The blessing of the LORD, it maketh rich, and he addeth no sorrow with it.
You only have I known of all the families of the earth: therefore I will punish you for all your iniquities.
For I will cleanse their blood [that] I have not cleansed: for the LORD dwelleth in Zion.
But Judah shall dwell for ever, and Jerusalem from generation to generation.
So shall ye know that I [am] the LORD your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more.
The LORD also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the LORD [will be] the hope of his people, and the strength of the children of Israel.
And ye shall know that I [am] in the midst of Israel, and [that] I [am] the LORD your God, and none else: and my people shall never be ashamed.
And ye shall eat in plenty, and be satisfied, and praise the name of the LORD your God, that hath dealt wondrously with you: and my people shall never be ashamed.
I will heal their backsliding, I will love them freely: for mine anger is turned away from him.
The LORD hath taken away thy judgments, he hath cast out thine enemy: the king of Israel, [even] the LORD, [is] in the midst of thee: thou shalt not see evil any more.
The LORD thy God in the midst of thee [is] mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing.
And Jesus increased in wisdom and stature, and in favour with God and man.
And all they that heard [them] laid [them] up in their hearts, saying, What manner of child shall this be! And the hand of the Lord was with him.
And the angel said unto her, Fear not, Mary: for thou hast found favour with God.
And the angel came in unto her, and said, Hail, [thou that art] highly favoured, the Lord [is] with thee: blessed [art] thou among women.
And the LORD their God shall save them in that day as the flock of his people: for they [shall be as] the stones of a crown, lifted up as an ensign upon his land.
Thus saith the LORD; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the LORD of hosts the holy mountain.
For I, saith the LORD, will be unto her a wall of fire round about, and will be the glory in the midst of her.
Then spake Haggai the LORD'S messenger in the LORD'S message unto the people, saying, I [am] with you, saith the LORD.
[It was] round about eighteen thousand [measures]: and the name of the city from [that] day [shall be], The LORD [is] there.
Neither will I hide my face any more from them: for I have poured out my spirit upon the house of Israel, saith the Lord GOD.
Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days, in the day that the LORD bindeth up the breach of his people, and healeth the stroke of their wound.
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,
When a man's ways please the LORD, he maketh even his enemies to be at peace with him.
Fools make a mock at sin: but among the righteous [there is] favour.
A good [man] obtaineth favour of the LORD: but a man of wicked devices will he condemn.
He that diligently seeketh good procureth favour: but he that seeketh mischief, it shall come unto him.
They that are of a froward heart [are] abomination to the LORD: but [such as are] upright in [their] way [are] his delight.
The fear of the wicked, it shall come upon him: but the desire of the righteous shall be granted.
Thine eyes shall see the king in his beauty: they shall behold the land that is very far off.
For the LORD [is] our judge, the LORD [is] our lawgiver, the LORD [is] our king; he will save us.
My tabernacle also shall be with them: yea, I will be their God, and they shall be my people.
The LORD [is] my portion, saith my soul; therefore will I hope in him.
And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I [am] with thee to save thee and to deliver thee, saith the LORD.
And the sons of strangers shall build up thy walls, and their kings shall minister unto thee: for in my wrath I smote thee, but in my favour have I had mercy on thee.
In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the LORD thy Redeemer.
This people have I formed for myself; they shall shew forth my praise.
Fear not: for I [am] with thee: I will bring thy seed from the east, and gather thee from the west;
Fear thou not; for I [am] with thee: be not dismayed; for I [am] thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness.
And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;
[Even] the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.
Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.
Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,
Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.
By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.
In whom we have boldness and access with confidence by the faith of him.
In whom ye also are builded together for an habitation of God through the Spirit.
Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;
For through him we both have access by one Spirit unto the Father.
By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.
1 Peter 2:9
But ye [are] a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:
And he saith unto me, Write, Blessed [are] they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God.
Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.
And hath made us kings and priests unto God and his Father; to him [be] glory and dominion for ever and ever. Amen.
And from Jesus Christ, [who is] the faithful witness, [and] the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,
1 John 4:18
There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.
