Software Vault: The Gold Collection/Software Vault - The Gold Collection (American Databankers) (1993).ISO/cdr19/sco01.zip/SCOFIELD.001/V07950

Text File | 1992-09-08 | 30KB | 588 lines

07955
 [3] {words} [4] {life}

   Inspiration: Summary.  The testimony of the Bible to itself.

   (1) The writers affirm, where they speak of the subject at all, they
   speak by direct divine authority.  (2) They invariably testify that
   the \\words\\, and not the ideas merely, are inspired.  The most
   important passage is
 # 1Co 2:7-15

   which see.  (3) The whole attitude of Jesus Christ toward the Old
   Testament, as disclosed in His words, both before His death and after
   His resurrection, confirms its truth and divine origin, and He
   explicitly ascribes the Pentateuch to Moses.  (4) In promising
   subsequent revelations after the predicted advent of the Spirit
 # Joh 16:12-15
   our Lord prepared the way for the New Testament.  (5) The
   writers of the New Testament invariably treat the Old Testament as
   authoritative and inspired.
 » See Note "2Pe 1:19"
 » See Note "1Co 2:13"

 [4]

   Eternal life, Summary of the teaching:

   (1) The life is called "eternal" because it was from the eternity
   which is past unto the eternity which is to come--it is the life of
   God revealed in Jesus Christ, who is God
 # Joh 1:4 5:26 1Jo 1:1,2
   (2) This life of God, which was revealed in Christ, is imparted in a
   new birth by the Holy Spirit, acting upon the word of God, to every
   believer on the Lord Jesus Christ
 # Joh 3:3-15
   (3) The life thus imparted was from the beginning."  But the recipient
   is a "new creation"
 # 2Co 5:17 Ga 6:15
   (4) The life of God which is the believer is an unsevered part of the
   life which eternally was, and eternally is, in Christ Jesus--one life,
   in Him and in the believer--Vine and branches; Head and members
 # 1Co 6:17 Ga 2:20 Col 1:27 3:3,4 1Jo 5:11,12 Joh 15:1-5 1Co 12:12-14

                  The End of the Scofield Reference Notes (1917)
                  ----------------------------------------------
07957
  INDEX to the Introduction, Analyses, Notes, Definitions, Summaries and
        Subject References in the SCOFIELD REFERENCE BIBLE (1917)
                     is now located in TOPIC FILES
                            INDEX is TOPIC # 32650

 See Topic  32650
07958
 Scofield Reference Notes (1917 Edition)  A Panoramic View of the Bible
   (See also THE PENTATEUCH, Book Introduction, and Notes associated
   with Genesis 1:1)

   The Bible, incomparably the most widely circulated of books, at once pro-
 vokes and baffles study.  Even the non-believer in its authority rightly
 feels that it is unintelligent to remain in almost total ignorance of the
 most famous and ancient of books.  And yet most, even of sincere believers,
 soon retire from any serious effort to master the content of the sacred
 writings.  The reason is not far to seek.  It is found in the fact that no
 particular portion of Scripture is to be intelligently comprehended apart
 from some conception of its place in the whole.  For the Bible story and
 message is like a picture wrought out in mosaics: each book, chapter, verse,
 and even word forms a necessary part, and has its own appointed place.  It
 is, therefore, indispensable to any interesting and fruitful study of the
 Bible that a general knowledge of it be gained.
   First.  The Bible is one book.  Seven great marks attest this unity.  (1)
 From Genesis the Bible bears witness to \\one God\\.  Wherever he speaks or
 acts he is consistent with himself, and with the total revelation
 concerning him.  (2) The Bible forms one \\continuous story\\--the story of
 humanity in relation to God.  (3) The Bible hazards the most unlikely
 \\predictions\\ concerning the future, and, when the centuries have brought
 round the appointed time, records their fulfilment.  (4) The Bible is a
 \\progressive\\ unfolding of truth.  Nothing is told all at once, and once
 for all.  The law is, "first the blade, then the ear, after that the full
 corn."  Without the possibility of collusion, often with centuries between,
 one writer of Scripture takes up an earlier revelation, adds to it, lays
 down the pen, and in due time another man moved by the Holy Spirit, and
 another, and another, add new details till the whole is complete.  (5) From
 beginning to end the Bible testifies to \\one redemption\\.  (6) From
 beginning to end the Bible has \\one great theme\\--the person and work of
 the Christ.  (7) And, finally, these writers, some forty-four in number,
 writing through twenty centuries, have produced a \\perfect harmony\\ of
 doctrine in progressive unfolding.  This is, to every candid mind, the
 unanswerable proof of the divine inspiration of the Bible.
   Second.  \\The Bible is a book of books.\\  Sixty-six books make up the
 one Book.  Considered with reference to the unity of the one book the
 separate books may be regarded as chapters.  But that is but one side of
 the truth, for each of the sixty-six books is complete in itself, and has
 its own theme and analysis.  In the present edition of the Bible these are
 fully shown in the introductions and divisions.  It is therefore of the
 utmost moment that the books be studied in the light of their distinctive
 themes.  Genesis, for instance, is the book of beginnings--the seed-plot of
 the whole Bible.  Matthew is the book of the King, & etc.
   Third.  \\The books of the Bible fall into groups.\\  Speaking broadly
 there are five great divisions in the Scriptures, and these may be con-
 veniently fixed in the memory by five key-words, Christ being the one theme
 (Lu 24.25-27).
   PREPARATION                 MANIFESTATION             PROPAGATION
     The OT                      The Gospels              The Acts

