Difference between revisions of "Power"

<p> <b> POWER. </b> —The term indicates the efficient force by which personal commands and the claims of law receive obedient attention and fulfilment. </p> <p> In Authorized Version of [[Gospels]] ‘power’ is used with about equal frequency to represent two words in the original, δύναμις and ἐξονσία. These words are thus distinguished by Grimm-Thayer:—‘δύν. <i> power </i> , natural ability, general and inherent; ἐξους. primarily liberty of action, then <i> authority </i> —either as delegated power or as unrestrained, arbitrary power.’ Cf. also Cremer, <i> s.vv. </i> In Revised Version NT 1881, OT 1885, except in the three cases named below, ‘authority’ is given as the rendering of ἑξουσια, usually in the text, sometimes in the margin. &nbsp;Luke 22:53 retains ‘power’ without any marginal alternative; &nbsp;John 1:12 gives ‘right’; &nbsp;John 10:18 retains ‘power,’ but has ‘right’ in margin. </p> <p> <b> 1. </b> <i> Power in the personal life of Christ </i> .—During His earthly ministry, in the impression made both upon His disciples and upon the hostile Pharisees, as well as upon the mass of the people, there is abundant testimony to the transcendent personality of Christ. With this accords also the estimate concerning Him in the Acts and the Epistles. A vague attempt at assimilation likened Him to one of the prophets (&nbsp;Matthew 16:14), and Herod saw in Him the risen John the [[Baptist]] (&nbsp;Mark 6:16), but otherwise His life and character were ever recognized as unique and beyond comparison (see Awe). In His works of healing, wrought on mind and body, the evidence was open to all (&nbsp;Mark 5:15, &nbsp;Luke 9:43). It was the same with His teaching (&nbsp;Matthew 7:29). In dealing with the most venerated religious precepts and traditions, He acts with the ease and freedom of original authority, noting limitations and supplying enlarged meanings and higher applications (&nbsp;Matthew 5:33-48). He rejects the offer of world empire (&nbsp;Luke 4:6; &nbsp;Luke Luk_4:8), and warns those whom He sent forward to tell of His approach not to rejoice even in the exercise of His delegated power (&nbsp;Luke 10:20). The same qualities of range and originality are recognized in His sympathy with the outcast and suffering (&nbsp;Luke 7:34; &nbsp;Luke 13:11, &nbsp;John 11:35), in His knowledge of the heart and its temptations (&nbsp;Luke 5:20; &nbsp;Luke 7:47, &nbsp;John 4:18), and in His controversies with the [[Jewish]] leaders (&nbsp;Matthew 22:15-46). A still deeper insight into the uniqueness of His character is afforded by what was involved in following and serving Him (&nbsp;Luke 14:25-35, &nbsp;John 14:12; &nbsp;John 15:8). His works were stated by Himself to have been wrought in God (&nbsp;John 14:10), who also had sent Him (&nbsp;John 9:4, &nbsp;John 16:28); and His day had been foreseen by [[Abraham]] (&nbsp;John 8:56) and Isaiah (&nbsp;Isaiah 61:1-2), and by the prophets generally (&nbsp;Luke 24:27). His [[Kingdom]] was to be coextensive with the world and its nationalities (&nbsp;Matthew 8:11; &nbsp;Matthew 26:13; &nbsp;Matthew 28:19, &nbsp;John 10:16; &nbsp;John 17:20). The gift of His life, offered freely and apart from external constraint, was to be the bond of union among His disciples (&nbsp;Matthew 26:26-28, &nbsp;John 15:12-13), and was to be the power that would draw the world unto Him (&nbsp;John 3:14; &nbsp;John 12:32). The impression thus made upon His disciples became in turn the testimony which they gave to the world—‘The Word was made flesh and dwelt among us (and we beheld his glory, the glory as of the only-begotten of the Father) full of grace and truth’ (&nbsp;John 1:14). See [[Authority]] of Christ. </p> <p> <b> 2. </b> <i> Power in the Kingdom of Christ </i> .