See also this thread: http://www.infidelguy.com/ftopic-15493-days0-orderasc-75.html

Finally, Isaiah 41:21-24 emphasizes foreknowledge as a distinguishing characteristic of deity.

"21 Produce your cause, saith the LORD; bring forth your strong reasons, saith the King of Jacob.

22 Let them bring them forth, and shew us what shall happen: let them shew the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come.

23 Shew the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together.

24 Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you."

Omnibenevolence

First, a point based on logic: If you deny that god is omnibenevolent, then you admit that your god is imperfect, (i.e. he withholds love, feels hate, etc.)

God is perfect in all of his ways, which means that God must be perfect in whatever way he is good:

"As for God, his way is perfect" (Psalm 18:30)

Omnibenevolence in a second sense can also be seen as goodness, or love, extended to his creation. Thus, if God is good, then his goodness is in all things, and thus he is omnibenevolent by that second definition, too.

"One God and Father of all, who is above all, and through all, and in you all." (Ephesians 4:6)

"For of Him and through Him, and to Him, are all things: to whom be glory forever. Amen." (Romans 11:36)

The bible openly expreses god's love knows no bounds timewise...

1 Chronicles 16:34

34 Give thanks to the LORD, for he is good;
his love endures forever.

2 Chronicles 5:13

13 The trumpeters and singers joined in unison, as with one voice, to give praise and thanks to the LORD. Accompanied by trumpets, cymbals and other instruments, they raised their voices in praise to the LORD and sang:
"He is good; his love endures forever."
Then the temple of the LORD was filled with a cloud,

he would even "sacrifice" his own son/self/whatever

Jn.3:16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

the bible equates "god" with love

1 Jn.4:8 He that loveth not knoweth not God; for God is love.

1 Jn.4:16 And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him.

And this passage tells us that he is good to all:

Ps.145:9
"The Lord is good to all, and his tender mercies are over all his works."

Biblical God's stance as the creator of existence itself

Now that we have ascertained that the god of the bible is without limits, and is omnipotent, omniscient, omnibenevolent, let us now confirm that this god is the supernatural creator of all existence itself, making this god beyond existence (as the term supernatural denotes)

John 1:3 All things were made through him; and without him was not anything made that hath been made. 4 In him was life; and the life was the light of men.

Colossians 1:15 who is the image of the invisible God, the firstborn of all creation; 16 for in him were all things created, in the heavens and upon the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and unto him; 17 and he is before all things, and in him all things consist.

Ephesians 3:9 and to make all men see what is the dispensation of the mystery which for ages hath been hid in God who created all things;

Revelation 4:11 Worthy art thou, our Lord and our God, to receive the glory and the honor and the power: for thou didst create all things, and because of thy will they were, and were created.

Romans 4:17 (as it is written, A father of many nations have I made thee) before him whom he believed, even God, who giveth life to the dead, and calleth the things that are not, as though they were.

addendum:

Omni-traits are negative terms. They are lack of limits. A set of negative definitions, devoid of any universe.

As per negative theology, a supernatural "being" is necessarily imcomprehensible.

The bible itself states this in Job 11:7-9

7 "Can you fathom the mysteries of God?
Can you probe the limits of the Almighty?

8 They are higher than the heavens—what can you do?
They are deeper than the depths of the grave [a] —what can you know?

9 Their measure is longer than the earth
and wider than the sea.

Other passages affirming this:

Incomprehensible:
(God cannot be fully known.)

OT: Job 9:10; 36:26; Ps 139:6; 145:3; Isa 40:28; 55:8f.

NT: Rom 11:33-36; 1Cor 2:11,16; Eph 3:9; Phil 4:7.

Kant states that man can have no direct knowledge of a transcendent being.

On Kant: http://www.hkbu.edu.hk/~ppp/srp/arts/KTS.html

Luther states clearly that no man can have knowledge of god, save for revelation, which is natural - natural symbols such as the bible, or jesus.

This has direct biblical support:

Deuteronomy 29:29

29 The secret things belong to the LORD our God, but the things revealed belong to us and to our children forever, that we may follow all the words of this law.

More on Luther found here: http://www.candleinthedark.com/luther.html

An excerpt:

Luther's Theology

Luther maintained that God interacts with human beings in two ways -

Through the Law - as in the commandments (legalistic morality) and through the Gospel. However, our understanding of the law (God's Commandments) are always distorted by human sin.