         EXPLANATION                         CONSUMMATION
         The Epistles                        The Apocalypse

   In other words, the Old Testament is the \\preparation\\ for Christ; in
 the Gospels he is \\manifested\\ to the world; in the Acts he is preached
 and his Gospel is \\propagated\\ in the world; in the Epistles his Gospel
 is \\explained\\; and in the Revelation all the purposes of God in and
 through Christ are \\consummated.\\  And these groups of books in turn fall
 into groups.  This is especially true of the Old Testament, which is in
 four well defined groups.  Over these may be written as memory aids:

   REDEMPTION    ORGANIZATION    POETRY              SERMONS

   Genesis       Joshua          Job               Isaiah    Jonah
   Exodus        Judges          Psalms            Jeremiah  Micah
   Leviticus     Ruth            Proverbs          Ezekiel   Nahum
   Numbers       I,II Samuel     Ecclesiastes      Daniel    Habakkuk
   Deuteronomy   I,II Kings      Song of Solomon   Hosea     Zephaniah
                 I,II Chronicles Lamentations      Joel      Haggai
                 Ezra                              Amos      Zechariah
                 Nehemiah                          Obadiah   Malachi
                 Esther

   Again care should be taken not to overlook, in these general groupings,
 the distinctive messages of the several books composing them.  Thus, while
 \\redemption\\ is the \\general\\ theme of the Pentateuch, telling as it
 does the story of the redemption of Israel out of bondage and into "a good
 land and large," each of the five books has its own distinctive part in the
 whole.  Genesis is the book of beginnings, and explains the \\origin\\ of
 Israel.  Exodus tells the story of the \\deliverance\\ of Israel; Leviticus
 of the \\worship\\ of Israel as delivered people; Numbers the wanderings
 and failures of the delivered people, and Deuteronomy warns and instructs
 that people in view of their approaching entrance upon their inheritance.
   The Poetical books record the spiritual experiences of the redeemed
 people in the varied scenes and events through which the providence of God
 led them.  The prophets were inspired preachers, and the prophetical books
 consist of sermons with brief connecting and explanatory passages.  Two
 prophetical books, Ezekiel and Daniel, have a different character and are
 apocalyptic, largely.
   Fourth.  \\The Bible tells the Human Story.\\  Beginning, logically, with
 the creation of the earth and man, the story of the race sprung from the
 first human pair continues through the first eleven chapters of Genesis.
 With the twelfth chapter begins the history of Abraham and of the nation of
 which Abraham was the ancestor.  It is that nation, Israel, with which the
 Bible narrative is thereafter chiefly concerned from the eleventh chapter
 of Genesis to the second chapter of the Acts of the Apostles.  The Gentiles
 are mentioned, but only in connection with Israel.  But it is made
 increasingly clear that Israel so fills the scene only because entrusted
 with the accomplishment of great world-wide purposes (Deut 7.7).
   The appointed mission of Israel was, (1) to be a witness to the unity of
 God in the midst of idolatry (Deut 6.5 Is 43.10); (2) to illustrate to the
 nations the greater blessedness of serving the one true God (Deut.
 33.26-29 1Ch 17.20,21 Ps 102.15); (3) to receive and preserve the Divine
 revelation (Ro 3.1,2); and (4) to produce the Messiah, earth's Saviour and
 Lord (Ro 9.4).  The prophets foretell a glorious future for Israel under the
 reign of Christ.
   The biblical story of Israel, past, present, and future, falls into seven
 distinct periods: (1) From the call of Abram (Gen 12) to the Exodus (Ex.
 1-20); (2) From the Exodus to the death of Joshua (Ex 21 to Josh 24); (3)
 from the death of Joshua to the establishment of the Hebrew monarchy under
 Saul; (4) the period of the kings from Saul to the Captivities; (5) the
