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Elyon

Elyon (Hebrew: עֶלְיוֹן, ʿElyōn) is an ancient Semitic term meaning "Most High" or "Highest," employed in the Hebrew Bible as a divine epithet, most notably in the compound form El Elyon, denoting "God Most High" and emphasizing the supreme sovereignty of the God of Israel over heaven and earth.^[1]^[2] This title first appears in Genesis 14:18–20, where Melchizedek, the priest-king of Salem, blesses Abram (later Abraham) by El Elyon, describing God as the "possessor of heaven and earth" and to whom Abram attributes his victory in battle.^[2] The name recurs throughout the Old Testament, including in Psalms (e.g., Psalm 7:10, 57:2, 78:35) and Isaiah (e.g., Isaiah 14:14), appearing in total around 28 times, often to underscore God's exalted position above all other powers and beings.^[3] In biblical theology, El Elyon highlights God's preeminence, majesty, and dominion, portraying the deity as the ultimate authority. It is invoked in contexts of blessing, worship, and spiritual conflict, such as Lucifer's aspiration to ascend above the stars and be like the Most High (Isaiah 14:14).^[3] Scholarly analysis situates Elyon within ancient Near Eastern religious traditions, where "El" refers to a chief Canaanite god, and debates persist over whether El Elyon originally denoted a distinct high deity before merging with Yahweh in Israelite monotheism, as suggested by texts like Deuteronomy 32:8–9 and Psalm 82 depicting a divine council.^[4] These discussions draw on comparative studies of Ugaritic and biblical texts, illustrating the evolution of Israelite conceptions of divinity from polytheistic influences toward exclusive Yahwism.^[4]

Etymology and Meaning

Linguistic Origins

The term "Elyon" (עֶלְיוֹן, ʿelyôn) derives from the Proto-Semitic root *ʿly, signifying "to ascend" or "to be high/exalted," with cognates across Semitic languages including Ugaritic ʿlyn (meaning "higher" or "most high"), Akkadian elû (to ascend) and elēnu (upper), and Arabic ʿalā (to ascend or be high).^[5] In Hebrew, it stems directly from the verb ʿālâ (עָלָה), "to go up" or "ascend," functioning as a participial adjective denoting elevation in both literal and figurative senses.^[6] In mundane Hebrew usage, ʿelyôn describes physical or spatial superiority, such as the "upper basket" in a dream narrative (Genesis 40:17) or the "upper gate" of the temple constructed during a king's reign (2 Kings 15:35). Morphologically, ʿelyôn represents a superlative form derived from ʿālâ, emphasizing the utmost height or preeminence, and occasionally linked in scholarly analysis to emphatic constructions with ʿelôhîm (God) to denote divine supremacy; it occurs 53 times in the Hebrew Bible, predominantly as a divine epithet rather than a common adjective.^[6]^[7] The historical development of ʿelyôn suggests pre-Israelite Canaanite roots, where it likely originated as a title for a high or supreme deity, as evidenced by its appearance in Ugaritic texts as ʿlyn or related forms denoting exalted status.^[6] This evolution reflects broader Semitic linguistic patterns associating elevation with authority, though in Hebrew it adapts primarily to monotheistic contexts without altering its core adjectival structure.

