Hast thou an arm like God? or canst thou thunder with a voice like him?
He lieth under the shady trees, in the covert of the reed, and fens.
The shady trees cover him [with] their shadow; the willows of the brook compass him about.
Behold, he drinketh up a river, [and] hasteth not: he trusteth that he can draw up Jordan into his mouth.
He taketh it with his eyes: [his] nose pierceth through snares.
Canst thou draw out leviathan with an hook? or his tongue with a cord [which] thou lettest down?
Canst thou put an hook into his nose? or bore his jaw through with a thorn?
Will he make many supplications unto thee? will he speak soft [words] unto thee?
Will he make a covenant with thee? wilt thou take him for a servant for ever?
Wilt thou play with him as [with] a bird? or wilt thou bind him for thy maidens?
Surely the mountains bring him forth food, where all the beasts of the field play.
He [is] the chief of the ways of God: he that made him can make his sword to approach [unto him].
Deck thyself now [with] majesty and excellency; and array thyself with glory and beauty.
Cast abroad the rage of thy wrath: and behold every one [that is] proud, and abase him.
Look on every one [that is] proud, [and] bring him low; and tread down the wicked in their place.
Hide them in the dust together; [and] bind their faces in secret.
Then will I also confess unto thee that thine own right hand can save thee.
Behold now behemoth, which I made with thee; he eateth grass as an ox.
Lo now, his strength [is] in his loins, and his force [is] in the navel of his belly.
He moveth his tail like a cedar: the sinews of his stones are wrapped together.
His bones [are as] strong pieces of brass; his bones [are] like bars of iron.
Shall the companions make a banquet of him? shall they part him among the merchants?
Canst thou fill his skin with barbed irons? or his head with fish spears?
Lay thine hand upon him, remember the battle, do no more.
Out of his nostrils goeth smoke, as [out] of a seething pot or caldron.
His breath kindleth coals, and a flame goeth out of his mouth.
In his neck remaineth strength, and sorrow is turned into joy before him.
The flakes of his flesh are joined together: they are firm in themselves; they cannot be moved.
His heart is as firm as a stone; yea, as hard as a piece of the nether [millstone].
When he raiseth up himself, the mighty are afraid: by reason of breakings they purify themselves.
The sword of him that layeth at him cannot hold: the spear, the dart, nor the habergeon.
He esteemeth iron as straw, [and] brass as rotten wood.
The arrow cannot make him flee: slingstones are turned with him into stubble.
Out of his mouth go burning lamps, [and] sparks of fire leap out.
By his neesings a light doth shine, and his eyes [are] like the eyelids of the morning.
Behold, the hope of him is in vain: shall not [one] be cast down even at the sight of him?
None [is so] fierce that dare stir him up: who then is able to stand before me?
Who hath prevented me, that I should repay [him? whatsoever is] under the whole heaven is mine.
I will not conceal his parts, nor his power, nor his comely proportion.
Who can discover the face of his garment? [or] who can come [to him] with his double bridle?
Who can open the doors of his face? his teeth [are] terrible round about.
[His] scales [are his] pride, shut up together [as with] a close seal.
One is so near to another, that no air can come between them.
They are joined one to another, they stick together, that they cannot be sundered.
Darts are counted as stubble: he laugheth at the shaking of a spear.
Wilt thou also disannul my judgment? wilt thou condemn me, that thou mayest be righteous?
Canst thou lift up thy voice to the clouds, that abundance of waters may cover thee?
Who hath sent out the wild ass free? or who hath loosed the bands of the wild ass?
Whose house I have made the wilderness, and the barren land his dwellings.
He scorneth the multitude of the city, neither regardeth he the crying of the driver.
The range of the mountains [is] his pasture, and he searcheth after every green thing.
Will the unicorn be willing to serve thee, or abide by thy crib?
Canst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee?
Wilt thou trust him, because his strength [is] great? or wilt thou leave thy labour to him?
Wilt thou believe him, that he will bring home thy seed, and gather [it into] thy barn?
[Gavest thou] the goodly wings unto the peacocks? or wings and feathers unto the ostrich?
Their young ones are in good liking, they grow up with corn; they go forth, and return not unto them.
They bow themselves, they bring forth their young ones, they cast out their sorrows.
Canst thou send lightnings, that they may go, and say unto thee, Here we [are]?
Who hath put wisdom in the inward parts? or who hath given understanding to the heart?
Who can number the clouds in wisdom? or who can stay the bottles of heaven,
When the dust groweth into hardness, and the clods cleave fast together?
Wilt thou hunt the prey for the lion? or fill the appetite of the young lions,
When they couch in [their] dens, [and] abide in the covert to lie in wait?
Who provideth for the raven his food? when his young ones cry unto God, they wander for lack of meat.
Knowest thou the time when the wild goats of the rock bring forth? [or] canst thou mark when the hinds do calve?
Canst thou number the months [that] they fulfil? or knowest thou the time when they bring forth?
Which leaveth her eggs in the earth, and warmeth them in dust,
And forgetteth that the foot may crush them, or that the wild beast may break them.
She is hardened against her young ones, as though [they were] not hers: her labour is in vain without fear;
She dwelleth and abideth on the rock, upon the crag of the rock, and the strong place.
From thence she seeketh the prey, [and] her eyes behold afar off.
Her young ones also suck up blood: and where the slain [are], there [is] she.
Moreover the LORD answered Job, and said,
Shall he that contendeth with the Almighty instruct [him]? he that reproveth God, let him answer it.
Then Job answered the LORD, and said,
Behold, I am vile; what shall I answer thee? I will lay mine hand upon my mouth.
Once have I spoken; but I will not answer: yea, twice; but I will proceed no further.
Then answered the LORD unto Job out of the whirlwind, and said,
Doth the eagle mount up at thy command, and make her nest on high?
Doth the hawk fly by thy wisdom, [and] stretch her wings toward the south?
Because God hath deprived her of wisdom, neither hath he imparted to her understanding.
What time she lifteth up herself on high, she scorneth the horse and his rider.
Hast thou given the horse strength? hast thou clothed his neck with thunder?
Canst thou make him afraid as a grasshopper? the glory of his nostrils [is] terrible.
He paweth in the valley, and rejoiceth in [his] strength: he goeth on to meet the armed men.
He mocketh at fear, and is not affrighted; neither turneth he back from the sword.
The quiver rattleth against him, the glittering spear and the shield.
He swalloweth the ground with fierceness and rage: neither believeth he that [it is] the sound of the trumpet.
