Great in counsel, and mighty in work: for thine eyes [are] open upon all the ways of the sons of men: to give every one according to his ways, and according to the fruit of his doings:
Declaring the end from the beginning, and from ancient times [the things] that are not [yet] done, saying, My counsel shall stand, and I will do all my pleasure:
Tell ye, and bring [them] near; yea, let them take counsel together: who hath declared this from ancient time? [who] hath told it from that time? [have] not I the LORD? and [there is] no God else beside me; a just God and a Saviour; [there is] none beside me.
For Jacob my servant's sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me.
And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them shew unto them.
Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them.
Who hath wrought and done [it], calling the generations from the beginning? I the LORD, the first, and with the last; I [am] he.
Hast thou not known? hast thou not heard, [that] the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? [there is] no searching of his understanding.
Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the LORD, and my judgment is passed over from my God?
Lift up your eyes on high, and behold who hath created these [things], that bringeth out their host by number: he calleth them all by names by the greatness of his might, for that [he is] strong in power; not one faileth.
I have declared the former things from the beginning; and they went forth out of my mouth, and I shewed them; I did [them] suddenly, and they came to pass.
I have even from the beginning declared [it] to thee; before it came to pass I shewed [it] thee: lest thou shouldest say, Mine idol hath done them, and my graven image, and my molten image, hath commanded them.
Can any hide himself in secret places that I shall not see him? saith the LORD. Do not I fill heaven and earth? saith the LORD.
But, O LORD of hosts, that triest the righteous, [and] seest the reins and the heart, let me see thy vengeance on them: for unto thee have I opened my cause.
I the LORD search the heart, [I] try the reins, even to give every man according to his ways, [and] according to the fruit of his doings.
But, O LORD of hosts, that judgest righteously, that triest the reins and the heart, let me see thy vengeance on them: for unto thee have I revealed my cause.
He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion.
Who would not fear thee, O King of nations? for to thee doth it appertain: forasmuch as among all the wise [men] of the nations, and in all their kingdoms, [there is] none like unto thee.
O LORD, [are] not thine eyes upon the truth? thou hast stricken them, but they have not grieved; thou hast consumed them, [but] they have refused to receive correction: they have made their faces harder than a rock; they have refused to return.
For I [know] their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory.
Thou hast heard, see all this; and will not ye declare [it]? I have shewed thee new things from this time, even hidden things, and thou didst not know them.
With whom took he counsel, and [who] instructed him, and taught him in the path of judgment, and taught him knowledge, and shewed to him the way of understanding?
Who hath directed the Spirit of the LORD, or [being] his counsellor hath taught him?
By his knowledge the depths are broken up, and the clouds drop down the dew.
The LORD by wisdom hath founded the earth; by understanding hath he established the heavens.
Great [is] our Lord, and of great power: his understanding [is] infinite.
He telleth the number of the stars; he calleth them all by [their] names.
When my spirit was overwhelmed within me, then thou knewest my path. In the way wherein I walked have they privily laid a snare for me.
And see if [there be any] wicked way in me, and lead me in the way everlasting.
Search me, O God, and know my heart: try me, and know my thoughts:
I hate them with perfect hatred: I count them mine enemies.
Do not I hate them, O LORD, that hate thee? and am not I grieved with those that rise up against thee?
For the ways of man [are] before the eyes of the LORD, and he pondereth all his goings.
The eyes of the LORD [are] in every place, beholding the evil and the good.
But I know thy abode, and thy going out, and thy coming in, and thy rage against me.
Surely your turning of things upside down shall be esteemed as the potter's clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding?
Woe unto them that seek deep to hide their counsel from the LORD, and their works are in the dark, and they say, Who seeth us? and who knoweth us?
This also cometh forth from the LORD of hosts, [which] is wonderful in counsel, [and] excellent in working.