Theological Implications

In ancient Israelite theology, the term Elyon, often rendered as "Most High," symbolizes divine elevation and underscores God's absolute sovereignty over creation, the nations, and subordinate deities, portraying the deity as transcendent and unrivaled in authority. This representation emphasizes Elyon's position as the supreme arbiter who exercises dominion beyond earthly realms, as exemplified in Psalm 83:18, where the psalmist declares that the Lord alone is "Most High over all the earth," affirming monotheistic exclusivity amid potential polytheistic influences.^[8]^[1] Early biblical texts exhibit henotheistic undertones with Elyon depicted as overseeing a council of lesser gods, who are assigned portions of humanity, marking a transitional phase from broader Near Eastern polytheism toward strict Yahwism. In Deuteronomy 32:8-9, Elyon divides the nations according to the number of divine sons, allotting Israel specifically to Yahweh, which illustrates the high god's role in establishing cosmic order while integrating Yahweh as the chosen patron of the covenant people.^[8]^[9] This evolution reflects a theological refinement where Elyon's overarching supremacy reinforces Yahweh's unique identity, culminating in full monotheism by the exilic and post-exilic periods.^[1] Elyon further connotes associations with divine justice and kingship, positioning God as the ultimate judge who apportions inheritances among peoples and as the eternal sovereign patron of sacred spaces like Jerusalem. Deuteronomy 32:8-9 portrays this judicial function through Elyon's equitable division of nations, ensuring balanced governance under divine oversight, while Psalm 48:2 elevates Mount Zion as "the city of the Great King," symbolizing Jerusalem's privileged status under Elyon's protective kingship and reinforcing themes of divine favor and stability.^[8]^[9] The enduring theological weight of Elyon extends into later Jewish liturgy, where it serves as an attribute of God's incomparability, invoked to evoke transcendence and universal lordship. In the Amidah, the central prayer recited thrice daily, worshippers address God as El Elyon ("God Most High"), drawing from Genesis 14:19-22 to affirm divine creatorship of heaven and earth, thereby perpetuating Elyon's symbolism of supremacy in communal worship and personal devotion.^[10]

Biblical Usage

El Elyon in Genesis

In Genesis 14:18-22, the compound name El Elyon appears prominently in the narrative of Abraham's encounter with Melchizedek following the battle of the Valley of Siddim. After Abraham defeats a coalition of four eastern kings who had captured his nephew Lot during the conflict involving five rebellious kings of the Dead Sea region, including those of Sodom and Gomorrah, the king of Sodom offers Abraham the spoils of war. At this juncture, Melchizedek, identified as the king of Salem and a priest of El Elyon, emerges to bless Abraham with bread and wine, invoking El Elyon as the "possessor of heaven and earth" (qoneh shamayim va-ʾareṣ). This blessing attributes Abraham's victory to El Elyon, and Abraham responds by swearing an oath by the same deity, refusing the goods from the king of Sodom to avoid any claim on his possessions.^[11]^[12] The historical setting of this episode situates El Elyon within the Canaanite context of Salem, widely identified by scholars as an early reference to Jerusalem, linking the deity to pre-Israelite alliances in the patriarchal era. Melchizedek's dual role as priest-king underscores El Elyon's association with royal and cultic authority in the region, as Abraham tithes a tenth of the spoils to him, affirming a covenantal bond. The name El Elyon is used four times in the passage (verses 18, 19, 20, and 22), emphasizing its centrality to the interaction and portraying the deity as the supreme creator sovereign over cosmic domains.^[13]^[11]^[12] Textual variants in ancient translations highlight interpretive nuances, particularly in Abraham's oath. The Septuagint renders El Elyon as ho theos ho hypsistos ("God the Most High"), maintaining the epithet's emphasis on exaltation while preserving the narrative's theological intent. This rendering influences later understandings, such as in the implications for Abraham's refusal of the king's goods, which some scholars link to avoiding entanglement with local pagan influences. In the Masoretic Text, the oath explicitly ties El Elyon to the God who delivered Abraham's enemies into his hand, reinforcing divine intervention in the battle's aftermath.^[14]^[15] Interpretively, this pericope introduces El Elyon into the Abrahamic tradition as a name for the patriarchal God, potentially reflecting a syncretism where local Canaanite high god concepts merge with emerging Israelite Yahwism. Scholars note that the identification of El Elyon with Yahweh occurs within the text itself, as Abraham's acceptance equates the deity with his own God of deliverance, facilitating the integration of regional theologies into the covenant narrative. This episode thus serves as a theological bridge, portraying El Elyon as the universal creator who endorses Abraham's mission without supplanting the personal divine name.^[11]^[15]

