Help PreviousNext

International Standard Bible Encyclopedia

OM


OMAERUS

om-a-e'-rus: the King James Version = the Revised Version (British and American) "Ismaerus" (1 Esdras 9:34).


OMAR

o'-mar (omar, connected perhaps with 'amar, "speak"; Septuagint Oman or Omar): Grandson of Esau and son of Eliphaz in Gen 36:11; 1 Ch 1:36; given the title "duke" or "chief" in Gen 36:15.


OMEGA

o'-me-ga o-me'-ga o-meg'-a.

See ALPHA AND OMEGA .


OMENS

o'-menz.

See AUGURY ;DIVINATION .


OMER

o'-mer (`omer): A dry measure, the tenth of an ephah, equal to about 7 1/2 pints.

See WEIGHTS AND MEASURES .


OMNIPOTENCE

om-nip'-o-tens:

1. Terms and Usage:

The noun "omnipotence" is not found in the English Bible, nor any noun exactly corresponding to it in the original Hebrew or Greek

The adjective "omnipotent" occurs in Rev 19:6 the King James Version; the Greek for this, pantokrator, occurs also in 2 Cor 6:18; Rev 1:8; 4:8; 11:17; 15:3; 16:7,14; 19:15; 21:22 (in all of which the King James Version and the Revised Version (British and American) render "almighty"). It is also found frequently in the Septuagint, especially in the rendering of the divine names Yahweh tsebha'oth and 'El Shadday. In pantokrator, the element of "authority," "sovereignty," side by side with that of "power," makes itself more distinctly felt than it does to the modern ear in "omnipotent," although it is meant to be included in the latter also. Compare further ho dunatos, in Lk 1:49.

2. Inherent in Old Testament Names of God:

The formal conception of omnipotence as worked out in theology does not occur in the Old Testament. The substance of the idea is conveyed in various indirect ways. The notion of "strength" is inherent in the Old Testament conception of God from the beginning, being already represented in one of the two divine names inherited by Israel from ancient Semitic religion, the name 'El. According to one etymology it is also inherent in the other, the name 'Elohim, and in this case the plural form, by bringing out the fullness of power in God, would mark an approach to the idea of omnipotence.

See GOD ,NAMES OF .

In the patriarchal religion the conception of "might" occupies a prominent place, as is indicated by the name characteristic of this period, 'El Shadday; compare Gen 17:1; 28:3; 35:11; 43:14; 48:3; 49:24,25; Ex 6:3. This name, however, designates the divine power as standing in the service of His covenant-relation to the patriarchs, as transcending Nature and overpowering it in the interests of redemption.

Another divine name which signalizes this attribute is Yahweh tsebha'oth, Yahweh of Hosts. This name, characteristic of the prophetic period, describes God as the King surrounded and followed by the angelic hosts, and since the might of an oriental king is measured by the splendor of his retinue, as of great, incomparable power, the King Omnipotent (Ps 24:10; Isa 2:12; 6:3,5; 8:13; Jer 46:18; Mal 1:14).

Still another name expressive of the same idea is 'Abhir, "Strong One," compounded with Jacob or Israel (Gen 49:24; Ps 132:2,5; Isa 1:24; 49:26; 60:16). Further, 'El Gibbor, "God-Hero" (Isa 9:6 (of the Messiah); compare for the adjective gibbor, Jer 20:11); and the figurative designation of God as Tsur, "Rock," occurring especially in the address to God in the Psalter (Isa 30:29, the King James Version "Mighty One"). The specific energy with which the divine nature operates finds expression also in the name 'El Chay, "Living God," which God bears over against the impotent idols (1 Sam 17:26,36; 2 Ki 19:4,16; Ps 18:46; Jer 23:36; Dan 6:20,26 f). An anthropomorphic description of the power of God is in the figures of "hand," His "arm," His "finger."

See GOD .