 period of the Captivities; (6) the restored commonwealth from the end of
 the Babylonian captivity of Judah, to the destruction of Jerusalem, A.D.
 70; (7) the present dispersion.
   The Gospels record the appearance in human history and within the Hebrew
 nation of the promised Messiah, Jesus Christ, and tell the wonderful story
 of his manifestation to Israel, his rejection by that people, his
 crucifixion, resurrection, and ascension.
   The Acts of the Apostles record the descent of the Holy Spirit, and the
 beginning of a new thing in human history, the Church.  The division of the
 race now becomes threefold--the Jew, the Gentile, and the Church of God.
 Just as Israel is in the foreground from the call of Abram to the
 resurrection of Christ, so now the Church fills the scene from the second
 chapter of the Acts to the fourth chapter of the Revelation.  The remaining
 chapters of that book complete the story of humanity and the final triumph
 of Christ.
   Fifth.  \\The Central Theme of the Bible is Christ.\\  It is this mani-
 festation of Jesus Christ, his Person as "God manifest in the flesh"  (1Ti
 3.16), his sacrificial death, and his resurrection, which constitute the
 Gospel.  Unto this all preceding Scripture leads, from this all following
 Scripture proceeds.  The Gospel is preached in the Acts and explained in
 the Epistles.  Christ, Son of God, Son of man, Son of Abraham, Son of
 David, thus binds the many books into one Book.  Seed of the woman (Ge
 3.15) he is the ultimate destroyer of Satan and his works; Seed of Abraham
 he is the world blesser; Seed of David he is Israel's King.  "Desire of all
 Nations."  Exalted to the right hand of God he is "head over all to the
 Church, which is his body," while to Israel and the nations the promise of
 his return forms the one and only rational expectation that humanity will
 yet fulfil itself.  Meanwhile the Church looks momentarily for the
 fulfilment of his special promise: "I will come again and receive you unto
 myself" (Jno 14.1-3).  To him the Holy Spirit throughout this Gospel age
 bears testimony.  The last book of all, the Consummation book, is "The
 Revelation of Jesus Christ" (Re 1.1).

   Scofield Reference Notes (THE PENTATEUCH)

   The five books ascribed to Moses have a peculiar place in the structure of
 the Bible, and an order which is undeniably the order of the experience of
 the people of God in all ages.  Genesis is the book of origins--of the
 beginning of life, and of ruin through sin.  Its first word, "In the
 beginning God," is in striking contrast with the end, "In a coffin in
 Egypt."  Exodus is the book of redemption, the first need of a ruined
 race.  Leviticus is the book of worship and communion, the proper exercise
 of the redeemed.  Numbers speaks of the experiences of a pilgrim people,
 the redeemed passing through a hostile scene to a promised inheritance.
 Deuteronomy, retrospective and prospective, is a book of instruction for
 the redeemed about to enter that inheritance.
   That Babylonian and Assyrian monuments contain records bearing a
 grotesque resemblance to the majestic account of the creation and of the
 Flood is true, as also that these antedate Moses.  But this confirms rather
 than invalidates inspiration of the Mosaic account.  Some tradition of
 creation and the Flood would inevitably be handed down in the ancient
 cradle of the race.  Such a tradition, following the order of all
 tradition, would take on grotesque and mythological features, and these
 abound in the Babylonian records.  Of necessity, therefore, the first task
 of inspiration would be to supplant the often absurd and childish
 traditions with a revelation of the true history, and such a history we
 find in words of matchless grandeur, and in a order which, rightly
 understood, is absolutely scientific.
   In the Pentateuch, therefore, we have a true and logical introduction to
 the entire Bible; and, in type, an epitome of the divine revelation.

