And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw [it], they removed, and stood afar off.
As the appearance of the bow that is in the cloud in the day of rain, so [was] the appearance of the brightness round about. This [was] the appearance of the likeness of the glory of the LORD. And when I saw [it], I fell upon my face, and I heard a voice of one that spake.
Thy people also [shall be] all righteous: they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified.
Thy sun shall no more go down; neither shall thy moon withdraw itself: for the LORD shall be thine everlasting light, and the days of thy mourning shall be ended.
The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the LORD shall be unto thee an everlasting light, and thy God thy glory.
The multitude of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come: they shall bring gold and incense; and they shall shew forth the praises of the LORD.
For, behold, the darkness shall cover the earth, and gross darkness the people: but the LORD shall arise upon thee, and his glory shall be seen upon thee.
Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee.
For thus saith the high and lofty One that inhabiteth eternity, whose name [is] Holy; I dwell in the high and holy [place], with him also [that is] of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.
For [as] the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.
The LORD hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God.
To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified.
Thou shalt also be a crown of glory in the hand of the LORD, and a royal diadem in the hand of thy God.
That led [them] by the right hand of Moses with his glorious arm, dividing the water before them, to make himself an everlasting name?
And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about.
And above the firmament that [was] over their heads [was] the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne [was] the likeness as the appearance of a man above upon it.
And it shall be to me a name of joy, a praise and an honour before all the nations of the earth, which shall hear all the good that I do unto them: and they shall fear and tremble for all the goodness and for all the prosperity that I procure unto it.
A glorious high throne from the beginning [is] the place of our sanctuary.
For as the girdle cleaveth to the loins of a man, so have I caused to cleave unto me the whole house of Israel and the whole house of Judah, saith the LORD; that they might be unto me for a people, and for a name, and for a praise, and for a glory: but they would not hear.
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.
For all those [things] hath mine hand made, and all those [things] have been, saith the LORD: but to this [man] will I look, [even] to [him that is] poor and of a contrite spirit, and trembleth at my word.
Thus saith the LORD, The heaven [is] my throne, and the earth [is] my footstool: where [is] the house that ye build unto me? and where [is] the place of my rest?
As a beast goeth down into the valley, the Spirit of the LORD caused him to rest: so didst thou lead thy people, to make thyself a glorious name.
And I will feed them that oppress thee with their own flesh; and they shall be drunken with their own blood, as with sweet wine: and all flesh shall know that I the LORD [am] thy Saviour and thy Redeemer, the mighty One of Jacob.
And said unto me, Thou [art] my servant, O Israel, in whom I will be glorified.
Thou hast increased the nation, O LORD, thou hast increased the nation: thou art glorified: thou hadst removed [it] far [unto] all the ends of the earth.
Then the moon shall be confounded, and the sun ashamed, when the LORD of hosts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously.
Cry out and shout, thou inhabitant of Zion: for great [is] the Holy One of Israel in the midst of thee.
Then said I, Woe [is] me! for I am undone; because I [am] a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts.
And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.
And one cried unto another, and said, Holy, holy, holy, [is] the LORD of hosts: the whole earth [is] full of his glory.
Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly.
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple.
Enter into the rock, and hide thee in the dust, for fear of the LORD, and for the glory of his majesty.
In that day shall the LORD of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people,
But when he seeth his children, the work of mine hands, in the midst of him, they shall sanctify my name, and sanctify the Holy One of Jacob, and shall fear the God of Israel.
And the LORD shall cause his glorious voice to be heard, and shall shew the lighting down of his arm, with the indignation of [his] anger, and [with] the flame of a devouring fire, [with] scattering, and tempest, and hailstones.
For mine own sake, [even] for mine own sake, will I do [it]: for how should [my name] be polluted? and I will not give my glory unto another.
For my name's sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off.
Sing, O ye heavens; for the LORD hath done [it]: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree therein: for the LORD hath redeemed Jacob, and glorified himself in Israel.
This people have I formed for myself; they shall shew forth my praise.
[Even] every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him.
And the glory of the LORD shall be revealed, and all flesh shall see [it] together: for the mouth of the LORD hath spoken [it].
It shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the LORD, [and] the excellency of our God.
Now will I rise, saith the LORD; now will I be exalted; now will I lift up myself.
The LORD is exalted; for he dwelleth on high: he hath filled Zion with judgment and righteousness.
Therefore saith the Lord, the LORD of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies:
Then the spirit took me up, and I heard behind me a voice of a great rushing, [saying], Blessed [be] the glory of the LORD from his place.
And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb [is] the light thereof.
And [that] every tongue should confess that Jesus Christ [is] Lord, to the glory of God the Father.
Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.
Unto him [be] glory in the church by Christ Jesus throughout all ages, world without end. Amen.
That in the ages to come he might shew the exceeding riches of his grace in [his] kindness toward us through Christ Jesus.
Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.
That we should be to the praise of his glory, who first trusted in Christ.
