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 saith unto Moses, 'I AM THAT WHICH I AM;' He saith also, 'Thus dost thou say to the sons of Israel, I AM hath sent me unto you.'
Easton
(A.S. and Dutch God; DA Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew 'El, from a word meaning to be strong; (2) of 'Eloah, plural 'Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by "LORD," printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(2.) The a posteriori argument, by which we proceed logically from the facts of experience to causes. These arguments are,
(a) The cosmological, by which it is proved that there must be a First Cause of all things, for every effect must have a cause.
(b) The teleological, or the argument from design. We see everywhere the operations of an intelligent Cause in nature.
(c) The moral argument, called also the anthropological argument, based on the moral consciousness and the history of mankind, which exhibits a moral order and purpose which can only be explained on the supposition of the existence of God. Conscience and human history testify that "verily there is a God that judgeth in the earth."
The attributes of God are set forth in order by Moses in Ex 34:6-7. (see also De 6:4; 10:17; Nu 16:22; Ex 15:11; 33:19; Isa 44:6; Hab 3:6; Ps 102:26; Job 34:12.) They are also systematically classified in Re 5:12; 7:12.
God's attributes are spoken of by some as absolute, i.e., such as belong to his essence as Jehovah, Jah, etc.; and relative, i.e., such as are ascribed to him with relation to his creatures. Others distinguish them into communicable, i.e., those which can be imparted in degree to his creatures: goodness, holiness, wisdom, etc.; and incommunicable, which cannot be so imparted: independence, immutability, immensity, and eternity. They are by some also divided into natural attributes, eternity, immensity, etc.; and moral, holiness, goodness, etc.
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Who is like Thee among the gods, O Jehovah? Who is like Thee -- honourable in holiness -- Fearful in praises -- doing wonders?
and He saith, 'I cause all My goodness to pass before thy face, and have called concerning the Name of Jehovah before thee, and favoured him whom I favour, and loved him whom I love.'
and Jehovah passeth over before his face, and calleth: 'Jehovah, Jehovah God, merciful and gracious, slow to anger, and abundant in kindness and truth, keeping kindness for thousands, taking away iniquity, and transgression, and sin, and not entirely acquitting, charging iniquity of fathers on children, and on children's children, on a third generation, and on a fourth.'
and they fall on their faces, and say, 'God, God of the spirits of all flesh -- the one man sinneth, and against all the company Thou art wroth!'
Hear, O Israel, Jehovah our God is one Jehovah;
for Jehovah your God -- He is God of the gods, and Lord of the lords; God, the great, the mighty, and the fearful; who accepteth not persons, nor taketh a bribe;
Yea, truly, God doth not do wickedly, And the Mighty doth not pervert judgment.
To the Overseer. -- By David. A fool hath said in his heart, 'God is not;' They have done corruptly, They have done abominable actions, There is not a doer of good.
They -- They perish, and Thou remainest, And all of them as a garment become old, As clothing Thou changest them, And they are changed.
Thus said Jehovah, king of Israel, And his Redeemer, Jehovah of Hosts: 'I am the first, and I the last, And besides Me there is no God.
He hath stood, and He measureth earth, He hath seen, and He shaketh off nations, And scatter themselves do mountains of antiquity, Bowed have the hills of old, The ways of old are His.
saying with a great voice, 'Worthy is the Lamb that was slain to receive the 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 strength, are to our God -- to the ages of the ages! Amen!'
Fausets
(See GENESIS, on Elohim and Yahweh). ELOHIM expresses the might of the Creator and Sustainer of the universe. ELYON, His sublimity, (Ge 14:22), "the Most High." SHADDAI, the "Almighty," His all sufficiency (Ge 17:1; Php 4:19; 2Co 3:5; 12:9). JEHOVAH, His unchangeable faithfulness to His covenanted promises to His people. ADONAI, His lordship, which being delegated to others as also is His might as ELOHIM, ADONAI and ELOHIM are used occasionally of His creatures, angels and men in authority, judges, etc. (Ps 8:5; 97:7 (Hebrew); Ps 82:1,6-7.) "Lord" in small letters stands for Hebrew ADONAI in KJV, but in capitals ("LORD") for JEHOVAH. ELYON, SHADDAI, and JEHOVAH are never used but of GOD; Jehovah the personal God of the Jews, and of the church in particular.
ELOAH, the singular, is used only in poetry. The derivation is 'aalah "to fear," as Ge 31:42,53, "the fear of Isaac," or 'aalah "to be mighty." The plural ELOHIM: is the common form in prose and poetry, expressing that He combines in Himself all the fullness of divine perfections in their manifold powers and operations; these the heathen divided among a variety of gods. ELOHIM concentrates all the divine attributes assigned to the idols severally, and, besides those, others which corrupt man never of himself imagined, infinite love, goodness, justice, wisdom, creative power, inexhaustible riches of excellence; unity, self existence, grace, and providence are especially dwelt on, Ex 3:13-15; 15:11; 34:6-7. The plural form hints at the plurality of Persons, the singular verb implies the unity of Godhead.
The personal acts attributed to the Son (Joh 1:3; Ps 33:6; Pr 8:22-32; 30:4; Mal 3:1, the Lord the Sender being distinct from the Lord the Sent who "suddenly comes") and to the Holy Spirit respectively (Ge 1:2; Ps 104:30) prove the distinctness of the Persons. The thrice repeated "LORD" (Nu 6:25-27) and "Holy" (Isa 6:3) imply the same. But reserve was maintained while the tendency to polytheism prevailed, and as yet the redeeming and sanctifying work of the Son and the blessed Spirit was unaccomplished; when once these had been manifested the doctrine of the Trinity in Unity was fully revealed in New Testament.
The sanctions of the law are temporal rather than spiritual, because a specimen was to be given in Israel of God's present moral government. So long as they obeyed, Providence engaged national prosperity; dependent not on political rules or military spirit, as in worldly nations, but on religious faithfulness. Their sabbatical year, in which they neither tilled nor gathered, is a sample of the continued interposition of a special providence. No legislator without a real call from God would have promulgated a code which leans on the sanction of immediate and temporal divine interpositions, besides the spiritual sanctions and future retributions.
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the earth hath existed waste and void, and darkness is on the face of the deep, and the Spirit of God fluttering on the face of the waters,
and Abram saith unto the king of Sodom, 'I have lifted up my hand unto Jehovah, God Most High, possessing heaven and earth --
And Abram is a son of ninety and nine years, and Jehovah appeareth unto Abram, and saith unto him, 'I am God Almighty, walk habitually before Me, and be thou perfect;
unless the God of my father, the God of Abraham, and the Fear of Isaac, had been for me, surely now empty thou hadst sent me away; mine affliction and the labour of my hands hath God seen, and reproveth yesternight.'
the God of Abraham and the God of Nahor, doth judge between us -- the God of their father,' and Jacob sweareth by the Fear of his father Isaac.
And Moses saith unto God, 'Lo, I am coming unto the sons of Israel, and have said to them, The God of your fathers hath sent me unto you, and they have said to me, What is His name? what do I say unto them?' And God saith unto Moses, 'I AM THAT WHICH I AM;' He saith also, 'Thus dost thou say to the sons of Israel, I AM hath sent me unto you.' read more. And God saith again unto Moses, 'Thus dost thou say unto the sons of Israel, Jehovah, God of your fathers, God of Abraham, God of Isaac, and God of Jacob, hath sent me unto you; this is My name -- to the age, and this My memorial, to generation -- generation.