 Scofield Reference Notes The First Book of Moses called GENESIS

       \\GENESIS\\ is the book of \\beginnings\\.  It records not only the
       beginning of the heavens and the earth, and of plant, animal, and
       human life, but also of all human institutions and relationships.
       Typically, it speaks of the new birth, the new creation, where all
       was chaos and ruin.  With Genesis begins also that progressive
       self-revelation of God which culminates in Christ.  The three
       primary names of Deity, Elohim, Jehovah, and Adonai, and the five
       most important of the compound names, occur in Genesis; and that in
       an ordered progression which could not be changed without
       confusion.  The problem of \\sin\\ as affecting man's condition in the
       earth and his relation to God, and the divine solution of that
       problem are here in essence.  Of the eight \\great covenants\\ which
       condition human life and the divine redemption, four, the \\Edenic\\,
       \\Adamic, Noahic, and Abrahamic Covenants\\ are in this book; and these
       are the fundamental covenants to which the other four, the \\Mosaic\\,
       \\Palestinian, Davidic, and New Covenants\\, are related chiefly as
       adding detail or development.  Genesis enters into the very
       structure of the New Testament, in which it is quoted above sixty
       times in seventeen books.  In a profound sense, therefore, the
       roots of all subsequent revelation are planted deep in Genesis, and
       whoever would truly comprehend that revelation must begin here.
       The inspiration of Genesis and it character as a divine revelation
       are authenticated by the testimony of Christ (Mt. 19. 4-6; 24.
       37-39; MK 10. 4-9; LK. 11. 49-51; 17. 26-29, 32; John 1. 5; 7.
       21-23; 8. 44,56).  Genesis is in five chief divisions: I. Creation
       (1. 1-2.25) II. The fall and redemption (3. 1-4, 7). III. The
       Diverse Seeds, Cain and Seth, to the Flood (4.8-7.24).  IV. The
       Flood to Babel (8.1-11.9).  V. From the call of Abram to the death
       of Joseph (11.10-50.26).  The events recorded in Genesis cover a
       period of 2,315 years (Ussher).

 [1] {God}

   Elohim (sometimes El or Elah), English form "God," the first of the three
   primary names of Deity, is a uni-plural noun formed from El=strength, or
   the strong one, and Alah, to swear, to bind oneself by an oath, so
   implying faithfulness.  This uni-plurality implied in the name is
   directly asserted in Ge 1.26 (plurality), 27 (unity); see also Gen 3.22.
   The  Trinity is latent in \\Elohim\\.  As meaning primarily the Strong
   One it is fitly used in the first chapter of Genesis.  Used in the OT
   about 2500 times.  See also Gen 2.4, note; 2.7; 14.18, note; 15.2, note;
   17.1, note; 21.33, note; 1Sa 1.3, note.

 [2] {created}

   But three \\creative\\ acts of God are recorded in this chapter: (1)
   heavens and the earth, v.1; (2) animal life, v.21; and (3) human life,
   vs. 26,27.  The first creative act refers to the dateless past, and gives
   scope for all the geologic ages.  [[Typist's note: This is the "GAP"
   theory.]]
07959
 [3] {without form and void}


 # Jer 4:23-27 Isa 24:1 45:18

   clearly indicate that the earth had undergone a cataclysmic change as
   the result of divine judgment.  The face of the earth bears
   everywhere the marks of such a catastrophe.  There are not wanting
   imitations which connect it with a previous testing and fall of
   angels.

