not lightly angry but abundant in mercy and truth, and keepest mercy in store for thousands, and forgivest wickedness, trespass and sin - for there is no man innocent before thee - and visitest the wickedness of the fathers upon the children and upon children's children, even unto the third and fourth generation."
The LORD make his face shine upon thee and be merciful unto thee. The LORD lift up his countenance upon thee, and give thee peace. read more. For ye shall put my name upon the children of Israel, that I may bless them.'"
Thou madest him lower than the angels, to crown him with glory and worship.
By the word of the LORD were the heavens made, and all the hosts of them by the breath of his mouth.
{A Psalm of Asaph} God standeth in the congregation of princes, and is a Judge among the judges.
I have said, "Ye are gods, and ye are all the children of the most highest. But ye shall die like men, and fall like one of the tyrants."
Confounded be all they that worship images, and delight in their idols; worship him all ye gods.
When thou lettest thy breath go forth, they shall be made; and thou shalt renew the face of the earth.
"The LORD himself had me in possession in the beginning of his ways, before he began his works afore time. I have been ordained from everlasting, and from the beginning before the earth was made. read more. When I was born, there were neither depths nor springs of water. Before the foundations of the mountains were laid, yea before all hills was I born. The earth and all that is upon the earth was not yet made, no not the ground itself. For when he made the heavens, I was present; when he set up the depths in order; when he hanged the clouds above; when he fastened the springs of the deep; When he shut the sea within certain bounds, that the waters should not go over their marks. When he laid the foundations of the earth, I was with him, ordering all things, delighting daily, and rejoicing always before him. As for the round compass of his world, I make it joyful: for my delight is to be among the children of men. "Therefore hearken unto me, O ye children, for blessed are they that keep my ways.
Who hath climbed up into heaven? Who hath come down from thence? Who hath holden the wind fast in his hand? Who hath comprehended the waters in a garment? Who hath set all the ends of the world? What is his name, or his son's name? Canst thou tell?
They cried also each one to other on this manner: "Holy, holy, holy, is the LORD of Hosts! The whole world is full of his glory!"
Behold, I send my messenger which shall prepare the way before me. And suddenly shall the Lord whom ye seek, come unto his temple, and the messenger of the covenant whom ye desire. Behold, he cometh saith the LORD Sabaoth.
All things were made by it, and without it was made no thing, that was made.
My God fulfill all your needs through his glorious riches in Jesus Christ.
Mortify therefore your members which are on the earth; fornication, uncleanness, unnatural lust, evil concupiscence, and covetousness which is worshipping of idols:
Hastings
The object of this article is to give a brief sketch of the history of belief in God as gathered from the Bible. The existence of God is everywhere assumed in the sacred volume; it will not therefore be necessary here to consider the arguments adduced to show that the belief in God's existence is reasonable. It is true that in Ps 14:1; 53:1 the 'fool' (i.e. the ungodly man) says that there is no God; but the meaning doubtless is, not that the existence of God is denied, but that the 'fool' alleges that God does not concern Himself with man (see Ps 10:4).
1. Divine revelation gradual.
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These are the generations of heaven and earth when they were created, in the time when the LORD God created heaven and earth
And they heard the voice of the LORD God as he walked in the garden in the cool of the day. And Adam hid himself and his wife also from the face of the LORD God, among the trees of the garden.
And the LORD God said, "Lo, Adam is become as it were one of us, in knowledge of good and evil. But now lest he stretch forth his hand and take also of the tree of life and eat and live ever -"
Adam also lay with his wife yet again, and she bare a son and called his name Seth: "For God," said she, "hath given me another son for Abel whom Cain slew." And Seth begat a son and called his name Enos. And in that time began men to call on the name of the LORD.
he repented that he had made man upon the earth and sorrowed in his heart.
And he said, "Blessed be the LORD God of Shem, and Canaan be his servant.
And the LORD said, "See, the people is one and have one tongue among them all: And this have they begun to do, and will not leave off from all that they have purposed to do.
Abram went forth into the land till he came unto a place called Shechem, and unto the oak of Moreh. And the Cananites dwelled then in the land.
Then Abram took down his tent, and went and dwelled in the oak grove of Mamre, which is in Hebron; and built there an altar to the LORD.
And then turned they and came to the well of judgment which is Kadesh, and smote all the country of the Amalekites, and also the Amorites that dwell in Hazezon-Tamar.
Then Melchizedek king of Salem brought forth bread and wine. And he being the priest of the most highest God, blessed him, saying,
Then Melchizedek king of Salem brought forth bread and wine. And he being the priest of the most highest God, blessed him, saying,
When Abram was ninety years old and nine, the LORD appeared to him saying, "I am the almighty God: walk before me and be uncorrupt.
And the LORD appeared unto him in the oak grove of Mamre as he sat in his tent door in the heat of the day.
And God almighty bless thee, increase thee, and multiply thee that thou mayest be a number of people,
I am the God of Bethel where thou anointedest the stone and where thou vowdest a vow unto me. Now arise and get thee out of this country, and return unto the land where thou wast born.'"
And now, though thou wentest thy way because thou longest after thy father's house, yet wherefore hast thou stolen my gods?"
and tarried behind; himself alone. And there wrestled a man with him unto the breaking of the day.
And he built there an altar, and called the place Elbethel: because that God appeared unto him there, when he fled from his brother.
But come, I will send thee unto Pharaoh, that thou mayest bring my people the children of Israel out of Egypt."
And God spake unto Moses, saying unto him, "I am the LORD, and I appeared unto Abraham, Isaac and Jacob an Almighty God: but in my name Jehovah was I not known unto them.
And Amram took Jochebed his niece to wife which bare him Aaron and Moses. And Amram lived a hundred and thirty seven years.
But I know that thou and thy servants yet fear not the LORD God."
The LORD is my strength and my song, and is become my salvation. He is my God, and I will glorify him! He is my father's God, and I will lift him up on high! The LORD is a man of war, Jehovah is his name:
And Moses went up unto God. And the LORD called to him out of the mountain saying, "Thus say unto the house of Jacob, and tell the children of Israel,
See that thou neither bow thyself unto them neither serve them: for I, the LORD thy God, am a jealous God, and visit the sin of the fathers upon the children unto the third and fourth generation of them that hate me:
and saw the God of Israel, and under his feet as it were a brick work of sapphire, and as it were the fashion of heaven when it is clear,
And the LORD refrained himself from that evil, which he said he would do unto his people.
they make thy sons go a whoring after their gods also. Thou shalt make thee no gods of metal.
