Shaddai
The Omnipotent, the name of God in frequent use in the Hebrew Scriptures, generally translated "the Almighty."
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Bit
The curb put into the mouths of horses to restrain them. The Hebrew word (metheg) so rendered in Ps. 32:9 is elsewhere translated "bridle" (2 Kings 19:28; Prov. 26:3; Isa. 37:29). Bits were generally made of bronze or iron, but sometimes also of gold or silver. In James 3:3 the Authorized Version translates the Greek word by "bits," but the Revised Version by "bridles."
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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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Lapwing
The name of an unclean bird, mentioned only in Lev. 11:19 and Deut. 14:18. The Hebrew name of this bird, dukiphath, has been generally regarded as denoting the hoope (Upupa epops), an onomatopoetic word derived from the cry of the bird, which resembles the word "hoop;" a bird not uncommon in Palestine. Others identify it with the English peewit.
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Nephilim
(Gen. 6:4; Num. 13:33, R.V.), giants, the Hebrew word left untranslated by the Revisers, the name of one of the Canaanitish tribes. The Revisers have, however, translated the Hebrew gibborim, in Gen. 6:4, "mighty men."
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Agate
(Heb. shebo), a precious stone in the breast-plate of the high priest (Ex. 28:19; 39:12), the second in the third row. This may be the agate properly so called, a semi-transparent crystallized quartz, probably brought from Sheba, whence its name. In Isa. 54:12 and Ezek. 27:16, this word is the rendering of the Hebrew cadcod, which means "ruddy," and denotes a variety of minutely crystalline silica more or less in bands of different tints. This word is from the Greek name of a stone found in the river Achates in Sicily.
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Air
The atmosphere, as opposed to the higher regions of the sky (1 Thess. 4:17; Rev. 9:2; 16:17). This word occurs once as the rendering of the Hebrew ruah (Job 41:16); elsewhere it is the rendering of shamaiyim, usually translated "heavens." The expression "to speak into the air" (1 Cor. 14:9) is a proverb denoting to speak in vain, as to "beat the air" (1 Cor. 9:26) denotes to labour in vain.