To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.
2 Corinthians 4:15
For all things [are] for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God.
2 Corinthians 1:20
For all the promises of God in him [are] yea, and in him Amen, unto the glory of God by us.
But my God shall supply all your need according to his riches in glory by Christ Jesus.
1 Timothy 6:15
Which in his times he shall shew, [who is] the blessed and only Potentate, the King of kings, and Lord of lords;
1 Timothy 6:16
Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom [be] honour and power everlasting. Amen.
Having the glory of God: and her light [was] like unto a stone most precious, even like a jasper stone, clear as crystal;
And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God,
And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.
Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created.
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.
And so terrible was the sight, [that] Moses said, I exceedingly fear and quake:)
(For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart:
And the sound of a trumpet, and the voice of words; which [voice] they that heard intreated that the word should not be spoken to them any more:
For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest,
For of him, and through him, and to him, [are] all things: to whom [be] glory for ever. Amen.
And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.
Before him went the pestilence, and burning coals went forth at his feet.
And [his] brightness was as the light; he had horns [coming] out of his hand: and there [was] the hiding of his power.
So the spirit took me up, and brought me into the inner court; and, behold, the glory of the LORD filled the house.
And the glory of the LORD came into the house by the way of the gate whose prospect [is] toward the east.
And I will sanctify my great name, which was profaned among the heathen, which ye have profaned in the midst of them; and the heathen shall know that I [am] the LORD, saith the Lord GOD, when I shall be sanctified in you before their eyes.
Therefore say unto the house of Israel, Thus saith the Lord GOD; I do not [this] for your sakes, O house of Israel, but for mine holy name's sake, which ye have profaned among the heathen, whither ye went.
And ye shall know that I [am] the LORD, when I have wrought with you for my name's sake, not according to your wicked ways, nor according to your corrupt doings, O ye house of Israel, saith the Lord GOD.
But I wrought for my name's sake, that it should not be polluted before the heathen, in whose sight I brought them out.
And, behold, the glory of the God of Israel [was] there, according to the vision that I saw in the plain.
He stood, and measured the earth: he beheld, and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow: his ways [are] everlasting.
After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.
And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.
But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,
And all mine are thine, and thine are mine; and I am glorified in them.
These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:
And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.
If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him.
Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him.
Father, glorify thy name. Then came there a voice from heaven, [saying], I have both glorified [it], and will glorify [it] again.
And I seek not mine own glory: there is one that seeketh and judgeth.
Glory to God in the highest, and on earth peace, good will toward men.
Then I arose, and went forth into the plain: and, behold, the glory of the LORD stood there, as the glory which I saw by the river of Chebar: and I fell on my face.
If thou be righteous, what givest thou him? or what receiveth he of thine hand?
And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand [went] a fiery law for them.
If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and fearful name, THE LORD THY GOD;
For the LORD your God [is] God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward:
Thou shalt not be affrighted at them: for the LORD thy God [is] among you, a mighty God and terrible.
Now therefore why should we die? for this great fire will consume us: if we hear the voice of the LORD our God any more, then we shall die.
And ye said, Behold, the LORD our God hath shewed us his glory and his greatness, and we have heard his voice out of the midst of the fire: we have seen this day that God doth talk with man, and he liveth.
(I stood between the LORD and you at that time, to shew you the word of the LORD: for ye were afraid by reason of the fire, and went not up into the mount;) saying,
Out of heaven he made thee to hear his voice, that he might instruct thee: and upon earth he shewed thee his great fire; and thou heardest his words out of the midst of the fire.
Did [ever] people hear the voice of God speaking out of the midst of the fire, as thou hast heard, and live?
[There is] none like unto the God of Jeshurun, [who] rideth upon the heaven in thy help, and in his excellency on the sky.
1 Kings 19:12
And after the earthquake a fire; [but] the LORD [was] not in the fire: and after the fire a still small voice.
If thou sinnest, what doest thou against him? or [if] thy transgressions be multiplied, what doest thou unto him?
Look unto the heavens, and see; and behold the clouds [which] are higher than thou.
Is there any number of his armies? and upon whom doth not his light arise?
[Is] not God in the height of heaven? and behold the height of the stars, how high they are!
Shall not his excellency make you afraid? and his dread fall upon you?
Neither is there any daysman betwixt us, [that] might lay his hand upon us both.
For [he is] not a man, as I [am, that] I should answer him, [and] we should come together in judgment.
1 Chronicles 16:25
For great [is] the LORD, and greatly to be praised: he also [is] to be feared above all gods.
1 Chronicles 16:24
Declare his glory among the heathen; his marvellous works among all nations.
And the LORD spake unto you out of the midst of the fire: ye heard the voice of the words, but saw no similitude; only [ye heard] a voice.
And ye came near and stood under the mountain; and the mountain burned with fire unto the midst of heaven, with darkness, clouds, and thick darkness.
And he said, Thou canst not see my face: for there shall no man see me, and live.
