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Dictionaries :: God

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Easton's Bible Dictionary

God:

(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew 'El, from a word meaning to be strong; (2) of 'Eloah, plural 'Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by "LORD," printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Psa 14:1).

The arguments generally adduced by theologians in proof of the being of God are:

(1.) The a priori argument, which is the testimony afforded by reason.

(2.) The a posteriori argument, by which we proceed logically from the facts of experience to causes. These arguments are,

(a) The cosmological, by which it is proved that there must be a First Cause of all things, for every effect must have a cause.

(b) The teleological, or the argument from design. We see everywhere the operations of an intelligent Cause in nature.

(c) The moral argument, called also the anthropological argument, based on the moral consciousness and the history of mankind, which exhibits a moral order and purpose which can only be explained on the supposition of the existence of God. Conscience and human history testify that "verily there is a God that judgeth in the earth."

The attributes of God are set forth in order by Moses in Ex. 34:6,7. (see also Deu 6:4; 10:17; Num 16:22; Exd 15:11; 33:19; Isa 44:6; Hab 3:6; Psa 102:26; Job 34:12.) They are also systematically classified in Rev 5:12 and and Rev 7:12.

God's attributes are spoken of by some as absolute, i.e., such as belong to his essence as Jehovah, Jah, etc.; and relative, i.e., such as are ascribed to him with relation to his creatures. Others distinguish them into communicable, i.e., those which can be imparted in degree to his creatures: goodness, holiness, wisdom, etc.; and incommunicable, which cannot be so imparted: independence, immutability, immensity, and eternity. They are by some also divided into natural attributes, eternity, immensity, etc.; and moral, holiness, goodness, etc.

Torrey's New Topical Textbook

God: Is a Spirit

Jhn 4:24; 2Cr 3:17

God: Is Declared to Be

Light

Isa 60:19; Jam 1:17; 1Jo 1:5

Love

1Jo 4:8,16

Invisible

Job 23:8,9; Jhn 1:18; 5:37; Col 1:15; 1Ti 1:17

Unsearchable

Job 11:7; 37:23; Psa 145:3; Isa 40:28; Rom 11:33

Incorruptible

Rom 1:23

Eternal

Deu 33:27; Psa 90:2; Rev 4:8-10

Immortal

1Ti 1:17; 6:16

Omnipotent

Gen 17:1; Exd 6:3

Omniscient

Psa 139:1-6; Pro 5:21

Omnipresent

Psa 139:7; Jer 23:23

Immutable

Psa 102:26,27; Jam 1:17

Only-wise

Rom 16:27; 1Ti 1:17

Glorious

Exd 15:11; Psa 145:5

Most High

Psa 83:18; Act 7:48

Perfect

Mat 5:48

Holy

Psa 99:9; Isa 5:16

Just

Deu 32:4; Isa 45:21

True

Jer 10:10; Jhn 17:3

Upright

Psa 25:8; 92:15

Righteous

Ezr 9:15; Psa 145:17

Good

Psa 25:8; 119:68

Great

2Ch 2:5; Psa 86:10

Gracious

Exd 34:6; Psa 116:5

Faithful

1Cr 10:13; 1Pe 4:19

Merciful

Exd 34:6,7; Psa 86:5

Long-suffering

Num 14:18; Mic 7:1

Jealous

Jos 24:19; Nah 1:2

Compassionate

2Ki 13:23

A consuming fire

Hbr 12:29

God: None beside Him

Deu 4:35; Isa 44:6

God: None before Him

Isa 43:10

God: None like to Him

Exd 9:14; Deu 33:26; 2Sa 7:22; Isa 46:5,9; Jer 10:6

God: None Good but He

Mat 19:17

God: Fills Heaven and Earth

1Ki 8:27; Jer 23:24

God: Should Be Worshipped in Spirit and in Truth

Jhn 4:24

Vine's Expository Dictionary of New Testament Words
1 Strong's Number: g2316 Greek: theos

God:

(A) in the polytheism of the Greeks, denoted "a god or deity," e.g., Act 14:11; 19:26; 28:6; 1Cr 8:5; Gal 4:8.

(B)

(a) Hence the word was appropriated by Jews and retained by Christians to denote "the one true God." In the Sept. theos translates (with few exceptions) the Hebrew words Elohim and Jehovah, the former indicating His power and preeminence, the latter His unoriginated, immutable, eternal and self-sustained existence.

In the NT, these and all the other Divine attributes are predicated of Him. To Him are ascribed, e.g., His unity, or monism, e.g., Mar 12:29; 1Ti 2:5; self-existence, Jhn 5:26; immutability, Jam 1:17; eternity, Rom 1:20; universality, Mat 10:29; Act 17:26-28; almighty power, Mat 19:26; infinite knowledge, Act 2:23; 15:18; Rom 11:33; creative power, Rom 11:36; 1Cr 8:6; Eph 3:9; Rev 4:11; 10:6; absolute holiness, 1Pe 1:15; 1Jo 1:5; righteousness, Jhn 17:25; faithfulness, 1Cr 1:9; 10:13; 1Th 5:24; 2Th 3:3; 1Jo 1:9; love, 1Jo 4:8, 16; mercy, Rom 9:15, 18; truthfulness, Tts 1:2; Hbr 6:18.
See GOOD, No. 1 (b).

(b) The Divine attributes are likewise indicated or definitely predicated of Christ, e.g., Mat 20:18, 19; Jhn 1:1-3; 1:18, RV, marg.; 5:22-29; 8:58; 14:6; 17:22-24; 20:28; Rom 1:4; 9:5; Phl 3:21; Col 1:15; 2:3; Tts 2:13, RV; Hbr 1:3; 13:8; 1Jo 5:20; Rev 22:12, 13.