He saith among the trumpets, Ha, ha; and he smelleth the battle afar off, the thunder of the captains, and the shouting.
Gird up thy loins now like a man: I will demand of thee, and declare thou unto me.
Sharp stones [are] under him: he spreadeth sharp pointed things upon the mire.
He looketh on the earth, and it trembleth: he toucheth the hills, and they smoke.
He sendeth out his word, and melteth them: he causeth his wind to blow, [and] the waters flow.
Praise ye him, sun and moon: praise him, all ye stars of light.
Praise him, ye heavens of heavens, and ye waters that [be] above the heavens.
Let them praise the name of the LORD: for he commanded, and they were created.
He hath also stablished them for ever and ever: he hath made a decree which shall not pass.
I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth [it], that [men] should fear before him.
That which hath been is now; and that which is to be hath already been; and God requireth that which is past.
And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth.
Therefore I will shake the heavens, and the earth shall remove out of her place, in the wrath of the LORD of hosts, and in the day of his fierce anger.
He casteth forth his ice like morsels: who can stand before his cold?
He giveth snow like wool: he scattereth the hoarfrost like ashes.
They that go down to the sea in ships, that do business in great waters;
These see the works of the LORD, and his wonders in the deep.
For he commandeth, and raiseth the stormy wind, which lifteth up the waves thereof.
They mount up to the heaven, they go down again to the depths: their soul is melted because of trouble.
Thy faithfulness [is] unto all generations: thou hast established the earth, and it abideth.
They continue this day according to thine ordinances: for all [are] thy servants.
Whatsoever the LORD pleased, [that] did he in heaven, and in earth, in the seas, and all deep places.
He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries.
He sendeth forth his commandment [upon] earth: his word runneth very swiftly.
Thou shalt be visited of the LORD of hosts with thunder, and with earthquake, and great noise, with storm and tempest, and the flame of devouring fire.
Mine hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens: [when] I call unto them, they stand up together.
Wherefore, when I came, [was there] no man? when I called, [was there] none to answer? Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stinketh, because [there is] no water, and dieth for thirst.
Then will I cast away the seed of Jacob, and David my servant, [so] that I will not take [any] of his seed [to be] rulers over the seed of Abraham, Isaac, and Jacob: for I will cause their captivity to return, and have mercy on them.
He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heaven by his understanding.
And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding:
[Seek him] that maketh the seven stars and Orion, and turneth the shadow of death into the morning, and maketh the day dark with night: that calleth for the waters of the sea, and poureth them out upon the face of the earth: The LORD [is] his name:
The LORD [is] slow to anger, and great in power, and will not at all acquit [the wicked]: the LORD hath his way in the whirlwind and in the storm, and the clouds [are] the dust of his feet.
He rebuketh the sea, and maketh it dry, and drieth up all the rivers: Bashan languisheth, and Carmel, and the flower of Lebanon languisheth.
The mountains quake at him, and the hills melt, and the earth is burned at his presence, yea, the world, and all that dwell therein.
Who can stand before his indignation? and who can abide in the fierceness of his anger? his fury is poured out like fire, and the rocks are thrown down by him.
Because that which may be known of God is manifest in them; for God hath shewed [it] unto them.
Thus saith the LORD; If my covenant [be] not with day and night, [and if] I have not appointed the ordinances of heaven and earth;
[Then] may also my covenant be broken with David my servant, that he should not have a son to reign upon his throne; and with the Levites the priests, my ministers.
I clothe the heavens with blackness, and I make sackcloth their covering.
When thou didst terrible things [which] we looked not for, thou camest down, the mountains flowed down at thy presence.
Neither say they in their heart, Let us now fear the LORD our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest.
Thus saith the LORD, Learn not the way of the heathen, and be not dismayed at the signs of heaven; for the heathen are dismayed at them.
When he uttereth his voice, [there is] a multitude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures.
Thus saith the LORD, which giveth the sun for a light by day, [and] the ordinances of the moon and of the stars for a light by night, which divideth the sea when the waves thereof roar; The LORD of hosts [is] his name:
If those ordinances depart from before me, saith the LORD, [then] the seed of Israel also shall cease from being a nation before me for ever.
Thus saith the LORD; If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the LORD.
Thus saith the LORD; If ye can break my covenant of the day, and my covenant of the night, and that there should not be day and night in their season;
For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, [even] his eternal power and Godhead; so that they are without excuse:
The glory of the LORD shall endure for ever: the LORD shall rejoice in his works.
He maketh the deep to boil like a pot: he maketh the sea like a pot of ointment.
For thou hast made him a little lower than the angels, and hast crowned him with glory and honour.
Thou madest him to have dominion over the works of thy hands; thou hast put all [things] under his feet:
The heavens declare his righteousness, and all the people see his glory.
Bless the LORD, O my soul. O LORD my God, thou art very great; thou art clothed with honour and majesty.
Who coverest [thyself] with light as [with] a garment: who stretchest out the heavens like a curtain:
Who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind:
Who maketh his angels spirits; his ministers a flaming fire:
[Who] laid the foundations of the earth, [that] it should not be removed for ever.
Thou coveredst it with the deep as [with] a garment: the waters stood above the mountains.
What is man, that thou art mindful of him? and the son of man, that thou visitest him?
When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained;
He maketh a path to shine after him; [one] would think the deep [to be] hoary.
Upon earth there is not his like, who is made without fear.
He beholdeth all high [things]: he [is] a king over all the children of pride.
Then Job answered the LORD, and said,
I know that thou canst do every [thing], and [that] no thought can be withholden from thee.
Who [is] he that hideth counsel without knowledge? therefore have I uttered that I understood not; things too wonderful for me, which I knew not.
Hear, I beseech thee, and I will speak: I will demand of thee, and declare thou unto me.
I have heard of thee by the hearing of the ear: but now mine eye seeth thee.
Wherefore I abhor [myself], and repent in dust and ashes.
At thy rebuke they fled; at the voice of thy thunder they hasted away.
They go up by the mountains; they go down by the valleys unto the place which thou hast founded for them.
Thou hast set a bound that they may not pass over; that they turn not again to cover the earth.
The young lions roar after their prey, and seek their meat from God.
The sun ariseth, they gather themselves together, and lay them down in their dens.
Man goeth forth unto his work and to his labour until the evening.
O LORD, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches.
[So is] this great and wide sea, wherein [are] things creeping innumerable, both small and great beasts.