   See
 # Eze 28:12-15 Isa 14:9-14
   which certainly go beyond the kings of Tyre and Babylon.
07960
 [4] {Let there be light}

   Neither here nor in verses 14-18 is an original \\creative\\ act implied.
   A different word is used.  The sense is, made to \\appear\\; made
   \\visible\\.  The sun and moon were \\created\\ "in the beginning."  The
   "light" of course came from the sun, but the vapour diffused the light.
   Later the sun appeared in an unclouded sky.
07962
 [1] {day}

   The word "day" is used in Scripture in three ways: (1) that part of the
   solar day of twenty=four hours which is light
 # Ge 1:5,14 Joh 9:4 11:9
   (2) such a day, set apart for some distinctive purpose, as, "day of
   atonement" (Le 23.27); "day of judgment"
 # Mt 10:15
   (3) a period of time, long or short, during which certain revealed
   purposes of God are to be accomplished, as "day of the Lord."

 [2] {evening}

   The use of "evening" and "morning" may be held to limit "day" to the
   solar day; but the frequent parabolic use of natural phenomena may
   warrant the conclusion that each creative "day" was a period of time
   marked off by a beginning and ending.
07968
 [3] {bring forth grass}

   It is by no means necessary to suppose that the life-germ of seeds
   perished in the catastrophic judgment which overthrew the primitive
   order.  With the restoration of dry land and light the earth would "bring
   forth" as described.  It was "animal" life which perished, the traces of
   which remain as fossils.  Relegate fossils to the primitive creation, and
   no conflict of science with the Genesis cosmogony remains.  [[Typist's
   Note: THE GAP THEORY]]
07973
 [4] {greater light}

   The "greater light" is a type of Christ, the "Sun of righteousness"
 # Mal 4:2
   He will take this character at His second advent.  Morally the
   world is now in the state between
 # Ge 1:3-16
 # Eph 6:12 Ac 26:18 1Pe 2:9
   The sun is not seen, but there is light.  Christ is that light
 # Joh 1:4,5,9
    but "shineth in darkness," comprehended only by faith.  As
   "Son of righteousness" He will dispel all darkness.  Dispensationally the
   Church is in place as the "lesser light," the moon, reflecting the light
   of the unseen sun.  The stars
 # Ge 1:16
   are individual believers who are "lights"
 # Php 2:15,16
 » See Note "Joh 1:5"


   (A type is a divinely purposed illustration of some truth.  It may be:
   (1) a person
 # Ro 5:14
   (2) an event
 # 1Co 10:11
   (3) a thing
 # Heb 10:20
   (4) an institution
 # Heb 9:11
   (5) a ceremonial
 # 1Co 5:7
   Types occur most frequently in the Pentateuch, but are found, more
   sparingly, elsewhere.  The antitype, or fulfilment of the type, is
   found, usually, in the New Testament.
07978
 [1] {every living creature}

   The second clause, "every living creature," as distinguished from fishes
   merely, is taken up again in verse 24, showing that in the second
   creative act all animal life is included.
07981
 [2] {living creature}

   "Creature," Heb. \\nephesh\\, trans. soul in 2.7 and usually.  In itself
   nephesh, or soul, implies self-conscious life, as distinguished from
   plants, which have unconscious life.  In the sense of self-conscious life
   animals also have "soul."  See verses
 # Ge 1:26,27
 » See Note "Ge 1:26"
07983
 [3] {make man in our image}

   \\Man\\.  Gen 1.26,27, gives the general, Gen 2.7, 21-23, the particular
   account of the creation of man.  The revealed facts are:

     (1) Man was \\created\\ not \\evolved\\.  This is (a) expressly
     declared, and the declaration is confirmed by Christ
   # Mt 19:14 Mr 10:6
     (b) "an enormous gulf, a divergence practically infinite"
     (Huxley) between the lowest man and the highest beast, confirms it;
     (c) the highest beast has no trace of God-consciousness--the religious
     nature; (d) science and discovery have done nothing to bridge that
     "gulf."