3. Other Modes of Expression:

Some of the attributes of Yahweh have an intimate connection with His omnipotence. Under this head especially God's nature as Spirit and His holiness come under consideration. The representation of God as Spirit in the Old Testament does not primarily refer to the incorporealness of the divine nature, but to its inherent energy. The physical element underlying the conception of Spirit is that of air in motion, and in this at first not the invisibility but the force forms the point of comparison. The opposite of "Spirit" in this sense is "flesh," which expresses the weakness and impotence of the creature over against God (Isa 2:22; 31:3).

The holiness of God in its earliest and widest sense (not restricted to the ethical sphere) describes the majestic, specifically divine character of His being, that which evokes in man religious awe. It is not a single attribute coordinated with others, but a peculiar aspect under which all the attributes can be viewed, that which renders them distinct from anything analogous in the creature (1 Sam 2:2; Hos 11:9). In this way holiness becomes closely associated with the power of God, indeed sometimes becomes synonymous with divine power = omnipotence (Ex 15:11; Nu 20:12), and especially in Ezk, where God's "holy name" is often equivalent to His renown for power, hence, interchangeable with His "great name" (Ezek 36:20-24). The objective Spirit as a distinct hypostasis and the executive of the Godhead on its one side also represents the divine power (Isa 32:15; Mt 12:28; Lk 1:35; 4:14; Acts 10:38; Rom 15:19; 1 Cor 2:4).

4. Unlimited Extent of the Divine Power:

In all these forms of expression a great and specifically divine power is predicated of God. Statements in which the absolutely unlimited extent of this power is explicitly affirmed are rare. The reason, however, lies not in any actual restriction placed on this power, but in the concrete practical form of religious thinking which prevents abstract formulation of the principle. The point to be noticed is that no statement is anywhere made exempting aught from the reach of divine power. Nearest to a general formula come such statements as nothing is "too hard for Yahweh" (Gen 18:14; Jer 32:17); or "I know that thou canst do everything?" or "God .... hath done whatever he pleased" (Ps 115:3; 135:6), or, negatively, no one "can hinder" God, in carrying out His purpose (Isa 43:13), or God's hand is not "waxed short" (Nu 11:23); in the New Testament: "With God all things are possible" (Mt 19:26; Mk 10:27; Lk 18:27); "Nothing is impossible with God" (the Revised Version (British and American) "No word from God shall be void of power," Lk 1:37). Indirectly the omnipotence of God is implied in the effect ascribed to faith (Mt 17:20: "Nothing shall be impossible unto you"; Mk 9:23: "All things are possible to him that believeth"), because faith puts the divine power at the disposal of the believer. On its subjective side the principle of inexhaustible power finds expression in Isa 40:28: God is not subject to weariness. Because God is conscious of the unlimited extent of His resources nothing is marvelous in His eyes (Zec 8:6).

5. Forms of Manifestation:

It is chiefly through its forms of manifestation that the distinctive quality of the divine power which renders it omnipotent becomes apparent. The divine power operates not merely in single concrete acts, but is comprehensively related to the world as such. Both in Nature and history, in creation and in redemption, it produces and controls and directs everything that comes to pass. Nothing in the realm of actual or conceivable things is withdrawn from it (Am 9:2,3; Dan 4:35); even to the minutest and most recondite sequences of cause and effect it extends and masters all details of reality (Mt 10:30; Lk 12:7). There is no accident (1 Sam 6:9; compare with 6:12; Prov 16:33). It need not operate through second causes; it itself underlies all second causes and makes them what they are.

It is creative power producing its effect through a mere word (Gen 1:3 ff; Dt 8:3; Ps 33:9; Rom 4:17; Heb 1:3; 11:30). Among the prophets, especially Isaiah emphasizes this manner of the working of the divine power in its immediateness and suddenness (Isa 9:8; 17:13; 18:4-6; 29:5). All the processes of nature are ascribed to the causation of Yahweh (Job 5:9 ff; 9:5 ff; chapters 38 and 39; Isa 40:12 ff; Am 4:13; 5:8,9; 9:5,6); especially God's control of the sea is named as illustrative of this (Ps 65:7; 104:9; Isa 50:2; Jer 5:22; 31:35). The Old Testament seldom says "it rains" (Am 4:7), but usually God causes it to rain (Lev 26:4; Dt 11:17; 1 Sam 12:17; Job 36:27; Psalms 29 and 65; Mt 5:45; Acts 14:17).

