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Translation	Verse	Text
King James	Ge 5:24	And Enoch walked with God: and he was not; for God took him.

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Word	American Tract Society - Definition
ENOCH	1. A son of Cain, in honor of whom the first city named in the Bible was called Enoch, Ge 4:17. 2. "The seventh from Adam," and the father of Methuselah; eminent as a patriarch who lived near to God, through faith in a Redeemer to come, Heb 11:5,13. It was a testimony to his rare piety in an ungodly age that he was translated without seeing death, like Elijah. He had lived only three hundred and sixty years, Ge 5:18-24 Jude 1:14,15, quotes a traditionary prophecy of Enoch, showing his belief in a judgment to come. There is an apocryphal book bearing the name of Enoch, in which similar language occurs. It was probably written by some devout Christian of the first century, and is only valuable for the light it throws on the belief of the early church. It was never received as canonical.

Word

American Tract Society - Definition

ENOCH

1. A son of Cain, in honor of whom the first city named in the Bible was called Enoch, Ge 4:17.

2. "The seventh from Adam," and the father of Methuselah; eminent as a patriarch who lived near to God, through faith in a Redeemer to come, Heb 11:5,13. It was a testimony to his rare piety in an ungodly age that he was translated without seeing death, like Elijah. He had lived only three hundred and sixty years, Ge 5:18-24 Jude 1:14,15, quotes a traditionary prophecy of Enoch, showing his belief in a judgment to come. There is an apocryphal book bearing the name of Enoch, in which similar language occurs. It was probably written by some devout Christian of the first century, and is only valuable for the light it throws on the belief of the early church. It was never received as canonical.

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Word	Easton Dictionary - Definition
ENOCH	initiated. (1.) The eldest son of Cain (Gen. 4:17), who built a city east of Eden in the land of Nod, and called it "after the name of his son Enoch." This is the first "city" mentioned in Scripture. (2.) The son of Jared, and father of Methuselah (Gen. 5:21; Luke 3:37). His father was one hundred and sixty-two years old when he was born. After the birth of Methuselah, Enoch "walked with God three hundred years" (Gen. 5:22-24), when he was translated without tasting death. His whole life on earth was three hundred and sixty-five years. He was the "seventh from Adam" (Jude 1:14), as distinguished from the son of Cain, the third from Adam. He is spoken of in the catalogue of Old Testament worthies in the Epistle to the Hebrews (11:5). When he was translated, only Adam, so far as recorded, had as yet died a natural death, and Noah was not yet born. Mention is made of Enoch's prophesying only in Jude 1:14.

Word

Easton Dictionary - Definition

ENOCH

initiated. (1.) The eldest son of Cain (Gen. 4:17), who built a city east of Eden in the land of Nod, and called it "after the name of his son Enoch." This is the first "city" mentioned in Scripture.

(2.) The son of Jared, and father of Methuselah (Gen. 5:21; Luke 3:37). His father was one hundred and sixty-two years old when he was born. After the birth of Methuselah, Enoch "walked with God three hundred years" (Gen. 5:22-24), when he was translated without tasting death. His whole life on earth was three hundred and sixty-five years. He was the "seventh from Adam" (Jude 1:14), as distinguished from the son of Cain, the third from Adam. He is spoken of in the catalogue of Old Testament worthies in the Epistle to the Hebrews (11:5). When he was translated, only Adam, so far as recorded, had as yet died a natural death, and Noah was not yet born. Mention is made of Enoch's prophesying only in Jude 1:14.

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Word	American Tract Society - Definition
GOD	This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify the manifold perfections of God, or, as some think, the Trinity in the godhead. In Ex 3:14, God replies to Moses, when he asks Him His name, I AM THAT I AM; which means either, I am he who I am, or, I am what I am. In either case the expression implies the eternal self-existence of Jehovah, and his incomprehensible nature. The name I AM means the same as JEHOVAH, the first person being used instead of he third. The Bible assumes and asserts the existence of God, "In the beginning God created the heavens and the earth;" and is itself the most illustrious proof of his existence, as well as our chief instructor as to his nature and will. It puts a voice into the mute lips of creation; and not only reveals God in his works, but illustrates his ways in providence, displays the glories of his character, his law, and his grace, and brings man into true and saving communion with him. It reveals him to us as a Spirit, the only being from everlasting and to everlasting by nature, underived, infinite, perfect, and unchangeable in power, wisdom, omniscience, omnipresence, justice, holiness, truth, goodness, and mercy. He is but one God, and yet exists in three persons, the Father, the Son, and the Holy Spirit; and this distinction of the Thee in One is, like his other attributes, from everlasting. He is the source, owner, and ruler of all beings, foreknows and predetermines all events, and is the eternal judge and arbiter of the destiny of all. True religion has its foundation in the right knowledge of God, and consists in supremely loving and faithfully obeying him. See JESUS CHRIST, and HOLY, HOLINESS SPIRIT.

Word

American Tract Society - Definition

GOD

This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify the manifold perfections of God, or, as some think, the Trinity in the godhead. In Ex 3:14, God replies to Moses, when he asks Him His name, I AM THAT I AM; which means either, I am he who I am, or, I am what I am. In either case the expression implies the eternal self-existence of Jehovah, and his incomprehensible nature. The name I AM means the same as JEHOVAH, the first person being used instead of he third.

The Bible assumes and asserts the existence of God, "In the beginning God created the heavens and the earth;" and is itself the most illustrious proof of his existence, as well as our chief instructor as to his nature and will. It puts a voice into the mute lips of creation; and not only reveals God in his works, but illustrates his ways in providence, displays the glories of his character, his law, and his grace, and brings man into true and saving communion with him. It reveals him to us as a Spirit, the only being from everlasting and to everlasting by nature, underived, infinite, perfect, and unchangeable in power, wisdom, omniscience, omnipresence, justice, holiness, truth, goodness, and mercy. He is but one God, and yet exists in three persons, the Father, the Son, and the Holy Spirit; and this distinction of the Thee in One is, like his other attributes, from everlasting. He is the source, owner, and ruler of all beings, foreknows and predetermines all events, and is the eternal judge and arbiter of the destiny of all. True religion has its foundation in the right knowledge of God, and consists in supremely loving and faithfully obeying him. See JESUS CHRIST, and HOLY, HOLINESS SPIRIT.

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Word	Easton Dictionary - Definition
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 (Ps. 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 Deut. 6:4; 10:17; Num. 16:22; Ex. 15:11; 33:19; Isa. 44:6; Hab. 3:6; Ps. 102:26; Job 34:12.) They are also systematically classified in Rev. 5:12 and 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.

Word

Easton Dictionary - Definition

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 (Ps. 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 Deut. 6:4; 10:17; Num. 16:22; Ex. 15:11; 33:19; Isa. 44:6; Hab. 3:6; Ps. 102:26; Job 34:12.) They are also systematically classified in Rev. 5:12 and 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.

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