Standalone Elyon in Other Texts

In oracles and prophetic texts, the term Elyon appears standalone in Balaam's fourth oracle in Numbers 24:16, where the non-Israelite seer describes himself as one who "hears the words of God" and "knows the knowledge of the Most High (Elyon), who sees the vision of the Almighty, falling down with eyes uncovered."^[16] This usage portrays Elyon as the supreme source of transcendent knowledge and vision, accessible even to outsiders compelled by divine will.^[17] The term also appears in Isaiah, emphasizing God's exalted and eternal nature. In Isaiah 14:14, it describes Lucifer's (the king's of Babylon) hubristic desire to "ascend above the heights of the clouds; I will make myself like the Most High," highlighting the folly of challenging Elyon's supremacy. Similarly, Isaiah 57:15 portrays God as the "One who is high and lifted up, who inhabits eternity," associating Elyon with divine holiness and mercy toward the contrite.^[18] A prominent instance occurs in Deuteronomy 32:8-9, part of the Song of Moses, which depicts Elyon apportioning the nations at their division: "When the Most High (Elyon) gave to the nations their inheritance, when he divided the sons of man, he fixed the borders of the peoples according to the number of the sons of God (bene elohim)."^[19] Here, Elyon acts as the sovereign divider of humanity, assigning nations to divine beings while reserving Jacob's portion as his own inheritance, emphasizing themes of universal oversight and Israel's special election.^[9] Textual variants highlight interpretive challenges: the Masoretic Text (MT) reads "sons of Israel," likely a later scribal alteration to eliminate polytheistic undertones, whereas the Dead Sea Scrolls (e.g., 4QDeut^j) and Septuagint (LXX) preserve "sons of God" or "angels of God," aligning with ancient Near Eastern motifs of a divine council.^[20] Scholarly consensus favors the "sons of God" reading as original, reflecting Elyon's role in establishing cosmic order before Yahweh's claim on Israel.^[9] In the Psalms, Elyon frequently serves as a poetic title invoking divine supremacy, often in contexts of praise and contrast with earthly or lesser powers. For instance, Psalm 9:2 declares trust in the "Most High (Elyon)," while Psalm 97:9 proclaims, "For you, O LORD, are Most High (Elyon) over all the earth; you are exalted far above all gods," underscoring Elyon's universal rule transcending all creation.^[21] Similarly, Psalm 47:2 hails God as "the Most High (Elyon) over the earth, greatly exalted," and Psalm 92:1 calls for praise to the "Most High (Elyon)" who performs great things. These usages highlight Elyon's exalted status, with the heavens as his exclusive domain (as echoed in Psalm 115:16: "The heavens are the LORD's heavens, but the earth he has given to the children of man").^[22] Psalm 82 exemplifies Elyon's judicial authority in a divine council setting: "God has taken his place in the divine council; in the midst of the gods he holds judgment... I said, 'You are gods, sons of the Most High (Elyon), all of you; nevertheless, like men you shall die.'"^[23] Elyon here presides over subordinate divine beings (elohim), condemning their injustice and asserting sole sovereignty, a theme tied to the cosmic inheritance motif in Deuteronomy 32:9.^[24] No major textual variants disrupt this portrayal, though interpretations debate whether the elohim are literal deities or human judges; evidence from Ugaritic parallels and biblical parallels favors divine entities under Elyon's rule.^[4] Other Psalms, such as 73:11 (questioning if Elyon sees) and 83:18 (Elyon as the sole possessor of the earth), reinforce patterns of universal dominion and contrast with futile human or divine pretensions.^[25] Overall, these poetic applications frame Elyon as the incomparable sovereign, whose inheritance of Jacob and possession of the cosmos affirm Yahweh's preeminence.^[4]

Extrabiblical Attestations

In Ancient Near Eastern Inscriptions

One of the earliest extrabiblical attestations of a term akin to Elyon appears in Ugaritic texts from the late Bronze Age, dated to the 14th–13th century BCE, where ʿl (El) functions as the head of the pantheon in the Baal Cycle. This portrayal depicts El as the supreme, aged creator deity presiding over a divine council, granting authority to subordinate gods like Baal, and thus providing a conceptual parallel to the "Most High" motif later associated with Elyon in Israelite traditions.^[26]^[27] A more direct reference to ʿly (Elyon) occurs in the Sefire I Treaty, an Old Aramaic inscription from the mid-8th century BCE discovered near Aleppo (KAI 222.A.7–13). In this bilateral treaty between the kingdom of Arpad and its ally (possibly Bit-Adini), ʿly is invoked alongside other deities as a witness to the covenant, specifically in the phrase "in the presence of ʾl w ʿlyn" within a list that includes cosmic pairs like Heaven and Earth. Scholars debate whether this represents ʿly as a distinct deity separate from El or as a compound epithet "El the Most High," with the waw often interpreted as explicative; some argue for independence based on its listing among other gods, while others view it as an adjectival descriptor emphasizing supremacy.^[28] Such invocations in the Sefire treaties highlight Elyon's role as a supreme oath-deity, called upon to enforce diplomatic agreements through divine sanction, reflecting the broader ancient Near Eastern practice of assembling pantheons as guarantors in international relations.^[29] Possible allusions to Elyon-like terms also appear in fragmentary Phoenician stelae and Moabite texts from the Iron Age, such as potential epithets in Byblian inscriptions or the Mesha Stele (ca. 840 BCE), though these remain ambiguous due to damage and lack of explicit naming.^[30]