And he said, I will make all my goodness pass before thee, and I will proclaim the name of the LORD before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy.
And he said, I beseech thee, shew me thy glory.
And the sight of the glory of the LORD [was] like devouring fire on the top of the mount in the eyes of the children of Israel.
And they saw the God of Israel: and [there was] under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in [his] clearness.
And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die.
And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice.
And mount Sinai was altogether on a smoke, because the LORD descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.
And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that [was] in the camp trembled.
And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by:
And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen.
And the LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD.
And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the LORD filled the tabernacle.
Then a cloud covered the tent of the congregation, and the glory of the LORD filled the tabernacle.
And the children of Israel saw the face of Moses, that the skin of Moses' face shone: and Moses put the vail upon his face again, until he went in to speak with him.
But when Moses went in before the LORD to speak with him, he took the vail off, until he came out. And he came out, and spake unto the children of Israel [that] which he was commanded.
And [till] Moses had done speaking with them, he put a vail on his face.
And afterward all the children of Israel came nigh: and he gave them in commandment all that the LORD had spoken with him in mount Sinai.
And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him: and Moses talked with them.
And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him.
And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses' hand, when he came down from the mount, that Moses wist not that the skin of his face shone while he talked with him.
And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush [was] not consumed.
After it a voice roareth: he thundereth with the voice of his excellency; and he will not stay them when his voice is heard.
To make known to the sons of men his mighty acts, and the glorious majesty of his kingdom.
Give unto the LORD, O ye kindreds of the people, give unto the LORD glory and strength.
Honour and majesty [are] before him: strength and beauty [are] in his sanctuary.
For the LORD [is] great, and greatly to be praised: he [is] to be feared above all gods.
Declare his glory among the heathen, his wonders among all people.
Thou [art] more glorious [and] excellent than the mountains of prey.
And blessed [be] his glorious name for ever: and let the whole earth be filled [with] his glory; Amen, and Amen.
Blessed [be] the LORD God, the God of Israel, who only doeth wondrous things.
They have seen thy goings, O God; [even] the goings of my God, my King, in the sanctuary.
Be thou exalted, O God, above the heavens: [let] thy glory [be] above all the earth.
Clouds and darkness [are] round about him: righteousness and judgment [are] the habitation of his throne.
A fire goeth before him, and burneth up his enemies round about.
His lightnings enlightened the world: the earth saw, and trembled.
I will speak of the glorious honour of thy majesty, and of thy wondrous works.
The LORD [is] high above all nations, [and] his glory above the heavens.
Nevertheless he saved them for his name's sake, that he might make his mighty power to be known.
The glory of the LORD shall endure for ever: the LORD shall rejoice in his works.
When the people are gathered together, and the kingdoms, to serve the LORD.
When the LORD shall build up Zion, he shall appear in his glory.
For thou, LORD, [art] high above all the earth: thou art exalted far above all gods.
The heavens declare his righteousness, and all the people see his glory.
The hills melted like wax at the presence of the LORD, at the presence of the Lord of the whole earth.
Be thou exalted, O God, above the heavens; [let] thy glory [be] above all the earth.
Be still, and know that I [am] God: I will be exalted among the heathen, I will be exalted in the earth.
The LORD also thundered in the heavens, and the Highest gave his voice; hail [stones] and coals of fire.
At the brightness [that was] before him his thick clouds passed, hail [stones] and coals of fire.
He made darkness his secret place; his pavilion round about him [were] dark waters [and] thick clouds of the skies.
And he rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind.
He bowed the heavens also, and came down: and darkness [was] under his feet.
There went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it.
Then the earth shook and trembled; the foundations also of the hills moved and were shaken, because he was wroth.
O LORD our Lord, how excellent [is] thy name in all the earth!
Fair weather cometh out of the north: with God [is] terrible majesty.
Yea, he sent out his arrows, and scattered them; and he shot out lightnings, and discomfited them.
Then the channels of waters were seen, and the foundations of the world were discovered at thy rebuke, O LORD, at the blast of the breath of thy nostrils.
Psalms 19:1 The heavens declare the glory of God; and the firmament sheweth his handywork.
The voice of the LORD [is] powerful; the voice of the LORD [is] full of majesty.
The voice of the LORD [is] upon the waters: the God of glory thundereth: the LORD [is] upon many waters.
Give unto the LORD the glory due unto his name; worship the LORD in the beauty of holiness.
Who is this King of glory? The LORD of hosts, he [is] the King of glory. Selah.
Lift up your heads, O ye gates; even lift [them] up, ye everlasting doors; and the King of glory shall come in.
Who [is] this King of glory? The LORD strong and mighty, the LORD mighty in battle.
Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun,
[There is] no speech nor language, [where] their voice is not heard.
Day unto day uttereth speech, and night unto night sheweth knowledge.
God thundereth marvellously with his voice; great things doeth he, which we cannot comprehend.
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).