An archangel (1 Thess. 4:16; Jude 1:9), was the prince of the angels.


Armageddon occurs only in Rev. 16:16, as symbolically designating the place where the "battle of that great day of God Almighty" (ver. 14) will be fought. The word means the "mount of Megiddo." It is the scene of the final conflict between Christ and antichrist.


In the sense of speaking evil of God this word is found in Psalms 74:18; Isaiah 52:5; Romans 2:24; Revelation 13:1, 6; 16:9, 11, 21. It denotes also any kind of calumny, or evil-speaking, or abuse (1 Kings 21:10; Acts 13:45; 18:6, etc.).

Our Lord was accused of blasphemy when he claimed to be the Son of God (Matthew 26:65; cf. Matthew 9:3; Mark 2:7). They who deny his Messiahship blaspheme Jesus (Luke 22:65; John 10:36).

Coming of Christ

(1) with reference to his first advent "in the fullness of the time" (1 John 5:20; 2John 1:7), or

(2) with reference to his coming again the second time at the last day (Acts 1:11; 3:20, 21; 1 Thessalonians 4:15; 2 Tim 4:1; Hebrews 9:28).

The expression is used metaphorically of:


A contract or agreement between two parties. In the Old Testament the Hebrew word berith is always thus translated. Berith is derived from a root which means "to cut, " and hence a covenant is a "cutting, " with reference to the cutting or dividing of animals into two parts, and the contracting parties passing between them, in making a covenant (Genesis 15; Jeremiah 34:18, 19).

The corresponding word in the New Testament Greek is diatheke , which is, however, translated "testament" generally in the Authorized Version. It ought to be translated, just as the word berith of the Old Testament, "covenant."

This word is used of a covenant or compact between man and man (Genesis 21:32), or between tribes or nations (1 Samuel 11:1; Joshua 9:6, 15).

In entering into a covenant, Jehovah was solemnly called on to witness the transaction (Genesis 31:50), and hence it was called a "covenant of the Lord" (1 Samuel 20:8). The marriage compact is called "the covenant of God" (Proverbs 2:17), because the marriage was made in God’s name. Wicked men are spoken of as acting as if they had made a "covenant with death" not to destroy them, or with hell not to devour them (Isaiah 28:15, 18).

The word also refers to God’s revelation of himself to men and women.

Thus God’s promise to Noah after the Flood is called a covenant (Genesis 9; Jeremiah 33:20, "my covenant"). We have an account of God’s covenant with Abraham (Genesis 17, cf. Leviticus 26:42), of the covenant of the priesthood (Numbers 25:12, 13; Deuteronomy 33:9; Nehemiah 13:29), and of the covenant of Sinai (Exodus 34:27, 28; Leviticus 26:15).

Later, this was renewed at different times in the history of Israel (Deuteronomy 29; Joshua 1:24; 2 Chronicles 15; 23; 29; 34; Ezra 10; Nehemiah 9). God’s covenant is said to be confirmed with an oath (Deuteronomy 4:31; Psalms 89:3), and to be accompanied by a sign (Genesis 9; 17). Hence the covenant is called God’s "counsel, " "oath, " "promise" (Psalms 89:3, 4; 105:8-11; Hebrews 6:13-20; Luke 1:68-75). God’s covenant consists wholly in him bestowing his blessing (Isaiah 59:21; Jeremiah 31:33, 34).

The term covenant is also used to designate the regular succession of day and night (Jeremiah 33:20), the Sabbath (Exodus 31:16), circumcision (Genesis 17:9, 10), and in general any ordinance of God (Jeremiah 34:13, 14).

Covenant of salt

A "covenant of salt" signifies an everlasting covenant, in the sealing or ratifying of which salt, as an emblem of perpetuity, is used (Numbers 18:19; Leviticus 2:13; 2 Chronicles 13:5).


Why is thy countenance sad, seeing thou art not sick? (Neh. 2:2)

My soul is weary of my life. (Job 10:1)

Save me, O God; for the waters are come in unto my soul. (Ps. 69:1)

A merry heart doeth good like a medicine: but a broken spirit drieth the bones. (Prov. 17:22)


Thou shalt not covet. (Ex. 20:17; Rom. 13:9)

Wrath killeth the foolish man, and envy slayeth the silly one. (Job 5:2)

A little that a righteous man hath is better than the riches of many wicked.

(Ps. 37:16)

Is thine eye evil, because I am good?

(Matt. 20:15)

—AMG's Encyclopedia of Bible Facts