In Phoenician and Hellenistic Sources

In the Phoenician theological tradition preserved by Sanchuniathon and transmitted through Philo of Byblos's Greek paraphrase in the early 2nd century CE, Elyoun (also spelled Elioun) appears as a primordial deity titled the "Most High." Alongside his consort Berouth, Elyoun is said to have begotten two offspring named for their exceptional beauty: a son called Ouranos (identified with the sky or heaven) and a daughter Ge (the earth). This cosmogonic role establishes Elyoun as the foundational progenitor of the cosmic order, distinct from later figures such as Elus (equated with the Greek Cronus), who inherits and expands dominion after overthrowing Ouranos.^[31]^[32] These Phoenician accounts, drawing from ancient stelae and oral traditions, retained core Canaanite elements of a supreme high god as creator and begetter of elemental forces, motifs that parallel the biblical portrayal of El Elyon while adapting to Hellenistic interpretive frameworks. Philo's rendition, quoted extensively by Eusebius in the Praeparatio Evangelica, underscores Elyoun's deification following his death in a mythical encounter with wild beasts, emphasizing a worship of the "Most High" independent of anthropomorphic cultic practices associated with Cronus-Elus.^[33]^[34] This transmission highlights how Phoenician lore served as a bridge between Bronze Age Canaanite religion and Greco-Roman mythology, preserving the concept of a transcendent high deity amid cultural syncretism. In the Jewish Hellenistic context of the Hasmonean dynasty (2nd–1st centuries BCE), rulers assumed the role of high priest, evoking the ancient authority linked to service of the Most High God through the Melchizedek tradition. Coins minted under Yoḥanan (John Hyrcanus I, r. 134–104 BCE) bore inscriptions in Paleo-Hebrew such as "Yehonatan the High Priest and the Council of the Jews," positioning Hasmonean leaders as restorers of sacral kingship amid Seleucid oppression.^[35] Hellenistic syncretism further extended Elyon's influence through the widespread cult of Theos Hypsistos ("God Most High") across the Greco-Roman empire, from Asia Minor to the Balkans, where inscriptions on altars and dedications reflect monotheistic tendencies possibly shaped by Jewish diaspora communities. Epigraphic evidence, such as thiasoi (associations) in Tanais and Thessalonica, shows worshippers invoking Hypsistos without images, blending pagan, Jewish, and proto-Christian elements in a henotheistic framework that translated El Elyon into Greek as a universal supreme deity. Scholars identify Jewish influence in the cult's aniconism and ethical focus, distinguishing it from polytheistic norms while avoiding full conversion to Judaism.^[36]^[37] This adaptation illustrates how Phoenician and biblical conceptions of the "Most High" permeated broader Mediterranean religious landscapes, fostering hybrid expressions of devotion in the Hellenistic era.