The law has two functions. It enables us to maintain some order in our own lives despite our profound alienation from God, as well as alienation from our neighbors and even ourselves due to original sin. In addition, our inability to successfully meet the law makes us aware of our need for the forgiveness of sins and thus leads us to Christ. This point was picked up on by C. S. Lewis.

Luther held that God makes himself known through earthly (limited) forms rather than in his pure divinity. Thus, God revealed himself in Jesus Christ; he speaks his word to us in the human words of the New Testament writers and we experience his "body" through the Eucharist. Human beings are only instruments of God, who works in the world through them, as tools, they are incapable of apprehending God by means of their methods of understanding the world, such as philosophy or ethics; they must let God be God and see him only where he chooses to make himself known. God reveals his wisdom and his power through suffering, and the secret of meaningful life through Christ's death on the cross. As we will see directly, both this masochistic relationship to God, and the egotistical belief of man as the center of God's universe would be shocked to the core.

More from Luther:
Whoever wishes to be a Christian, let him pluck out the eyes of his reason. -Martin Luther (First Psalm Lectures, Luther's Works, Vol. 11, p.285)

The anabaptists pretend that children, not as yet having reason, ought not to receive baptism. I answer: That reason in no way contributes to faith. Nay, in that children are destitute of reason, they are all the more fit and proper recipients of baptism. For reason is the greatest enemy that faith has: it never comes to the aid of spiritual things, but - more frequently than not - struggles against the Divine Word, treating with contempt all that emanates from God. If God can communicate the Holy Ghost to grown persons, he can, a fortiori, communicate it to young children. Faith comes of the Word of God, when this is heard; little children hear that Word when they receive baptism, and therewith they receive also faith. Martin Luther , Table Talk CCCLIII [1569] .

"Reason should be destroyed in all Christians."
-Martin Luther (First Psalm Lectures, Luther's Works, Vol. 11, p.285)

"Reason is the Devil's greatest whore; by nature and manner of being she is a noxious whore; she is a prostitute, the Devil's appointed whore; whore eaten by scab and leprosy who ought to be trodden under foot and destroyed, she and her wisdom ... Throw dung in her face to make her ugly. She is and she ought to be drowned in baptism... She would deserve, the wretch, to be banished to the filthiest place in the house, to the closets."
- Martin Luther, Erlangen Edition v. 16, pp. 142-148

"There is on earth among all dangers no more dangerous thing than a richly endowed and adroit reason...Reason must be deluded, blinded, and destroyed. Faith must trample underfoot all reason, sense, and understanding, and whatever it sees must be put out of sight and ... know nothing but the word of God." -- -Martin Luther (Works Vol. 12)" The first two sentences are found quoted by Walter Kaufmann, _The Faith of a Heretic_, (Garden city, NY, doubleday, 1963), p. 75

To back this up:

As St. Paul writes:

Faith is the substance of things hoped for, the evidence of things not seen.
Bible: New Testament. Hebrews 11:1.

AND

Romans 8:24-25: “For we were saved in this hope, but hope that is seen is not hope; for why does one still hope for what he sees? But if we hope for what we do not see, we eagerly wait for it with perseverance.” (NKJV)

In addition, Negative theology states:

http://en.wikipedia.org/wiki/Apophatic_theology

"One should not say that God exists in the usual sense of the term; nor should we say that God is nonexistent.We can only say that neither existence nor nonexistence applies to God, or that God is beyond existing or not existing."

And

"God's existence is absolute and it includes no composition and we comprehend only the fact that He exists, not His essence. Consequently it is a false assumption to hold that He has any positive attribute... still less has He accidents, which could be described by an attribute. Hence it is clear that He has no positive attribute whatever. The negative attributes are necessary to direct the mind to the truths which we must believe... When we say of this being, that it exists, we mean that its non-existence is impossible; it is living - it is not dead; ...it is the first - its existence is not due to any cause; it has power, wisdom, and will - it is not feeble or ignorant; He is One - there are not more Gods than one… Every attribute predicated of God denotes either the quality of an action, or, when the attribute is intended to convey some idea of the Divine Being itself - and not of His actions - the negation of the opposite." (Maimonides Guide to the Perplexed, 1:5)