—Christ declared of His Kingdom that it was not of this world (&nbsp;John 18:36). Those worldly kingdoms were of the sword, established by and for physical dominion. As every created thing must, by the inward necessity of that condition, come to an end, so those kingdoms would perish by the sword (&nbsp;Matthew 26:52). His Kingdom, on the other hand, did not rise from beneath, but descended from above, having its origin in the eternal thought of God, the Kingdom of heaven. With the first grasp of this meaning, its administration was spoken of as different from the law of a carnal commandment, being ‘the power of an endless life’ (&nbsp;Hebrews 7:16). </p> <p> In the prophetic intimation of its advent through the mediation of the sorrows of Zion, the essential character and tendency of this Kingdom, the requirements of its citizenship, the extent of its dominion, the motive of its statesmanship, its estimate of heroism, and its rewards of service, were all so new and conflicting, that there seemed to be two Messiahs, one who should reign and deliver, and one who should serve and suffer (Isaiah 53; &nbsp;Isaiah 59:16-19; &nbsp;Isaiah 61:1-3). Only the accomplished fact was able to reveal, and in new areas of its expansion is still revealing, that for such a Kingdom the anointed Head must needs have suffered in order to enter into His glory (&nbsp;Luke 24:26). The new and wonderful element that made its citizenship not of blood, nor of the will of the flesh, nor of the will of man (&nbsp;John 1:13), consisted in this, that whereas in the kingdoms of the world there had been an ever-ascending scale of power, man living unto himself, and governments existing for the sake of the governing classes, so there was in this Kingdom a correspondingly descending scale of service in which all those features were precisely reversed. [[Whereas]] previously in religion men were the supplicants, and sacrificed unto their deities, and propitiated them by gifts and promises of devotion, in this Kingdom God Himself was the chief sacrificer, offering His only-begotten Son; and the [[Almighty]] sought to reconcile the weak unto Himself (&nbsp;John 3:16; &nbsp;John 3:18; &nbsp;John 12:27; &nbsp;John 18:37), with this leading fact of the Kingdom all the others followed in complete agreement. He who would be accounted greatest must qualify for that distinction by becoming the servant of all (&nbsp;Matthew 20:26; &nbsp;Matthew 20:28). Women are declared to excel in faith (&nbsp;Matthew 15:28), discernment (&nbsp;Matthew 26:13), and courageous sacrifice (&nbsp;Mark 12:41-44). Little children are regarded with reverence, and the loving trust of a child’s heart gives direction to the wise, and appoints the duties of the great (&nbsp;Matthew 18:3-4; &nbsp;Matthew 19:14). The constitution and aspirations of the Kingdom, as embodied in the [[Sermon]] on the Mount, not only surpass all similar requirements of government, but seem to invert all that the world had hitherto counted great and noble. The innermost instinct of empire, the white ensign of this unique Kingdom, is the joy of harmonious relationship to the will of God. [[Government]] is by beatitudes. The crucifixion of self for the sake of others is the recognition mark of its people. This pervades all gradations of its society, for He who is on the throne emptied Himself, and what is done unto the least is regarded as done unto Him (&nbsp;Matthew 25:40). Instead of pride and ambition, the lust of power and possession that had created and controlled other dynasties, its regalia and administration are entrusted to the poor in spirit who claim no homage. The dispensing of the beatitudes is given to those who have become acquainted with grief and discouragement, whose necks have felt the pressure of the harsh forces and sharp limitations of life. Here also for exalted office there is the partaking of the [[Divine]] nature, but it is reserved for the pure in heart. So rich is the provision for its subjects, that even the cry of hunger becomes a feast, and to bear a burden and cross with Christ is an immediate Paradise. By its connexion with the One Name of which the OT spoke it fulfilled the vision of the prophets which [[Judaism]] had obscured, and, on the other hand, included in due place and proportion those gifts for physical need and circumstance that had been the crown and consummation of [[Gentile]] desire (&nbsp;Matthew 6:33). These are both represented in the familiar and venerated form of prayer which in its first part lifts the language of our possession above all gifts to God Himself, but makes it treason for His Church to covet the Name, the Kingdom, and the Will. In its second part it encourages the claim of our continual frailty, ignorance, and dependence. </p> <p> Again, the same principle of looking and stooping downwards and of uplifting what is beneath is the main subject-matter of the parables of Christ. The