Wherefore it is spoken in the book of the war of the LORD, "Go with a violence, both on the river of Arnon
and the man whose eye is open hath said; he hath said, which heareth the words of God and seeth the visions of the almighty, which falleth down and his eyes are opened:
And he began his parable and said, "Balaam the son of Beor hath said; and the man that hath his eye open hath said;
Unto thee it was showed, that thou mightest know how that the LORD he is God and that there is none but he.
Understand, therefore, this day: and turn it to thine heart, that the LORD he is God in heaven above and upon the earth beneath, there is no more.
Hear, O Israel, the LORD thy God is one LORD only.
Behold, heaven and the heaven of heavens is the LORD's, thy God, and the earth with all that therein is:
"Take you twelve men out of the people, of every tribe a man. And command you them, saying, 'Take you hence out of the midst of Jordan, even out of the place where the priests stood in a readiness, twelve stones. And take ye them away with you and put them in the place where you lodge at night.'" read more. And Joshua called unto the twelve men which he had prepared of the children of Israel, of every tribe a man, and said unto them, "Get you before the ark of the LORD your God, even into the midst of Jordan, and take up every man a stone upon his shoulder, according unto the number of the tribes of the children of Israel, that this may be a sign among you. And when your children ask their fathers in time to come, saying, 'What mean ye with these stones?' Then say unto them, 'How that the water of Jordan divided at the presence of the ark of the covenant of the LORD: even while it went over Jordan, the water of Jordan divided.' And these stones shall be a memorial unto the children of Israel forever." And the children of Israel did even so as Joshua commanded, and took up twelve stones out of the midst of Jordan, as the LORD said unto Joshua, according to the number of the tribes of the children of Israel, and carried them away with them unto the place where they lodged, and laid them down there.
And the twelve stones which they took out of Jordan, Joshua pitched in Gilgal.
And Joshua took Achan the son of Zerah, and the silver, and the garment, and the tongue of gold, and his sons and his daughters, his oxen, asses, sheep, his tent and all that he had, and all Israel with him, and brought them unto the valley of Achor.
And Joshua wrote these words in the book of the law of God, and took a great stone and pitched it on end in the said place, even under an oak that stood in the sanctuary of the LORD.
'Curse Meroz,' bade the angel of the LORD, 'Curse, Curse the inhabiters thereof because they came not forth to help the LORD, to help the LORD among the mighty.'
And the weight of the golden earrings was a thousand and seven hundred sicles of gold, beside brooches, ouches and garments of scarlet that were of the kings of Midian, and beside the chains, that were about their camels' necks.
And so he restored the eleven hundred silverlings to his mother again. And his mother said, "I vowed the silver unto the LORD of mine hand for my son: to make a graven image and an image of metal. Now therefore I give it thee again."
And the man Micah had a chapel of gods, and made an ephod and images, and filled the hand of one of his sons which became his priest.
Then answered the five men that went to spy out the country of Laish, and said unto their brethren, "Know ye not that there is in these houses an ephod and images; and a graven image and an image of metal? Now therefore consider what ye have to do."
And the men of Bethshemesh said, "Who is able to stand before the LORD, so holy a God, and to whom shall he go from us?"
And thereto he that giveth victory to Israel, will not beguile nor repent: for he is not a man, that can repent."
And the king said unto her, "Be not afraid. But what seest thou?" And the woman said unto Saul, "I see a god ascending up out of the earth."
And the king said unto her, "Be not afraid. But what seest thou?" And the woman said unto Saul, "I see a god ascending up out of the earth."
But indeed can God dwell on the earth? Behold: neither heaven, nor heaven above all heavens are able to contain thee - how much less then this house that I have built?
Whereupon the king took counsel and made two calves of gold and said unto the people, "Ye shall not need to go any more to Jerusalem. Behold your gods, Israel, which brought you out of the land of Egypt!"
As for me, I will preach the law, whereof the LORD hath said unto me, "Thou art my son, this day have I begotten thee.
As for me, I will give thanks unto the LORD according to his righteousness; and I will praise the name of the LORD most high.
The ungodly is so proud and full of indignation, that he careth not for God: neither is God in all his thoughts.
{To the Chanter, a Psalm of David} The fool hath said in his heart, "Tush, there is no God." They are corrupt, and become abominable in their doings; there is none that doeth good, no not one.
The LORD also thundered out of the heaven, and the highest gave his thunder, with hailstones and coals of fire. {TYNDALE: The LORD thundered from heaven, and the most high put out his voice.}
Cast me not away from thy presence, and take not thy holy spirit from me.
{To the Chanter, upon Mahalath, an instruction of David} The foolish bodies say in their hearts, "Tush, there is no God." Corrupt are they, and become abominable in their wickednesses, there is not one that doeth good.
I will call unto the Most High God, even unto the God that shall perform the cause which I have in hand.
O sing unto God, sing praises to his name; magnify him that rideth upon the heavens, as it were upon a horse. Praise him in his name Jah, and rejoice before him.
{A Psalm of Asaph} God standeth in the congregation of princes, and is a Judge among the judges.
They will not be learned nor understand, but walk on still in darkness; all the foundations of the earth are out of course.
They will not be learned nor understand, but walk on still in darkness; all the foundations of the earth are out of course.
{Upon Gittith, a Psalm of the sons of Korah} O how amiable are thy dwellings, thou LORD of Hosts!
Alas for this sinful nation, which are expert in blasphemies; a seed of ungracious people, corrupt in their ways. They have forsaken the LORD; they have provoked the holy one of Israel unto anger, and are gone backward.
And except the LORD of Hosts had left us a few alive, we should have been as Sodom, and like unto Gomorrah.
In the same year that king Uzziah died, I saw the LORD sitting upon a high and glorious seat, and his train filled the temple.