Who is like Thee among the gods, O Jehovah? Who is like Thee -- honourable in holiness -- Fearful in praises -- doing wonders?
and Jehovah passeth over before his face, and calleth: 'Jehovah, Jehovah God, merciful and gracious, slow to anger, and abundant in kindness and truth, keeping kindness for thousands, taking away iniquity, and transgression, and sin, and not entirely acquitting, charging iniquity of fathers on children, and on children's children, on a third generation, and on a fourth.'
'Jehovah cause His face to shine upon thee, and favour thee; Jehovah lift up His countenance upon thee, and appoint for thee -- peace. read more. And they have put My name upon the sons of Israel, and I -- I do bless them.'
And causest him to lack a little of Godhead, And with honour and majesty compassest him.
By the word of Jehovah The heavens have been made, And by the breath of His mouth all their host.
-- A Psalm of Asaph. God hath stood in the company of God, In the midst God doth judge.
I -- I have said, 'Gods ye are, And sons of the Most High -- all of you, But as man ye die, and as one of the heads ye fall,
Ashamed are all servants of a graven image, Those boasting themselves in idols, Bow yourselves to him, all ye gods.
Thou sendest out Thy Spirit, they are created, And Thou renewest the face of the ground.
Jehovah possessed me -- the beginning of His way, Before His works since then. From the age I was anointed, from the first, From former states of the earth. read more. In there being no depths, I was brought forth, In there being no fountains heavy with waters, Before mountains were sunk, Before heights, I was brought forth. While He had not made the earth, and out-places, And the top of the dusts of the world. In His preparing the heavens I am there, In His decreeing a circle on the face of the deep, In His strengthening clouds above, In His making strong fountains of the deep, In His setting for the sea its limit, And the waters transgress not His command, In His decreeing the foundations of earth, Then I am near Him, a workman, And I am a delight -- day by day. Rejoicing before Him at all times, Rejoicing in the habitable part of His earth, And my delights are with the sons of men. And now, ye sons, hearken to me, Yea, happy are they who keep my ways.
Who went up to heaven, and cometh down? Who hath gathered the wind in his fists? Who hath bound waters in a garment? Who established all ends of the earth? What is His name? and what His son's name? Surely thou knowest!
And this one hath called unto that, and hath said: 'Holy, Holy, Holy, is Jehovah of Hosts, The fulness of all the earth is His glory.'
Lo, I am sending My messenger, And he hath prepared a way before Me, And suddenly come in unto his temple Doth the Lord whom ye are seeking, Even the messenger of the covenant, Whom ye are desiring, Lo, he is coming, said Jehovah of Hosts.
all things through him did happen, and without him happened not even one thing that hath happened.
and my God shall supply all your need, according to His riches in glory in Christ Jesus;
Put to death, then, your members that are upon the earth -- whoredom, uncleanness, passion, evil desire, and the 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 births of the heavens and of the earth in their being prepared, in the day of Jehovah God's making earth and heavens;
And they hear the sound of Jehovah God walking up and down in the garden at the breeze of the day, and the man and his wife hide themselves from the face of Jehovah God in the midst of the trees of the garden.
And Jehovah God saith, 'Lo, the man was as one of Us, as to the knowledge of good and evil; and now, lest he send forth his hand, and have taken also of the tree of life, and eaten, and lived to the age,' --
And Adam again knoweth his wife, and she beareth a son, and calleth his name Seth, 'for God hath appointed for me another seed instead of Abel:' for Cain had slain him. And to Seth, to him also a son hath been born, and he calleth his name Enos; then a beginning was made of preaching in the name of Jehovah.
and Jehovah repenteth that He hath made man in the earth, and He grieveth Himself -- unto His heart.
And he saith: 'Blessed of Jehovah my God is Shem, And Canaan is servant to him.
and Jehovah saith, 'Lo, the people is one, and one pronunciation is to them all, and this it hath dreamed of doing; and now, nothing is restrained from them of that which they have purposed to do.
And Abram passeth over into the land, unto the place Shechem, unto the oak of Moreh; and the Canaanite is then in the land.
And Abram tenteth, and cometh, and dwelleth among the oaks of Mamre, which are in Hebron, and buildeth there an altar to Jehovah.
and they turn back and come in unto En-Mishpat, which is Kadesh, and smite the whole field of the Amalekite, and also the Amorite who is dwelling in Hazezon-Tamar.
And Melchizedek king of Salem hath brought out bread and wine, and he is priest of God Most High;
And Melchizedek king of Salem hath brought out bread and wine, and he is priest of God Most High;
And Abram is a son of ninety and nine years, and Jehovah appeareth unto Abram, and saith unto him, 'I am God Almighty, walk habitually before Me, and be thou perfect;
And Jehovah appeareth unto him among the oaks of Mamre, and he is sitting at the opening of the tent, about the heat of the day;
and God Almighty doth bless thee, and make thee fruitful, and multiply thee, and thou hast become an assembly of peoples;
I am the God of Bethel where thou hast anointed a standing pillar, where thou hast vowed a vow to me; now, arise, go out from this land, and turn back unto the land of thy birth.'
'And now, thou hast certainly gone, because thou hast been very desirous for the house of thy father; why hast thou stolen my gods?'
And Jacob is left alone, and one wrestleth with him till the ascending of the dawn;
and he buildeth there an altar, and proclaimeth at the place the God of Bethel: for there had God been revealed unto him, in his fleeing from the face of his brother.
and now, come, and I send thee unto Pharaoh, and bring thou out My people, the sons of Israel, out of Egypt.'
And God speaketh unto Moses, and saith unto him, 'I am Jehovah, and I appear unto Abraham, unto Isaac, and unto Jacob, as God Almighty; as to My name Jehovah, I have not been known to them;
And Amram taketh Jochebed his aunt to himself for a wife, and she beareth to him Aaron and Moses: and the years of the life of Amram are a hundred and thirty and seven years.
but thou and thy servants -- I have known that ye are not yet afraid of the face of Jehovah God.'
My strength and song is JAH, And He is become my salvation: This is my God, and I glorify Him; God of my father, and I exalt Him. Jehovah is a man of battle; Jehovah is His name.
And Moses hath gone up unto God, and Jehovah calleth unto him out of the mount, saying, 'Thus dost thou say to the house of Jacob, and declare to the sons of Israel,
Thou dost not bow thyself to them, nor serve them: for I, Jehovah thy God, am a zealous God, charging iniquity of fathers on sons, on the third generation, and on the fourth, of those hating Me,
and they see the God of Israel, and under His feet is as the white work of the sapphire, and as the substance of the heavens for purity;
and Jehovah repenteth of the evil which He hath spoken of doing to His people.
therefore it is said in a book, 'The wars of Jehovah,' -- 'Waheb in Suphah, And the brooks of Arnon;
An affirmation of him who is hearing sayings of God -- Who a vision of the Almighty seeth, Falling -- and eyes uncovered:
And he taketh up his simile, and saith: 'An affirmation of Balaam son of Beor -- And an affirmation of the man whose eyes are shut --
Thou, thou hast been shewn it, to know that Jehovah He is God; there is none else besides Him.