power that is seen exemplified in them is the counterpart of what is set forth in the Sermon on the Mount. Under various aspects, in whole or in part, they unfold the meaning of discipleship, the power of the Kingdom, and the dangers that attend its service. Here also, to be in the Kingdom is beatitude; and when this privilege of entrance has been prevented by any cause whatever, the regret over the one wasted life and its great opportunity is described as weeping and gnashing of teeth (&nbsp;Luke 13:28). </p> <p> Thus in His life and death, in His teaching and labours, Christ conformed to the beatitudes of the Kingdom, and afterwards entrusted its advancement to His disciples. ‘Come unto me—take my yoke—learn of me,’—salvation, self-devotion, sainthood,—these were the steps into the Kingdom, and the power of its service. </p> <p> In His last message to the disciples our Lord gave two special commands about the Kingdom they were to establish and extend in His name. This communication was accompanied by a touching and solemn act of covenant, and endeared by the mention of all that He had been and would be to them. The first concerned the loyalty to Himself that was to carry with it the invincible power of the Kingdom. It was, ‘Abide in me and I in you’ (&nbsp;John 15:4). In His cherished presence they would know His purpose, and that would be their way of power. This presence, however, could be granted only where they loved one another as He had loved them (&nbsp;John 15:12). It was in vain to go out to the conquest of the world unless this base of operations was safeguarded. They were to tarry in [[Jerusalem]] until it became in each heart a conscious experience beyond the reach of doubt or discouragement. This enabling supernatural power of the Kingdom came to be called the grace of God. In 1 Corinthians 13 its essential meaning is breathed forth as from a vase containing the fragrance of what is no longer visible. Its power within the heart is exhibited in Romans 8, and its energy of diffusion in Romans 13. </p> <p> The second charge affected the world that was to be His possession, the nations that were to bring each its special riches and glory into His Kingdom (&nbsp;Matthew 28:19-20, cf. &nbsp;Mark 16:15). It was His greatest commandment, and is therefore the greatest test of love to Him. He recognized the right and claim of the world to wait until it received sufficient evidence that He had been sent to be its Ruler. He warned His disciples that the only evidence that could carry such conviction would be the sight of a Church so filled with the spirit of His Kingdom and so devoted to the fulfilment of His command, that all things would give way in order to the presentation of that proof. The world that will say the Church is one will say that Christ is Lord (&nbsp;John 10:16; &nbsp;John 17:21-23). </p> <p> See also art. Force. </p> <p> Literature.—W. Arthur, <i> [[Tongue]] of Fire </i> , ch. ix.; A. Maclaren, <i> [[Holy]] of Holies </i> , chs. vi. viii.; Mason, <i> [[Conditions]] of our Lord’s Life on Earth </i> (1896), 84; W. N. Clarke, <i> What shall we think of Christianity? </i> (1899), 106; Forrest, <i> Authority of Christ </i> . </p> <p> G. M. Mackie. </p>

<div> '''A — 1: δύναμις ''' (Strong'S #1411 — Noun [[Feminine]] — dunamis — doo'-nam-is ) </div> <p> for the different meanings of which see [[Ability]] , [[Might]] , is sometimes used, by metonymy, of persons and things, e.g., (a) of God, &nbsp;Matthew 26:64; &nbsp;Mark 14:62; (b) of angels, e.g., perhaps in &nbsp;Ephesians 1:21 , RV, "power," AV, "might" (cp. &nbsp;Romans 8:38; &nbsp;1 Peter 3:22 ); (c) of that which manifests God's "power:" Christ, &nbsp;1 Corinthians 1:24; the Gospel, &nbsp;Romans 1:16; (d) of mighty works (RV, marg., "power" or "powers"), e.g., &nbsp;Mark 6:5 , "mighty work;" so &nbsp;Mark 9:39 , RV (AV, "miracle"); &nbsp;Acts 2:22 (ditto); 8:13, "miracles;" &nbsp; 2 Corinthians 12:12 , RV, "mighty works" (AV, "mighty deeds"). </p> <div> '''A — 2: ἐξουσία ''' (Strong'S #1849 — Noun Feminine — exousia — ex-oo-see'-ah ) </div> <p> denotes "freedom of action, right to act;" used of God, it is absolute, unrestricted, e.g., &nbsp;Luke 12:5 (RV marg., "authority"); in &nbsp; Acts 1:7 "right of disposal" is what is indicated; used of men, authority is delegated. Angelic beings are called "powers" in &nbsp; Ephesians 3:10 (cp. 1:21); 6:12; &nbsp; Colossians 1:6; &nbsp;2:15 (cp. 2:10). See Authority , No. 1, see also Principality. </p> <div> '''A — 3: ἰσχύς ''' (Strong'S #2479 — Noun Feminine — ischus — is-khoos' ) </div> <p> "ability, force, strength," is nowhere translated "power" in the RV (AV in &nbsp;2 Thessalonians 1:9 ). See Ability , No. 2. </p> <div> '''A — 4: κράτος ''' (Strong'S #2904 — Noun Neuter — kratos — krat'-os ) </div> <p> is translated "power" in the RV and AV in &nbsp;1 Timothy 6:16; &nbsp;Hebrews 2:14; in &nbsp;Ephesians 1:19 (last part); 6:10, AV, "power" (RV, "strength"): see [[Dominion]] , A, No. 1, STRENGTH, A, No. 3. </p> <div> '''A — 5: δυνατός ''' (Strong'S #1415 — Adjective — dunaton — doo-nat-os' ) </div> <p> the neuter of the adjective dunatos, "powerful" (akin to No. 1), is used as a noun with the article in &nbsp;Romans 9:22 , "(to make His) power (known)." See Able. </p> <div> '''A — 6: ἀρχή ''' (Strong'S #746 — Noun Feminine — arche — ar-khay' ) </div> <p> "a beginning, rule," is translated "power" in &nbsp;Luke 20:20 , AV (RV, "rule"). See [[Beginning]] , B. </p> <div> '''B — 1: ἐξουσιάζω ''' (Strong'S #1850 — Verb — exousiazo — ex-oo-see-ad'-zo ) </div> <p> "to exercise authority" (akin to A, No. 2), is used (a) in the Active Voice, &nbsp;Luke 22:25 , RV, "have authority" (AV, "exercise authority"), of the "power" of rulers; &nbsp;1 Corinthians 7:4 (twice), of marital relations and conditions; (b) in the Passive Voice, &nbsp; 1 Corinthians 6:12 , to be brought under the "power" of a thing; here, this verb and the preceding one connected with it, exesti, present a paronomasia, which Lightfoot brings out as follows: "all are within my power; but I will not put myself under the power of any one of all things." See Authority , B, No. 1. </p> &nbsp;Revelation 13:14,15&nbsp;Romans 16:25Able.

<p> Some English versions of the Bible use the word ‘power’ to translate different Greek words. In some cases the meaning has to do with great strength or the ability to exercise that strength (&nbsp;1 Corinthians 1:18; &nbsp;Ephesians 1:19; &nbsp;Revelation 5:13). In other cases it has to do with authority, or the right to exercise authority (&nbsp;Matthew 21:23; &nbsp;Matthew 28:18; &nbsp;John 1:12; &nbsp;Romans 13:1). The present article is concerned with the first of these meanings. For the second meaning see [[Authority]] . </p> <p> '''Evidences of God’s power''' </p> <p> The Old Testament repeatedly speaks of God’s immeasurable power. This power was demonstrated through his creation of the universe (&nbsp;Psalms 33:6-9; &nbsp;Isaiah 40:21-23; &nbsp;Jeremiah 10:12-13), his activity in nature (&nbsp;Psalms 29:3-10; &nbsp;Psalms 66:5-7), his control of history (&nbsp;Exodus 9:16; &nbsp;Psalms 33:10; &nbsp;Isaiah 40:15-17) and his saving acts on behalf of his people (&nbsp;Exodus 15:4-12; &nbsp;Exodus 32:11; &nbsp;Psalms 106:8; &nbsp;Psalms 111:6; &nbsp;Isaiah 40:10-11). </p> <p> These evidences of God’s power are referred to also in the New Testament (&nbsp;Luke 1:49; &nbsp;Romans 1:16; &nbsp;Romans 1:20; &nbsp;Romans 15:19; &nbsp;Hebrews 1:10-12; &nbsp;Revelation 7:12; &nbsp;Revelation 15:8). The life and ministry of Jesus Christ provide particularly clear evidence of God’s power (&nbsp;Luke 4:14; &nbsp;Luke 4:36; &nbsp;Luke 5:17; &nbsp;Luke 9:1; see MIRACLES; KINGDOM OF GOD). The supreme demonstration of God’s power is the resurrection of Jesus (&nbsp;Romans 1:4; &nbsp;Ephesians 1:19-20). </p> <p> '''Saving power at work''' </p> <p> God’s promise to believers is that the same power as raised Jesus from death is available to them. Just as Jesus conquered sin and death, so can those who trust in him. They have victory over sin now and are assured of victory over death at Jesus’ return (&nbsp;Romans 6:5-11; &nbsp;Romans 8:9-11; &nbsp;Philippians 3:9-11; &nbsp;1 Corinthians 6:14; &nbsp;1 Corinthians 15:42-44; &nbsp;1 Corinthians 15:54-56). </p> <p> The entire salvation God has made available operates by his power. This salvation includes saving sinners from eternal condemnation and giving them victory over sin in their lives as believers (&nbsp;Romans 1:16; &nbsp;Romans 6:14; &nbsp;1 Corinthians 1:18; &nbsp;1 Corinthians 1:24; &nbsp;1 Corinthians 2:5; &nbsp;Ephesians 1:18-20; &nbsp;Ephesians 3:20; &nbsp;1 Peter 1:3-5). This power becomes theirs through the Spirit of God within them (&nbsp;Acts 1:8; &nbsp;Romans 15:13; &nbsp;Ephesians 3:16; cf. &nbsp;Micah 3:8; &nbsp;Zechariah 4:6; see [[Holy Spirit]] ). </p> <p> Although they have this power of God within them, believers are not to seek exhibitions of it that will draw attention to themselves (&nbsp;2 Corinthians 12:9; &nbsp;2 Corinthians 13:4). They should be humble and dependent on God, so that he alone may be the one in whom people trust and to whom they give praise (&nbsp;Acts 3:12-16; &nbsp;1 Corinthians 2:4-5; &nbsp;2 Corinthians 4:7; &nbsp;Philippians 4:13; &nbsp;1 Thessalonians 1:5; &nbsp;2 Peter 1:3). </p>