They cried also each one to other on this manner: "Holy, holy, holy, is the LORD of Hosts! The whole world is full of his glory!"
They cried also each one to other on this manner: "Holy, holy, holy, is the LORD of Hosts! The whole world is full of his glory!"
And on him shall light the spirit of the LORD: the spirit of wisdom and of understanding, the spirit of counsel and of strength, the spirit of knowledge and of reverence, and it shall make him savour of the fear of the LORD
How art thou fallen from heaven, O Lucifer, thou fair morning child! How hast thou gotten a fall, even to the ground; thou that didst subdue the people?
At in that day shall the LORD muster together the high host above, and the kings of the world upon the earth.
Hope still in the LORD, for in the LORD God is everlasting strength.
Command that may be commanded, bid that may be bidden, forbid that may be forbidden, keep back that may be kept back, here a little, there a little.
"O LORD of Hosts, thou God of Israel, which dwellest upon Cherubim; Thou art the God, that only is God of all the kingdoms of the world, for thou only hast created heaven and earth.
"Who hath holden the waters in his fist? Who hath measured heaven with his span, and hath comprehended all the earth of the world in three measures? Who hath weighed the mountains and hills in a balance?
That he sitteth upon the Circle of the world, and that all the inhabiters of the world are, in comparison of him, but as grasshoppers; That he spreadeth out the heavens as a covering, he stretcheth them out as a tent to dwell in;
Knowest thou not, or hast thou not heard, that the everlasting God, the LORD which made all the corners of the earth, is neither weary nor faint: and that his wisdom cannot be comprehended?
Who hath made, created, and called the generations from the beginning? Even I the LORD, which am the first, and with the last.
For thus sayeth God the LORD unto him, even he that made the heavens, and spread them abroad, and set forth the earth with her increase: which giveth breath unto the people that is in it, and to them that dwell therein,
But I bring you witnesses, sayeth the LORD: even those that are my servants, whom I have chosen - to the intent that ye might be certified and give me faithful credence. Yea, and to consider, that I am he before whom there was never any God, and there shall be none after me.
Moreover, thus hath the LORD spoken; even the King of Israel, and his avenger, the LORD of Hosts: I am the first and the last, and without me is there no God.
For thus sayeth the LORD thy redeemer, even he that fashioned thee from thy mother's womb: I am the LORD, which do all things myself alone. I only have spread out the heavens, and I only have laid the foundation of the earth.
Even I the LORD, before whom there is none other: for without me there is no God. I have prepared thee before thou knewest me:
I have made the earth, and created man upon it. With my hands have I spread forth heaven, and given a commandment for all the Host thereof.
For thus sayeth the LORD, even he that created heaven, the God that made the earth, that fashioned it, and set it forth: I have not made it for naught, but I made it to be inhabited. Even I the LORD, without whom there is none other.
Bel is fallen, and Nebo is broken down: whose images were a burden for the beasts and cattle, to overladen them, and to make them weary.
My hand is the foundation of the earth, and my right hand spanneth over the heavens. As soon as I called them they were there.
Come nigh and hear this: have I spoken anything darkly since the beginning? When a thing beginneth, I am there. Wherefore the LORD God with his spirit hath sent me;
But after they provoked him to wrath and vexed his holy mind, he was their enemy, and fought against them himself.
Who would not fear thee? Or what King of the Gentiles would not obey thee? For among all the wise men of the Gentiles, and in all their kingdoms, there is none that may be likened unto thee.
May any man hide himself so, that I shall not see him, sayeth the LORD? Do not I fulfill heaven and earth, sayeth the LORD?
and brought them to the house of the LORD, into the closet of the children of Hanan the son of Igdaliah the man of God: which was by the closet of the princes, that is above the closet of Maaseiah the son of Shallum, which is the chief of the treasury.
Neither build we any house to dwell therein, we have also among us neither vineyards, nor corn land to sow:
Yea, I have sent my servants, all the prophets, unto you. I rose up early, and sent you word, saying: O turn you, every man from his wicked way: amend your lives, and go not after strange gods, to worship them: that ye may continue in the land, which I have given unto you and your fathers. But ye would neither hear me, nor follow me.
Upon this went Nebuchadnezzar unto the mouth of the hot burning oven: he spake also, and said, "O Shadrach, Meshach, and Abednego, ye servants of the high God: go forth, and come hither." And so Shadrach, Meshach, and Abednego went out of the fire.
I thought it good to show the tokens and marvelous works that the high God hath wrought upon me.
O king, God the highest gave unto Nebuchadnezzar, thy father, the dignity of a king, with worship and honor: So that all people, kindreds and tongues stood in awe and fear of him, by reason of the high estate that he had sent him. For why? He slew whom he would; he smote, whom it pleased him. Again: whom he would, he set up; and whom he list, he put down. read more. But because his heart was so proud, and his stomach set so fast unto wilfulness: he was deposed from his kingly throne, and his majesty was taken from him. He was shot out from among men, his heart was like a beast's heart, and his dwelling was with the wild asses: he was fain to eat grass like an ox, and his body was wet with the dew of heaven: till he knew, that the highest had power upon the kingdoms of men, and setteth over them, whom he list.
And as for those men which had accused Daniel, the king commanded to bring them, and to cast them in the Lions' den: them, their children, and their wives. So the Lions had the mastery of them, and brake all their bones asunder, before they came at the ground.
Thus the children of Israel shall sit a great while without king and prince, without offering and alter, without priest and revelation.
And ye shall know that I am in the midst of Israel, and that I am the LORD your God, and that there is no more. And my people shall not be in shame forever.
For lo, he maketh the mountains, he ordaineth the wind, he showeth man what he is about to do: he maketh the morning and the darkness, he treadeth upon the high places of the earth: the LORD God of hosts is his name.'"
Therefore will I cause you be carried away beyond Damascus,' sayeth the LORD, whose name is the God of Hosts."
And your eyes shall see, and you shall say, "The LORD will be magnified upon the borders of Israel."
For from the rising up of the sun unto the going down of the same, my name is great among the Gentiles. Yea, in every place shall there sacrifice be done, and a clean meat offering offered up unto my name: for my name is great among the Heathen, sayeth the LORD of Hosts.
