GOBLET (in.:; LXX. quirnp, dryav/50). This word is only once used in the A. V., Song vii. 2, Thy navel is like a round goblet.' The Hebrew word prt: also occurs in two other places (Exod.
xxiv. 6, A. V. basons,' and Is. xxii. 24, A. V. cups.') From Exod. xxiv. 6 it is clear that the vessel was large and round, or it would not have been adapted to hold the blood of the sacrifices. In Song vii. 2 the adjective TIC) (round) is incor rectly rendered ropeur.5s, although these goblets may of course have been occasionally embossed. From the third passage (Is. xxii. 24), it appears that vessels and instruments of all kinds were pended from pegs on the temple walls. The Peshito is here obviously mistaken in rendering by psaltery ;' a rendering which is the more strange because the cognate Syriac word is used to render 1,3pia in John ii. 6, 7. [See BAsoNs.]— F. W. F.
GOD. This word stands in the A. V. as the invariable representative of the Hebrew bt, i76Z...1, and 1:1'r6F... This seems, therefore, the proper place for introducing an enquiry into these terms.
I. We shall commence by a summat of the usages of these words.
This term is used in the most general way as a designation of Deity, whether of the true God or of the false gods, even the idols, of the heathen. In the latter reference it occurs Is. xliv.
ro, 15; xlv. 20 ; xlvi. 6; and in the pl. n4t..1, Exod. xv. ; Dan. xi. 36 ; though in both these last instances it may be questioned whether the word is not used in the sense of mig-hty ones. To render the application of the term in this reference more specific, such epithets as 'TN, other, foreign (Exod. xxxiv. 14), 11, strange, hostile (Ps. lxxxi. rob 1Z:, strange (Dent. xxxii. 12). When used of the true God, is usually preceded by the article Gen. xxxi. 13; Deut. vii. 9), or fol .., lowed by such distinctive epithets as 41t;/, il/m/g-hty (Exod. vi. 3); eternal (Gen. xxi. 33; Is. id.
2S); Supreme (Gen. xiv. IS) ; +n, living (Josh. iii. ro); nzighty (Is. ix. 5); or such qualifying adjuncts as It?, of glory (Ps. xxix. 3) ; rin,t, of truth (Ps. xxxi. 6); ni9=, of retr.ibutions (Jer. li. 56); t:.:,-r1+4, of Bethel (Gen. xxxi. 13). t4.:-1t,4, of Israel (Gen. xxxiii. 2o); 111, (Deut.
.
xxxiii. 26). In poetry sometimes occurs as a sign of the superlative ; as hills of God, very high hills (Ps. xxxvi. 7); cedars of God (Ixxx. 11). The phrase D45N-4:2 occurs Ps. xxix. ; lxxxix. 7 ; and is supposed 'by some to refer to angels ; but others take m+%4.z here for and translate Sons of the mighty (see Rosen miiller, loc.) There is no instance of t4.: in the singular being used in thc sense of mighty one or hero; for even if we retain that reading in Ezek. xxxi. II (though thirty of Kennicott's codices have the reading and the probability. is that in those which present the is quiescent), the rendering God of the nations,' may be accepted as conveying a strong but just description of the power of _Nebuchadnezzar and the submission rendered to him; comp. 2 'Con iv. 4. In proper
names t4.t is often found sometimes in the first member of the compound word, ex. gr., TA,: Elljah,7-6t4 Eldad, etc., and sometimes as the last member, ex. gr. ,9t41nt;) Sanzuel, Lemuel, 3:AD/3 Tabeel, etc.
2. rl.`19t:•;., •pl. 1:0;14);.;. The singular form occurs only in poetry, especially in Job, and in the later books such as Daniel, Nehemiah, and Chronicles. It is used as well of idol deities as of the true God (Dan. xi. 37, 3S ; Habak. ; Dent. xxxii.
15 ; Ps. 1. 22 ; Habak. 3, etc.) ; once in the former case with the addition of 1= (Dan. xi. 39), and in the latter with that of npv, (Ps. cxiv. 7). The more common usage is that of the plural. This pervades all the books of the O. T., from the eadiest to the latest. The word is used principally of the true God, and in this case frequently with the article prefixed (Gen. V. 22 ; vi. 9, ; xvii. IS), as well as with such adjuncts as a4nvri (Neh.
4), or with the addition of r NM (Gen. xxiv. 3); int: (Is. ixv. 16) ; yrs (Ps. iv. 2) ; 1-ntcsri (Am. iii. 13), etc.' When the relation of Israel to God is to be indicated, the phrases 9Nnt...).' 4r6t, Elohe Yish rael, 7,73), "N Elohe Yaagob, nr1,21,1 .E. Abra ham, are used (Ezek. v. ; Ps. xx. 2; XlVii. IO, etc.); and in this case, as the term Elohim is equivalent in effect to Jehovah, it is often used interchangeably with that term ; thus Moses, who is designated ix/ ;Iry Ebed-Yehovah (Deut. xxxiv. 5), is called in the same sense a4r6t.1 Ebed-Elohim (Dan. ix. I I) ; and the same object is designated indifferently rril ma, Rnach-Yehavah, and cor6N Ruach-Elo him (comp. Judg. to, and Exod. xxxi. 3, etc.) Not unfrequently the two temis are com bined (Lev. xviii. 2, 4, etc. ; XiX. 2, etc. ; 2 Sa111. V. IO j 1 Kings i. 36 ; xiv. ; Ps. XViii. 29, etc.) Most commonly, however, they are used distinc tively, with respect, probably, to the difference between their primary meanings (see Hengsten berg, Auth. d. Pent. i. 181, ff.) In the Penta teuch this discriminative usage has given ground for certain hypotheses as to the composition of that work [PENTATEUCH]. In the earlier histo rical books, Jehovah is more frequently used than Elohim ; in Job, Jehovah is more frequently used in the poetical, Eloah or Elohim in the prosaic por tions ; in the Psalms, sometimes the one sometimes the other predominates, and this has been thought to afford some criterion by which to judge of the age of the psalm, the older psalms being tbose in which Elohim is used ; in Proverbs we have chiefly Tehovah ; in Ecclesiastes, Daniel, and Jonah, almost exclusively Elohim, and in the other prophets chiefly Jehovah. Elohim is also used of idol deities or false gods, because these are worshipped as if they were God (Exod. 20 ; xxxii. 31 ; Josh.