And thou hast known to-day, and hast turned it back unto thy heart, that Jehovah He is God, in the heavens above, and on the earth beneath -- there is none else;
Hear, O Israel, Jehovah our God is one Jehovah;
Lo, to Jehovah thy God are the heavens and the heavens of the heavens, the earth and all that is in it;
Take for you out of the people twelve men, one man -- one man out of a tribe; and command ye them, saying, Take up for you from this place, from the midst of the Jordan, from the established standing-place of the feet of the priests, twelve stones, and ye have removed them over with you, and placed them in the lodging-place in which ye lodge to-night.' read more. And Joshua calleth unto the twelve men whom he prepared out of the sons of Israel, one man -- one man out of a tribe; and Joshua saith to them, 'Pass over before the ark of Jehovah your God unto the midst of the Jordan and lift up for you each, one stone on his shoulder, according to the number of the tribes of the sons of Israel, so that this is a sign in your midst, when your children ask hereafter, saying, What are these stones to you? that ye have said to them, Because the waters of the Jordan were cut off, at the presence of the ark of the covenant of Jehovah; in its passing over into the Jordan were the waters of the Jordan cut off; and these stones have been for a memorial to the sons of Israel -- to the age.' And the sons of Israel do so as Joshua commanded, and take up twelve stones out of the midst of the Jordan, as Jehovah hath spoken unto Joshua, according to the number of the tribes of the sons of Israel, and remove them over with them unto the lodging-place, and place them there,
and these twelve stones, which they have taken out of the Jordan, hath Joshua raised up in Gilgal.
And Joshua taketh Achan son of Zerah, and the silver, and the robe, and the wedge of gold, and his sons, and his daughters, and his ox, and his ass, and his flock, and his tent, and all that he hath, and all Israel with him, and they cause them to go up the valley of Achor.
And Joshua writeth these words in the Book of the Law of God, and taketh a great stone, and raiseth it up there under the oak which is in the sanctuary of Jehovah.
Curse Meroz -- said a messenger of Jehovah, Cursing, curse ye its inhabitants, For they came not to the help of Jehovah, To the help of Jehovah among the mighty!
and the weight of the rings of gold which he asked is a thousand and seven hundred shekels of gold, apart from the round ornaments, and the drops, and the purple garments, which are on the kings of Midian, and apart from the chains which are on the necks of their camels,
And he giveth back the eleven hundred silverlings to his mother, and his mother saith, 'I had certainly sanctified the silver to Jehovah, from my hand, for my son, to make a graven image, and a molten image; and now, I give it back to thee.'
As to the man Micah, he hath a house of gods, and he maketh an ephod, and teraphim, and consecrateth the hand of one of his sons, and he is to him for a priest;
And the five men, those going to traverse the land of Laish, answer and say unto their brethren, 'Have ye known that there is in these houses an ephod, and teraphim, and graven image, and molten image? and now, know what ye do.'
And the men of Beth-Shemesh say, 'Who is able to stand before Jehovah, this holy God? and unto whom doth He go up from us?'
and also, the Pre-eminence of Israel doth not lie nor repent, for He is not a man to be penitent.'
And the king saith to her, 'Do not fear; for what hast thou seen?' and the woman saith unto Saul, 'Gods I have seen coming up out of the earth.'
And the king saith to her, 'Do not fear; for what hast thou seen?' and the woman saith unto Saul, 'Gods I have seen coming up out of the earth.'
But, is it true? -- God dwelleth on the earth! lo, the heavens, and the heavens of the heavens do not contain Thee, how much less this house which I have builded!
And the king taketh counsel, and maketh two calves of gold, and saith unto them, 'Enough to you of going up to Jerusalem; lo, thy gods, O Israel, which brought thee up out of the land of Egypt.'
I declare concerning a statute: Jehovah said unto me, 'My Son Thou art, I to-day have brought thee forth.
I thank Jehovah, According to His righteousness, And praise the name of Jehovah Most High!
The wicked according to the height of his face, inquireth not. 'God is not!' are all his devices.
To the Overseer. -- By David. A fool hath said in his heart, 'God is not;' They have done corruptly, They have done abominable actions, There is not a doer of good.
And thunder in the heavens doth Jehovah, And the Most High giveth forth His voice, Hail and coals of fire.
Cast me not forth from Thy presence, And Thy Holy Spirit take not from me.
To the Overseer. -- 'On a disease.' -- An instruction, by David. A fool said in his heart, 'There is no God.' They have done corruptly, Yea, they have done abominable iniquity, There is none doing good.
I call to God Most High, To God who is perfecting for me.
Sing ye to God -- praise His name, Raise up a highway for Him who is riding in deserts, In Jah is His name, and exult before Him.
-- A Psalm of Asaph. God hath stood in the company of God, In the midst God doth judge.
They knew not, nor do they understand, In darkness they walk habitually, Moved are all the foundations of earth.
They knew not, nor do they understand, In darkness they walk habitually, Moved are all the foundations of earth.
To the Overseer. -- 'On the Gittith By sons of Korah.' -- A Psalm. How beloved Thy tabernacles, Jehovah of Hosts!
Ah, sinning nation, a people heavy with iniquity, A seed of evil doers, sons -- corrupters! They have forsaken Jehovah, They have despised the Holy One of Israel, They have gone away backward.
Unless Jehovah of Hosts had left to us a remnant, Shortly -- as Sodom we had been, To Gomorrah we had been like!
In the year of the death of king Uzziah -- I see the Lord, sitting on a throne, high and lifted up, and His train is filling the temple.
And this one hath called unto that, and hath said: 'Holy, Holy, Holy, is Jehovah of Hosts, The fulness of all the earth is His glory.'
And this one hath called unto that, and hath said: 'Holy, Holy, Holy, is Jehovah of Hosts, The fulness of all the earth is His glory.'
Rested on him hath the Spirit of Jehovah, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and fear of Jehovah.
How hast thou fallen from the heavens, O shining one, son of the dawn! Thou hast been cut down to earth, O weakener of nations.
And it hath come to pass, in that day, Jehovah layeth a charge on the host of the high place in the high place, And on the kings of the land on the land.
Trust ye in Jehovah for ever, For in Jah Jehovah is a rock of ages,
For rule is on rule, rule on rule, line on line, line on line, A little here, a little there,
Jehovah of Hosts, God of Israel, inhabiting the cherubs, Thou art God Himself -- Thyself alone -- to all kingdoms of the earth, Thou hast made the heavens and the earth.
Who hath measured in the hollow of his hand the waters? And the heavens by a span hath meted out, And comprehended in a measure the dust of the earth, And hath weighed in scales the mountains, And the hills in a balance?
He who is sitting on the circle of the earth, And its inhabitants are as grasshoppers, He who is stretching out as a thin thing the heavens, And spreadeth them as a tent to dwell in.
Hast thou not known? hast thou not heard? The God of the age -- Jehovah, Preparer of the ends of the earth, Is not wearied nor fatigued, There is no searching of His understanding.
Who hath wrought and done, Calling the generations from the first? I, Jehovah, the first, and with the last I am He.
Thus said God, Jehovah, preparing The heavens, and stretching them out, Spreading out the earth and its productions, Giving breath to the people on it, And spirit to those walking in it.