(c) Also of the Holy Spirit, e.g., Mat 28:19; Luk 1:35; Jhn 14:16; 15:26; 16:7-14; Rom 8:9, 26; 1Cr 12:11; 2Cr 13:14.

(d) Theos is used

(1) with the definite article,

(2) without (i.e., as an anarthrous noun). "The English may or may not have need of the article in translation. But that point cuts no figure in the Greek idiom. Thus in Act 27:23 ('the God whose I am,' RV) the article points out the special God whose Paul is, and is to be preserved in English. In the very next verse (ho theos) we in English do not need the articles" (A. T. Robertson, Gram. of Greek, NT, p. 758).

As to this latter it is usual to employ the article with a proper name, when mentioned a second time. There are, of course, exceptions to this, as when the absence of the article serves to lay stress upon, or give precision to, the character or nature of what is expressed in the noun. A notable instance of this is in Jhn 1:1, "and the Word was God;" here a double stress is on theos, by the absence of the article and by the emphatic position. To translate it literally, "a god was the Word," is entirely misleading. Moreover, that "the Word" is the subject of the sentence, exemplifies the rule that the subject is to be determined by its having the article when the predicate is anarthrous (without the article). In Rom 7:22, in the phrase "the law of God," both nouns have the article; in ver. 25, neither has the article. This is in accordance with a general rule that if two nouns are united by the genitive case (the "of" case), either both have the article, or both are without. Here, in the first instance, both nouns, "God" and "the law" are definite, whereas in ver. 25 the word "God" is not simply titular; the absence of the article stresses His character as lawgiver.

Where two or more epithets are applied to the same person or thing, one article usually serves for both (the exceptions being when a second article lays stress upon different aspects of the same person or subject, e.g., Rev 1:17). In Tts 2:13 the RV correctly has "our great God and Savior Jesus Christ." Moulton (Prol., p.84) shows, from papyri writings of the early Christian era, that among Greek-speaking Christians this was "a current formula" as applied to Christ. So in 2Pe 1:1 (cp. 1:11; 3:18).

In the following titles God is described by certain of His attributes; the God of glory, Act 7:2; of peace, Rom 15:33; 16:20; Phl 4:9; 1Th 5:23; Hbr 13:20; of love and peace, 2Cr 13:11; of patience and comfort, Rom 15:5; of all comfort, 2Cr 1:3; of hope, Rom 15:13; of all grace, 1Pe 5:10. These describe Him, not as in distinction from other persons, but as the source of all these blessings; hence the employment of the definite article. In such phrases as "the God of a person," e.g., Mat 22:32, the expression marks the relationship in which the person stands to God and God to him.

(e) In the following the nominative case is used for the vocative, and always with the article; Mar 15:34; Luk 18:11, 13; Jhn 20:28; (Act 4:24 in some mss.); Hbr 1:8; 10:7.

(f) The phrase "the things of God" (translated literally or otherwise) stands for

(1) His interests, Mat 16:23; Mar 8:33;

(2) His counsels, 1Cr 2:11;

(3) things which are due to Him, Mat 22:21; Mar 12:17; Luk 20:25. The phrase "things pertaining to God," Rom 15:17; Hbr 2:17; 5:1, describes, in the Heb. passages, the sacrificial service of the priest; in the Rom. passage the Gospel ministry as an offering to God.

(C) The word is used of Divinely appointed judges in Israel, as representing God in His authority, Jhn 10:34, quoted from Psa 82:6, which indicates that God Himself sits in judgment on those whom He has appointed. The application of the term to the Devil, 2Cr 4:4, and the belly, Phl 3:19, virtually places these instances under (A).

Smith's Bible Dictionary

God:

(good.) Throughout the Hebrew Scriptures two chief names are used for the one true divine Being- ELOHIM, commonly translated God in our version, and JEHOVAH translated Lord. SEE [JEHOVAH]. Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength, as in EL‐SHADDAI, God Almighty, the name by which God was specially known to the patriarchs (Genesis 17:1; 28:3; Exodus 6:3). The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect, and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it referred to the trinity of persons in the Godhead hardly finds now a supporter among scholars. It is either what grammarians call the plural of majesty, or it denotes the fullness of divine strength, the sum of the powers displayed by God. Jehovah denotes specifically the one true God, whose people the Jews were, and who made them the guardians of his truth. The name is never applied to a false god, nor to any other being except one, the ANGEL‐JEHOVAH who is thereby marked as one with God, and who appears again in the New Covenant as "God manifested in the flesh." Thus much is clear; but all else is beset with difficulties. At a time too early to be traced, the Jews abstained from pronouncing the name, for fear of its irreverent use. The custom is said to have been founded on a strained interpretation of Leviticus 24:16 and the phrase there used, "THE NAME" (Shema) is substituted by the rabbis for the unutterable word. In reading the Scriptures they substituted for it the word ADONAI (Lord) from the translation of which by Kurios in the LXX., followed by the Vulgate, which uses Dominus, we have the LORD of our version. The substitution of the word Lord is most unhappy, for it in no way represents the meaning of the sacred name. The key to the meaning of the name is unquestionably given in God's revelation of himself to Moses by the phrase "I AM THAT I AM," (Exodus 3:14; 6:3). We must connect the name Jehovah with the Hebrew substantive verb to be, with the inference that it expresses the essential, eternal, unchangeable being of Jehovah. But more, it is not the expression only, or chiefly, of an absolute truth: it is a practical revelation of God, in his essential, unchangeable relation to this chosen people, the basis of his covenant.

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