The same is true of the processes of history. God sovereignly disposes, not merely of Israel, but of all other nations, even of the most powerful, e.g. the Assyrians, as His instruments for the accomplishment of His purpose (Am 1 through 2:3; 9:7; Isa 10:5,15; 28:2; 45:1; Jer 25:9; 27:6; 43:10). The prophets ascribe to Yahweh not merely relatively greater power than to the gods of the nations, but His power extends into the sphere of the nations, and the heathen gods are ignored in the estimate put upon His might (Isa 31:3).

Even more than the sphere of Nature and history, that of redemption reveals the divine omnipotence, from the point of view of the supernatural and miraculous. Thus Ex 15 celebrates the power of Yahweh in the wonders of the exodus. It is God's exclusive prerogative to do wonders (Job 5:9; 9:10; Ps 72:18); He alone can make "a new thing" (Nu 16:30; Isa 43:19; Jer 31:22). In the New Testament the great embodiment of this redemptive omnipotence is the resurrection of believers (Mt 22:29; Mk 12:24) and specifically the resurrection of Christ (Rom 4:17,21,24; Eph 1:19 ff); but it is evidenced in the whole process of redemption (Mt 19:26; Mk 10:27; Rom 8:31; Eph 3:7,20; 1 Pet 1:5; Rev 11:17).

6. Significance for Biblical Religion:

The significance of the idea may be traced along two distinct lines. On the one hand the divine omnipotence appears as a support of faith. On the other hand it is productlye of that specifically religious state of consciousness which Scripture calls "the fear of Yahweh." Omnipotence in God is that to which human faith addresses itself. In it lies the ground for assurance that He is able to save, as in His love that He is willing to save (Ps 65:5,6; 72:18; 118:14-16; Eph 3:20).

As to the other aspect of its significance, the divine omnipotence in itself, and not merely for soteriological reasons, evokes a specific religious response. This is true, not only of the Old Testament, where the element of the fear of God stands comparatively in the foreground, but remains true also of the New Testament. Even in our Lord's teaching the prominence given to the fatherhood and love of God does not preclude that the transcendent majesty of the divine nature, including omnipotence, is kept in full view and made a potent factor in the cultivation of the religious mind (Mt 6:9). The beauty of Jesus' teaching on the nature of God consists in this, that He keeps the exaltation of God above every creature and His loving condescension toward the creature in perfect equilibrium and makes them mutually fructified by each other. Religion is more than the inclusion of God in the general altruistic movement of the human mind; it is a devotion at every point colored by the consciousness of that divine uniqueness in which God's omnipotence occupies a foremost place.

LITERATURE.

Oehler, Theologie des A T (3), 131, 139 ff; Riehm, Alttestamentliche Theologie, 250 ff; Dillmann, Handbuch der alttestamentlichen Theologie, 244; Davidson, Old Testament Theology, 163 ff; Konig, Geschichte der alttestamentlichen Religion, 127, 135 ff, 391, 475.

Geerhardus Vos


OMNIPRESENCE

om-ni-prez'-ens:

1. Non-Occurrence of the Term in Scripture:

Neither the noun "omnipresence" nor adjective "omnipresent" occurs in Scripture, but the idea that God is everywhere present is throughout presupposed and sometimes explicitly formulated. God's omnipresence is closely related to His omnipotence and omniscience: that He is everywhere enables Him to act everywhere and to know all things, and, conversely, through omnipotent action and omniscient knowledge He has access to all places and all secrets (compare Ps 139). Thus conceived, the attribute is but the correlate of the monotheistic conception of God as the Infinite Creator, Preserver and Governor of the universe, immanent in His works as well as transcendent above them.