If thou sayest, Behold, we knew it not; doth not he that pondereth the heart consider [it]? and he that keepeth thy soul, doth [not] he know [it]? and shall [not] he render to [every] man according to his works?
Every way of a man [is] right in his own eyes: but the LORD pondereth the hearts.
The fining pot [is] for silver, and the furnace for gold: but the LORD trieth the hearts.
All the ways of a man [are] clean in his own eyes; but the LORD weigheth the spirits.
Hell and destruction [are] before the LORD: how much more then the hearts of the children of men?
For they speak against thee wickedly, [and] thine enemies take [thy name] in vain.
And when he shewed them the entrance into the city, they smote the city with the edge of the sword; but they let go the man and all his family.
1 Corinthians 3:20
And again, The Lord knoweth the thoughts of the wise, that they are vain.
1 Corinthians 2:7
But we speak the wisdom of God in a mystery, [even] the hidden [wisdom], which God ordained before the world unto our glory:
1 Corinthians 1:25
Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.
To God only wise, [be] glory through Jesus Christ for ever. Amen. <[Written to the Romans from Corinthus, [and sent] by Phebe servant of the church at Cenchrea.]>
For who hath known the mind of the Lord? or who hath been his counsellor?
O the depth of the riches both of the wisdom and knowledge of God! how unsearchable [are] his judgments, and his ways past finding out!
For whom he did foreknow, he also did predestinate [to be] conformed to the image of his Son, that he might be the firstborn among many brethren.
And he that searcheth the hearts knoweth what [is] the mind of the Spirit, because he maketh intercession for the saints according to [the will of] God.
Known unto God are all his works from the beginning of the world.
But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?
1 John 3:20
For if our heart condemn us, God is greater than our heart, and knoweth all things.
1 John 1:5
This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.
1 Peter 1:2
Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.
Neither is there any creature that is not manifest in his sight: but all things [are] naked and opened unto the eyes of him with whom we have to do.
2 Timothy 2:19
Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity.
1 Timothy 1:17
Now unto the King eternal, immortal, invisible, the only wise God, [be] honour and glory for ever and ever. Amen.
1 Thessalonians 2:4
But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts.
To the intent that now unto the principalities and powers in heavenly [places] might be known by the church the manifold wisdom of God,
Wherein he hath abounded toward us in all wisdom and prudence;
And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as [he did] unto us;
Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain:
And though they go into captivity before their enemies, thence will I command the sword, and it shall slay them: and I will set mine eyes upon them for evil, and not for good.
And though they hide themselves in the top of Carmel, I will search and take them out thence; and though they be hid from my sight in the bottom of the sea, thence will I command the serpent, and he shall bite them:
Though they dig into hell, thence shall mine hand take them; though they climb up to heaven, thence will I bring them down:
For, lo, he that formeth the mountains, and createth the wind, and declareth unto man what [is] his thought, that maketh the morning darkness, and treadeth upon the high places of the earth, The LORD, The God of hosts, [is] his name.
But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these;
He revealeth the deep and secret things: he knoweth what [is] in the darkness, and the light dwelleth with him.
Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his:
And the Spirit of the LORD fell upon me, and said unto me, Speak; Thus saith the LORD; Thus have ye said, O house of Israel: for I know the things that come into your mind, [every one of] them.
Then said he unto me, The iniquity of the house of Israel and Judah [is] exceeding great, and the land is full of blood, and the city full of perverseness: for they say, The LORD hath forsaken the earth, and the LORD seeth not.
For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel [with] those seven; they [are] the eyes of the LORD, which run to and fro through the whole earth.
That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.
And they prayed, and said, Thou, Lord, which knowest the hearts of all [men], shew whether of these two thou hast chosen,
And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God.
But of that day and [that] hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.
But of that day and hour knoweth no [man], no, not the angels of heaven, but my Father only.
Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father.
(For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.
That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.
Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.
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.
Dost thou know the balancings of the clouds, the wondrous works of him which is perfect in knowledge?
