Asa, afflicted with some bodily malady, "sought not to the Lord
but to the physicians" (2 Chr. 16:12). The "physicians" were
those who "practised heathen arts of magic, disavowing
recognized methods of cure, and dissociating the healing art
from dependence on the God of Israel. The sin of Asa was not,
therefore, in seeking medical advice, as we understand the
phrase, but in forgetting Jehovah."
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.