| Translation | Verse | Text |
| King James | Isa 58:2 | Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God. |
| Word | King James Dictionary - Definition |
| FORSOOK | To have left in an abandoned condition. |
| 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 | 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 | American Tract Society - Definition |
| JUSTICE | A principle of righteousness and equity, controlling our conduct, and securing a due regard to all the rights of others-their persons, property, character, and interests. It has to do, not with pecuniary transactions alone, but with all our intercourse with society. It forms a chief element of the character approved in God's word; and a truly just man has but to "love mercy, and walk humbly with God," to fulfil all righteousness. Justice in magistrates, rulers, and judges, must be fearless and impartial, and all its decisions such as will bear revision before the court of heaven, De 1:16,17 2Sa 23:3 2Ch 19:6-10. Judgement is peculiarly the prerogative of God, and every earthly tribunal lies under the shadow of the "great white throne." A just judgment is the voice of God; and hence an unjust one is doubly hateful in his sight. THE JUSTICE OF GOD is that essential and infinite attribute which makes his nature and his ways the perfect embodiment of equity, and constitutes him the model and the guardian of equity throughout the universe, De 32:4 Ps 89:14. The justice of God could not leave the world without laws, and cannot fail to vindicate them by executing their penalties; and as all mankind perpetually break them, every human soul is under condemnation, and must perish, unless spared through the accepted ransom, the blood of Christ. THE ADMINSITRATION OF JUSTICE among the Hebrews, was characterized by simplicity and promptitude. In early times the patriarch of each family was its judge, Ge 38:24. Afterwards, in the absence of more formal courts, the elders of a household, tribe, or city, were its judges by natural right. In the wilderness, Moses organized for the Jews a regular system of judges, some having jurisdiction over ten families, others over fifty, one hundred, or one thousand. The difficult cases were referred to Moses, and he often sought divine direction concerning them, Ex 18:21-26 Le 24:12. These judges were perhaps the "princes of the congregation," and the chiefs of the families and tribes of whom we afterwards read, Nu 27:3. In the land of Canaan, local magistrates were appointed for every city and village; and these were instructed to cooperate with the priests, as being all together under the theocracy, the actual government of Jehovah, the supreme Judge of Israel, De 16:18 17:8-10 19:17 21:16. Their informal courts were held in the gate of the city, as the most public and convenient place, De 21:9 22:15 25:7; and in the same place contracts were ratified, Ru 4:1,9 Jer 32:7-15. Deborah the prophetess judged Israel beneath a palm-tree, Jud 4:5. Samuel established virtually a circuit court, 1Sa 7:16 8:1; and among the kings, Jehoshaphat made special provision for the faithful administration of justice, 2Ch 19:1-11. The kings themselves were supreme judges, with almost unlimited powers, 1Sa 22:16 2Sa 4:9,10 1Ki 22:26. They were expected, however, to see that justice was everywhere done, and seem to have been accessible to all who were wronged. Frequent complaints are on record in the sacred books of the maladministration of judges, of bribery and perjury, 1Sa 8:3 1Ki 21:8-14 Isa 1:23 10:1 Mic 3:11 7:3. There was no class among the Jews exactly corresponding to our lawyers. The accuser and the accused stood side by side before the judge, with their witnesses, and pleaded their own cause. The accuser is named in several places, Satan, that is, the adversary, Ps 109:6 Zec 3:1-3. No one could be condemned without the concurring testimony of at least two witnesses, Nu 35:30; and these failing, he was obliged to make oath of his innocence, Ex 22:11 Heb 6:16. The sentence of the judge was instantly executed; and in certain cases the witnesses cast the first stone, De 17:5,7 25:2 Jos 7:24 1Sa 22:18 1Ki 2:24 Pr 16:14. The same frightful celerity still marks the administration of justice in the East. The application of torture to extract evidence is only once mentioned, and that under the authority of Rome, Ac 22:24. See SANHEDRIM and SYNAGOGUE. |
| Word | Easton Dictionary - Definition |
| JUSTICE | is rendering to every one that which is his due. It has been distinguished from equity in this respect, that while justice means merely the doing what positive law demands, equity means the doing of what is fair and right in every separate case. |
| Word | American Tract Society - Definition |
| RIGHTEOUSNESS | Rectitude, justice, holiness; an essential perfection of God's character, Job 36:3; Isa 51:5-8; Joh 17:25; and of his administration, Ge 18:25; Ro 3:21,22; 10:3. It is the wonder of grace that as the righteous guardian of the law, he can acquit the unrighteous. "The righteousness of Christ" includes his spotless holiness, his perfect obedience the law demands; and "the righteousness of faith" is that imputed to the sinner who believes in Christ. With reference to personal character, righteousness is used both for uprightness between man and man, and for true religion, Ge 18:23; Le 19:15; Isa 60:17; Ro 14:17; Eph 5:9. |
| Word | Easton Dictionary - Definition |
| RIGHTEOUSNESS | See JUSTIFICATION. |
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