There go the ships: [there is] that leviathan, [whom] thou hast made to play therein.
These wait all upon thee; that thou mayest give [them] their meat in due season.
[That] thou givest them they gather: thou openest thine hand, they are filled with good.
Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust.
Thou makest darkness, and it is night: wherein all the beasts of the forest do creep [forth].
He appointed the moon for seasons: the sun knoweth his going down.
He sendeth the springs into the valleys, [which] run among the hills.
They give drink to every beast of the field: the wild asses quench their thirst.
By them shall the fowls of the heaven have their habitation, [which] sing among the branches.
He watereth the hills from his chambers: the earth is satisfied with the fruit of thy works.
He causeth the grass to grow for the cattle, and herb for the service of man: that he may bring forth food out of the earth;
And wine [that] maketh glad the heart of man, [and] oil to make [his] face to shine, and bread [which] strengtheneth man's heart.
The trees of the LORD are full [of sap]; the cedars of Lebanon, which he hath planted;
Where the birds make their nests: [as for] the stork, the fir trees [are] her house.
The high hills [are] a refuge for the wild goats; [and] the rocks for the conies.
Thou sendest forth thy spirit, they are created: and thou renewest the face of the earth.
[Then] would I speak, and not fear him; but [it is] not so with me.
And these [things] hast thou hid in thine heart: I know that this [is] with thee.
If I sin, then thou markest me, and thou wilt not acquit me from mine iniquity.
If I be wicked, woe unto me; and [if] I be righteous, [yet] will I not lift up my head. [I am] full of confusion; therefore see thou mine affliction;
For it increaseth. Thou huntest me as a fierce lion: and again thou shewest thyself marvellous upon me.
Thou renewest thy witnesses against me, and increasest thine indignation upon me; changes and war [are] against me.
Wherefore then hast thou brought me forth out of the womb? Oh that I had given up the ghost, and no eye had seen me!
But ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee:
Or speak to the earth, and it shall teach thee: and the fishes of the sea shall declare unto thee.
Who knoweth not in all these that the hand of the LORD hath wrought this?
Thou hast granted me life and favour, and thy visitation hath preserved my spirit.
Thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews.
I will say unto God, Do not condemn me; shew me wherefore thou contendest with me.
[Is it] good unto thee that thou shouldest oppress, that thou shouldest despise the work of thine hands, and shine upon the counsel of the wicked?
Hast thou eyes of flesh? or seest thou as man seeth?
[Are] thy days as the days of man? [are] thy years as man's days,
That thou enquirest after mine iniquity, and searchest after my sin?
Thou knowest that I am not wicked; and [there is] none that can deliver out of thine hand.
Thine hands have made me and fashioned me together round about; yet thou dost destroy me.
Remember, I beseech thee, that thou hast made me as the clay; and wilt thou bring me into dust again?
Hast thou not poured me out as milk, and curdled me like cheese?
In whose hand [is] the soul of every living thing, and the breath of all mankind.
Doth not the ear try words? and the mouth taste his meat?
With the ancient [is] wisdom; and in length of days understanding.
He hath compassed the waters with bounds, until the day and night come to an end.
The pillars of heaven tremble and are astonished at his reproof.
He divideth the sea with his power, and by his understanding he smiteth through the proud.
By his spirit he hath garnished the heavens; his hand hath formed the crooked serpent.
Lo, these [are] parts of his ways: but how little a portion is heard of him? but the thunder of his power who can understand?
Behold, [in] this thou art not just: I will answer thee, that God is greater than man.
Why dost thou strive against him? for he giveth not account of any of his matters.
For God speaketh once, yea twice, [yet man] perceiveth it not.
In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed;
He holdeth back the face of his throne, [and] spreadeth his cloud upon it.
He bindeth up the waters in his thick clouds; and the cloud is not rent under them.
With him [is] wisdom and strength, he hath counsel and understanding.
Behold, he breaketh down, and it cannot be built again: he shutteth up a man, and there can be no opening.
Behold, he withholdeth the waters, and they dry up: also he sendeth them out, and they overturn the earth.
With him [is] strength and wisdom: the deceived and the deceiver [are] his.
He leadeth counsellors away spoiled, and maketh the judges fools.
He looseth the bond of kings, and girdeth their loins with a girdle.
He leadeth princes away spoiled, and overthroweth the mighty.
He removeth away the speech of the trusty, and taketh away the understanding of the aged.
He stretcheth out the north over the empty place, [and] hangeth the earth upon nothing.
Then he openeth the ears of men, and sealeth their instruction,
Let him take his rod away from me, and let not his fear terrify me:
I would seek unto God, and unto God would I commit my cause:
In famine he shall redeem thee from death: and in war from the power of the sword.
I know [it is] so of a truth: but how should man be just with God?
If he will contend with him, he cannot answer him one of a thousand.
[He is] wise in heart, and mighty in strength: who hath hardened [himself] against him, and hath prospered?
Which removeth the mountains, and they know not: which overturneth them in his anger.
Which shaketh the earth out of her place, and the pillars thereof tremble.
Which commandeth the sun, and it riseth not; and sealeth up the stars.
Which alone spreadeth out the heavens, and treadeth upon the waves of the sea.
Which maketh Arcturus, Orion, and Pleiades, and the chambers of the south.
He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee.
For he maketh sore, and bindeth up: he woundeth, and his hands make whole.
Which doeth great things and unsearchable; marvellous things without number:
Who giveth rain upon the earth, and sendeth waters upon the fields:
To set up on high those that be low; that those which mourn may be exalted to safety.
He disappointeth the devices of the crafty, so that their hands cannot perform [their] enterprise.
He taketh the wise in their own craftiness: and the counsel of the froward is carried headlong.
They meet with darkness in the daytime, and grope in the noonday as in the night.
But he saveth the poor from the sword, from their mouth, and from the hand of the mighty.
So the poor hath hope, and iniquity stoppeth her mouth.
Behold, happy [is] the man whom God correcteth: therefore despise not thou the chastening of the Almighty:
Which doeth great things past finding out; yea, and wonders without number.
Lo, he goeth by me, and I see [him] not: he passeth on also, but I perceive him not.
Behold, he taketh away, who can hinder him? who will say unto him, What doest thou?
The earth is given into the hand of the wicked: he covereth the faces of the judges thereof; if not, where, [and] who [is] he?
Now my days are swifter than a post: they flee away, they see no good.
They are passed away as the swift ships: as the eagle [that] hasteth to the prey.