Cursed be the dissembler, which hath in his flock one that is male, and when he maketh a vow, offereth a spotted one unto the LORD. For I am a great King, sayeth the LORD of Hosts, and my name is fearful among the Heathen.
that ye may be the children of your father that is in heaven: for he maketh his sun to arise on the evil and on the good, and sendeth his rain on the just and unjust.
After this manner, therefore, pray ye: O our father, which art in heaven hallowed be thy name.
He that loveth his father or mother more than me, is not meet for me: and he that loveth his son or daughter more than me, is not meet for me.
All things are given unto me of my father: And no man knoweth the son, but the father; neither knoweth any man the father, save the son, and he to whom the son will open him.
All things are given unto me of my father: And no man knoweth the son, but the father; neither knoweth any man the father, save the son, and he to whom the son will open him. Come unto me all ye that labor, and are laden, and I will ease you. read more. Take my yoke on you, and learn of me; for I am meek, and lowly of heart: and ye shall find rest unto your souls.
Verily I say unto you whatsoever ye bind on earth, shall be bound in heaven. And whatsoever ye loose on earth, shall be loosed in heaven.
If David call him Lord: How is he then his son?"
Then spake Jesus to the people, and to his disciples,
And call ye no man your father upon the earth, for there is but one, your father, and he is in heaven.
But of that day and hour knoweth no man: no not the angels of heaven, but my father only.
Then shall the King say to them on his right hand, 'Come, ye blessed children of my father, inherit ye the kingdom prepared for you from the beginning of the world.
And Jesus came, and spake unto them, saying, "All power is given unto me in heaven, and in earth. Go therefore and teach all nations, baptizing them in the name of the father and the son and the holy ghost;
Go therefore and teach all nations, baptizing them in the name of the father and the son and the holy ghost;
Go therefore and teach all nations, baptizing them in the name of the father and the son and the holy ghost;
Go therefore and teach all nations, baptizing them in the name of the father and the son and the holy ghost;
Go therefore and teach all nations, baptizing them in the name of the father and the son and the holy ghost;
Go therefore and teach all nations, baptizing them in the name of the father and the son and the holy ghost;
And there came a voice from heaven, "Thou art my dear son, in whom I delight."
When Jesus saw their faith, he said to the sick of the palsy, "Son, thy sins are forgiven thee."
That ye may know that the son of man hath power in earth to forgive sins," he spake unto the sick of the palsy,
And when the unclean spirits saw him, they fell down before him, and cried saying, "Thou art the son of God."
And that they might have power to heal sicknesses and to cast out devils.
And with many such similitudes he preached the word unto them, after as they might hear it.
and cried with a loud voice and said, "What have I to do with thee, Jesus the son of the most highest God? I require thee in the name of God, that thou torment me not."
And Jesus said unto her, "Let the children first be fed. For it is not meet, to take the children's bread, and to cast it unto whelps."
Whosoever therefore shall be ashamed of me and of my words, among this adulterous and sinful generation: of him shall the son of man be ashamed, when he cometh in the glory of his father with the holy angels."
And there was a cloud that shadowed them. And a voice came out of the cloud saying, "This is my dear son, hear him."
But of the day and the hour, knoweth no man: No, not the angels which are in heaven: neither the son himself, save the father only.
But of the day and the hour, knoweth no man: No, not the angels which are in heaven: neither the son himself, save the father only.
He shall be great, and shall be called the son of the highest. And the Lord God shall give unto him the seat of his father David:
And the angel answered, and said unto her, "The holy ghost shall come upon thee, and the power of the highest shall overshadow thee. Therefore also that holy thing which shall be born, shall be called the son of God.
For he that is mighty hath done to me great things, and holy is his name.
And thou child, shalt be called the prophet of the highest, for thou shalt go before the face of the Lord, to prepare his ways:
Wherefore, love ye your enemies, do good, and lend, looking for nothing again: and your reward shall be great, and ye shall be the children of the highest: for he is kind unto the unkind, and to the evil.
Wherefore, love ye your enemies, do good, and lend, looking for nothing again: and your reward shall be great, and ye shall be the children of the highest: for he is kind unto the unkind, and to the evil.
All things are given me of my father. And no man knoweth who the son is, but the father: neither who the father is, save the son, and he to whom the son will show him."
All things are given me of my father. And no man knoweth who the son is, but the father: neither who the father is, save the son, and he to whom the son will show him."
And he said unto them, "When ye pray, say: O Our father which art in heaven, hallowed by thy name. Let thy kingdom come. Thy will, be fulfilled, even in earth as it is in heaven.
"If a man come to me, and hate not his father and mother, and wife, and children, and brethren, and sisters, moreover and his own life, he cannot be my disciple.
Hereafter shall the son of man sit on the righthand of the power of God."
For God so loveth the world, that he hath given his only son, for the intent that none that believe in him should perish: But should have everlasting life.
For as the father hath life in himself, so likewise hath he given to the son to have life in himself.
And I and my father are one."
And I and my father are one."
Jesus answered them, "Is it not written in your law, 'I have say ye are gods?'
And I, if I were 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 away now.
Jesus said unto her, "Touch me not, for I am not yet ascended to my father. But go to my brethren and say unto them, I ascend unto my father, and your father: to my God and your God."
Whosoever's sins ye remit, they are remitted unto them: And whosoever's sins ye retain, they are retained."
Peter said unto them, "Repent, and be baptised every one of of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the holy ghost.
For as yet he was come on none of them: But they were baptised only in the name of Christ Jesus.
And he commanded them to be baptised in the name of the Lord. Then prayed they him, to tarry a few days.
The same followed Paul and us, and cried, saying, "These men are the servants of the most high God, which show unto us the way of salvation."
For in him we live, move, and have our being, as certain of your own poets said. For we are also his generation.
When they heard that, they were baptised in the name of the Lord Jesus.
Remember ye not, that all we which are baptised in the name of Christ Jesus, are baptised to die with him?
But ye are not given to the flesh; But to the spirit: If so be that the spirit of God dwell in you. If there be any man that hath not the spirit of Christ, the same is none of his.
And as Isaiah said before, "Except the Lord of hosts had left us seed, we had been made as Sodom, and had been likened to Gomorrah."