2. Philosophical and Popular Ideas of Omnipresence:

The philosophical idea of omnipresence is that of exemption from the limitations of space, subjectively as well as objectively; subjectively, in so far as space, which is a necessary form of all created consciousness in the sphere of sense-perception, is not thus constitutionally inherent in the mind of God; objectively, in so far as the actuality of space-relations in the created world imposes no limit upon the presence and operation of God. This metaphysical conception of transcendence above all space is, of course, foreign to the Bible, which in regard to this, as in regard to the other transcendent attributes, clothes the truth of revelation in popular language, and speaks of exemption from the limitations of space in terms and figures derived from space itself. Thus, the very term "omnipresence" in its two component parts "everywhere" and "present" contains a double inadequacy of expression, both the notion of "everywhere" and that of "presence" being spacial concepts. Another point, in regard to which the popular nature of the Scriptural teaching on this subject must be kept in mind, concerns the mode of the divine omnipresence. In treating the concept philosophically, it is of importance to distinguish between its application to the essence, to the activity, and to the knowledge of God. The Bible does not draw these distinctions in the abstract. Although sometimes it speaks of God's omnipresence with reference to the pervasive immanence of His being, it frequently contents itself with affirming the universal extent of God's power and knowledge (Dt 4:39; 10:14; Ps 139:6-16; Prov 15:3; Jer 23:23,24; Am 9:2).

3. Theories Denying Omnipresence of Being:

This observation has given rise to theories of a mere omnipresence of power or omnipresence by an act of will, as distinct from an omnipresence of being. But it is plain that in this antithetical form such a distinction is foreign to the intent of the Biblical statements in question. The writers in these passages content themselves with describing the practical effects of the attribute without reflecting upon the difference between this and its ontological aspect; the latter is neither affirmed nor denied. That no denial of the omnipresence of being is intended may be seen from Jer 23:24, where in the former half of the verse the omnipresence of 23:23 is expressed in terms of omniscience, while in the latter half the idea finds ontological expression. Similarly, in Ps 139, compare verse 2 with verses 7 ff, and verses 13 ff. As here, so in other passages the presence of God with His being in all space is explicitly affirmed (1 Ki 8:27; 2 Ch 2:6; Isa 66:1; Acts 17:28).

4. Denial of the Presence of the Idea in the Earlier Parts of the Old Testament:

Omnipresence being the correlate of monotheism, the presence of the idea in the earlier parts of the Old Testament is denied by all those who assign the development of monotheism in the Old Testament religion to the prophetic period from the 8th century onward. It is undoubtedly true that the earliest narratives speak very anthropomorphically of God's relation to space; they describe Him as coming and going in language such as might be used of a human person. But it does not follow from this that the writers who do so conceive of God's being as circumscribed by space. Where such forms of statement occur, not the presence of God in general, but His visible presence in theophany is referred to. If from the local element entering into the description God's subjection to the limitations of space were inferred, then one might with equal warrant, on the basis of the physical, sensual elements entering into the representation, impute to the writers the view that the divine nature is corporeal.