Scholarly Perspectives

Canaanite Connections

In the Ugaritic pantheon discovered through the Ras Shamra texts, El functioned as the supreme deity, presiding over the divine assembly as father of the gods and creator of humanity, with epithets emphasizing his exalted status such as "Bull El" and "Compassionate One." Scholars like Frank Moore Cross have identified Elyon (meaning "Most High") as an early epithet specifically denoting El's sovereignty in these Canaanite traditions, where El's role involved allocating cosmic domains and mediating among lesser deities. This portrayal aligns with broader West Semitic religious motifs, positioning El as a benevolent patriarch whose authority extended over the pantheon without direct conflict.^[38] The Jerusalem cult provides further evidence of Elyon's Canaanite roots, where Julius Wellhausen proposed that Elyon originated as a pre-Israelite high god tied to the Jebusite sanctuary at Zion, later integrated into Israelite worship through syncretism after the city's conquest around 1000 BCE.^[39] This assimilation transformed local Canaanite practices, with Elyon's temple on Mount Zion symbolizing divine kingship and protection over the city. Archaeological and textual analyses support this view, highlighting how such cults blended high god veneration with emerging monolatrous elements. Canaanite mythological motifs surrounding Elyon include the division of the cosmos and nations among subordinate gods under El's oversight, a concept echoed in Ugaritic descriptions of the divine council where El apportions realms to deities like Baal. This cosmological framework, rooted in Ras Shamra narratives of creation and territorial assignment, underscores Elyon's role as the ultimate arbiter of order and inheritance among the divine family.^[40] Archaeological evidence ties these traditions to physical cult sites in Canaan, such as the 8th-century BCE inscriptions at Kuntillet Ajrud in the northern Sinai, which invoke El alongside other high gods in blessings and dedications, indicating syncretic worship practices that honored supreme deities through altars and ritual spaces. These findings reveal a landscape of shared religious expressions, where Elyon-like figures were venerated in communal shrines blending local and broader Near Eastern influences.^[41]

Debates on Divine Identity

In the late 19th and early 20th centuries, scholars such as Julius Wellhausen argued that El Elyon originated as a Canaanite high god whose cult was adopted by the early Israelites, with Yahweh initially functioning as a subordinate tribal deity who gradually assimilated El's attributes during the monarchic period. This evolutionary model, rooted in the documentary hypothesis, posited a progression from polytheism to monotheism, where texts like Genesis 14:18-20 reflect an original distinction before later redaction equated the two figures.^[39] Counterarguments emerged prominently in the work of Michael Heiser, who proposed a divine council framework in which Elyon is identical to Yahweh, presiding over subordinate elohim (divine beings) rather than representing a separate entity.^[4] Drawing on Dead Sea Scrolls readings of Deuteronomy 32:8-9, which describe Elyon dividing nations among the "sons of God" and allotting Israel to Yahweh, Heiser contends this portrays Yahweh as the head of the council, not a beneficiary, emphasizing textual unity with passages like Deuteronomy 32:6-7 that apply El's epithets directly to Yahweh.^[40] Interpretations of Psalm 82 and Isaiah 14 further fuel these debates, with some scholars viewing Psalm 82's depiction of Elohim standing in the "council of El" as evidence of Yahweh's subordination to a higher Elyon, while others, like Heiser, argue the psalm's call for Yahweh to judge the nations (v. 8) implies his presiding role.^[4] Similarly, Isaiah 14:13-14's reference to aspiring "like the Most High" (Elyon) has been linked to rebellion within a divine assembly, supporting monolatrous elements where other elohim exist but lack Yahweh's authority.^[24] These texts underpin broader discussions on pre-exilic Israelite religion as monolatrous—exclusive worship of Yahweh amid acknowledgment of other deities—contrasting with post-exilic monotheism that denied their reality.^[42] Recent 21st-century scholarship, such as Nissim Amzallag's 2023 analysis, emphasizes syncretism between Yahweh and El Elyon through shared cultic practices like metallurgy, viewing their convergence as a unified public theology without implying ongoing polytheism.^[8] Mark S. Smith's updated works similarly highlight this assimilation as a dynamic process in comparative religion, where El's attributes enhanced Yahweh's profile among Levantine traditions by the Iron Age, fostering a monotheistic trajectory.^[43]