<p> <strong> [[Power]] </strong> . In general the word means ability for doing something, and includes the idea of adequate strength, might, skill, resources, energy, and efficiency, either material, mental, or spiritual, to effect intended results. Strictly speaking, there is no real power or authority in the universe but that which is ultimately of God (&nbsp; Psalms 62:11 , &nbsp; John 19:11 , &nbsp; Romans 13:1 ). But this Almighty One has originated innumerable subordinate powers, and some of these are possessed of ability to perform acts contrary to the will and commandments of the Creator. And so we may speak of the power of God, or of man, or of angel, or of demon, or of powers inherent in things inanimate. Inasmuch as in the highest and absolute sense ‘power belongeth unto God,’ It is fitting to ascribe unto Him such doxologies as appear in &nbsp; 1 Chronicles 29:11 , &nbsp; Matthew 6:13 . In &nbsp; Matthew 26:64 the word ‘power’ is employed for God Himself, and it is accordingly very natural that it should be often used to denote the various forms of God’s activity, especially in His works of creation and redemption. Christ is thus the power of God both in His Person and in His gospel of salvation (&nbsp; 1 Corinthians 1:18; &nbsp; 1 Corinthians 1:24 , &nbsp; Romans 1:16 ). The power of the Holy Spirit is also another mode of the Divine activity. By similar usage Simon the sorcerer was called ‘the power of God which is called Great’ (&nbsp; Acts 8:10 ), <em> i.e. </em> a supposed incarnation of the power of God. The plural <strong> powers </strong> is used in a variety of meanings. (1) In &nbsp; Matthew 7:22 , &nbsp; Luke 10:13 , &nbsp; Acts 2:22; &nbsp; Acts 8:13 , ‘powers,’ or ‘mighty works,’ along with ‘signs and wonders,’ are to be understood as miracles, and were concrete manifestations of supernatural power. (2) ‘The powers of the heavens’ (&nbsp; Matthew 24:29 , &nbsp; Mark 13:25 ) are understood by some as the forces inherent in the sun, moon, stars, and other phenomena of the heavens, by virtue of which they ‘rule over the day and over the night’ (&nbsp; [[Genesis]] 1:18 ); by others these heavenly powers are understood to be the starry hosts themselves conceived as the armies of the heavens. (3) Both good and evil angels are designated by the terms ‘ <strong> principalities and powers </strong> ’ in such passages as &nbsp; Ephesians 1:21; &nbsp; Ephesians 3:10; &nbsp; Ephesians 6:12 , &nbsp; Colossians 1:16; &nbsp; Colossians 2:10; Col 2:15 , &nbsp; 1 Peter 3:22 . The context of each passage must show whether the reference is to angels or demons. in &nbsp; Ephesians 2:2 Samatan is called ‘ <strong> the prince of the power of the air </strong> ,’ and these powers are further defined in &nbsp; Ephesians 6:12 as ‘world-rulers of this darkness, the spiritual hosts of wickedness in the heavenly places.’ These are thought of as so many ranks of evil spirits who are ever at war with God’s hosts, and seek to usurp the heavenly regions. (4) in &nbsp; Romans 13:1 civil magistrates are called ‘the higher powers’ because of their superior rank, authority, and influence as officers ordained of God for the administration of justice among men (cf. &nbsp; Luke 12:11 , &nbsp; Titus 3:1 ). (5) ‘The powers of the age to come’ (&nbsp; Hebrews 6:5 ) are best understood of all supernatural gifts and spiritual forces which belong to the age or dispensation of the New Covenant, of which Jesus is the [[Mediator]] (cf. &nbsp; Hebrews 9:15 ). They include the ‘greater works’ (&nbsp; John 14:12 ) which Jesus assured His disciples they should do after His going unto the Father and sending them the Spirit of truth. See Authority, Kingdom of God. </p> <p> M. S. Terry. </p>