Ye are My witnesses, an affirmation of Jehovah, And My servant whom I have chosen, So that ye know and give credence to Me, And understand that I am He, Before Me there was no God formed, And after Me there is none.
Thus said Jehovah, king of Israel, And his Redeemer, Jehovah of Hosts: 'I am the first, and I the last, And besides Me there is no God.
Thus said Jehovah, thy redeemer, And thy framer from the womb: 'I am Jehovah, doing all things, Stretching out the heavens by Myself, Spreading out the earth -- who is with Me?
I am Jehovah, and there is none else, Except Me there is no God, I gird thee, and thou hast not known Me.
I made earth, and man on it prepared, I -- My hands stretched out the heavens, And all their host I have commanded.
For thus said Jehovah, Creator of heaven, He is God, Former of earth, and its Maker, He established it -- not empty He prepared it, For inhabiting He formed it: 'I am Jehovah, and there is none else.
Bowed down hath Bel, stooping is Nebo, Their idols have been for the beast and for cattle, Your burdens are loaded, a burden to the weary.
Also, My hand hath founded earth, And My right hand stretched out the heavens, I am calling unto them, they stand together.
Come ye near unto me, hear this, Not from the beginning in secret spake I, From the time of its being, there am I, And now the Lord Jehovah hath sent me, and His Spirit.
And they have rebelled and grieved His Holy Spirit, And He turneth to them for an enemy, He Himself hath fought against them.
Who doth not fear Thee, king of the nations? For to Thee it is becoming, For among all the wise of the nations, And in all their kingdom there is none like Thee.
Is any one hidden in secret places, And I see him not? an affirmation of Jehovah, Do not I fill the heavens and the earth? An affirmation of Jehovah.
and bring them into the house of Jehovah, unto the chamber of the sons of Hanan son of Igdaliah, a man of God, that is near to the chamber of the princes, that is above the chamber of Maaseiah son of Shallum, keeper of the threshold;
nor to build houses for our dwelling; and vineyard, and field, and seed, we have none;
And I send unto you all My servants the prophets, rising early and sending, saying: Turn back, I pray you, each from his evil way, and amend your doings, yea, ye do not walk after other gods, to serve them, and dwell ye on the ground that I have given to you and to your fathers; and ye have not inclined your ear, nor hearkened unto Me.
Then Nebuchadnezzar hath drawn near to the gate of the burning fiery furnace; he hath answered and said, 'Shadrach, Meshach, and Abed-Nego, servants of God Most High come forth, yea, come;' then come forth do Shadrach, Meshach, and Abed-Nego, from the midst of the fire;
The signs and wonders that God Most High hath done with me, it is good before me to shew.
thou, O king, God Most High, a kingdom, and greatness, and glory, and honour, gave to Nebuchadnezzar thy father: and because of the greatness that He gave to him, all peoples, nations, and languages were trembling and fearing before him: whom he willed he was slaying, and whom he willed he was keeping alive, and whom he willed he was raising up, and whom he willed he was making low; read more. and when his heart was high, and his spirit was strong to act proudly, he hath been caused to come down from the throne of his kingdom, and his glory they have caused to pass away from him, and from the sons of men he is driven, and his heart with the beasts hath been like, and with the wild asses is his dwelling; the herb like oxen they cause him to eat, and by the dew of the heavens is his body wet, till that he hath known that God Most High is ruler in the kingdom of men, and whom He willeth He raiseth up over it.
And the king hath said, and they have brought those men who had accused Daniel, and to the den of lions they have cast them, they, their sons, and their wives; and they have not come to the lower part of the den till that the lions have power over them, and all their bones they have broken small.
For many days remain do the sons of Israel without a king, and there is no prince, and there is no sacrifice, and there is no standing pillar, and there is no ephod and teraphim.
And ye have known that in the midst of Israel am I, And I am Jehovah your God, and there is none else, And not ashamed are My people to the age.
For, lo, the former of mountains, and creator of wind, And the declarer to man what is His thought, He is making dawn obscurity, And is treading on high places of earth, Jehovah, God of Hosts, is His name!
And I removed you beyond Damascus, Said Jehovah, God of Hosts is His name.
And your eyes do see, and ye say, 'Magnified is Jehovah beyond the border of Israel,
For, from the rising of the sun to its going in, Great is My name among nations, And in every place perfume is brought nigh to My name, and a pure present, For great is My name among nations, Said Jehovah of Hosts.
And cursed is a deceiver, who hath in his drove a male, And is vowing, and is sacrificing a marred thing to the Lord, For a great king am I, said Jehovah of Hosts, And My name is revered among nations!
that ye may be sons of your Father in the heavens, because His sun He doth cause to rise on evil and good, and He doth send rain on righteous and unrighteous.
thus therefore pray ye: 'Our Father who art in the heavens! hallowed be Thy name.
'He who is loving father or mother above me, is not worthy of me, and he who is loving son or daughter above me, is not worthy of me,
All things were delivered to me by my Father, and none doth know the Son, except the Father, nor doth any know the Father, except the Son, and he to whom the Son may wish to reveal Him.
All things were delivered to me by my Father, and none doth know the Son, except the Father, nor doth any know the Father, except the Son, and he to whom the Son may wish to reveal Him. 'Come unto me, all ye labouring and burdened ones, and I will give you rest, read more. take up my yoke upon you, and learn from me, because I am meek and humble in heart, and ye shall find rest to your souls,
'Verily I say to you, Whatever things ye may bind upon the earth shall be having been bound in the heavens, and whatever things ye may loose on the earth shall be having been loosed in the heavens.
If then David doth call him lord, how is he his son?'
Then Jesus spake to the multitudes, and to his disciples,
and ye may not call any your father on the earth, for one is your Father, who is in the heavens,
And concerning that day and the hour no one hath known -- not even the messengers of the heavens -- except my Father only;
'Then shall the king say to those on his right hand, Come ye, the blessed of my Father, inherit the reign that hath been prepared for you from the foundation of the world;
And having come near, Jesus spake to them, saying, 'Given to me was all authority in heaven and on earth; having gone, then, disciple all the nations, (baptizing them -- to the name of the Father, and of the Son, and of the Holy Spirit,
having gone, then, disciple all the nations, (baptizing them -- to the name of the Father, and of the Son, and of the Holy Spirit,
having gone, then, disciple all the nations, (baptizing them -- to the name of the Father, and of the Son, and of the Holy Spirit,
having gone, then, disciple all the nations, (baptizing them -- to the name of the Father, and of the Son, and of the Holy Spirit,
having gone, then, disciple all the nations, (baptizing them -- to the name of the Father, and of the Son, and of the Holy Spirit,
having gone, then, disciple all the nations, (baptizing them -- to the name of the Father, and of the Son, and of the Holy Spirit,
and a voice came out of the heavens, 'Thou art My Son -- the Beloved, in whom I did delight.'
and Jesus having seen their faith, saith to the paralytic, 'Child, thy sins have been forgiven thee.'
And, that ye may know that the Son of Man hath authority on the earth to forgive sins -- (he saith to the paralytic) --
and the unclean spirits, when they were seeing him, were falling down before him, and were crying, saying -- 'Thou art the Son of God;'
and to have power to heal the sicknesses, and to cast out the demons.