5. The Special Redemptive and Revelatory Presence of God:

The theophanic form of appearance does not disclose what God is ontologically in Himself, but merely how He condescends to appear and work for the redemption of His people. It establishes a redemptive and revelatory presence in definite localities, which does not, in the mind of the writer, detract from the divine omnipresence. Hence, it is not confined to one place; the altars built in recognition of it are in patriarchal history erected in several places and coexist as each and all offering access to the special divine presence. It is significant that already during the patriarchal period these theophanies and the altars connected with them are confined to the Holy Land. This shows that the idea embodied in them has nothing to do with a crude conception of the Deity as locally circumscribed, but marks the beginning of that gradual restoration of the gracious presence of God to fallen humanity, the completion of which forms the goal of redemption. Thus, God is said to dwell in the ark, in the tabernacle, on Mt. Zion (Nu 10:35; 2 Sam 6:2; 2 Ki 19:15; Ps 3:4; 99:1); in the temple (1 Ki 8; Ps 20:2; 26:8; 46:5; 48:2; Isa 8:18; Joel 3:16,21; Am 1:2); in the Holy Land (1 Sam 26:19; Hos 9:3); in Christ (Jn 1:14; 2:19; Col 2:9); in the church (Jn 14:23; Rom 8:9,11; 1 Cor 3:16; 6:19; Eph 2:21,22; 3:11; 2 Tim 3:15; Heb 10:21; 1 Pet 2:5); in the eschatological assembly of His people (Rev 21:3). In the light of the same principle must be interpreted the presence of God in heaven. This also is not to be understood as an ontological presence, but as a presence of specific theocratic manifestation (1 Ki 8:27; Ps 2:4; 11:4; 33:13 ff; 104:3; Isa 6:1 ff; 63:15; 66:1; Hab 2:20; Mt 5:34; 6:9; Acts 7:48; 17:28; Eph 1:20; Heb 1:3). How little this is meant to exclude the presence of God elsewhere may be seen from the fact that the two representations, that of God's self-manifestation in heaven and in the earthly sanctuary, occur side by side (1 Ki 8:26-53; Ps 20:2-6; Am 9:6). It has been alleged that the idea of God's dwelling in heaven marks a comparatively late attainment in the religion of Israel, of which in the pre-prophetic period no trace can as yet be discovered (so Stade, Bibl. Theol. des Altes Testament, I, 103, 104). There are, however, a number of passages in the Pentateuch bearing witness to the early existence of this belief (Gen 11:1-9; 19:24; 21:17; 22:11; 28:12). Yahweh comes, according to the belief of the earliest period, with the clouds (Ex 14:19,20; 19:9,18; 24:15; Nu 11:25; 12:5). That even in the opinion of the people Yahweh's local presence in an earthly sanctuary need not have excluded Him from heaven follows also from the unhesitating belief in His simultaneous presence in a plurality of sanctuaries. If it was not a question of locally circumscribed presence as between sanctuary and sanctuary, it need not have been as between earth and heaven (compare Gunkel, Gen, 157).

6. Religious Significance:

Both from a generally religious and from a specifically soteriological point of view the omnipresence of God is of great practical importance for the religious life. In the former respect it contains the guaranty that the actual nearness of God and a real communion with Him may be enjoyed everywhere, even apart from the places hallowed for such purpose by a specific gracious self-manifestation (Ps 139:5-10). In the other respect the divine omnipresence assures the believer that God is at hand to save in every place where from any danger or foe His people need salvation (Isa 43:2).

LITERATURE.

Oehler, Theologie des A T (3), 174 ff; Riehm, Alttestamentliche Theologie, 262 ff; Dillmann, Handbuch der alttestamentlichen Theologie, 246 ff; Davidson, Old Testament Theology, 180 ff; Konig, Geschichte der alttestamentlichen Religion, 197 ff.

Geerhardus Vos


OMNISCIENCE

om-nish'-ens: The term does not occur in Scripture, either in its nominal or in its adjectival form.

1. Words and Usage:

In the Old Testament it is expressed in connection with such words as da'ath, binah, tebhunah, chokhmah; also "seeing" and "hearing," "the eye" and "the ear" occur as figures for the knowledge of God, as "arm," "hand," "finger" serve to express His power. In the New Testament are found ginoskein, gnosis, eidenai, sophia, in the same connections.

2. Tacit Assumption and Explicit Affirmation:

Scripture everywhere teaches the absolute universality of the divine knowledge. In the historical books, although there is no abstract formula, and occasional anthropomorphic references to God'staking knowledge of things occur (Gen 11:5; 18:21; Dt 8:3), none the less the principle is everywhere presupposed in what is related about God's cognizance of the doings of man, about the hearing of prayer, the disclosing of the future (1 Sam 16:7; 23:9-12; 1 Ki 8:39; 2 Ch 16:9). Explicit affirmation of the principle is made in the Psalter, the Prophets, the chokhmah literature and in the New Testament. This is due to the increased internalizing of religion, by which its hidden side, to which the divine omniscience corresponds, receives greater emphasis (Job 26:6; 28:24; 34:22; Ps 139:12; 147:4; Prov 15:3,11; Isa 40:26; Acts 1:24; Heb 4:13; Rev 2:23).