And though there be that are called "gods," whether in heaven or in earth - as there be "gods" many and "lords" many -
and were all baptised under Moses in the cloud and in the sea:
Nay, but I say, that these things which the gentiles offer, they offer to devils, and not to God. And I would not that ye should have fellowship with the devils.
For we must all appear before the judgment seat of Christ, that every man may receive the works of his body according to that he hath done, whether it be good or bad.
The grace of our Lord Jesus Christ, and the love of God, and the fellowship of the holy ghost, be with you all. Amen. {The end of the Second Epistle unto the Corinthians, Sent from Philippi, a city in Macedonia, by Titus and Luke}
The grace of our Lord Jesus Christ, and the love of God, and the fellowship of the holy ghost, be with you all. Amen. {The end of the Second Epistle unto the Corinthians, Sent from Philippi, a city in Macedonia, by Titus and Luke}
The grace of our Lord Jesus Christ, and the love of God, and the fellowship of the holy ghost, be with you all. Amen. {The end of the Second Epistle unto the Corinthians, Sent from Philippi, a city in Macedonia, by Titus and Luke}
For all ye that are baptised, have put on Christ.
God, in time past, diversely and many ways, spake unto the fathers by prophets:
This Melchizedek, king of Salem - which being priest of the most high God, met Abraham, as he returned again from the slaughter of the kings, and blessed him:
Such a high priest it becometh us to have, which is holy, harmless, undefiled, separate from sinners, and made higher than heaven.
Moreover, seeing we had fathers of our flesh which corrected us, and we gave them reverence: should we not much rather be in subjection unto the father of spiritual gifts that we might live?
Every good gift, and every perfect gift, is from above and cometh down from the father of light, with whom is no variableness, neither is he changed unto darkness.
Behold, the hire of the laborers which have reaped down your fields - which hire is of you kept back by fraud - crieth: and the cries of them which have reaped, are entered into the ears of the Lord of Hosts.
And if so be that ye call on the father, which without respect of person judgeth according to every man's works, see that ye pass the time of your pilgrimage in fear:
We be of God, and he that knoweth God heareth us: and he that is not of God, heareth us not. And hereby know we the spirit of truth, and the spirit of error.
Herein appeared the love of God to us ward, because that God sent his only begotten son into the world, that we should live through him.
and he shall rule them with a rod of iron: and as the vessels of a potter, shall he break them to shivers. Even as I received of my father.
He that overcometh shall be clothed in white array, and I will not put out his name out of the book of life, and I will confess his name before my father, and before his angels.
Morish
The names by which God makes Himself known are various.
1. El, 'the strong or mighty one.' It is often used of God, especially in Job and the Psalms. Job 5:8; Ps 22:1, etc.; and of the Lord Jesus in Isa 9:6. It is also used for the false gods, Ps 81:9; Da 11:36; and is translated 'mighty' in Ps 29:1; 82:1.
2. Eloah (Elah Chaldee), Elohim. The names most commonly used for God the Creator, the One with whom man has to do, the supreme Deity. Ge 1. (Running all through the O.T. to Mal 3:18.) These words are also applied to God's representatives, such as angels and judges. Ex 22:28; Ps 82:6; and also to false gods. Le 19:4. Elohim (which is plural, called the plural of majesty or excellency) is the word of most frequent occurrence. When it is distinctly used for the one true God the article is often added.
3. Jehovah. This is a name of relationship with men, especially with Israel, taken by God in time. It is derived from havah, 'to exist,' and may be expanded into 'who is, who was, and is to come.' God thus reveals Himself in time as the ever-existing One: that is, in Himself eternally, He is always the same: cf. Heb 1:12. The above 'relationship' may be seen in the change from Elohim, the Creator, in Gen. 1, to Jehovah Elohim in Gen. 2, when man was brought into relationship with God. Again in Ge 7:16 Elohim ordered Noah to make the ark but Jehovah shut him in. Unfortunately the name Jehovah is seldom employed in the A.V. It is generally represented by LORD (sometimes GOD) printed in small capitals.* There is a contraction of Jehovah into Jah, also translated in the A.V. by LORD, except in Ps 68:4, where Israel is exhorted to sing unto God, and "extol him by his name JAH." Jah signifies the absolute supremacy of the self-existing One; whereas Jehovah was the name made known to Israel, and on which they could count. "God said unto Moses, I AM THAT I AM," Ex 3:14, where the word is Ehyeh, which is from the same root as Jehovah, the Eternal existing One; He that was, and is, and the coming One.
* In four places the A.V. has preserved the name Jehovah, namely, Ex 6:8; Ps 83:18; Isa 12:2; 26:4.
4. Shaddai, 'the Almighty,' is another name of God, and is often so translated, especially in Job, without any other name attached. Job 6:4,14; Ps. 68: 14, etc. At times it is associated with one of the above words, and was the name by which He was especially known to the Patriarchs, as El Shaddai, God Almighty, Ex 6:3; which passage does not mean that the Patriarchs had not heard of the name of Jehovah, but that it was not the especial name for them.
5. Elyon, 'the Most High,' is another name of God, which stands alone, as in De 32:8; 2Sa 24:14; and in Da 4:17-34 (from a kindred word); or it has one of the above words added and is then 'the most high God,' Ge 14:20; or 'the LORD most high.' Ps 7:17. It is not confined to Israel, for He is "the Most High over all the earth." Ps 83:18.
6, 7. Adon and Adonai, and the plural Adonim, are all translated 'Lord'; they occur frequently, and are found in some of the following compounds:-
Adon Jehovah, Ex 23:17, the Lord GOD.
Adon Jehovah Elohim, Isa 51:22, thy Lord, the LORD, and thy God.
Adon Jehovah Sabaoth, Isa 19:4, the Lord, the LORD OF HOSTS.
Adonai Elohim, Ps 86:12, O Lord my God: cf. 9/3/type/mstc'>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/mstc'>Ac 5:3-4,'/Acts/9/type/mstc'>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
The Earth was void and empty and darkness was upon the deep, and the spirit of God moved upon the water.
And they that came, came male and female of every flesh according as God commanded him: and the LORD shut the door upon him.