But he knoweth the way that I take: [when] he hath tried me, I shall come forth as gold.
Thick clouds [are] a covering to him, that he seeth not; and he walketh in the circuit of heaven.
And thou sayest, How doth God know? can he judge through the dark cloud?
Shall [any] teach God knowledge? seeing he judgeth those that are high.
He discovereth deep things out of darkness, and bringeth out to light the shadow of death.
With him [is] strength and wisdom: the deceived and the deceiver [are] his.
With him [is] wisdom and strength, he hath counsel and understanding.
For he knoweth vain men: he seeth wickedness also; will he not then consider [it]?
And shewedst signs and wonders upon Pharaoh, and on all his servants, and on all the people of his land: for thou knewest that they dealt proudly against them. So didst thou get thee a name, as [it is] this day.
Why, seeing times are not hidden from the Almighty, do they that know him not see his days?
[Though] it be given him [to be] in safety, whereon he resteth; yet his eyes [are] upon their ways.
Behold, God [is] mighty, and despiseth not [any: he is] mighty in strength [and] wisdom.
For truly my words [shall] not [be] false: he that is perfect in knowledge [is] with thee.
Therefore he knoweth their works, and he overturneth [them] in the night, so that they are destroyed.
[There is] no darkness, nor shadow of death, where the workers of iniquity may hide themselves.
For his eyes [are] upon the ways of man, and he seeth all his goings.
Doth not he see my ways, and count all my steps?
For he looketh to the ends of the earth, [and] seeth under the whole heaven;
He cutteth out rivers among the rocks; and his eye seeth every precious thing.
Hell [is] naked before him, and destruction hath no covering.
2 Chronicles 16:9
For the eyes of the LORD run to and fro throughout the whole earth, to shew himself strong in the behalf of [them] whose heart [is] perfect toward him. Herein thou hast done foolishly: therefore from henceforth thou shalt have wars.
2 Chronicles 6:30
Then hear thou from heaven thy dwelling place, and forgive, and render unto every man according unto all his ways, whose heart thou knowest; (for thou only knowest the hearts of the children of men:)
For Pharaoh will say of the children of Israel, They [are] entangled in the land, the wilderness hath shut them in.
And the LORD said unto Moses, Yet will I bring one plague [more] upon Pharaoh, and upon Egypt; afterwards he will let you go hence: when he shall let [you] go, he shall surely thrust you out hence altogether.
Then the LORD said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.
And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go.
And I am sure that the king of Egypt will not let you go, no, not by a mighty hand.
Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them.
And the LORD said, I have surely seen the affliction of my people which [are] in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows;
And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt.
And God said unto him in a dream, Yea, I know that thou didst this in the integrity of thy heart; for I also withheld thee from sinning against me: therefore suffered I thee not to touch her.
And I will harden Pharaoh's heart, that he shall follow after them; and I will be honoured upon Pharaoh, and upon all his host; that the Egyptians may know that I [am] the LORD. And they did so.
How long [shall I bear with] this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me.
1 Chronicles 29:17
I know also, my God, that thou triest the heart, and hast pleasure in uprightness. As for me, in the uprightness of mine heart I have willingly offered all these things: and now have I seen with joy thy people, which are present here, to offer willingly unto thee.
1 Chronicles 28:9
And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind: for the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever.
2 Kings 19:27
But I know thy abode, and thy going out, and thy coming in, and thy rage against me.
1 Kings 8:39
Then hear thou in heaven thy dwelling place, and forgive, and do, and give to every man according to his ways, whose heart thou knowest; (for thou, [even] thou only, knowest the hearts of all the children of men;)
2 Samuel 7:20
And what can David say more unto thee? for thou, Lord GOD, knowest thy servant.
1 Samuel 16:7
But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for [the LORD seeth] not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart.
1 Samuel 2:3
Talk no more so exceeding proudly; let [not] arrogancy come out of your mouth: for the LORD [is] a God of knowledge, and by him actions are weighed.