3. Extends to All Spheres:

This absolute universality is affirmed with reference to the various categories that comprise within themselves all that is possible or actual. It extends to God's own being, as well as to what exists outside of Him in the created world. God has perfect possession in consciousness of His own being. The unconscious finds no place in Him (Acts 15:18; 1 Jn 1:5). Next to Himself God knows the world in its totality. This knowledge extends to small as well as to great affairs (Mt 6:8,32; 10:30); to the hidden heart and mind of man as well as to that which is open and manifest (Job 11:11; 34:21,23; Ps 14:2; 17:2 ff; 33:13-18; 102:19 f; 139:1-4; Prov 5:21; 15:3; Isa 29:15; Jer 17:10; Am 4:13; Lk 16:15; Acts 1:24; 1 Thess 2:4; Heb 4:13; Rev 2:23). It extends to all the divisions of time, the past, present and future alike (Job 14:17; Ps 56:8; Isa 41:22-24; 44:6-8; Jer 1:5; Hos 13:12; Mal 3:16). It embraces that which is contingent from the human viewpoint as well as that which is certain (1 Sam 23:9-12; Mt 11:22,23).

4. Mode of the Divine Knowledge:

Scripture brings God's knowledge into connection with His omnipresence. Ps 139 is the clearest expression of this. Omniscience is the omnipresence of cognition (Jer 23:23 ff). It is also closely related to God's eternity, for the latter makes Him in His knowledge independent of the limitations of time (Isa 43:8-12). God's creative relation to all that exists is represented as underlying His omniscience (Ps 33:15; 97:9; 139:13; Isa 29:15). His all-comprehensive purpose forms the basis of His knowledge of all events and developments (Isa 41:22-27; Am 3:7).

This, however, does not mean that God's knowledge of things is identical with His creation of them, as has been suggested by Augustine and others. The act of creation, while necessarily connected with the knowledge of that which is to be actual, is not identical with such knowledge or with the purpose on which such knowledge rests, for in God, as well as in man, the intellect and the will are distinct faculties. In the last analysis, God's knowledge of the world has its source in His self-knowledge. The world is a revelation of God. All that is actual or possible in it therefore is a reflection in created form of what exists uncreated in God, and thus the knowledge of the one becomes a reproduction of the knowledge of the other (Acts 17:27; Rom 1:20). The divine knowledge of the world also partakes of the quality of the divine self-knowledge in this respect, that it is never dormant. God does not depend for embracing the multitude and complexity of the existing world on such mental processes as abstraction and generalization.

The Bible nowhere represents Him as attaining to knowledge by reasoning, but everywhere as simply knowing. From what has been said about the immanent sources of the divine knowledge, it follows that the latter is not a posteriori derived from its objects, as all human knowledge based on experience is, but is exercised without receptivity or dependence. In knowing, as well as in all other activities of His nature, God is sovereign and self-sufficient. In cognizing the reality of all things He needs not wait upon the things, but draws His knowledge directly from the basis of reality as it lies in Himself. While the two are thus closely connected it is nevertheless of importance to distinguish between God's knowledge of Himself and God's knowledge of the world, and also between His knowledge of the actual and His knowledge of the possible. These distinctions mark off theistic conception of omniscience from the pantheistic idea regarding it. God is not bound up in His life with the world in such a sense as to have no scope of activity beyond it.