And he said, "Blessed be the LORD God of Shem, and Canaan be his servant.
And blessed be God the most highest, which hath delivered thine enemies into thy hands." And Abram gave him tithes of all.
And God almighty bless thee, increase thee, and multiply thee that thou mayest be a number of people,
And he made there an altar, and there called upon the mighty God of Israel.
And he said, "I am that mighty God of thy father, fear not to go down into Egypt. For I will make of thee there a great people.
Then said God unto Moses, "I Will Be What I Will Be." And he said, "This shalt thou say unto the children of Israel, 'I Will Be did send me to you.'"
and I appeared unto Abraham, Isaac and Jacob an Almighty God: but in my name Jehovah was I not known unto them.
And I will bring you unto the land over the which I did lift up my hand to give it unto Abraham, Isaac and Jacob, and will give it unto you for a possession: even I the LORD.'"
"Thou shalt not rail upon the judges, neither curse the ruler of thy people.
"Three times in a year shall all thy men children appear before the Lord Jehovah.
And when the LORD walked before him, he cried, "LORD, LORD God full of compassion and mercy, which art not lightly angry but abundant in mercy and truth,
And when the LORD walked before him, he cried, "LORD, LORD God full of compassion and mercy, which art not lightly angry but abundant in mercy and truth,
Ye shall not turn unto idols nor make you gods of metal: I am the LORD your God.
And he that blasphemeth the name of the LORD, shall die for it: all the multitude shall stone him to death. And the stranger as well as the Israelite if he curse the name, shall die for it.'
But I made intercession unto the LORD and said, 'O Lord Jehovah, destroy not thy people and thine inheritance which thou hast delivered through thy greatness and which thou hast brought out of Egypt with a mighty hand.
When the most highest gave the nations an inheritance, and divided the sons of Adam, he put the borders of the nations fast by the multitude of the children of Israel.
"The mighty God Jehovah, he knoweth, and Israel shall know if; it be to rebel or transgress against the LORD, then the LORD save us not this day.
And thou, Solomon my son: know God thy father and serve him with a pure heart and lust of soul. For the LORD searcheth all hearts and understandeth all the imaginations of thoughts. If thou shalt seek him, he will be found of thee: But and if thou forsake him, he will cast thee off forever.
and their lords that had rule of them, received it for their brethren. And they came to sware, and to bind themselves with an oath to walk in God's law, which was given by Moses the servant of God, that they would observe and do according unto all the commandments, judgments, and statutes of the LORD our God:
But now will I speak of the LORD, and talk of God:
For the arrows of the almighty are in me, whose indignation hath drunk up my spirit, and the terrible fears of God fight against me.
like as if one withdrew a good deed from his friend, and forsook the fear of the Almighty God?
Considering then that there is no time hid from the Almighty, how happeneth it, that they which know him, will not regard his days?
As for me, I will give thanks unto the LORD according to his righteousness; and I will praise the name of the LORD most high.
{To the Chanter, upon Aijeleth of the dawning, a Psalm of David} My God, my God: why hast thou forsaken me, and art so far from my health and from the words of my complaint?
{A Psalm of David} Ascribe unto the LORD, O ye mighty, ascribe unto the LORD worship and strength.
Into thy hands I commend my spirit; for thou hast redeemed me, O LORD, thou God of truth.
Thy mercy, O LORD, reacheth unto the heavens, and thy faithfulness unto the clouds.
God reigneth over the Heathen; God sitteth upon his holy seat.
O sing unto God, sing praises to his name; magnify him that rideth upon the heavens, as it were upon a horse. Praise him in his name Jah, and rejoice before him.
He is our God, even the God of whom cometh salvation; God is the LORD, by whom we escape death.
There shall no strange god be in thee, neither shalt thou worship any other god.
{A Psalm of Asaph} God standeth in the congregation of princes, and is a Judge among the judges.
I have said, "Ye are gods, and ye are all the children of the most highest.
And they shall know that thou, whose name is Jehovah, art only the most highest over all the earth.
And they shall know that thou, whose name is Jehovah, art only the most highest over all the earth.
I thank thee, O LORD my God, with all my heart, and will praise thy name for ever.
Righteousness and equity are the habitation of thy seat; mercy and truth shall go before thy face.
Before the mountains were brought forth, before the earth and the world were made, thou art God from everlasting and world without end.
O let men give thanks unto thy great and wonderful name, for it is holy.
O magnify the LORD our God; fall down before his footstool, for he is holy.
O LORD, how manifold are thy works! Right wisely hast thou made them all; yea, the earth is full of thy riches.
Whither shall I go then from thy spirit? Or, whither shall I flee from thy presence? If I climb up into heaven, thou art there; if I go down to hell, thou art there also. read more. If I take the wings of the morning, and remain in the uttermost part of the sea, even there also shall thy hand lead me, and thy righthand shall hold me.
For unto us a child is born, and unto us a son is given. Upon his shoulders shall the kingdom lie, and he shall be called with his own name, "Wonderful, the giver of counsel, the mighty God, the Everlasting Father, the Prince of peace."
For unto us a child is born, and unto us a son is given. Upon his shoulders shall the kingdom lie, and he shall be called with his own name, "Wonderful, the giver of counsel, the mighty God, the Everlasting Father, the Prince of peace."
Behold, God is my salvation: I will be bold therefore and not fear. For the LORD God is my strength and my praise whereof I sing: and is become my saviour.
I will deliver Egypt also into the hands of grievous rulers, and a cruel king shall have the rule of them.
Hope still in the LORD, for in the LORD God is everlasting strength.
Hope still in the LORD, for in the LORD God is everlasting strength.
Even I am the LORD, and this is my name: and my glory will I give to none other, neither mine honour to graven images. Behold, old things are come to pass, and new things I do declare; and before they come I tell you of them."
Thus sayeth thy LORD, thy LORD and God, the defender of his people: Behold, I will take the slumbering cup out of thy hand, even the cup with the dregs of my wrath, that from henceforth thou shalt never drink it more.
Thine own wickedness shall reprove thee, and thy turning away shall condemn thee: that thou mayest know and understand, how evil and hurtful a thing it is, that thou hast forsaken the LORD thy God, and not feared him, sayeth the LORD God of Hosts.