     (2) That man was made in the "image and likeness" of God.  This
     image is found chiefly in man's tri-unity, and in his moral nature.
     Man is "spirit and soul and body"
   # 1Th 5:23
     "Spirit" is that part of man which "knows"
   # 1Co 2:11
     and which allies him to the spiritual creation and gives
     him God-consciousness.  "Soul" in itself implies self-consciousness
     life, as distinguished from plants, which have unconscious life.  In
     that sense animals also have "soul"
   # Ge 1:24
     But the "soul" of man has a vaster content than "soul" as applied to
     beast life.  It is the seat of emotions, desires, affections
   # Ps 42:1-6
     The "heart" is, in Scripture usage, nearly synonymous with
     "soul."  Because the natural man is, characteristically, the soulual or
     physical man, "soul" is often used as synonymous with the individual,
     e.g.
   # Ge 12:5
     The body, separable from spirit and soul, and
     susceptible to death, is nevertheless an integral part of man, as the
     resurrection shows
   # Joh 5:28,29 1Co 15:47-50 Re 20:11-13
     It is the seat of the senses (the means by which the spirit and soul
     have world-consciousness) and of the fallen Adamic nature.
   # Ro 7:23,24
07985
 [4] DISPENSATION

   A dispensation is a period of time during which man is tested in respect
   of obedience to some \\specific\\ revelation of the will of God.  Seven
   such dispensations are distinguished in Scripture.  See note [5].

 [5] {And God blessed them}

   The First Dispensation: Innocency.  Man was created in innocency, placed
   in a perfect environment, subjected to an absolutely simple test, and
   warned of the consequence of disobedience.  The woman fell through pride;
   the man deliberately.
 # 1Ti 2:14
   God restored His sinning creatures, but the dispensation of innocency
   ended in the judgment of the Expulsion
 # Ge 3:24
   See, for the other dispensations; Conscience
 » See Note "Ge 3.23
   Human Government
 » See Note "Ge 8:20"
   Promise
 » See Note "Ge 12:1"
   Law
 » See Note "Ex 19:8"
   Grace
 » See Note "Joh 1:17"
   Kingdom
 » See Note "Eph 1:10"

 [6]

   The Edenic Covenant, the first of the eight great covenants of Scripture
   which condition life and salvation, and about which all Scripture
   crystallizes, has seven elements.  The man and woman in Eden were
   responsible:

   (1) To replenish the earth with a new order--man; (2) to subdue the
   earth to human uses; (3) to have dominion over the animal creation; (4)
   to eat herbs and fruits; (5) to till and keep the garden; (6) to abstain
   from eating of the tree of knowledge of good and evil; (7) the
   penalty--death.  See, for the other seven covenants:
   ADAMIC
 » See Note "Ge 3:14"
   NOAHIC
 » See Note "Ge 9:1"
   ABRAHAMIC
 » See Note "Ge 15:18"
   MOSAIC
 » See Note "Ex 19:25"
   PALESTINIAN
 » See Note "De 30:3"
   DAVIDIC
 » See Note "2Sa 7:16"
   NEW
 » See Note "Heb 8:8"
07991
 [1] {sanctified}

   In the O.T. the same Hebrew word (qodesh) is translated sanctify,
   consecrate, dedicate, and holy.  It means, set apart for the service of
   God.  See refs. following "Sanctify," Ge 2.3.
07992
 [2] {Lord}

   LORD (Heb. Jehovah)