5. God's Omniscience and Human Freewill:

Since Scripture includes in the objects of the divine knowledge also the issue of the exercise of freewill on the part of man, the problem arises, how the contingent character of such decisions and the certainty of the divine knowledge can coexist. It is true that the knowledge of God and the purposing will of God are distinct, and that not the former but the latter determines the certainty of the outcome. Consequently the divine omniscience in such cases adds or detracts nothing in regard to the certainty of the event. God's omniscience does not produce but presupposes the certainty by which the problem is raised. At the same time, precisely because omniscience presupposes certainty, it appears to exclude every conception of contingency in the free acts of man, such as would render the latter in their very essence undetermined. The knowledge of the issue must have a fixed point of certainty to terminate upon, if it is to be knowledge at all. Those who make the essence of freedom absolute indeterminateness must, therefore, exempt this class of events from the scope of the divine omniscience. But this is contrary to all the testimony of Scripture, which distinctly makes God's absolute knowledge extend to such acts (Acts 2:23). It has been attempted to construe a peculiar form of the divine knowledge, which would relate to this class of acts specifically, the so-called scientia media, to be distinguished from the scientia necessaria, which has for its object God Himself, and the scientia libera which terminates upon the certainties of the world outside of God, as determined by His freewill. This scientia media would then be based on God's foresight of the outcome of the free choice of man. It would involve a knowledge of receptivity, a contribution to the sum total of what God knows derived from observation on His part of the world-process. That is to say, it would be knowledge a posteriori in essence, although not in point of time. It is, however, difficult to see how such a knowledge can be possible in God, when the outcome is psychologically undetermined and undeterminable. The knowledge could originate no sooner than the determination originates through the free decision of man. It would, therefore, necessarily become an a posteriori knowledge in time as well as in essence. The appeal to God's eternity as bringing Him equally near to the future as to the present and enabling Him to see the future decisions of man's free will as though they were present cannot remove this difficulty, for when once the observation and knowledge of God are made dependent on any temporal issue, the divine eternity itself is thereby virtually denied. Nothing remains but to recognize that God's eternal knowledge of the outcome of the freewill choices of man implies that there enters into these choices, notwithstanding their free character, an element of predetermination, to which the knowledge of God can attach itself.

6. Religious Importance:

The divine omniscience is most important for the religious life. The very essence of religion as communion with God depends on His all-comprehensive cognizance of the life of man at every moment. Hence, it is characteristic of the irreligious to deny the omniscience of God (Ps 10:11,12; 94:7-9; Isa 29:15; Jer 23:23; Ezek 8:12; 9:9). Especially along three lines this fundamental religious importance reveals itself: (a) it lends support and comfort when the pious suffer from the misunderstanding and misrepresentation of men; (b) it acts as a deterrent to those tempted by sin, especially secret sin, and becomes a judging principle to all hypocrisy and false security; (c) it furnishes the source from which man's desire for self-knowledge can obtain satisfaction (Ps 19:12; 51:6; 139:23,24).

LITERATURE.

Oehler, Theologie des A T (3), 876; Riehm, Alttestamentliche Theologie, 263; Dillmann, Handbuch der alttestamentlichen Theologie, 249; Davidson, Old Testament Theology, 180 if.

Geerhardus Vos


OMRI

om'-ri (`omri; Septuagint Ambri; Assyrian "Chumri" and "Chumria"):

(1) The 6th king of Northern Israel, and founder of the IIIrd Dynasty which reigned for nearly 50 years. Omri reigned 12 years, circa 887-876 BC. The historical sources of his reign are contained in 1 Ki 16:15-28; 20:34, the Moabite Stone, Assyrian inscriptions, and in the published accounts of recent excavations in Samaria. In spite of the brief passage given to Omri in the Old Testament, he was one of the most important of the military kings of Northern Israel.

1. His Accession:

Omri is first mentioned as an officer in the army of Elah, which was engaged in the siege of the Philistine town of Gibbethon. While Omri was thus engaged, Zimri, another officer of Elah's army, conspired against the king, whom he assassinated in a drunken debauch, exterminating at the same time the remnant of the house of Baasha. The conspiracy evidently lacked the support of the people, for the report that Zimri had usurped the throne no sooner reached the army at Gibbethon, than the people proclaimed Omri, the more powerful military leader, king over Israel. Omri lost not a moment, but leaving Gibbethon in the hands of the Philistines, he marched to Tirzah, which he besieged and captured, while Zimri perished in the flames of the palace to which he had set fire with his own hands (1 Ki 16:18). Omri, however, had still another opponent in Tibni the son of Ginath, who laid claim to the throne and who was supported in his claims by his brother Joram (1 Ki 16:22 Septuagint) and by a large number of the people. Civil war-followed this rivalry for the throne, which seems to have lasted for a period of four years (compare 1 Ki 16:15, with 16:23 and 29) before Omri gained full control.