And with many such similes he was speaking to them the word, as they were able to hear,
and having called with a loud voice, he said, 'What -- to me and to thee, Jesus, Son of God the Most High? I adjure thee by God, mayest thou not afflict me!'
And Jesus said to her, 'Suffer first the children to be filled, for it is not good to take the children's bread, and to cast it to the little dogs.'
for whoever may be ashamed of me, and of my words, in this adulterous and sinful generation, the Son of Man also shall be ashamed of him, when he may come in the glory of his Father, with the holy messengers.'
And there came a cloud overshadowing them, and there came a voice out of the cloud, saying, 'This is My Son -- the Beloved, hear ye him;'
And concerning that day and the hour no one hath known -- not even the messengers who are in the heaven, not even the Son -- except the Father.
And concerning that day and the hour no one hath known -- not even the messengers who are in the heaven, not even the Son -- except the Father.
he shall be great, and Son of the Highest he shall be called, and the Lord God shall give him the throne of David his father,
And the messenger answering said to her, 'The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee, therefore also the holy-begotten thing shall be called Son of God;
For He who is mighty did to me great things, And holy is His name,
And thou, child, Prophet of the Highest Shalt thou be called; For thou shalt go before the face of the Lord, To prepare His ways.
'But love your enemies, and do good, and lend, hoping for nothing again, and your reward will be great, and ye shall be sons of the Highest, because He is kind unto the ungracious and evil;
'But love your enemies, and do good, and lend, hoping for nothing again, and your reward will be great, and ye shall be sons of the Highest, because He is kind unto the ungracious and evil;
All things were delivered up to me by my Father, and no one doth know who the Son is, except the Father, and who the Father is, except the Son, and he to whom the Son may wish to reveal Him.'
All things were delivered up to me by my Father, and no one doth know who the Son is, except the Father, and who the Father is, except the Son, and he to whom the Son may wish to reveal Him.'
And he said to them, 'When ye may pray, say ye: Our Father who art in the heavens; hallowed be Thy name: Thy reign come; Thy will come to pass, as in heaven also on earth;
'If any one doth come unto me, and doth not hate his own father, and mother, and wife, and children, and brothers, and sisters, and yet even his own life, he is not able to be my disciple;
henceforth, there shall be the Son of Man sitting on the right hand of the power of God.'
for God did so love the world, that His Son -- the only begotten -- He gave, that every one who is believing in him may not perish, but may have life age-during.
for, as the Father hath life in himself, so He gave also to the Son to have life in himself,
I and the Father are one.'
I and the Father are one.'
Jesus answered them, 'Is it not having been written in your law: I said, ye are gods?
and I, if I may be lifted up from the earth, will draw all men unto myself.'
I have yet many things to say to you, but ye are not able to bear them now;
Jesus saith to her, 'Be not touching me, for I have not yet ascended unto my Father; and be going on to my brethren, and say to them, I ascend unto my Father, and your Father, and to my God, and to your God.'
if of any ye may loose the sins, they are loosed to them; if of any ye may retain, they have been retained.'
and Peter said unto them, 'Reform, and be baptized each of you on the name of Jesus Christ, to remission of sins, and ye shall receive the gift of the Holy Spirit,
for as yet he was fallen upon none of them, and only they have been baptized -- to the name of the Lord Jesus;
he commanded them also to be baptized in the name of the Lord; then they besought him to remain certain days.
she having followed Paul and us, was crying, saying, 'These men are servants of the Most High God, who declare to us a way of salvation;'
for in Him we live, and move, and are; as also certain of your poets have said: For of Him also we are offspring.
and they, having heard, were baptized -- to the name of the Lord Jesus,
are ye ignorant that we, as many as were baptized to Christ Jesus, to his death were baptized?
And ye are not in the flesh, but in the Spirit, if indeed the Spirit of God doth dwell in you; and if any one hath not the Spirit of Christ -- this one is not His;
and according as Isaiah saith before, 'Except the Lord of Sabaoth did leave to us a seed, as Sodom we had become, and as Gomorrah we had been made like.'
for even if there are those called gods, whether in heaven, whether upon earth -- as there are gods many and lords many --
and all to Moses were baptized in the cloud, and in the sea;
no, but that the things that the nations sacrifice -- they sacrifice to demons and not to God; and I do not wish you to come into the fellowship of the demons.
for all of us it behoveth to be manifested before the tribunal of the Christ, that each one may receive the things done through the body, in reference to the things that he did, whether good or evil;
the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, is with you all! Amen.
the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, is with you all! Amen.
the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, is with you all! Amen.
for as many as to Christ were baptized did put on Christ;
In many parts, and many ways, God of old having spoken to the fathers in the prophets,
For this Melchisedek, king of Salem, priest of God Most High, who did meet Abraham turning back from the smiting of the kings, and did bless him,
For such a chief priest did become us -- kind, harmless, undefiled, separate from the sinners, and become higher than the heavens,
Then, indeed, fathers of our flesh we have had, chastising us, and we were reverencing them; shall we not much rather be subject to the Father of the spirits, and live?
every good giving, and every perfect gift is from above, coming down from the Father of the lights, with whom is no variation, or shadow of turning;
lo, the reward of the workmen, of those who in-gathered your fields, which hath been fraudulently kept back by you -- doth cry out, and the exclamations of those who did reap into the ears of the Lord of Sabaoth have entered;
and if on the Father ye do call, who without acceptance of persons is judging according to the work of each, in fear the time of your sojourn pass ye,
we -- of God we are; he who is knowing God doth hear us; he who is not of God, doth not hear us; from this we know the spirit of the truth, and the spirit of the error.
In this was manifested the love of God in us, because His Son -- the only begotten -- hath God sent to the world, that we may live through him;
and he shall rule them with a rod of iron -- as the vessels of the potter they shall be broken -- as I also have received from my Father;
He who is overcoming -- this one -- shall be arrayed in white garments, and I will not blot out his name from the scroll of the life, and I will confess his name before my Father, and before His messengers.
Morish
The names by which God makes Himself known are various.
1. El, 'the strong or mighty one.' It is often used of God, especially in Job and the Psalms. Job 5:8; Ps 22:1, etc.; and of the Lord Jesus in Isa 9:6. It is also used for the false gods, Ps 81:9; Da 11:36; and is translated 'mighty' in Ps 29:1; 82:1.
2. Eloah (Elah Chaldee), Elohim. The names most commonly used for God the Creator, the One with whom man has to do, the supreme Deity. Ge 1. (Running all through the O.T. to Mal 3:18.) These words are also applied to God's representatives, such as angels and judges. Ex 22:28; Ps 82:6; and also to false gods. Le 19:4. Elohim (which is plural, called the plural of majesty or excellency) is the word of most frequent occurrence. When it is distinctly used for the one true God the article is often added.