<p> <em> Kôach </em> (כּוֹחַ, Strong'S #3581), “strength; power; force; ability.” This Hebrew word is used in biblical, rabbinic, and modern Hebrew with little change in meaning. The root is uncertain in Hebrew, but the verb is found in Arabic ( <em> wakaha </em> , “batter down,” and <em> kwch </em> , “defeat”). <em> Kôach </em> , which occurs 124 times, is a poetic word as it is used most frequently in the poetic and prophetical literature. </p> <p> The basic meaning of <em> kôach </em> is an ability to do something. Samson’s “strength” lay in his hair (Judg. 16:5), and we must keep in mind that his “strength” had been demonstrated against the Philistines. [[Nations]] and kings exert their “powers” (Josh. 17:17; Dan. 8:24). It is even possible to say that a field has <em> kôach </em> , as it does or does not have vital “powers” to produce and harvest: “When thou tillest the ground, it shall not henceforth yield unto thee her strength [i.e., crops] …” (Gen. 4:12—the first occurrence). In the Old Testament it is recognized that by eating one gains “strength” (1 Sam. 28:22), whereas one loses one’s “abilities” in fasting (1 Sam. 28:20); “And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto [[Horeb]] the mount of God” (1 Kings 19:8). </p> <p> The above definition of <em> kôach </em> fits well in the description of Daniel and his friends: “Children in whom was no blemish, but well-favored, and skillful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability [ <em> kôach </em> ] in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans” (Dan. 1:4). The “ability” is here not physical but mental. They were talented in having the intellectual acumen of learning the skills of the [[Babylonians]] and thus training for being counselors to the king. The internal fortitude was best demonstrated by the difficulties and frustrations of life. A strong man withstood hard times. The proverb bears out this important teaching: “If thou faint in the day of adversity, thy strength is small” (Prov. 24:10). </p> <p> A special sense of <em> kôach </em> is the meaning “property.” The results of native “abilities,” the development of special gifts, and the manifestation of one’s “strength” led often to prosperity and riches. Those who returned from the [[Exile]] gave willingly out of their riches ( <em> kôach </em> ) to the building fund of the temple (Ezra 2:69). A proverb warns against adultery, because one’s “strength,” or one’s wealth, may be taken by others: “Lest strangers be filled with thy wealth [ <em> kôach </em> ]; and thy labors be in the house of a stranger” (Prov. 5:10). </p> <p> In the Old Testament, God had demonstrated His “strength” to Israel. The language of God’s “strength” is highly metaphorical. God’s right hand gloriously manifests His “power” (Exod. 15:6). His voice is loud: “The voice of the Lord is powerful; the voice of the Lord is full of majesty” (Ps. 29:4). In His “power,” He delivered [[Israel]] from Egypt (Exod. 32:11) and brought them through the Red Sea (Exod. 15:6; cf. Num. 14:13). Even as He advances the rights of the poor and needy (Isa. 50:2), He brought the [[Israelites]] as a needy people into the [[Promised]] Land with His “power”: “He hath showed his people the power of his works, that he may give them the heritage of the heathen” (Ps. 111:6). He delights in helping His people; however, the Lord does not tolerate self-sufficiency on man’s part. Isaiah rebuked the king of [[Assyria]] for his arrogance in claiming to have been successful in his conquests (10:12-14), and he remarked that the axe (Assyria) should not boast over the one who chops (God) with it (v. 15). Likewise God had warned His people against pride in taking the land of Canaan: “And thou say in thine heart, My power [ <em> kôach </em> ] and the might of mine hand hath gotten me this wealth. But thou shalt remember the Lord thy God: for it is he that giveth thee power [ <em> kôach </em> ] to get wealth, that he may establish his covenant which he sware unto thy fathers, as it is this day” (Deut. 8:17-18). The believer must learn to depend upon God and trust in Him: “This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts” (Zech. 4:6). </p> <p> The [[Septuagint]] gives the following translations: <em> ischus </em> (“strength; power; might”) and <em> dunamis </em> (“power; might; strength; force; ability; capability”). </p>