Omri's military ability is seen from his choice of Samaria as the royal residence and capital of the Northern Kingdom. This step may have been suggested to Omri by his own easy conquest of Tirzah, the former capital. Accordingly, he purchased the hill Shomeron of Shemer for two talents of silver, about $4,352.00 in American money. The conical hill, which rose from the surrounding plain to the height of 400 ft., and on the top of which there was room for a large city, was capable of easy defense.

2. The Founding of Samaria:

The superior strategic importance of Samaria is evidenced by the sieges it endured repeatedly by the Syrians and Assyrians. It was finally taken by Sargon in 722, after the siege had lasted for 3 years. That the Northern Kingdom endured as long as it did was due largely to the strength of its capital. With the fall of Samaria, the nation fell.

Recent excavations in Samaria under the direction of Harvard University throw new light upon the ancient capital of Israel. The first results were the uncovering of massive foundation walls of a large building, including a stairway 80 ft. wide. This building, which is Roman in architecture, is supposed to have been a temple, the work of Herod. Under this Roman building was recovered a part of a massive Hebrew structure, believed to be the palace of Omri and Ahab. During the year 1910 the explorations revealed a building covering 1 1/2 acres of ground. Four periods of construction were recognized, which, on archaeological grounds, were tentatively assigned to the reigns of Omri, Ahab, Jehu, and Jeroboam II. See SAMAIAS and articles by David G. Lyon in Harvard Theological Review, IV, 1911; JBL, V, xxx, Part I, 1911; PEFS, 1911, 79-83.

3. His Foreign Policy:

Concerning Omri's foreign policy the Old Testament is silent beyond a single hint contained in 1 Ki 20:34. Here we learn that he had to bow before the stronger power of Syria. It is probable that Ben-hadad I besieged Samaria shortly after it was built, for he forced Omri to make "streets" in the city for the Syrians. It is probable, too, that at this time Ramoth-gilead was lost to the Syrians. Evidently Omri, was weakened in his foreign policy at the beginning of his reign by the civil conflict engendered by his accession. However, he showed strength of character in his dealings with foreign powers. At least he regained control over the northern part of Moab, as we learn from the Moabite Stone. Lines 4-8 tell us that "Omri was king of Israel and afflicted Moab many days because Chemosh was angry with his land. .... Omri obtained possession of the land of Medeba and dwelt therein during his days and half the days of his son, forty years. "

Omri was the first king of Israel to pay tribute to the Assyrians under their king Asurnacirpal III, in 876 BC. From the days of Shalmaneser II (860 BC) down to the time of Sargon (722 BC), Northern Israel was known to the Assyrians as "the land of the house of Omri." On Shalmaneser's black obelisk, Jehu, who overthrew the dynasty of Omri, is called Ja'uaabal Chumri, "Jehu son of Omri."

Omri entered into an alliance with the Phoenicians by the marriage of his son Ahab to Jezebel, daughter of Ethbaal, king of the Sidonians. This may have been done as protection against the powers from the East, and as such would have seemed to be a wise political move, but it was one fraught with evil for Israel.

4. His Religious Influence and Death:

Although Omri laid the foundation of a strong kingdom, he failed to impart to it the vitalizing and rejuvenating force of a healthy spiritual religion. The testimony of 1 Ki 16:25,26, that he "dealt wickedly above all that were before him," coupled with the reference to "the statutes of Omri" in Mic 6:16, indicates that he may have had a share in substituting foreign religions for the worship of Yahweh, and therefore the unfavorable light in which he is regarded is justified. Upon his death, Omri was succeeded upon the throne by his son Ahab, to whom was left the task of shaking off the Syrian yoke, and who went beyond his father in making the Phoenician influence along with Baalism of prime importance in Israel, thus leading the nation into the paths that hastened its downfall.

(2) A Benjamite, son of Becher (1 Ch 7:8).

(3) A Judahite, descendant of Perez, who lived at Jerusalem (1 Ch 9:4).

(4) A prince of Issachar in the time of David (1 Ch 27:18).

S. K. Mosiman



Placed in the public domain by SpiritAndTruth.org
Report corrections to contact@SpiritAndTruth.org
(Produced: Thu Nov 30 09:16:20 2000)

Help PreviousNext