If I say, I will forget my complaint, I will leave off my heaviness, and comfort [myself]:
I am afraid of all my sorrows, I know that thou wilt not hold me innocent.
[If] I be wicked, why then labour I in vain?
If I wash myself with snow water, and make my hands never so clean;
Yet shalt thou plunge me in the ditch, and mine own clothes shall abhor me.
For [he is] not a man, as I [am, that] I should answer him, [and] we should come together in judgment.
If the scourge slay suddenly, he will laugh at the trial of the innocent.
This [is] one [thing], therefore I said [it], He destroyeth the perfect and the wicked.
[If] God will not withdraw his anger, the proud helpers do stoop under him.
How much less shall I answer him, [and] choose out my words [to reason] with him?
Whom, though I were righteous, [yet] would I not answer, [but] I would make supplication to my judge.
If I had called, and he had answered me; [yet] would I not believe that he had hearkened unto my voice.
For he breaketh me with a tempest, and multiplieth my wounds without cause.
He will not suffer me to take my breath, but filleth me with bitterness.
If [I speak] of strength, lo, [he is] strong: and if of judgment, who shall set me a time [to plead]?
If I justify myself, mine own mouth shall condemn me: [if I say], I [am] perfect, it shall also prove me perverse.
[Though] I [were] perfect, [yet] would I not know my soul: I would despise my life.
Neither is there any daysman betwixt us, [that] might lay his hand upon us both.
That he may withdraw man [from his] purpose, and hide pride from man.
He causeth it to come, whether for correction, or for his land, or for mercy.
Then the LORD answered Job out of the whirlwind, and said,
Who [is] this that darkeneth counsel by words without knowledge?
Gird up now thy loins like a man; for I will demand of thee, and answer thou me.
Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding.
Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it?
Whereupon are the foundations thereof fastened? or who laid the corner stone thereof;
When the morning stars sang together, and all the sons of God shouted for joy?
Or [who] shut up the sea with doors, when it brake forth, [as if] it had issued out of the womb?
When I made the cloud the garment thereof, and thick darkness a swaddlingband for it,
Men do therefore fear him: he respecteth not any [that are] wise of heart.
[Touching] the Almighty, we cannot find him out: [he is] excellent in power, and in judgment, and in plenty of justice: he will not afflict.
Hearken unto this, O Job: stand still, and consider the wondrous works of God.
Dost thou know when God disposed them, and caused the light of his cloud to shine?
Dost thou know the balancings of the clouds, the wondrous works of him which is perfect in knowledge?
How thy garments [are] warm, when he quieteth the earth by the south [wind]?
Hast thou with him spread out the sky, [which is] strong, [and] as a molten looking glass?
Teach us what we shall say unto him; [for] we cannot order [our speech] by reason of darkness.
Shall it be told him that I speak? if a man speak, surely he shall be swallowed up.
And now [men] see not the bright light which [is] in the clouds: but the wind passeth, and cleanseth them.
Fair weather cometh out of the north: with God [is] terrible majesty.
And brake up for it my decreed [place], and set bars and doors,
And said, Hitherto shalt thou come, but no further: and here shall thy proud waves be stayed?
Hast thou commanded the morning since thy days; [and] caused the dayspring to know his place;
By what way is the light parted, [which] scattereth the east wind upon the earth?
Who hath divided a watercourse for the overflowing of waters, or a way for the lightning of thunder;
To cause it to rain on the earth, [where] no man [is; on] the wilderness, wherein [there is] no man;
To satisfy the desolate and waste [ground]; and to cause the bud of the tender herb to spring forth?
Hath the rain a father? or who hath begotten the drops of dew?
Out of whose womb came the ice? and the hoary frost of heaven, who hath gendered it?
The waters are hid as [with] a stone, and the face of the deep is frozen.
Canst thou bind the sweet influences of Pleiades, or loose the bands of Orion?
Canst thou bring forth Mazzaroth in his season? or canst thou guide Arcturus with his sons?
Which I have reserved against the time of trouble, against the day of battle and war?
Hast thou entered into the treasures of the snow? or hast thou seen the treasures of the hail,
That it might take hold of the ends of the earth, that the wicked might be shaken out of it?
It is turned as clay [to] the seal; and they stand as a garment.
And from the wicked their light is withholden, and the high arm shall be broken.
Hast thou entered into the springs of the sea? or hast thou walked in the search of the depth?
Have the gates of death been opened unto thee? or hast thou seen the doors of the shadow of death?
Hast thou perceived the breadth of the earth? declare if thou knowest it all.
Where [is] the way [where] light dwelleth? and [as for] darkness, where [is] the place thereof,
That thou shouldest take it to the bound thereof, and that thou shouldest know the paths [to] the house thereof?
Knowest thou [it], because thou wast then born? or [because] the number of thy days [is] great?
Knowest thou the ordinances of heaven? canst thou set the dominion thereof in the earth?
And it is turned round about by his counsels: that they may do whatsoever he commandeth them upon the face of the world in the earth.
He keepeth back his soul from the pit, and his life from perishing by the sword.
To bring back his soul from the pit, to be enlightened with the light of the living.
Therefore hearken unto me, ye men of understanding: far be it from God, [that he should do] wickedness; and [from] the Almighty, [that he should commit] iniquity.
For the work of a man shall he render unto him, and cause every man to find according to [his] ways.
Yea, surely God will not do wickedly, neither will the Almighty pervert judgment.
Who hath given him a charge over the earth? or who hath disposed the whole world?
If he set his heart upon man, [if] he gather unto himself his spirit and his breath;
All flesh shall perish together, and man shall turn again unto dust.
If now [thou hast] understanding, hear this: hearken to the voice of my words.
Shall even he that hateth right govern? and wilt thou condemn him that is most just?
Lo, all these [things] worketh God oftentimes with man,
He will deliver his soul from going into the pit, and his life shall see the light.
He is chastened also with pain upon his bed, and the multitude of his bones with strong [pain]:
So that his life abhorreth bread, and his soul dainty meat.
His flesh is consumed away, that it cannot be seen; and his bones [that] were not seen stick out.
Yea, his soul draweth near unto the grave, and his life to the destroyers.
If there be a messenger with him, an interpreter, one among a thousand, to shew unto man his uprightness:
Then he is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransom.
His flesh shall be fresher than a child's: he shall return to the days of his youth:
He shall pray unto God, and he will be favourable unto him: and he shall see his face with joy: for he will render unto man his righteousness.