Am I then God that seeth but the thing, which is nigh at hand, and not that is afar off? sayeth the LORD. May any man hide himself so, that I shall not see him, sayeth the LORD? Do not I fulfill heaven and earth, sayeth the LORD?
and bid them say unto their masters, 'Thus sayeth the LORD of Hosts the God of Israel, speak thus unto your masters:
As truly as I live, sayeth the King, whose name is the LORD of Hosts, it shall come as the mount of Tabor, and as Lebanon if it stood in the sea.
This errand of the watcher, is a commandment grounded and sought out, in the counsel of him that is most holy: to learn men for to understand, that the highest hath power over the kingdoms of men; and giveth them to whom it liketh him, and bringeth the very outcasts of men over them.' This is the dream, that I, king Nebuchadnezzar, have seen. Therefore O Balteshazzar, tell thou me what it signifieth: forsomuch as all the wise men of my kingdom are not able to show me, what it meaneth. But thou canst do it, for the spirit of the holy gods is in thee." read more. Then Daniel, whose name was Balteshazzar, held his peace by the space of a hour and his thoughts troubled him. So the king spake, and said, "O Balteshazzar, let neither the dream nor the interpretation thereof fear thee." Balteshazzar answered saying, "O my lord, this dream happen to thine enemies, and the interpretation to thine adversaries! As for the tree that thou sawest which was so great and mighty, whose height reached unto the heaven, and his breadth into all the world; whose leaves were fair, and the fruit much; under the which the beasts of the field had their habitation, and upon whose branches the fowls of the air did sit. Even thou, O king, art the tree: great and strong. Thy greatness increaseth, and reacheth unto the heaven, so doth thy power to the ends of the earth. But whereas the king saw a watcher, even a holy angel, that came down from heaven, and said, 'Hew down the tree, and destroy it: yet leave the ground of the root in the earth, and bind him upon the plain field with chains of iron and steel: He shall be wet with the dew of heaven, and his part shall be with the beasts of the field, till seven years be come and gone upon him.' This, O king, is the interpretation: yea, it is the very device of him that is highest of all, and it toucheth my lord the king. Thou shalt be cast out from men, and thy dwelling shall be with the beasts of the field: with grass shalt thou be fed like an ox. Thou must be wet with the dew of the heaven: yea, seven years shall come and go upon thee, till thou know that the highest hath power upon the kingdoms of men, and giveth them to whom he list. Moreover, whereas it was said that the root of the tree should be left still in the ground: it betokeneth that thy kingdom shall remain whole unto thee, after thou hast learned to know that the power cometh from heaven. Wherefore, O king, be content with my counsel, that thou mayest lose thy sins with righteousness, and thine offenses with mercy to poor people: for such things shall prolong thy peace." All these things touched the king Nebuchadnezzar. So after twelve months, the king walked up and down in the palace of the kingdom of Babylon, and said, "This is the great city of Babylon, which I myself, with my power and strength, have made a king's court, for the honour of my majesty." While these words were yet in the king's mouth, there fell a voice from heaven, saying, "O king Nebuchadnezzar, to thee be it spoken, 'Thy kingdom is departed from thee. Thou shalt be cast out of men's company: thy dwelling shall be with the beasts of the field, so that thou shalt eat grass like as an ox, till seven years be come and gone over thee: even until thou knowest, that the highest hath power upon the kingdoms of men, and that he may give them, unto whom it pleaseth him.'" The very same hour was this matter fulfilled upon Nebuchadnezzar: so that he was cast out of men's company, and ate grass like an ox; His body was wet with the dew of heaven, till his hairs were as great as Eagle's feathers, and his nails like bird's claws. When this time was past, I, Nebuchadnezzar, lift up mine eyes unto heaven, and mine understanding was restored unto me again. Then gave I thanks to the highest. I magnified and praised him that liveth for evermore, whose power endureth alway, and his kingdom from one generation to another:
and I turned me unto God the LORD, for to pray and make mine intercession, with fasting, sack cloth and ashes.
But unto thee O LORD our God, pertaineth mercy and forgiveness. As for us, we are gone back from him,
And now, O LORD our God, thou that with a mighty hand hast brought thy people out of Egypt, to get thyself a name, which remaineth this day: we have sinned,
The king shall do what him list, he shall exalt and magnify himself against all that is God. Yea, he shall speak marvelous things against the God of all gods, wherein he shall prosper, so long till the wrath be fulfilled, for the conclusion is devised already.
"'If no,' sayeth the LORD God, the God of hosts, 'there shall be mourning in all streets. Yea, they shall say in every street: alas, alas. They shall call the husbandman to lamentation; and such as can mourn, to mourning.
But thou, O LORD my God, my holy one: thou art from the beginning, therefore shall we not die. O LORD, thou hast ordained them for punishment, and set them to reprove the mighty.
For I am the LORD that change not, and ye, O children of Jacob, will not leave off.
Turn you therefore, and consider what difference is betwixt the righteous and ungodly: betwixt him that serveth God, and him that serveth him not.
While he thus thought, Behold, the angel of the Lord appeared unto him in a dream, saying, "Joseph, thou son of David, fear not to take unto thee Mary thy wife: For that which is conceived in her is of the holy ghost.
All this was done, to fulfill that which was spoken of the Lord by the Prophet saying, "Behold, a maiden shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which is by interpretation, God with us." read more. And Joseph, as soon as he awoke out of sleep, did as the angel of the Lord bade him, and took his wife unto him:
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 God: and the word was God.
Jesus said unto her, "Touch me not, for I am not yet ascended to my father. But go to my brethren and say unto them, I ascend unto my father, and your father: to my God and your God."
Then said Peter, "Ananias how is it that Satan hath filled thine heart, that thou shouldest lie unto the holy ghost, and keep away part of the price of the livelihood: Pertained it not unto thee only? And after it was sold, was not the price in thine own power? How is it that thou hast conceived this thing in thine heart? Thou hast not lied unto men, but unto God."
Then Peter said unto her, "Why have ye agreed together, to tempt the spirit of the Lord? Behold, the feet of them which have buried thy husband are at the door, and shall carry thee out."