Apophatic theology is another name for "theology by way of negation," according to which God is is known by negating concepts that might be applied to him, stressing the inadequacy of human language and concepts used to describe God. Philo and Plotinus influenced the Christian apophatic tradition, which is founds in the works of Gregory of Nyssa and Pseudo-Dionysus the Areopagite; it is characteristic of mystic theology and Eastern Orthodox; and shows parallels with Indian Advaita Vedanta. A.G.H.

http://-www.themystica.com/mystica/articles/a/apophatic_theology.html

Source:

Bowker, John, The Oxford Dictionary of World Religions, New York, Oxford University Press, 1997, p. 81

More references on the web

http://atheism.about.com/od/theology/a/negative.htm

St. Macrina explained this method in this manner: "In the very act of saying that a thing is `not so and so,' we by implication interpret the very nature of the thing in question." (Pelikan 205) (Incorrect - without a universe of discourse, this is not possible) This form of apophaticism is more pervasive than might be realized. Words such as "infinite" and "ineffable" are obviously negative. Less apparent is the negation hidden in words like "individual" or "immense" (not measurable). Finally there is apophaticism hidden even in positive terms. For example, one defines God as "free" in order to show that He lacks the contrarieties found in finite creatures, and one calls Him "alive" merely to discriminate His nature from that of the lifeless. (James 431)

http://bahai-library.com/personal/jw/my.papers/apophatic.html

And

St. Augustine wrote:

What then, brethren, shall we say of God? For if thou hast been able to understand what thou wouldest say, it is not God. If thou hast been able to comprehend it, thou hast comprehended something else instead of God. If thou hast been able to comprehend him as thou thinkest, by so thinking thou hast deceived thyself. This then is not God, if thou hast comprehended it; but if this be God, thou has not comprehended it.

Gregory of Nyssa wrote:

‘Since Moses was alone, by having been stripped as it were of the people’s fear, he boldly approached the very darkness itself and entered the invisible things where he was no longer seen by those watching. After he entered the inner sanctuary of the divine mystical doctrine, there, while not being seen, he was in company with the Invisible. He teaches, I think, by the things he did that the one who is going to associate intimately with God must go beyond all that is visible and—lifting up his own mind, as to a mountaintop, to the invisible and incomprehensible—believe that the divine is there where the understanding does not reach.’

—Gregory of Nyssa

Life of Moses, §46

Keith Augustine wrote:

As defined by philosopher Paul Draper, naturalism is "the hypothesis that the physical world is a 'closed system' in the sense that nothing that is neither a part nor a product of it can affect it." More simply, it is the denial of the existence of supernatural causes. In rejecting the reality of supernatural events, forces, or entities, naturalism is the antithesis of supernaturalism. I agree that once we subtract out the natural, there is no positively characterized ontological category to which the nonnatural or supernatural belongs.

George Smith wrote:

All of the supposedly positive qualities of God arise in a distinctively human context of finite existence, and when wrenched from this context to apply to a supernatural being, they cease to have meaning.

Derrida:

"Considering that every predicative language is inadequate to the essence, in truth to the hyperessentiality (the being beyond Being) of God; consequently, only a negative (‘apophatic’) attribution can claim to approach God and to prepare for a silent intuition of God." - Jacques Derrida

Tractatus Logico-Philosophicus:
3.032 It is as impossible to represent in language anything that 'contradicts logic' as it is in geometry to represent by its coordinates a figure that contradicts the laws of space, or to give the coordinates of a point that does not exist.

P1 God is ‘above’ logic
P2 Therefore he is not bound to it
P3 Which means he can do the logically impossible.
P4 We cannot represent anything that contradicts logic.
C1 Therefore we cannot represent god. At all.
C2 Hence talking of god is necessarily incoherent and meaningless.

That is aside from the fact that the supernatural is a meaningless and incoherent concept to us, so anything supernatural is meaningless and incoherent by defintion.

Also, to argue for the supernatural necessarily begs the question and argues from ignorance. ‘Supernatural’ is merely a word to contradistinct the word ‘natural,’ just as ‘dark’ is to contradistinct ‘light.’ There is no evidence for the ‘existence’ of a realm other than the natural world we live in.