Goat's
hair
is
extensively
woven
into
cloaks
and
material
for
tents
(Ex
26'
36"),
and
their
skins
are
tanned
entire
to
make
water-bottles.
See
Bottle.
Wild
goat.
—
(1)
ya'U
(cf.
proper
name
Jael),
used
in
pi.
ye'mim,
1
S
242,
Ps
104",
and
Job
39'.
(2)
'akkB,
Dt
14s.
Probably
both
these
terms
refer
to
the
wild
goat
or
ibex,
Capra
beden,
the
beden
or
'
goats
of
Moses
'
of
the
Arabs.
It
is
common
on
the
inaccessible
cliffs
round
the
Dead
Sea,
some
of
which
are
known
as
jebel
el-beden,
the
'mountains
of
the
wild
goats'
(cf.
1
S
24^).
The
ibex
is
very
shy,
and
difficult
to
shoot.
Though
about
the
size
of
an
ordinary
goat,
its
great
curved
horns,
often
3
feet
long,
give
it
a
much
more
imposing
appearance.
E.
W.
G.
Mastekman.
GOB.
—
A
place
mentioned
only
in
2
S
21"
as
the
scene
of
an
exploit
of
one
of
David's
warriors.
In
the
parallel
passage
1
Ch
20*
Gob
appears
as
Oezer;
many
texts
read
it
as
Nob.
The
Gr.
and
Syr.
versions
have
Gath.
Nothing
is
known
of
Gob
as
a
separate
place.
The
word
means
'cistern.'
W.
F.
Cobb.
GOD.
—
The
object
of
this
article
is
to
give
a
brief
sketch
of
the
history
of
belief
in
God
as
gathered
from
the
Bible.
The
existence
of
God
is
everywhere
assumed
in
the
sacred
volume;
it
will
not
therefore
be
necessary
here
to
consider
the
arguments
adduced
to
show
that
the
belief
in
God's
existence
is
reasonable.
It
is
true
that
in
Ps
14'
S3'
the
'fool'
(.i.e.
the
ungodly
man)
says
that
there
is
no
God;
but
the
meaning
doubtless
is,
not
that
the
existence
of
God
is
denied,
but
that
the
'fool'
alleges
that
God
does
not
concern
Himself
with
man
(see
Ps
ICH).
1.
Divine
revelation
gradual.
—
God
'spake,'
i.e.
revealed
Himself,
"by
divers
portions
and
in
divers
manners'
(He
1').
The
world
only
gradually
acquired
the
knowledge
of
God
which
we
now
possess;
and
it
is
therefore
a
gross
mistake
to
look
for
our
ideas
and
standards
of
responsibility
in
the
early
ages
of
mankind.
The
world
was
educated
'precept
upon
precept,
line
upon
line'
(Is
28'°);
and
it
is
noteworthy
that
even
when
the
gospel
age
arrived,
our
Lord
did
not
in
a
moment
reveal
all
truth,
but
accommodated
His
teaching
to
the
capacity
of
the
people
(Mk
4");
the
chosen
disciples
themselves
did
not
grasp
the
fulness
of
that
teaching
until
Pentecost
(Jn
16'2').
The
fact
of
the
very
slow
growth
of
conceptions
of
God
is
made
much
clearer
by
our
increased
knowledge
with
respect
to
the
composition
of
the
OT;
now
that
we
have
learnt,
for
example,
that
the
Mosaic
code
is
to
be
dated,
as
a
whole,
centuries
later
thanMoses,
and
that
the
patriarchal
narratives
were
written
down,
as
we
have
them,
in
the
time
of
the
Kings,
and
are
coloured
by
the
ideas
of
that
time,
we
see
that
the
idea
that
Israel
had
much
the
same
conception
of
God
in
the
age
of
the
Patriarchs
as
in
that
of
the
Prophets
is
quite
untenable,
and
that
the
fuller
conception
was
a
matter
of
slow
growth.
The
fact
of
the
composite
character
of
the
Pentateuch,
however,
makes
it
very
difficult
for
us
to
find
out
exactly
what
were
the
conceptions
about
God
in
patriarchal
and
in
Mosaic
times;
and
it
is
impossible
to
be
dogmatic
in
speaking
of
them.
We
can
deal
only
with
probabiUties
gathered
from
various
indications
in
the
literature,
especiaUy
from
the
survival
of
old
customs.
2.
Names
of
God
in
OT.
—
It
will
be
convenient
to
gather
together
the
principal
OT
names
of
God
before
considering
the
conceptions
of
successive
ages.
The
names
will
to
some
extent
be
a
guide
to
us.
(o)
Elohim;
the
ordinary
Hebrew
name
for
God,
a
plural
word
of
doubtful
origin
and
meaning.
It
is
used,
as
an
ordinary
plural,
of
heathen
gods,
or
of
supematuial
beings
(1
S
28's),
or
even
of
earthly
judges
(Ps
82'-
«,
cf.
Jn
lO**);
but
when
used
of
the
One
God,
it
takes
a
singular
verb.
As
so
used,
it
has
been
thought
to
be
a
relic
of
pre-historic
polytheism,
but
more
probably
it
is
a
'plural
of
majesty,'
such
as
is
common
in
Hebrew,
or
else
it
decotes
the
fulness
of
God.
The
singular
Eloah
is
rare
except
in
Job;
it
is
found
in
poetry
and
in
late
prose.
(6)
El,
common
to
Semitic
tribes,
a
name
of
doubtful
meaning,
but
usually
interpreted
as
'
the
Strong
One'
or
as
'the
Ruler.'