1 John 4:17
Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world.
1 John 3:19
And hereby we know that we are of the truth, and shall assure our hearts before him.
1 John 1:3
That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship [is] with the Father, and with his Son Jesus Christ.
And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:
For he is our peace, who hath made both one, and hath broken down the middle wall of partition [between us];
But in every nation he that feareth him, and worketh righteousness, is accepted with him.
And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all.
Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.
Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.
He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.
At that day ye shall know that I [am] in my Father, and ye in me, and I in you.
Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also.
I will not leave you comfortless: I will come to you.
But he [is] a Jew, which is one inwardly; and circumcision [is that] of the heart, in the spirit, [and] not in the letter; whose praise [is] not of men, but of God.
1 Corinthians 1:9
God [is] faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.
But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.
To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.
And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.
2 Corinthians 10:18
For not he that commendeth himself is approved, but whom the Lord commendeth.
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.
1 Corinthians 3:22
Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours;
And I heard a great voice out of heaven saying, Behold, the tabernacle of God [is] with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, [and be] their God.
Blessings [are] upon the head of the just: but violence covereth the mouth of the wicked.
But Noah found grace in the eyes of the LORD.
And the LORD, he [it is] that doth go before thee; he will be with thee, he will not fail thee, neither forsake thee: fear not, neither be dismayed.
Be strong and of a good courage, fear not, nor be afraid of them: for the LORD thy God, he [it is] that doth go with thee; he will not fail thee, nor forsake thee.
For what nation [is there so] great, who [hath] God [so] nigh unto them, as the LORD our God [is] in all [things that] we call upon him [for]?
And when Balaam saw that it pleased the LORD to bless Israel, he went not, as at other times, to seek for enchantments, but he set his face toward the wilderness.
He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: the LORD his God [is] with him, and the shout of a king [is] among them.
Behold, I have received [commandment] to bless: and he hath blessed; and I cannot reverse it.
And God said unto Balaam, Thou shalt not go with them; thou shalt not curse the people: for they [are] blessed.
And they will tell [it] to the inhabitants of this land: [for] they have heard that thou LORD [art] among this people, that thou LORD art seen face to face, and [that] thy cloud standeth over them, and [that] thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night.
And of Naphtali he said, O Naphtali, satisfied with favour, and full with the blessing of the LORD: possess thou the west and the south.
There shall not any man be able to stand before thee all the days of thy life: as I was with Moses, [so] I will be with thee: I will not fail thee, nor forsake thee.
When his candle shined upon my head, [and when] by his light I walked [through] darkness;
Thou shalt make thy prayer unto him, and he shall hear thee, and thou shalt pay thy vows.
Thou hast granted me life and favour, and thy visitation hath preserved my spirit.
2 Chronicles 15:2
And he went out to meet Asa, and said unto him, Hear ye me, Asa, and all Judah and Benjamin; The LORD [is] with you, while ye be with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you.
1 Kings 6:13
And I will dwell among the children of Israel, and will not forsake my people Israel.
2 Samuel 22:20
He brought me forth also into a large place: he delivered me, because he delighted in me.
1 Samuel 2:26
And the child Samuel grew on, and was in favour both with the LORD, and also with men.
Have not I commanded thee? Be strong and of a good courage; be not afraid, neither be thou dismayed: for the LORD thy God [is] with thee whithersoever thou goest.
And they shall put my name upon the children of Israel; and I will bless them.
Both male and female shall ye put out, without the camp shall ye put them; that they defile not their camps, in the midst whereof I dwell.
And he said, Certainly I will be with thee; and this [shall be] a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.
I will go down with thee into Egypt; and I will also surely bring thee up [again]: and Joseph shall put his hand upon thine eyes.
And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed.
And he said, Oh let not the Lord be angry, and I will speak yet but this once: Peradventure ten shall be found there. And he said, I will not destroy [it] for ten's sake.
And he said [unto him], Oh let not the Lord be angry, and I will speak: Peradventure there shall thirty be found there. And he said, I will not do [it], if I find thirty there.
Peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for [lack of] five? And he said, If I find there forty and five, I will not destroy [it].
And the LORD said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes.
These [are] the generations of Noah: Noah was a just man [and] perfect in his generations, [and] Noah walked with God.
And the people stood afar off, and Moses drew near unto the thick darkness where God [was].
An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep, and thine oxen: in all places where I record my name I will come unto thee, and I will bless thee.
And I will walk among you, and will be your God, and ye shall be my people.
And I will set my tabernacle among you: and my soul shall not abhor you.
And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen.
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 the LORD said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name.
And Moses said unto the LORD, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight.
And the LORD spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle.
And Moses alone shall come near the LORD: but they shall not come nigh; neither shall the people go up with him.
As I was in the days of my youth, when the secret of God [was] upon my tabernacle;
When the Almighty [was] yet with me, [when] my children [were] about me;
The LORD hath been mindful of us: he will bless [us]; he will bless the house of Israel; he will bless the house of Aaron.
He hath dispersed, he hath given to the poor; his righteousness endureth for ever; his horn shall be exalted with honour.
Thou shalt arise, [and] have mercy upon Zion: for the time to favour her, yea, the set time, is come.
In the multitude of my thoughts within me thy comforts delight my soul.
But my horn shalt thou exalt like [the horn of] an unicorn: I shall be anointed with fresh oil.
For thou [art] the glory of their strength: and in thy favour our horn shall be exalted.
For the LORD God [is] a sun and shield: the LORD will give grace and glory: no good [thing] will he withhold from them that walk uprightly.
All the horns of the wicked also will I cut off; [but] the horns of the righteous shall be exalted.
He will bless them that fear the LORD, [both] small and great.
Ye [are] blessed of the LORD which made heaven and earth.
The wise shall inherit glory: but shame shall be the promotion of fools.
For the froward [is] abomination to the LORD: but his secret [is] with the righteous.
Then shalt thou walk in thy way safely, and thy foot shall not stumble.
So shalt thou find favour and good understanding in the sight of God and man.
For the LORD taketh pleasure in his people: he will beautify the meek with salvation.
The LORD taketh pleasure in them that fear him, in those that hope in his mercy.
This [is] my rest for ever: here will I dwell; for I have desired it.
For the LORD hath chosen Zion; he hath desired [it] for his habitation.
Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, [for] the rebellious also, that the LORD God might dwell [among them].
Why leap ye, ye high hills? [this is] the hill [which] God desireth to dwell in; yea, the LORD will dwell [in it] for ever.
He shall receive the blessing from the LORD, and righteousness from the God of his salvation.
He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.
With the pure thou wilt shew thyself pure; and with the froward thou wilt shew thyself froward.
With the merciful thou wilt shew thyself merciful; with an upright man thou wilt shew thyself upright;
He brought me forth also into a large place; he delivered me, because he delighted in me.
For the righteous LORD loveth righteousness; his countenance doth behold the upright.
For thou, LORD, wilt bless the righteous; with favour wilt thou compass him as [with] a shield.
Salvation [belongeth] unto the LORD: thy blessing [is] upon thy people. Selah.
The secret of the LORD [is] with them that fear him; and he will shew them his covenant.
LORD, by thy favour thou hast made my mountain to stand strong: thou didst hide thy face, [and] I was troubled.
So that a man shall say, Verily [there is] a reward for the righteous: verily he is a God that judgeth in the earth.
The LORD of hosts [is] with us; the God of Jacob [is] our refuge. Selah.
For they got not the land in possession by their own sword, neither did their own arm save them: but thy right hand, and thine arm, and the light of thy countenance, because thou hadst a favour unto them.
And as for me, thou upholdest me in mine integrity, and settest me before thy face for ever.
By this I know that thou favourest me, because mine enemy doth not triumph over me.
The steps of a [good] man are ordered by the LORD: and he delighteth in his way.
The LORD knoweth the days of the upright: and their inheritance shall be for ever.
For with thee [is] the fountain of life: in thy light shall we see light.
For whoso findeth me findeth life, and shall obtain favour of the LORD.
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).