The Reverend Henry Scadding D.D. gives a similar etymology to God/god, from The Canadian Journal of Science and Literature and History, 1880 p.302, he writes;
“The same writer (Max Muller) says, “God was most likely an old heathen name of the Deity” Now we are acquainted with the old heathen names of the Deity among the northern peoples who make use of this word; and the nearest to it of these names is that of the Lombard and Westphalia Guodan. In the Germanic languages the name appears in such forms as to show either that the initial g is not an essential part of the root, or that it marks the original presence of a letter similar to the Hebrew __, which might be retained as a broad vowel, a simple breathing, or a guttural. I hold to the latter opinion, and find the rendering by the broad vowel in Odin, Oden of the Scandinavian. Grimm connects Gwydion, son of Don, of the Welsh mythology, with Odin, making them the same person. It is hard to distinguish this personage from Aeddon, who is Buddwas, and who came from the region of Gwydion. Aeddon presents us with the same form of the root as Odin, while Gwydion is guttural, like Guodan. The prefix of the Coptic article to the vowel form would give some such word as Bodan or Boudan; but, with the aspirate, it would make the Maesogothic Vodans and the old Saxon Wuodan or Wodan, which the old High German, strictly in accordance with Grimm’s law, changes to Woutan. Then final n, which so far has appeared in every form of our word, in nit an essential part of it. The Frisian Weda drops it, and it is wanting in the Welsh Aedd, in which we see the Danish Gud and the German Gott. Now this is the same as the Choda of the Persian, a language that has many remarkable points of resemblance to the Germanic tongues. The same word is found in the Sanskrit, and survives in the Hindustani Khuda. But the names of Buddha, which are by no means well understood, are simply names for God with the termination restored, not as n, but as m. These are Codam, Godama, or Gautama; and give us back again the Gotan and Goutan of the Teutonic dialects. A link of great importance is furnished by a name of Woden, Wegtam, the Wanderer, which preserves the initial g along with the softened form of the Coptic article, and gives the termination of Gautama. Buddha, different as it appears in every respect from the word with which it is often ignorantly joined, is in reality the same, having doubtless come into the Sanskrit through some other channel then that by which Gautama entered. In it we find the final liquid wanting, the German w, in plain disregard for Grimm’s law, changed to b, and the Frisian Weda reproduced. In confirmation of this I may refer to the case of identity already established between the Germanic wot or wout and the Sanskrit budh, to perceive or know, of which the Welsh form is by no accidental coincidence gwyddoni. Thus in Buddha, Wotan and Gwydion we find not only the supreme god of the northern families of the Aryan stock, but also the symbol of knowledge among those different peoples”