3. Jehovah. This is a name of relationship with men, especially with Israel, taken by God in time. It is derived from havah, 'to exist,' and may be expanded into 'who is, who was, and is to come.' God thus reveals Himself in time as the ever-existing One: that is, in Himself eternally, He is always the same: cf. Heb 1:12. The above 'relationship' may be seen in the change from Elohim, the Creator, in Gen. 1, to Jehovah Elohim in Gen. 2, when man was brought into relationship with God. Again in Ge 7:16 Elohim ordered Noah to make the ark but Jehovah shut him in. Unfortunately the name Jehovah is seldom employed in the A.V. It is generally represented by LORD (sometimes GOD) printed in small capitals.* There is a contraction of Jehovah into Jah, also translated in the A.V. by LORD, except in Ps 68:4, where Israel is exhorted to sing unto God, and "extol him by his name JAH." Jah signifies the absolute supremacy of the self-existing One; whereas Jehovah was the name made known to Israel, and on which they could count. "God said unto Moses, I AM THAT I AM," Ex 3:14, where the word is Ehyeh, which is from the same root as Jehovah, the Eternal existing One; He that was, and is, and the coming One.
* In four places the A.V. has preserved the name Jehovah, namely, Ex 6:8; Ps 83:18; Isa 12:2; 26:4.
4. Shaddai, 'the Almighty,' is another name of God, and is often so translated, especially in Job, without any other name attached. Job 6:4,14; Ps. 68: 14, etc. At times it is associated with one of the above words, and was the name by which He was especially known to the Patriarchs, as El Shaddai, God Almighty, Ex 6:3; which passage does not mean that the Patriarchs had not heard of the name of Jehovah, but that it was not the especial name for them.
5. Elyon, 'the Most High,' is another name of God, which stands alone, as in De 32:8; 2Sa 24:14; and in Da 4:17-34 (from a kindred word); or it has one of the above words added and is then 'the most high God,' Ge 14:20; or 'the LORD most high.' Ps 7:17. It is not confined to Israel, for He is "the Most High over all the earth." Ps 83:18.
6, 7. Adon and Adonai, and the plural Adonim, are all translated 'Lord'; they occur frequently, and are found in some of the following compounds:-
Adon Jehovah, Ex 23:17, the Lord GOD.
Adon Jehovah Elohim, Isa 51:22, thy Lord, the LORD, and thy God.
Adon Jehovah Sabaoth, Isa 19:4, the Lord, the LORD OF HOSTS.
Adonai Elohim, Ps 86:12, O Lord my God: cf. 9/3/type/ylt'>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/ylt'>Ac 5:3-4,'/Acts/9/type/ylt'>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 hath existed waste and void, and darkness is on the face of the deep, and the Spirit of God fluttering on the face of the waters,
and they that are coming in, male and female of all flesh, have come in as God hath commanded him, and Jehovah doth close it for him.
And he saith: 'Blessed of Jehovah my God is Shem, And Canaan is servant to him.
and blessed is God Most High, who hath delivered thine adversaries into thy hand;' and he giveth to him a tenth of all.
and God Almighty doth bless thee, and make thee fruitful, and multiply thee, and thou hast become an assembly of peoples;
and he setteth up there an altar, and proclaimeth at it God -- the God of Israel.
And He saith, 'I am God, God of thy father, be not afraid of going down to Egypt, for for a great nation I set thee there;
And God saith unto Moses, 'I AM THAT WHICH I AM;' He saith also, 'Thus dost thou say to the sons of Israel, I AM hath sent me unto you.'
and I appear unto Abraham, unto Isaac, and unto Jacob, as God Almighty; as to My name Jehovah, I have not been known to them;
and I have brought you in unto the land which I have lifted up My hand to give it to Abraham, to Isaac, and to Jacob, and have given it to you -- a possession; I am Jehovah.'
'God thou dost not revile, and a prince among thy people thou dost not curse.
'Three times in a year do all thy males appear before the face of the Lord Jehovah.
and Jehovah passeth over before his face, and calleth: 'Jehovah, Jehovah God, merciful and gracious, slow to anger, and abundant in kindness and truth,
and Jehovah passeth over before his face, and calleth: 'Jehovah, Jehovah God, merciful and gracious, slow to anger, and abundant in kindness and truth,
Ye do not turn unto the idols, and a molten god ye do not make to yourselves; I am Jehovah your God.
and he who is execrating the name of Jehovah is certainly put to death; all the company do certainly cast stones at him; as a sojourner so a native, in his execrating the Name, is put to death.
and I pray unto Jehovah, and say, Lord Jehovah, destroy not Thy people, and Thine inheritance, whom Thou hast ransomed in Thy greatness; whom Thou hast brought out of Egypt with a strong hand;
In the Most High causing nations to inherit, In His separating sons of Adam -- He setteth up the borders of the peoples By the number of the sons of Israel.
The God of gods -- Jehovah, the God of gods -- Jehovah, He is knowing, and Israel, he doth know, if in rebellion, and if in trespass against Jehovah (Thou dost not save us this day!)
'And thou, Solomon, my son, know the God of thy father, and serve Him with a perfect heart, and with a willing mind, for all hearts is Jehovah seeking, and every imagination of the thoughts He is understanding; if thou dost seek Him, He is found of thee, and if thou dost forsake Him, He casteth thee off for ever.
are laying hold on their brethren, their honourable ones, and coming in to an execration, and in to an oath, to walk in the law of God, that was given by the hand of Moses, servant of God, and to observe and to do all the commands of Jehovah our Lord, and His judgments, and His statutes;
Yet I -- I inquire for God, And for God I give my word,
For arrows of the Mighty are with me, Whose poison is drinking up my spirit. Terrors of God array themselves for me!
To a despiser of his friends is shame, And the fear of the Mighty he forsaketh.
Wherefore from the Mighty One Times have not been hidden, And those knowing Him have not seen His days.
I thank Jehovah, According to His righteousness, And praise the name of Jehovah Most High!
To the Overseer, on 'The Hind of the Morning.' -- A Psalm of David. My God, my God, why hast Thou forsaken me? Far from my salvation, The words of my roaring?
A Psalm of David. Ascribe to Jehovah, ye sons of the mighty, Ascribe to Jehovah honour and strength.
Into Thy hand I commit my spirit, Thou hast redeemed me, Jehovah God of truth.
O Jehovah, in the heavens is Thy kindness, Thy faithfulness is unto the clouds.
God hath reigned over nations, God hath sat on His holy throne,
Sing ye to God -- praise His name, Raise up a highway for Him who is riding in deserts, In Jah is His name, and exult before Him.
God Himself is to us a God for deliverances, And Jehovah Lord hath the outgoings of death.
There is not in thee a strange god, And thou bowest not thyself to a strange god.
-- A Psalm of Asaph. God hath stood in the company of God, In the midst God doth judge.
I -- I have said, 'Gods ye are, And sons of the Most High -- all of you,
And they know that Thou -- (Thy name is Jehovah -- by Thyself,) Art the Most High over all the earth!
And they know that Thou -- (Thy name is Jehovah -- by Thyself,) Art the Most High over all the earth!
I confess Thee, O Lord my God, with all my heart, And I honour Thy name to the age.
Righteousness and judgment Are the fixed place of Thy throne, Kindness and truth go before Thy face.
Before mountains were brought forth, And Thou dost form the earth and the world, Even from age unto age Thou art God.
They praise Thy name, 'Great, and fearful, holy it is.'
Exalt ye Jehovah our God, And bow yourselves at His footstool, holy is He.
How many have been Thy works, O Jehovah, All of them in wisdom Thou hast made, Full is the earth of thy possessions.