He looketh upon men, and [if any] say, I have sinned, and perverted [that which was] right, and it profited me not;
[Is it fit] to say to a king, [Thou art] wicked? [and] to princes, [Ye are] ungodly?
[How much less to him] that accepteth not the persons of princes, nor regardeth the rich more than the poor? for they all [are] the work of his hands.
In a moment shall they die, and the people shall be troubled at midnight, and pass away: and the mighty shall be taken away without hand.
Hear attentively the noise of his voice, and the sound [that] goeth out of his mouth.
He directeth it under the whole heaven, and his lightning unto the ends of the earth.
After it a voice roareth: he thundereth with the voice of his excellency; and he will not stay them when his voice is heard.
God thundereth marvellously with his voice; great things doeth he, which we cannot comprehend.
For he saith to the snow, Be thou [on] the earth; likewise to the small rain, and to the great rain of his strength.
He sealeth up the hand of every man; that all men may know his work.
Then the beasts go into dens, and remain in their places.
Out of the south cometh the whirlwind: and cold out of the north.
By the breath of God frost is given: and the breadth of the waters is straitened.
At this also my heart trembleth, and is moved out of his place.
That the hypocrite reign not, lest the people be ensnared.
For his eyes [are] upon the ways of man, and he seeth all his goings.
[There is] no darkness, nor shadow of death, where the workers of iniquity may hide themselves.
For he will not lay upon man more [than right]; that he should enter into judgment with God.
He shall break in pieces mighty men without number, and set others in their stead.
Therefore he knoweth their works, and he overturneth [them] in the night, so that they are destroyed.
He striketh them as wicked men in the open sight of others;
Because they turned back from him, and would not consider any of his ways:
So that they cause the cry of the poor to come unto him, and he heareth the cry of the afflicted.
When he giveth quietness, who then can make trouble? and when he hideth [his] face, who then can behold him? whether [it be done] against a nation, or against a man only:
Also by watering he wearieth the thick cloud: he scattereth his bright cloud:
Related Topics and Bible Verses
Government of God
See PROVIDENCE ¯T0003012.
gift of God. Acts 1:23.
the Hermes (i.e., "the speaker") of the Greeks (Acts 14:12), a
heathen God represented as the constant attendant of Jupiter,
and the god of eloquence. The inhabitants of Lystra took Paul
for this god because he was the "chief speaker."
servant of God, (Jer. 36:26), the father of Shelemiah.
servant of God, (1 Chr. 5:15), a Gadite chief.
God with us, Matt. 1:23). (See IMMANUEL ¯T0001875.)
comforted by God, a Levitical musician (1 Chr. 15:18).
allotted by God, the first of the sons of Naphtali (Gen. 46:24).
vision of God, the father of Joel the prophet (Joel 1:1).
champion of El; man of God, a descendant of Cain (Gen. 4:18), so
called, perhaps, to denote that even among the descendants of
Cain God had not left himself without a witness.
plural of Baal; images of the god Baal (Judg. 2:11; 1 Sam. 7:4).
whom God has blessed, a Buzite, the father of Elihu, one of
Job's friends (Job 32:2, 6).
the destroyer, subduer, or fish-god, the god of the Moabites
(Num. 21:29; Jer. 48:7, 13, 46). The worship of this god, "the
abomination of Moab," was introduced at Jerusalem by Solomon (1
Kings 11:7), but was abolished by Josiah (2 Kings 23:13). On the
"Moabite Stone" (q.v.), Mesha (2 Kings 3:5) ascribes his
victories over the king of Israel to this god, "And Chemosh
drove him before my sight."
God is his rejector, one of David's thirty-seven distinguished
heros (2 Sam. 23:25).
God is her oath, the daughter of Amminadab and the wife of Aaron
God his salvation, a son of David, 2 Sam. 5:15 = Elishama, 1
fortune (i.e., sent) of God, the representative of the tribe of
Zebulum among the twelve spies (Num. 13:10).
(Acts 17:29; Rom. 1:20; Col. 2:9), the essential being or the
nature of God.
upright towards God, the head of the seventh division of
Levitical musicians (1 Chr. 25:14).
snatched away by God, a descendant of Zerah (1 Chr. 9:6).
smitten by God, the son of Irad, and father of Methusael (Gen.
tower of God, a fortified city of Naphtali (Josh. 19:38),
supposed by some to be identical with Magdala (q.v.).
God allots, a prince of the tribe of Asher (Num. 1:13), in the
deliverance of God, the prince of Issachar who assisted "to
divide the land by inheritance" (Num. 34:26).
redeemed of God, the son of Ammihud, a prince of Naphtali (Num.
face of God, father of the prophetess Anna (q.v.), Luke 2:36.
the Omnipotent, the name of God in frequent use in the Hebrew
Scriptures, generally translated "the Almighty."
asked for of God, father of Zerubbabel (Ezra 3:2, 8; Neh. 12:1).
rock of God, chief of the family of the Merarites (Num. 3:35) at
the time of the Exodus.
(Gr. Logos), one of the titles of our Lord, found only in the
writings of John (John 1:1-14; 1 John 1:1; Rev. 19:13). As such,
Christ is the revealer of God. His office is to make God known.
"No man hath seen God at any time; the only begotten Son, which
is in the bosom of the Father, he hath declared him" (John
1:18). This title designates the divine nature of Christ. As the
Word, he "was in the beginning" and "became flesh." "The Word
was with God " and "was God," and was the Creator of all things
(comp. Ps.33: 6; 107:20; 119:89; 147:18; Isa. 40:8).
fly-lord, the god of the Philistines at Ekron (2 Kings 1:2, 3,
16). This name was given to the god because he was supposed to
be able to avert the plague of flies which in that region was to
be feared. He was consulted by Ahaziah as to his recovery.
(Gr. form Beel'zebul), the name given to Satan, and found only
in the New Testament (Matt. 10:25; 12:24, 27; Mark 3:22). It is
probably the same as Baalzebub (q.v.), the god of Ekron, meaning
"the lord of flies," or, as others think, "the lord of dung," or
God her oath, the mother of John the Baptist (Luke 1:5). She was
a descendant of Aaron. She and her husband Zacharias (q.v.)
