Goblet CiJN, aggan , prop, a trough for washing garments, hence a laver ; Cant, vii, 2, where it is de- scribed as being round; elsewhere a sacrificial "ba- sin," Exod. xxiv, G, or pensile drinking-" cup," Isa. xxii, 24). In form and material these utensils were probably like those found in the Egyptian ruins, some being of gold or silver, others of bronze, porcelain, and even wood. See Bowl ; Basin, etc.
Ancient flgyptinn Goblets and Vases.
Gobolitis. See Gebal.
Goch, JiniN of, more properly John Pupper, was born in the little city of Goch in the beginning of the lotli century. Dissatisfied with the Church of Rome, he, like some others at that time, wished for a refor- mation, and insisted on the free use of the Scrijttures. There is no accurate history of his life ; all that is known is that he established an order of canonesses at Mechlin in 1451, attempted to introduce reform in the convents of that place, and for twenty-four years acted as father confessor of the deaconesses at Thabor. He died March 28, 1475. He was a man of great piety, and, tiiough less vigorous tlian his friend Wessel, he was a better theologian than Thomas a Kempis. His princi])al works are, De libertate Christiana, edited by Corn. Grapheus.(Antw. 1521), and Dialogus de qiiatuor erronhus circa legem evangelicam exorlis, in Walch's Monumenta medii aevi. The writings of Goch contain many reformatory ideas. He demanded that the Bi-
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ble should chiefly be explained by itself, and laid great stress on love, on living piety, and especially on evan- gelical freedom. As an obstacle to the latter, he re- garded the episcopal dignity, with its hierarchical ele- vation, above the priestly, which, in his opinion, was the highest in the Church. An excellent slvetch of Goch, and of his relations to theology and Church re- form, is given by Ullmann, Reformers before the Ref- ormation, i, 17-157 ; Herzog, Real-EncyUop. v, 220 sq.
God, from the same Saxon root as good, thus beau- tifully expressing the divine benignity as the leading attribute of the most general term for the Deity, and corresponding almost invariably to two Hebrew words, both from a common root (s^lN, id, to he strong). Heng- stenberg, however, regards the simpler of these words (bx, El) as a primitive {Auth. of Pent, i, 251), while some consider the extended form (HIsX, Elo'ali) as de- rived from a different root (tlie obsolete f^^Jf, found in Arabic = to worship). The corresponding Shemitic terms are : Arabic, Al or Allah (q. v.) ; Syriac, Ilo or Eloho ; Samar. El or Chllah (^=^powerful ; Castell, in "Walton's Polyglot Bible, vi, s. v.) ; Phoenician El (ji)\ or i,\), as in En-el ("EvuXoc, tiXJi"), Gag-el (Gagilus, ^1X55), 'EXoiip (Sanchon.). See Almighty.
The onlj' other Hebrew word generally employed in naming the Supreme Being is Jehovah, nill^, which some (so Hiivernick, Ilistorische-critische Eiiileitung ins alte Testament, Berlin, 1839) propose to point |^.'^^^ Jakreh, meaning "the Existing One," holding that Elohim is used merely to indicate the abundance and super-richness contained in the Divine Being. With such, therefore, Jehovah is not of the same origin as the heathen Jove, but of a strictly peculiar and He- brew origin. Both names are used by Moses discrim- inatel}', in strict conformity with the theological idea he wished to express in the immediate context ; and, pursuing the Pentateucli nearly line by line, it is as- tonishing to see that Moses never uses any of the names at mere random or arbitrarily, but is through- out consistent in the application of the respective terms. Elohim is the abstract expression for absolute Deiti/ apart fronr the special notions of unity, Iioliness, sub- stance, etc. It is more a philosophical than devotional term, and corresponds with our term Deity, in the same wa}'' as state or government is abstractly expressive of a king or monarch. Jehovah, however, seems to be the revealed Elohim, the Manifest, Only, Personal, and Holy Elohim : Elohim is the Creator, Jehovah the Eedeemer, etc. See Jehovah.
The translators of the Eng. A. V. have invariably translated this last Hebrew word by "Lord," which is printed in those passages in small capitals in our com- mon Bibles, but whenever the two words which they thus render occur together, Adonai- Jehovah, the latter is rendered "God," in order to prevent the repetition of " Lord." The Greek has SftoQ (eitlier with or with- out the art.). Jerome and the Rabbins enumerate ten Heb. words as meaning God; but they relate rather to his attributes. See Lord.
I. Usage of the Hebrew terms properly rendered "God."
1. ?X, El. This term is used in the most general wa}' as a designation of Deit}', whether of the true God or of the false gods, even the idols, of the heathen. In the latter reference it occurs Isa. xliv, 10, 15; xlv, 20; xlvi, 6; and in the plur. CpN, Elim' , Exod. xv, 11; Dan. xi, 3G ; though in both these last instances it may be questioned whether the word is not used in the sense of mighty ones. To render the application of the term in this reference more specific, such epi- thets as "itlX, other, foreign (Exod. xxxiv, 14), "IT strange, hostile (Psa. Ixxxi, 10), "123, strange (Deut. xxxU, 12), are used. When used of the true God, ?X is