And it shall come to pass, when many evils and troubles are befallen them, that this song shall testify against them as a witness; for it shall not be forgotten out of the mouths of their seed: for I know their imagination which they go about, even now, before I have brought them into the land which I sware.
For the LORD thy God hath blessed thee in all the works of thy hand: he knoweth thy walking through this great wilderness: these forty years the LORD thy God [hath been] with thee; thou hast lacked nothing.
And she called the name of the LORD that spake unto her, Thou God seest me: for she said, Have I also here looked after him that seeth me?
Surely thou wilt slay the wicked, O God: depart from me therefore, ye bloody men.
Whither shall I go from thy spirit? or whither shall I flee from thy presence?
[Such] knowledge [is] too wonderful for me; it is high, I cannot [attain] unto it.
Thou hast beset me behind and before, and laid thine hand upon me.
For [there is] not a word in my tongue, [but], lo, O LORD, thou knowest it altogether.
Thou compassest my path and my lying down, and art acquainted [with] all my ways.
Thou knowest my downsitting and mine uprising, thou understandest my thought afar off.
To him that by wisdom made the heavens: for his mercy [endureth] for ever.
Behold, he that keepeth Israel shall neither slumber nor sleep.
If I ascend up into heaven, thou [art] there: if I make my bed in hell, behold, thou [art there].
[If] I take the wings of the morning, [and] dwell in the uttermost parts of the sea;
[If] I should count them, they are more in number than the sand: when I awake, I am still with thee.
How precious also are thy thoughts unto me, O God! how great is the sum of them!
Thine eyes did see my substance, yet being unperfect; and in thy book all [my members] were written, [which] in continuance were fashioned, when [as yet there was] none of them.
My substance was not hid from thee, when I was made in secret, [and] curiously wrought in the lowest parts of the earth.
I will praise thee; for I am fearfully [and] wonderfully made: marvellous [are] thy works; and [that] my soul knoweth right well.
For thou hast possessed my reins: thou hast covered me in my mother's womb.
Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light [are] both alike [to thee].
If I say, Surely the darkness shall cover me; even the night shall be light about me.
Even there shall thy hand lead me, and thy right hand shall hold me.
He will not suffer thy foot to be moved: he that keepeth thee will not slumber.
I have kept thy precepts and thy testimonies: for all my ways [are] before thee.
Lord, all my desire [is] before thee; and my groaning is not hid from thee.
The LORD knoweth the days of the upright: and their inheritance shall be for ever.
He fashioneth their hearts alike; he considereth all their works.
From the place of his habitation he looketh upon all the inhabitants of the earth.
The LORD looketh from heaven; he beholdeth all the sons of men.
The LORD [is] in his holy temple, the LORD'S throne [is] in heaven: his eyes behold, his eyelids try, the children of men.
He hath said in his heart, God hath forgotten: he hideth his face; he will never see [it].
Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and reins.
For the LORD knoweth the way of the righteous: but the way of the ungodly shall perish.
Shall not God search this out? for he knoweth the secrets of the heart.
He ruleth by his power for ever; his eyes behold the nations: let not the rebellious exalt themselves. Selah.
O LORD, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches.
For he knoweth our frame; he remembereth that we [are] dust.
The LORD knoweth the thoughts of man, that they [are] vanity.
He that chastiseth the heathen, shall not he correct? he that teacheth man knowledge, [shall not he know]?
He that planted the ear, shall he not hear? he that formed the eye, shall he not see?
Yet they say, The LORD shall not see, neither shall the God of Jacob regard [it].
O LORD, how great are thy works! [and] thy thoughts are very deep.
And they say, How doth God know? and is there knowledge in the most High?
Thou hast known my reproach, and my shame, and my dishonour: mine adversaries [are] all before thee.
I know that thou canst do every [thing], and [that] no thought can be withholden from thee.
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).