"were both righteous before God" (Luke 1:5, 13). Mary's visit to
Elisabeth is described in 1:39-63.
that extraordinary or supernatural divine influence vouchsafed
to those who wrote the Holy Scriptures, rendering their writings
infallible. "All scripture is given by inspiration of God"
(R.V., "Every scripture inspired of God"), 2 Tim. 3:16. This is
true of all the "sacred writings," not in the sense of their
being works of genius or of supernatural insight, but as
"theopneustic," i.e., "breathed into by God" in such a sense
that the writers were supernaturally guided to express exactly
what God intended them to express as a revelation of his mind
and will. The testimony of the sacred writers themselves
abundantly demonstrates this truth; and if they are infallible
as teachers of doctrine, then the doctrine of plenary
inspiration must be accepted. There are no errors in the Bible
as it came from God, none have been proved to exist.
Difficulties and phenomena we cannot explain are not errors. All
these books of the Old and New Testaments are inspired. We do
not say that they contain, but that they are, the Word of God.
The gift of inspiration rendered the writers the organs of God,
for the infallible communication of his mind and will, in the
very manner and words in which it was originally given.
As to the nature of inspiration we have no information. This
only we know, it rendered the writers infallible. They were all
equally inspired, and are all equally infallible. The
inspiration of the sacred writers did not change their
characters. They retained all their individual peculiarities as
thinkers or writers. (See BIBLE ¯T0000580; WORD OF GOD
the principal deity of the ancient Greeks and Romans. He was
worshipped by them under various epithets. Barnabas was
identified with this god by the Lycaonians (Acts 14:12), because
he was of stately and commanding presence, as they supposed
Jupiter to be. There was a temple dedicated to this god outside
the gates of Lystra (14:13).
helper of God, or assembly of God. (1.) The third son of Nahor
(2.) Son of Shiphtan, appointed on behalf of the tribe of
Ephraim to partition the land of Canaan (Num. 34:24).
(3.) A Levite (1 Chr. 27:17).
an oblation, dedicated to God. Thus Cain consecrated to God of
the first-fruits of the earth, and Abel of the firstlings of the
flock (Gen. 4:3, 4). Under the Levitical system different kinds
of offerings are specified, and laws laid down as to their
presentation. These are described under their distinctive names.
miracle of God, the third of the twelve sons of Ishmael, and
head of an Arabian tribe (Gen. 25:13; 1 Chr. 1:29).
to whom God will come, one of the foureen sons of the Levite
Heman, and musician of the temple in the time of David (1 Chr.
God his deliverance, one of David's sons (2 Sam. 5:16); called
also Eliphelet (1 Chr. 3:8).
whom God has judged, one of the "captains of hundreds"
associated with Jehoiada in the league to overthrow the
usurpation of Athaliah (2 Chr. 23:1).
God my bow, the birth-place of Nahum the prophet (Nah. 1:1). It
was probably situated in Galilee, but nothing definite is known
grace of God. (1.) A chief of the tribe of Manasseh (Num.
34:23). (2.) A chief of the tribe of Asher (1 Chr. 7:39).
made by God, one of David's body-guard, the son of Abner (1 Chr.
27:21), called Jasiel in 1 Chr. 11:47.
praiser of God. (1.) A descendant of Judah (1 Chr. 4:16).
(2.) A Levite of the family of Merari (2 Chr. 29:12).
assembled by God, a son of Azmaveth. He was one of the Benjamite
archers who joined David at Ziklag (1 Chr. 12:3).
gift of God. (1.) The son of Levi, and father of Heli (Luke
(2.) Son of another Levi (Luke 3:29).
whose benefactor is God, the father of Delaiah, and grandfather
of Shemaiah, who joined Sanballat against Nehemiah (Neh. 6:10).
friend of God, (Num. 10:29)=Reuel (q.v.), Ex. 2:18, the
father-in-law of Moses, and probably identical with Jethro
goodness of God, the father of one whom the kings of Syria and
Samaria in vain attempted to place on the throne of Ahaz (Isa.
covenant lord, the name of the god worshipped in Shechem after
the death of Gideon (Judg. 8:33; 9:4). In 9:46 he is called
simply "the god Berith." The name denotes the god of the
covenant into which the Israelites entered with the Canaanites,
contrary to the command of Jehovah (Ex. 34:12), when they began
to fall away to the worship of idols.
man of God, or virgin of God, or house of God. (1.) The son of
Nahor by Milcah; nephew of Abraham, and father of Rebekah (Gen.
22:22, 23; 24:15, 24, 47). He appears in person only once
(2.) A southern city of Judah (1 Chr. 4:30); called also
Bethul (Josh. 19:4) and Bethel (12:16; 1 Sam. 30:27).
the transliteration of the Hebrew word _tsebha'oth_, meaning
"hosts," "armies" (Rom. 9:29; James 5:4). In the LXX. the Hebrew
word is rendered by "Almighty." (See Rev. 4:8; comp. Isa. 6:3.)
It may designate Jehovah as either (1) God of the armies of
earth, or (2) God of the armies of the stars, or (3) God of the
unseen armies of angels; or perhaps it may include all these
a corruption of Dumuzi, the Accadian sun-god (the Adonis of the
Greeks), the husband of the goddess Ishtar. In the Chaldean
calendar there was a month set apart in honour of this god, the
month of June to July, the beginning of the summer solstice. At
this festival, which lasted six days, the worshippers, with loud
lamentations, bewailed the funeral of the god, they sat "weeping
for Tammuz" (Ezek. 8:14).
The name, also borrowed from Chaldea, of one of the months of
the Hebrew calendar.
denounced by God against the serpent (Gen. 3:14), and against
Cain (4:11). These divine maledictions carried their effect with
them. Prophetical curses were sometimes pronounced by holy men
(Gen. 9:25; 49:7; Deut. 27:15; Josh. 6:26). Such curses are not
the consequence of passion or revenge, they are predictions.
No one on pain of death shall curse father or mother (Ex.
21:17), nor the prince of his people (22:28), nor the deaf (Lev.
19:14). Cursing God or blaspheming was punishable by death (Lev.
24:10-16). The words "curse God and die" (R.V., "renounce God
and die"), used by Job's wife (Job 2:9), have been variously
interpreted. Perhaps they simply mean that as nothing but death
was expected, God would by this cursing at once interpose and
destroy Job, and so put an end to his sufferings.
