Now I know that the Lord is greater than all gods.—Exodus xviii,. n.
Our Lord is above all gods.—Psalms cxxxv, 5.
Before the gods will I sing praise unto thee.—Psalms cxxxviii, 1.
Great is our God above all gods.—II Chronicles ii, 5.
Thou shalt have no other gods before me.—Exodus xx, 3.
Worship him, all ye gods.—Psalms xcvii, 7.
The same idea is conveyed by the declaration of David that among the gods there is none like unto his God, and by the further fact that Moses, when he met God in the bush, asked for his name, to distinguish him from other gods. There is no necessity for nomenclature in heaven if there is only one God. We do not need a name for God, unless more than one God exists in the universe. To name God, then, is a clear proof that it is done to distinguish him from others in the same calling. Why should God have a name? When Moses asked for the name of God, the latter should have replied: A name! for me! I, who am the Infinite, the Eternal! Names are to distinguish one from another. I have no equal, or rival. Has the Universe a name? Has Time a name? Has Truth a name? The mere fact of God having a name shows he is but one of the many idols, labeled and classified, that he may not be confused with others of the same profession.
A further proof of the plurality of gods in the bible is furnished by one of the texts which has been deliberately tampered with. The distinguished scholar, Dr. Christie David Ginsburg, in his "Introduction to the Hebrew Bible," gives a long list of biblical passages which the Sopherim, or the rabbis, have purposely changed. One of the altered texts is in second Samuel, xxi: "Every man to his gods, O Israel." By transposing the two middle letters of the Hebrew word for gods, the translators converted the "gods," into "tents," and so the text now reads, "Every man to his tents, O Israel."
In the next chapter will be discussed the claim that the superiority of the bible lies in the perfect morality which it teaches.