So that his invisible things, that is to say, his eternal power and godhead, are understood and seen by the works from the creation of the world. So that they are without excuse,
So that his invisible things, that is to say, his eternal power and godhead, are understood and seen by the works from the creation of the world. So that they are without excuse,
and turned the glory of the immortal God, unto the similitude of the image: of mortal man, and of birds, and four footed beasts and of serpents.
For those which he knew before, he also ordained before, that they should be like fashioned unto the shape of his son, that he might be the first begotten son among many brethren. Moreover, which he appointed before, them he also called; and which he called, them also he justified; which he justified, them he also glorified.
whose also are the fathers, and they of whom; as concerning the flesh; Christ came: which is God over all things, blessed forever. Amen.
Even so, God, willing to show his wrath, and to make his power known, suffered with long patience the vessels of wrath, ordained to damnation,
And as Isaiah said before, "Except the Lord of hosts had left us seed, we had been made as Sodom, and had been likened to Gomorrah."
O the deepness of the abundant wisdom and knowledge of God: how unsearchable are his judgments, and his ways past finding out. For who hath known the mind of the Lord? Or who was his counselor? read more. Other who hath given unto him first, that he might be recompensed again? For of him, and through him, and for him are all things. To him be glory forever Amen.
For what man knoweth the things of a man: save the spirit of a man which is within him? Even so the things of God knoweth no man, but the spirit of God.
Are ye not aware that ye are the temple of God, and how that the spirit of God dwelleth in you?
Blessed be God the father of our Lord Jesus the Christ, father of mercy, and the God of all comfort,
and will be a father unto you, and ye shall be unto me sons and daughters," saith the Lord almighty.
But God, which is rich in mercy through his great love wherewith he loved us,
Which, being in the shape of God, thought it not robbery to be equal with God.
and that all tongues should confess that Jesus Christ is the Lord unto the praise of God the father.
which is the image of the invisible God, first begotten of all creatures:
For in him dwelleth all the fullness of the Godhead bodily,
which appearing, when the time is come, he shall show that is blessed and mighty only, King of Kings, and Lord of lords,
But unto the son he saith, "God, thy seat shall be forever, and ever. The sceptre of thy kingdom is a right sceptre.
and as a vesture shalt thou change them, and they shall be changed: but thou art always, and thy years shall not fail."
Neither is there any creature invisible in the sight of it. For all things are naked and bare unto the eyes of him, of whom we speak.
and let us keep the profession of our hope, without wavering - for he is faithful that promised -
Let no man say when he is tempted that he is tempted of God: for God tempteth not unto evil, neither tempteth he any man.
Every good gift, and every perfect gift, is from above and cometh down from the father of light, with whom is no variableness, neither is he changed unto darkness.
Behold, the hire of the laborers which have reaped down your fields - which hire is of you kept back by fraud - crieth: and the cries of them which have reaped, are entered into the ears of the Lord of Hosts.
And this is the tidings which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.
And he that loveth not, knoweth not God: for God is love.
"I am Alpha and Omega, the beginning and the ending," saith the Lord almighty, which is and which was and which is to come.
And the four beasts had, each one of them, six wings about him, and they were full of eyes within. And they had no rest day neither night saying, "Holy, holy, holy, Lord God almighty, which was, and is, and is to come."
And the four beasts had, each one of them, six wings about him, and they were full of eyes within. And they had no rest day neither night saying, "Holy, holy, holy, Lord God almighty, which was, and is, and is to come."
saying, "We give thee thanks Lord God, almighty: which art and wast, and art to come, for thou hast received thy great might, and hast reigned.
and they sang the song of Moses the servant of God, and the song of the lamb, saying,
And I heard another out of the altar say, "Even so, Lord God almighty, true and righteous are thy judgments."
For they are the spirits of devils working miracles, to go out 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 went out a sharp sword, that with it he should smite the heathen. And he shall rule them with a rod of iron, and he trod the wine-vat of fierceness and wrath of almighty God.
And there was no temple therein. For the Lord God almighty and the lamb are the temple of it.
Smith
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord. Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength, as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs.
See Jehovah
The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect, and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it referred to the trinity of persons in the Godhead hardly finds now a supporter among scholars. It is either what grammarians call the plural of majesty, or it denotes the fullness of divine strength, the sum of the powers displayed by God. Jehovah denotes specifically the one true God, whose people the Jews were, and who made them the guardians of his truth. The name is never applied to a false god, nor to any other being except one, the ANGEL-JEHOVAH who is thereby marked as one with God, and who appears again in the New Covenant as "God manifested in the flesh." Thus much is clear; but all else is beset with difficulties. At a time too early to be traced, the Jews abstained from pronouncing the name, for fear of its irreverent use. The custom is said to have been founded on a strained interpretation of
and the phrase there used, "THE NAME" (Shema), is substituted by the rabbis for the unutterable word. In reading the Scriptures they substituted for it the word ADONAI (Lord), from the translation of which by Kurios in the LXX., followed by the Vulgate, which uses Dominus, we have the LORD of our version. The substitution of the word Lord is most unhappy, for it in no way represents the meaning of the sacred name. The key to the meaning of the name is unquestionably given in God's revelation of himself to Moses by the phrase "I AM THAT I AM,"
See Lord
We must connect the name Jehovah with the Hebrew substantive verb to be, with the inference that it expresses the essential, eternal, unchangeable being of Jehovah. But more, it is not the expression only, or chiefly, of an absolute truth: it is a practical revelation of God, in his essential, unchangeable relation to this chosen people, the basis of his covenant.
See Verses Found in Dictionary
When Abram was ninety years old and nine, the LORD appeared to him saying, "I am the almighty God: walk before me and be uncorrupt.
And God almighty bless thee, increase thee, and multiply thee that thou mayest be a number of people,
Then said God unto Moses, "I Will Be What I Will Be." And he said, "This shalt thou say unto the children of Israel, 'I Will Be did send me to you.'"
and I appeared unto Abraham, Isaac and Jacob an Almighty God: but in my name Jehovah was I not known unto them.
and I appeared unto Abraham, Isaac and Jacob an Almighty God: but in my name Jehovah was I not known unto 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