In the Old Testament used in every case, except 2 Sam. 16:23, to
denote the most holy place in the temple (1 Kings 6:5, 19-23;
8:6). In 2 Sam. 16:23 it means the Word of God. A man inquired
"at the oracle of God" by means of the Urim and Thummim in the
breastplate on the high priest's ephod. In the New Testament it
is used only in the plural, and always denotes the Word of God
(Rom. 3:2; Heb. 5:12, etc.). The Scriptures are called "living
oracles" (comp. Heb. 4:12) because of their quickening power
people of the Almighty, the father of Ahiezer, who was chief of
the Danites at the time of the Exodus (Num. 1:12; 2:25). This is
one of the few names compounded with the name of God, Shaddai,
an Egyptian name, meaning "gift of the sun-god", daughter of
Potipherah, priest of On or Heliopolis, wife of Joseph (Gen.
41:45). She was the mother of Manasseh and Ephraim (50-52;
the Aramaic form of Baal, the national god of the Babylonians
(Isa. 46:1; Jer. 50:2; 51:44). It signifies "lord." (See BAAL
a profession, or as we usually say, a vocation (1 Cor. 7:20).
The "hope of your calling" in Eph. 4:4 is the hope resulting
from your being called into the kingdom of God.
God of Bethel, the name of the place where Jacob had the vision
of the ladder, and where he erected an altar (Gen. 31:13; 35:7).
whom God has loved, son of Chislon, and chief of the tribe of
Benjamin; one of those who were appointed to divide the Promised
Land among the tribes (Num. 34:21).
God will distinguish him, one of the porters appointed to play
"on the Sheminith" on the occasion of the bringing up of the ark
to the city of David (1 Chr. 15:18, 21).
God is its fear, a city in the tribe of Dan. It was a city of
refuge and a Levitical city (Josh. 21:23). It has been
identified with Beit-Likia, north-east of latrum.
Flame of fire
is the chosen symbol of the holiness of God (Ex. 3:2; Rev.
2:18), as indicating "the intense, all-consuming operation of
his holiness in relation to sin."
to render sacred, to consecrate (Ex. 28:38; 29:1). This word is
from the Saxon, and properly means "to make holy." The name of
God is "hallowed", i.e., is reverenced as holy (Matt. 6:9).
whom God has graciously given, the cousin of Jeremiah, to whom
he sold the field he possessed in Anathoth, before the siege of
Jerusalem (Jer. 32:6-12).
God has graciously given, a tower in the wall of Jerusalem (Neh.
3:1; 12:39). It is mentioned also in Jer. 31:38; Zech. 14:10.
before God; i.e., his servant, one of the Levites who returned
with Zerubbabel from the Captivity (Neh. 9:4; 10:9; 12:8).
dedicated to God, a king whom his mother instructed (Prov.
31:1-9). Nothing is certainly known concerning him. The rabbis
identified him with Solomon.
praise of God. (1.) The son of Cainan, of the line of Seth (Gen.
5:12-17); called Maleleel (Luke 3:37).
(2.) Neh. 11:4, a descendant of Perez.
a Chaldee or Syriac word meaning "wealth" or "riches" (Luke
16:9-11); also, by personification, the god of riches (Matt.
6:24; Luke 16:9-11).
death; slaughter, the name of a Babylonian god, probably the
planet Mars (Jer. 50:2), or it may be another name of Bel, the
guardian divinity of Babylon. This name frequently occurs as a
surname to the kings of Assyria and Babylon.
possession, or valley of God, one of the encampments of the
Israelites in the wilderness (Num. 21:19), on the confines of
Moab. This is identified with the ravine of the Zerka M'ain, the
ancient Callirhoe, the hot springs on the east of the Jordan,
not far from the Dead Sea.
the great dog; that is, lion, one of the chief gods of the
Assyrians and Babylonians (2 Kings 17:30), the god of war and
hunting. He is connected with Cutha as its tutelary deity.
probably connected with the Hebrew word _nesher_, an eagle. An
Assyrian god, supposed to be that represented with the head of
an eagle. Sennacherib was killed in the temple of this idol (2
Kings 19:37; Isa. 37:38).
interpretation of dreams, identified with Pitru, on the west
bank of the Euphrates, a few miles south of the Hittite capital
of Carchemish (Num. 22:5, "which is by the river of the land of
the children of [the god] Ammo"). (See BALAAM ¯T0000421.)
Lat. pietas, properly honour and respect toward parents (1 Tim.
5:4). In Acts 17:23 the Greek verb is rendered "ye worship," as
applicable to God.
splendid. (1.) One of the two midwives who feared God, and
refused to kill the Hebrew male children at their birth (Ex.
(2.) A descendant of Issachar (Judg. 10:1).
a change from enmity to friendship. It is mutual, i.e., it is a
change wrought in both parties who have been at enmity.
(1.) In Col. 1:21, 22, the word there used refers to a change
wrought in the personal character of the sinner who ceases to be
an enemy to God by wicked works, and yields up to him his full
confidence and love. In 2 Cor. 5:20 the apostle beseeches the
Corinthians to be "reconciled to God", i.e., to lay aside their
(2.) Rom. 5:10 refers not to any change in our disposition
toward God, but to God himself, as the party reconciled. Romans
5:11 teaches the same truth. From God we have received "the
reconciliation" (R.V.), i.e., he has conferred on us the token
of his friendship. So also 2 Cor. 5:18, 19 speaks of a
reconciliation originating with God, and consisting in the
removal of his merited wrath. In Eph. 2:16 it is clear that the
apostle does not refer to the winning back of the sinner in love
and loyalty to God, but to the restoration of God's forfeited
favour. This is effected by his justice being satisfied, so that
he can, in consistency with his own nature, be favourable toward
sinners. Justice demands the punishment of sinners. The death of
Christ satisfies justice, and so reconciles God to us. This
reconciliation makes God our friend, and enables him to pardon
and save us. (See ATONEMENT ¯T0000362.)
(Acts 7:43; R.V., "Rephan"). In Amos 5:26 the Heb. Chiun (q.v.)
is rendered by the LXX. "Rephan," and this name is adopted by
Luke in his narrative of the Acts. These names represent the
star-god Saturn or Moloch.
healed of God, one of Shemaiah's sons. He and his brethren, on
account of their "strength for service," formed one of the
divisions of the temple porters (1 Chr. 26:7, 8).
River of God
(Ps. 65:9), as opposed to earthly streams, denoting that the
divine resources are inexhaustible, or the sum of all
fertilizing streams that water the earth (Gen. 2:10).
elevation of help, one of the sons of Heman, "the king's seer in
the words of God, to lift up the horn." He was head of the
"four-and-twentieth" course of singers (1 Chr. 25:4, 31).
(god) protect the king!, a son of Sennacherib, king of Assyria.