Whither do I go from Thy Spirit? And whither from Thy face do I flee? If I ascend the heavens -- there Thou art, And spread out a couch in Sheol, lo, Thee! read more. I take the wings of morning, I dwell in the uttermost part of the sea, Also there Thy hand doth lead me, And Thy right hand doth hold me.
For a Child hath been born to us, A Son hath been given to us, And the princely power is on his shoulder, And He doth call his name Wonderful, Counsellor, Mighty God, Father of Eternity, Prince of Peace.
For a Child hath been born to us, A Son hath been given to us, And the princely power is on his shoulder, And He doth call his name Wonderful, Counsellor, Mighty God, Father of Eternity, Prince of Peace.
Lo, God is my salvation, I trust, and fear not, For my strength and song is Jah Jehovah, And He is to me for salvation.
And I have delivered the Egyptians Into the hand of a hard lord, And a strong king doth rule over them, An affirmation of the Lord, Jehovah of Hosts.
Trust ye in Jehovah for ever, For in Jah Jehovah is a rock of ages,
Trust ye in Jehovah for ever, For in Jah Jehovah is a rock of ages,
I am Jehovah, this is My name, And Mine honour to another I give not, Nor My praise to graven images. The former things, lo, have come, And new things I am declaring, Before they spring up I cause you to hear.
Thus said thy Lord Jehovah, and thy God, He pleadeth for his people: 'Lo, I have taken out of thy hand the cup of trembling, The goblet, the cup of My fury, Thou dost not add to drink it any more.
Instruct thee doth thy wickedness, And thy backslidings reprove thee, Know and see that an evil and a bitter thing Is thy forsaking Jehovah thy God, And My fear not being on thee, An affirmation of the Lord Jehovah of Hosts.
A God near am I -- an affirmation of Jehovah, And not a God afar off? Is any one hidden in secret places, And I see him not? an affirmation of Jehovah, Do not I fill the heavens and the earth? An affirmation of Jehovah.
And thou hast commanded them for their lords, saying, Thus said Jehovah of Hosts, God of Israel,
I live -- an affirmation of the King, Jehovah of Hosts is His name, Surely as Tabor is among mountains, And as Carmel by the sea -- he cometh in,
by the decree of the sifters is the sentence, and by the saying of the holy ones the requirement, to the intent that the living may know that the Most High is ruler in the kingdom of men, and to whom He willeth He giveth it, and the lowest of men He doth raise up over it. This dream I have seen, I king Nebuchadnezzar; and thou, O Belteshazzar, the interpretation tell, because that all the wise men of my kingdom are not able to cause me to know the interpretation, and thou art able, for the spirit of the holy gods is in thee. read more. Then Daniel, whose name is Belteshazzar, hath been astonished about one hour, and his thoughts do trouble him; the king hath answered and said, O Belteshazzar, let not the dream and its interpretation trouble thee. Belteshazzar hath answered and said, My lord, the dream -- to those hating thee, and its interpretation -- to thine enemies! The tree that thou hast seen, that hath become great and strong, and its height doth reach to the heavens, and its vision to all the land, and its leaves are fair, and its budding great, and food for all is in it, under it dwell doth the beast of the field, and on its boughs sit do the birds of the heavens. Thou it is, O king, for thou hast become great and mighty, and thy greatness hath become great, and hath reached to the heavens, and thy dominion to the end of the earth; and that which the king hath seen -- a sifter, even a holy one, coming down from the heavens, and he hath said, Cut down the tree, and destroy it; but the stump of its roots leave in the earth, even with a band of iron and brass, in the tender grass of the field, and with the dew of the heavens it is wet, and with the beast of the field is his portion, till that seven times pass over him. This is the interpretation, O king, and the decree of the Most High it is that hath come against my lord the king: and they are driving thee away from men, and with the beast of the field is thy dwelling, and the herb as oxen they do cause thee to eat, and by the dew of the heavens they are wetting thee, and seven times do pass over thee, till that thou knowest that the Most High is ruler in the kingdom of men, and to whom He willeth He giveth it. And that which they said -- to leave the stump of the roots of the tree; thy kingdom for thee abideth, after that thou knowest that the heavens are ruling. 'Therefore, O king, let my counsel be acceptable unto thee, and thy sins by righteousness break off, and thy perversity by pitying the poor, lo, it is a lengthening of thine ease. All -- hath come on Nebuchadnezzar the king. 'At the end of twelve months, on the palace of the kingdom of Babylon he hath been walking; the king hath answered and said, Is not this that great Babylon that I have built, for the house of the kingdom, in the might of my strength, and for the glory of mine honour? While the word is in the king's mouth a voice from the heavens hath fallen: To thee they are saying: O Nebuchadnezzar the king, the kingdom hath passed from thee, and from men they are driving thee away, and with the beast of the field is thy dwelling, the herb as oxen they do cause thee to eat, and seven times do pass over thee, till that thou knowest that the Most High is ruler in the kingdom of men, and to whom He willeth He giveth it. 'In that hour the thing hath been fulfilled on Nebuchadnezzar, and from men he is driven, and the herb as oxen he eateth, and by the dew of the heavens his body is wet, till that his hair as eagles' hath become great, and his nails as birds.' And at the end of the days I, Nebuchadnezzar, mine eyes to the heavens have lifted up, and mine understanding unto me returneth, and the Most High I have blessed, and the Age-during Living One I have praised and honoured, whose dominion is a dominion age-during, and His kingdom with generation and generation;
and I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes.
To the Lord our God are the mercies and the forgivenesses, for we have rebelled against Him,
And now, O Lord our God, who hast brought forth Thy people from the land of Egypt by a strong hand, and dost make for Thee a name as at this day, we have sinned, we have done wickedly.
'And the king hath done according to his will, and exalteth himself, and magnifieth himself against every god, and against the God of gods he speaketh wonderful things, and hath prospered till the indignation hath been completed, for that which is determined hath been done.
Therefore, thus said Jehovah, God of Hosts, the Lord, In all broad places is lamentation, And in all out-places they say, 'Alas, alas,' And called the husbandman to mourning, And to lamentation the skilful of wailing.
Art not Thou of old, O Jehovah, my God, my Holy One? We do not die, O Jehovah, For judgment Thou hast appointed it, And, O Rock, for reproof Thou hast founded it.
For I am Jehovah, I have not changed, And ye, the sons of Jacob, Ye have not been consumed.
And ye have turned back and considered, Between the righteous and the wicked, Between the servant of God and him who is not His servant.
And on his thinking of these things, lo, a messenger of the Lord in a dream appeared to him, saying, 'Joseph, son of David, thou mayest not fear to receive Mary thy wife, for that which in her was begotten is of the Holy Spirit,
And all this hath come to pass, that it may be fulfilled that was spoken by the Lord through the prophet, saying, Lo, the virgin shall conceive, and she shall bring forth a son, and they shall call his name Emmanuel,' which is, being interpreted 'With us he is God.' read more. And Joseph, having risen from the sleep, did as the messenger of the Lord directed him, and received his wife,
And Jesus having earnestly beheld, said to them, 'With men this is impossible, but with God all things are possible.'
In the beginning was the Word, and the Word was with God, and the Word was God;
Jesus saith to her, 'Be not touching me, for I have not yet ascended unto my Father; and be going on to my brethren, and say to them, I ascend unto my Father, and your Father, and to my God, and to your God.'