   (1) The primary meaning of the name LORD (Jehovah) is the "self-existent
   One."  Literally (as in Ex 3.14), "He that is who He is, therefore the
   eternal I AM."  But Havah, from which Jehovah, or Yahwe, is formed,
   signifies also "to become," that is, to become known, thus pointing to a
   continuous and increasing self-revelation.  Combining these meanings of
   Havah, we arrive at the meaning of the name Jehovah.  He is "the self-
   existent One who reveals Himself."  The name is, in itself, an advance
   upon the name "God" (El, Elah, Elohim), which suggests certain attributes
   of Deity, as strength, etc., rather than His essential being.
   (2) It is significant that the first appearance of the name Jehovah in
   Scripture follows the creation of man.  It was God (Elohim) who said,
   "Let us make man in our image" (Ge 1.26); but when man, as in the second
   chapter of Genesis, is to fill the scene and become dominant over
   creation, it is the Lord God (Jehovah Elohim) who acts.  This clearly
   indicates a special relation of Deity, in His Jehovah character, to man,
   and all Scripture emphasizes this.
   (3) Jehovah is distinctly the redemption name of Deity.  When sin entered
   and redemption became necessary, it was Jehovah Elohim who sought the
   sinning ones
 # Ge 3:9-13
   and clothed them with "coats of skins"
 # Ge 3:21
   a beautiful type of righteousness provided by the Lord God through
   sacrifice
 # Ro 3:21,22
   The first distinct revelation of Himself by His name Jehovah was in
   connection with the redemption of the covenant people out of Egypt
 # Ex 3:13-17
   As Redeemer, emphasis is laid upon those attributes of Jehovah which the
   sin and salvation of man bring into exercise.  These are: (a) His
   holiness
 # Le 11:44,45 19:1,2 20:26 Hab 1:12,13
   (b) His hatred and judgment of sin
 # De 32:35-42 Ge 6:5-7 Ps 11:4-6 66:18 Ex 34:6,7
   (c) His love for and redemption of sinners, but always righteously
 # Ge 3:21 8:20,21 Ex 12:12,13 Le 16:2,3 Isa 53:5,6,10
   Salvation by Jehovah apart from sacrifice is unknown to Scripture.
   (4) In his redemptive relation to man, Jehovah has seven compound names
   which reveal Him as meeting every need of man from his lost state to the
   end.  These compound names are: (a) Jehovah-jireh, "the Lord will
   provide"
 # Ge 22:13,14
   i.e., will provide a sacrifice; (b) Jehovah-rapha, "the Lord that
   healeth"
 # Ex 17:8-15
   That this refers to physical healing the context shows, but the deeper
   healing of soul malady is implied.  (c) Jehovah-nissi, "the Lord our
   banner"  The name is interpreted by the context.  The enemy was Amalek,
   a type of the flesh, and the conflict that day stands for the conflict
   of
 # Ga 5:17
   the war of the Spirit against the flesh.  Victory was wholly due to
   divine help. (d) Jehovah-Shalom, "the Lord our peace," or "the Lord
   send peace"
 # Jud 6:24
   Almost the whole ministry of Jehovah finds expression and
   illustration in that chapter.  Jehovah hates and judges sin
 # Ge 2:1-5
   Jehovah loves and saves sinners
 # Ge 2:7-18
   but only through sacrifice
   see also
 # Ro 5:1 Eph 2:14 Col 1:20
   (e) Jehovah-ra-ah, "the Lord my shepherd" (Psa 23.).  In Ps. 22 Jehovah
   makes peace by the blood of the cross; in Ps 23. Jehovah is shepherding
   His own who are in the world
 » See Note "Joh 10:7"
   (f) Jehovah-tsidkenu, "the Lord our righteousness"
 # Jer 23:6
   This name of Jehovah occurs in a prophecy concerning the future
   restoration and conversion of Israel.  Then Israel will hail him as
   Jehovah-tsidkenu--"the Lord our righteousness."  (g) Jehovah-shammah,
   "the Lord is present"
 # Eze 48:35
   This name signifies Jehovah's abiding presence with His people
 # Ex 33:14,15 1Ch 16:27,33 Ps 16:11 97:5 Mt 28:20 Heb 13:5
   (5) Lord (Jehovah) is also the distinctive name of Deity as in covenant
   with Israel
 # Ex 19:3 20:1,2 Jer 31:31-34
   (6) Lord God (Heb. Jehovah Elohim) is the first of the compound names of
   Deity.  Lord God is used distinctly: (1) of the relation of Deity to man
   (a) as Creator
 # Ge 2:7-15
   (b) as morally in authority over man
 # Ge 2:16,17
   (c) as creating and governing the earthly relationships of man
 # Ge 2:18-24 3:16-19,22-24
   and (d) as redeeming man
 # Ge 3:8-15,21
   (2) of the relation of Deity to Israel
 # Ge 24:7 28:13 Ex 3:15,18 4:5 5:1 7:6 De 1:11,21 4:1 6:3 12:1
 # Jos 7:13,19,20 10:40,42 Jud 2:12 1Sa 2:30 1Ki 1:48 2Ki 9:6
 # 2Ki 10:31 1Ch 22:19 2Ch 1:9 Ezr 1:3 Isa 21:17
   See other names of Deity,
 » See Note "Ge 1:1"
 » See Note "Ge 14:18"
 » See Note "Ge 15:2"
 » See Note "Ge 17:1"
 » See Note "Ge 21:33"
 » See Note "1Sa 1:3"