It
is
probably
not
connected
philo-logically
with
Elohim
(Driver,
Genesis,
p.
404).
It
is
used
often
in
poetry
and
in
proper
names;
in
prose
rarely,
except
as
part
of
a
compound
title
like
El
Shaddai,
or
with
an
epithet
or
descriptive
word
attached;
as
'God
of
Bethel,'
El-Bethel
(Gn
Sl's);
'a
Jealous
God,'
El
qanna'
(Ex
20').
(c)
El
Shaddai.
—
The
meaning
of
Shaddai
is
uncertain
;
the
name
has
been
derived
from
a
root
meaning
'to
overthrow,'
and
would
then
mean
"the
Destroyer';
or
from
a
root
meaning
'to
pour,'
and
would
then
mean
'the
Rain-giver';
or
it
has
been
interpreted
as
'my
Mountain'
or
'my
Lord.'
Traditionally
it
is
rendered
'
God
Almighty,'
and
there
Is
perhaps
a
reference
to
this
sense
of
the
name
In
the
words
'He
that
is
mighty'
of
Lk
1".
According
to
the
Priestly
writer
(P),
the
name
was
characteristic
of
the
patriarchal
age
(Ex
6',
cf.
Gn
17'
28').
'Shaddai'
alone
is
used
often
in
OT
as
a
poetical
name
of
God
(Nu
24''
etc.),
and
is
rendered
'the
Almighty.'
(d)
El
Elyon,
'God
Most
High,'
found
in
Gn
14'"a.
(a
passage
derived
from
a
'special
source'
of
the
Penta-teuch,
i.e.
not
from
J,
E,
or
P),
and
thought
by
Driver
(Genesis,
p.
165)
perhaps
to
have
been
originally
the
name
of
a
Canaanlte
deity,
but
applied
to
the
true
God.
'Elyon'
is
also
found
alone,
as
in
Ps
82«
(so
tr.
into
Greek,
Lk
l'^-
^-
™
6»),
and
with
'Elohim'
in
Ps
57^,
in
close
connexion
with
'El'
and
with
'Shaddai'
in
Nu
24",
and
with
'Jahweh'
in
Ps
7"
18'=
etc.
That
'
El
Elyon'
was
a
commonly
used
name
is
made
probable
by
the
fact
that
it
is
found
in
an
Aramaic
translation
in
Dn
3^
42
5'8-2'
and
in
a
Greek
translation
in
1
Es
6"
etc.,
Mk
5',
Ac
16",
and
so
in
He
7',
where
it
is
taken
direct
from
Gn
14"
LXX.
(e)
Adonai
(
=
'
Lord
'),
a
title,
commonin
the
prophets,
expressing
dependence,
as
of
a
servant
on
his
master,
or
of
a
wife
on
her
husband
(Ottley,
BL'
p.
192
f.).
(f)
Jehovah,
properly
Tahweh
(usually
written
Jahweh),
perhaps
a
pre-historic
name.
Prof.
H.
Guthe
(EBi
ii.
art.
'
Israel,'
§
4)
thinks
that
it
is
of
primitive
antiquity
and
cannot
be
explained
;
that
it
tells
us
nothing
about
the
nature
of
the
Godhead.
This
is
probably
true
of
the
name
in
pre-Mosaic
times;
that
it
was
then
in
existence
was
certainly
the
opinion
of
the
Jahwist
writer
(Gn
4™,
J),
and
is
proved
by
its
occurrence
in
proper
names,
e.g.
in
'
Jochebed,'
the
name
of
Moses'
mother
(Ex
B'",
P).
What
it
originally
signified
is
uncertain;
the
root
from
which
it
is
derived
might
mean
'
to
blow
'
or
'
to
breathe,
'
or
'
to
f
all,
'
or
'
to
be.'
Further,
the
name
might
have
been
derived
from
the
causative
'to
make
to
be,'
and
in
that
case
might
signify
'Creator.'
But,
as
Driver
remarks
(.Genesis,
p.
409),
the
important
thing
for
us
to
know
is
not
what
the
name
meant
originally,
but
what
it
came
actually
to
denote
to
the
Israelites.
And
there
can
be
no
doubt
that
from
Moses'
time
onwards
it
was
derived
from
the
'
imperfect
'
tense
of
the
verb
'
to
be,
'
and
was
understood
to
mean
'He
who
is
wont
to
be,'
or
else
'He
who
will
be.'
This
is
the
explanation
given
in
Ex
S'""-;
when
God
Himself
speaks.
He
uses
the
first
person,
and
the
name
becomes
'I
am'
or
'I
will
be.'
It
denotes,
then.
Existence;
yet
it
is
understood
as
ex-pressing
active
and
self-manifesting
Existence
(Driver,
p.
408).
It
is
almost
equivalent
to
'
He
who
has
life
in
Himself
(cf.
Jn
S^*).
It
became
the
common
name
of
God
in
post-Mosaic
times,
and
was
the
specially
personal
designation.
We
have
to
consider
whether
the
name
waa
used
by
the
patriarchs.
The
Jahwist
writer
(J)
uses
it
constantly
in
his
narrative
of
the
early
ages;
and
Gn
42"
(see
above)
clearly
exhibits
more
than
a
mere
anachronistic
use
of
a
name
common
in
the
writer's
age.
On
the
other
hand,
the
Priestly
writer
(P)
was
of
opinion
that
the
patriarchs
had