He and his brother Adrammelech murdered their father, and then
fled into the land of Armenia (2 Kings 19:37).
a remnant shall escape or return (i.e., to God), a symbolical
name which the prophet Isaiah gave to his son (Isa. 7:3),
perhaps his eldest son.
O sun-god, defend the lord! (Ezra 1:8, 11), probably another
name for Zerubbabel (q.v.), Ezra 2:2; Hag. 1:12, 14; Zech. 4:6,
Son of God
The plural, "sons of God," is used (Gen. 6:2, 4) to denote the
pious descendants of Seth. In Job 1:6; 38:7 this name is applied
to the angels. Hosea uses the phrase (1:10) to designate the
gracious relation in which men stand to God.
In the New Testament this phrase frequently denotes the
relation into which we are brought to God by adoption (Rom.
8:14, 19; 2 Cor. 6:18; Gal. 4:5, 6; Phil. 2:15; 1 John 3:1, 2).
It occurs thirty-seven times in the New Testament as the
distinctive title of our Saviour. He does not bear this title in
consequence of his miraculous birth, nor of his incarnation, his
resurrection, and exaltation to the Father's right hand. This is
a title of nature and not of office. The sonship of Christ
denotes his equality with the Father. To call Christ the Son of
God is to assert his true and proper divinity. The second Person
of the Trinity, because of his eternal relation to the first
Person, is the Son of God. He is the Son of God as to his divine
nature, while as to his human nature he is the Son of David
(Rom. 1:3, 4. Comp. Gal. 4:4; John 1:1-14; 5:18-25; 10:30-38,
which prove that Christ was the Son of God before his
incarnation, and that his claim to this title is a claim of
equality with God).
When used with reference to creatures, whether men or angels,
this word is always in the plural. In the singular it is always
used of the second Person of the Trinity, with the single
exception of Luke 3:38, where it is used of Adam.
a word not found in Scripture, but used to express the doctrine
of the unity of God as subsisting in three distinct Persons.
This word is derived from the Gr. trias, first used by
Theophilus (A.D. 168-183), or from the Lat. trinitas, first used
by Tertullian (A.D. 220), to express this doctrine. The
propositions involved in the doctrine are these: 1. That God is
one, and that there is but one God (Deut. 6:4; 1 Kings 8:60;
Isa. 44:6; Mark 12:29, 32; John 10:30). 2. That the Father is a
distinct divine Person (hypostasis, subsistentia, persona,
suppositum intellectuale), distinct from the Son and the Holy
Spirit. 3. That Jesus Christ was truly God, and yet was a Person
distinct from the Father and the Holy Spirit. 4. That the Holy
Spirit is also a distinct divine Person.
Water of purification
used in cases of ceremonial cleansings at the consecration of
the Levites (Num. 8:7). It signified, figuratively, that
purifying of the heart which must characterize the servants of
homage rendered to God which it is sinful (idolatry) to render
to any created being (Ex. 34:14; Isa. 2:8). Such worship was
refused by Peter (Acts 10:25,26) and by an angel (Rev. 22:8,9).
gift of God. (1.) The father of Jashobeam, who was one of
David's officers (1 Chr. 27:2).
(2.) An overseer of the priests after the Captivity (Neh.
the lion of God. (1.) One of the chief men sent by Ezra to
procure Levites for the sanctuary (Ezra 8:16).
(2.) A symbolic name for Jerusalem (Isa. 29:1, 2, 7) as
"victorious under God," and in Ezek. 43:15, 16, for the altar
(marg., Heb. 'ariel) of burnt offerings, the secret of Israel's
lion-like, venerable. (1.) A king of Ellasar who was confederate
with Chedorlamer (Gen. 14:1,9). The tablets recently discovered
by Mr. Pinches (see CHALDEA ¯T0000758) show the true reading is
Eri-Aku of Larsa. This Elamite name meant "servant of the
moon-god." It was afterwards changed into Rimsin, "Have mercy, O
moon-god." (2.) Dan. 2:14.
the devoting or setting apart of anything to the worship or
service of God. The race of Abraham and the tribe of Levi were
thus consecrated (Ex. 13:2, 12, 15; Num. 3:12). The Hebrews
devoted their fields and cattle, and sometimes the spoils of
war, to the Lord (Lev. 27:28, 29). According to the Mosaic law
the first-born both of man and beast were consecrated to God.
In the New Testament, Christians are regarded as consecrated
to the Lord (1 Pet. 2:9).
little fish; diminutive from dag = a fish, the fish-god; the
national god of the Philistines (Judg. 16:23). This idol had the
body of a fish with the head and hands of a man. It was an
Assyrio-Babylonian deity, the worship of which was introduced
among the Philistines through Chaldea. The most famous of the
temples of Dagon were at Gaza (Judg. 16:23-30) and Ashdod (1
Sam. 5:1-7). (See FISH ¯T0001343.)
whom God has loved, one of the seventy elders whom Moses
appointed (Num. 11:26, 27) to administer justice among the
people. He, with Medad, prophesied in the camp instead of going
with the rest to the tabernacle, as Moses had commanded. This
incident was announced to Moses by Joshua, who thought their
conduct in this respect irregular. Moses replied, "Enviest thou
for my sake? would God that all the Lord's people were prophets"
(Num. 11:24-30; comp. Mark 9:38; Luke 9:49).
deep-rooted hatred. "I will put enmity between thee and the
woman, between thy seed and her seed" (Gen. 3:15). The
friendship of the world is "enmity with God" (James 4:4; 1 John
2:15, 16). The "carnal mind" is "enmity against God" (Rom. 8:7).
By the abrogation of the Mosaic institutes the "enmity" between
Jew and Gentile is removed. They are reconciled, are "made one"
(Eph. 2:15, 16).
(1.) Of time (Gal. 4:4), the time appointed by God, and foretold
by the prophets, when Messiah should appear. (2.) Of Christ
(John 1:16), the superabundance of grace with which he was
filled. (3.) Of the Godhead bodily dwelling in Christ (Col.
2:9), i.e., the whole nature and attributes of God are in
Christ. (4.) Eph. 1:23, the church as the fulness of Christ,
i.e., the church makes Christ a complete and perfect head.
champion of God, used as a proper name to designate the angel
who was sent to Daniel (8:16) to explain the vision of the ram
and the he-goat, and to communicate the prediction of the
seventy weeks (Dan. 9:21-27).
He announced also the birth of John the Baptist (Luke 1:11),
and of the Messiah (26). He describes himself in the words, "I
am Gabriel, who stand in the presence of God" (1:19).