And Peter said, 'Ananias, wherefore did the Adversary fill thy heart, for thee to lie to the Holy Spirit, and to keep back of the price of the place? while it remained, did it not remain thine? and having been sold, in thy authority was it not? why is it that thou didst put in thy heart this thing? thou didst not lie to men, but to God;'
And Peter said unto her, 'How was it agreed by you, to tempt the Spirit of the Lord? lo, the feet of those who did bury thy husband are at the door, and they shall carry thee forth;'
for the invisible things of Him from the creation of the world, by the things made being understood, are plainly seen, both His eternal power and Godhead -- to their being inexcusable;
for the invisible things of Him from the creation of the world, by the things made being understood, are plainly seen, both His eternal power and Godhead -- to their being inexcusable;
and changed the glory of the incorruptible God into the likeness of an image of corruptible man, and of fowls, and of quadrupeds, and of reptiles.
because whom He did foreknow, He also did fore-appoint, conformed to the image of His Son, that he might be first-born among many brethren; and whom He did fore-appoint, these also He did call; and whom He did call, these also He declared righteous; and whom He declared righteous, these also He did glorify.
whose are the fathers, and of whom is the Christ, according to the flesh, who is over all, God blessed to the ages. Amen.
And if God, willing to shew the wrath and to make known His power, did endure, in much long suffering, vessels of wrath fitted for destruction,
and according as Isaiah saith before, 'Except the Lord of Sabaoth did leave to us a seed, as Sodom we had become, and as Gomorrah we had been made like.'
O depth of riches, and wisdom and knowledge of God! how unsearchable His judgments, and untraceable His ways! for who did know the mind of the Lord? or who did become His counsellor? read more. or who did first give to Him, and it shall be given back to him again? because of Him, and through Him, and to Him are the all things; to Him is the glory -- to the ages. Amen.
for who of men hath known the things of the man, except the spirit of the man that is in him? so also the things of God no one hath known, except the Spirit of God.
have ye not known that ye are a sanctuary of God, and the Spirit of God doth dwell in you?
Blessed is God, even the Father of our Lord Jesus Christ, the Father of the mercies, and God of all comfort,
and I will be to you for a Father, and ye -- ye shall be to Me for sons and daughters, saith the Lord Almighty.'
and God, being rich in kindness, because of His great love with which He loved us,
who, being in the form of God, thought it not robbery to be equal to God,
and every tongue may confess that Jesus Christ is Lord, to the glory of God the Father.
who is the image of the invisible God, first-born of all creation,
because in him doth tabernacle all the fulness of the Godhead bodily,
which in His own times He shall shew -- the blessed and only potentate, the King of the kings and Lord of the lords,
and unto the Son: 'Thy throne, O God, is to the age of the age; a sceptre of righteousness is the sceptre of thy reign;
and as a mantle Thou shall roll them together, and they shall be changed, and Thou art the same, and Thy years shall not fail.'
and there is not a created thing not manifest before Him, but all things are naked and open to His eyes -- with whom is our reckoning.
may we hold fast the unwavering profession of the hope, (for faithful is He who did promise),
Let no one say, being tempted -- 'From God I am tempted,' for God is not tempted of evil, and Himself doth tempt no one,
every good giving, and every perfect gift is from above, coming down from the Father of the lights, with whom is no variation, or shadow of turning;
lo, the reward of the workmen, of those who in-gathered your fields, which hath been fraudulently kept back by you -- doth cry out, and the exclamations of those who did reap into the ears of the Lord of Sabaoth have entered;
And this is the message that we have heard from Him, and announce to you, that God is light, and darkness in Him is not at all;
he who is not loving did not know God, because God is love.
I am the Alpha and the Omega, beginning and end, saith the Lord, who is, and who was, and who is coming -- the Almighty.'
And the four living creatures, each by itself severally, had six wings, around and within are full of eyes, and rest they have not day and night, saying, 'Holy, holy, holy, Lord God Almighty, who was, and who is, and who is coming;'
And the four living creatures, each by itself severally, had six wings, around and within are full of eyes, and rest they have not day and night, saying, 'Holy, holy, holy, Lord God Almighty, who was, and who is, and who is coming;'
saying, 'We give thanks to Thee, O Lord God, the Almighty, who art, and who wast, and who art coming, because Thou hast taken Thy great power and didst reign;
and they sing the song of Moses, servant of God, and the song of the Lamb, saying, 'Great and wonderful are Thy works, O Lord God, the Almighty, righteous and true are Thy ways, O King of saints,
and I heard another out of the altar, saying, 'Yes, Lord God, the Almighty, true and righteous are Thy judgments.'
for they are spirits of demons, doing signs -- which go forth unto the kings of the earth, and of the whole world, to bring them together to the battle of that great day of God the Almighty; --
and out of his mouth doth proceed a sharp sword, that with it he may smite the nations, and he shall rule them with a rod of iron, and he doth tread the press of the wine of the wrath and the anger of God the Almighty,
And a sanctuary I did not see in it, for the Lord God, the Almighty, is its sanctuary, and the Lamb,
Smith
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord. Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength, as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs.
See Jehovah
The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect, and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it referred to the trinity of persons in the Godhead hardly finds now a supporter among scholars. It is either what grammarians call the plural of majesty, or it denotes the fullness of divine strength, the sum of the powers displayed by God. Jehovah denotes specifically the one true God, whose people the Jews were, and who made them the guardians of his truth. The name is never applied to a false god, nor to any other being except one, the ANGEL-JEHOVAH who is thereby marked as one with God, and who appears again in the New Covenant as "God manifested in the flesh." Thus much is clear; but all else is beset with difficulties. At a time too early to be traced, the Jews abstained from pronouncing the name, for fear of its irreverent use. The custom is said to have been founded on a strained interpretation of
and the phrase there used, "THE NAME" (Shema), is substituted by the rabbis for the unutterable word. In reading the Scriptures they substituted for it the word ADONAI (Lord), from the translation of which by Kurios in the LXX., followed by the Vulgate, which uses Dominus, we have the LORD of our version. The substitution of the word Lord is most unhappy, for it in no way represents the meaning of the sacred name. The key to the meaning of the name is unquestionably given in God's revelation of himself to Moses by the phrase "I AM THAT I AM,"
See Lord
We must connect the name Jehovah with the Hebrew substantive verb to be, with the inference that it expresses the essential, eternal, unchangeable being of Jehovah. But more, it is not the expression only, or chiefly, of an absolute truth: it is a practical revelation of God, in his essential, unchangeable relation to this chosen people, the basis of his covenant.
See Verses Found in Dictionary
And Abram is a son of ninety and nine years, and Jehovah appeareth unto Abram, and saith unto him, 'I am God Almighty, walk habitually before Me, and be thou perfect;
and God Almighty doth bless thee, and make thee fruitful, and multiply thee, and thou hast become an assembly of peoples;
And God saith unto Moses, 'I AM THAT WHICH I AM;' He saith also, 'Thus dost thou say to the sons of Israel, I AM hath sent me unto you.'
and I appear unto Abraham, unto Isaac, and unto Jacob, as God Almighty; as to My name Jehovah, I have not been known to them;
and I appear unto Abraham, unto Isaac, and unto Jacob, as God Almighty; as to My name Jehovah, I have not been 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