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Tyndale Open Bible Dictionary

GODS AND GODDESSES

Male and female deities worshiped by pagans. Although the Bible teaches that there is only one God (Is 45:18, 21-22; Mk 12:32), heathen people in ancient times quickly developed a belief in large numbers of so-called gods (Jer 10:11) and goddesses. Eventually each nation created and worshiped its own deities, usually more than one. Many of these “foreign gods” (1 Sm 7:3) are named in the Bible, and in most cases we are told to what nation each belonged. The list from Mesopotamia, a center of idol worship, is the longest: Adrammelech and Anammelech (2 Kgs 17:31), Bel (also known as Marduk, Is 46:1; Jer 50:2; 51:44), Kaiwan (Am 5:26), Nebo or Nabu (Is 46:1), Nergal (2 Kgs 17:30), Nisroch (19:37; Is 37:38), Rephan (Acts 7:43), Sakkuth (Am 5:26), Succoth-benoth (2 Kgs 17:30), Tammuz (Ez 8:14), and Tartak (2 Kgs 17:31). The Syrians were devoted to Ashima (v 30) and Rimmon (5:18), who was also worshiped under the compound name Hadad-rimmon (Zec 12:11). Israel’s eastern neighbors, Ammon and Moab, worshiped Milcom or Molech (1 Kgs 11:5-7, 33; 2 Kgs 23:13) and Chemosh, respectively, although the Moabites also worshiped a local manifestation of Baal (Nm 25:3-5). The Philistine gods were Dagon and Baal-zebub (2 Kgs 1:2-3, 6, 16), who is the equivalent of the NT Beelzebul (Mt 12:24; Lk 11:15). One Canaanite god, Baal, and two Canaanite goddesses, Asherah and Ashtoreth, are mentioned frequently in the OT; Ashtoreth was the same as the Mesopotamian Ishtar, also known as the “Queen of Heaven” (Jer 7:18; 44:17-19, 25). The gods of Egypt are represented by only two names in the Bible: Amon (Jer 46:25) and Apis (v 15). Nibhaz (2 Kgs 17:31) was probably an Elamite god.

At least three Greco-Roman deities are mentioned in the NT: the Greek goddess Artemis (Acts 19:24-28, 34-35), known as Diana by the Romans, and the Greek gods Zeus and Hermes (Acts 14:12-13), known as Jupiter and Mercury, respectively, by the Romans.

The Bible clearly teaches that the gods of the nations have no objective reality (Jer 2:11), even though their worshipers sincerely believe that they actually exist (v 28). But the Lord proclaims that “they are no gods,” (Jer 2:11; 16:20) or “gods that are not gods” (5:7, niv). The NT further declares of idols that “an idol has no real existence” (1 Cor 8:4) and that “gods made with hands are not gods” (Acts 19:26). It is not surprising, then, that when the Israelites began to encounter other nations in significant ways—that is, as early as the time of the exodus—they were told repeatedly that the Lord is greater than all other gods (Ex 15:11; 18:11; Dt 10:17; 1 Chr 16:25; 2 Chr 2:5; Pss 86:8; 95:3; 96:4-5; 97:7-9; 135:5, 136:2; Dn 2:47; Zep 2:11).

Such so-called gods were not worthy of Israel’s attention or veneration. Since there is only one God, other gods could not claim and did not deserve Israel’s worship (Ex 20:3; Dt 5:7). The Hebrew language did not even have a word for “goddess” and therefore had to use its word for “god” to express that concept (see 1 Kgs 11:5, 33). The Israelites were to make no images (Ex 20:4, 23; Lv 19:4; Dt 5:8) or mention (Ex 23:13; Jos 23:7) of the gods and goddesses of their heathen neighbors.

Yet despite all God’s warnings, idolatry was Israel’s besetting sin from the earliest times. During the patriarchal period, God’s people were attracted to the “household idols” (Gn 31:32) of their relatives, and they continued to worship other gods throughout most of their history (Ex 32:1-4, 8, 23, 31; 34:15; Hos 11:2). Idolatry eventually led to the destruction of the northern kingdom (2 Kgs 17:7-18) in 722 BC and of the southern kingdom (2 Kgs 22:17; cf. Dt 29:25-28) in 586 BC. During their time of exile in Babylonia, the Jewish people saw idolatry at its worst and turned away from it, but their ancestors could have avoided untold agony if they had simply followed the example of Joshua: “As for me and my house, we will serve the Lord” (Jos 24:15).