References

[1]
Names of God in the Hebrew Bible
### Summary: El Elyon in the Hebrew Bible
[2]
[PDF] El, the Basic Hebrew Name for God - Scholars Crossing
Found 212 times in the Old Testament—there are four compound names associated with El. These are: • ELYON, meaning, “the strongest of the strong one.
[3]
[PDF] The Names of the Holy Spirit - Scholars Crossing
This name is derived from the Hebrew word El, meaning “Strong. One ... God Most High (El 'Elyon; Gen. 14:18). God Most High (Elohim 'Elyon; Ps. 57:2).
[4]
[PDF] Are Yahweh and El Distinct Deities in Deut. 32:8-9 and Psalm 82?
The paper questions if Yahweh and El are separate deities, arguing that in early Israel, Yahweh was not the top tier god, but one of his sons.
[5]
Appendix II - Semitic Roots - American Heritage Dictionary
The American Heritage Dictionary Semitic Roots Appendix. The letter ʾ (aleph) and the letter ʿ (ayin) are alphabetized before the letter a.
[6]
Elyon עליון - Brill Reference Works
Elyon עליון ... I. Name. Derived from the Hebrew verb ʿālâ, meaning 'to ascend', ʿelyôn in the OT may be used either as an adjective, describing something that is ...
[7]
H5945 - ʿelyôn - Strong's Hebrew Lexicon (hnv) - Blue Letter Bible
Strong's Number H5945 matches the Hebrew עֶלְיוֹן (ʿelyôn), which occurs 53 times in 53 verses in the WLC Hebrew.
[8]
YHWH and El (Chapter Six) - Yahweh and the Origins of Ancient Israel
May 18, 2023 · This fragment speaks of the supremacy of Elyon and shows how he granted every group on earth a patron-god.Missing: implications theology
[9]
The Sons of Israel or God? – Deuteronomy 32:8 - TheTorah.com
Aug 24, 2023 · This imagery of an assembly of divine beings, presided over by a supreme god “(the Most High, ʿElyon)” appears also in Psalm 82 and 1 Kings 22: ...Missing: justice | Show results with:justice
[10]
Parashat Lekh Lekha - 5779 - Academy for Jewish Religion
Oct 18, 2018 · Whenever Jews pray the Amidah, the Prayer par excellence, they invoke the name El Elyon, “God Most High” (and the Friday night liturgy adds: “ ...<|control11|><|separator|>
[11]
[PDF] YOU WILL BE LIKE THE GODS - Trinity Western University
The epithets of Genesis 14:18–22 also betray very early concepts of the god ... Della Vida, “El 'Elyon in Genesis 14:18–20,” JBL 63.1 (1944): 1–. 9 ...
[12]
Genesis 14 and "The Four Quarters" - SciELO South Africa
Four kings invade a rebel state, subdue it, and take hostages. These events reflect what the writer regards as the typical behaviour of kings both invaders and ...
[13]
First Person: From Shalem to Jerusalem - Biblical Archaeology Society
Oct 10, 2019 · I argue that Shalem (or Salem as it often appears in the Bible) was never an early or alternate name for Jerusalem.
[14]
Genesis 14:18 - Interlinear Study Bible - StudyLight.org
Genesis 14:18 - καὶ Μελχισεδεκ βασιλεὺς Σαλημ ἐξήνεγκεν ἄρτους καὶ οἶνον· ἦν δὲ ἱερεὺς τοῦ θεοῦ τοῦ ὑψίστου.... - And Melchizedek king of Salem brought out ...Missing: 14:18-22 El Elyon
[15]
El 'Elyon in Genesis 14:18-20 | Journal of Biblical Literature
El 'Elyon in Genesis 14:18-20 | Journal of Biblical Literature | Scholarly Publishing Collective.
[16]
https://www.biblegateway.com/passage/?search=Numbers+24%3A16&version=NIV
[17]
NUMBERS 24 - Free Bible Commentary
When Balaam saw that it pleased the Lord to bless Israel, he did not go as at other times to seek omens but he set his face toward the wilderness. 2And Balaam ...
[18]
https://www.biblegateway.com/passage/?search=Isaiah+14%3A14%2C+57%3A15&version=ESV
[19]
[PDF] DEUTERONOMY 32:8 AND THE SONS OF GOD - Dr. Michael Heiser
1. Among the textual variants in the Song of. Moses, one in verse 8 stands out as particularly fascinating. The. New American Standard Bible renders the verse ...
[20]
https://drmsh.com/wp-content/uploads/2018/12/Heiser-Deuteronomy-32-8-and-the-sons-of-God.pdf
[21]
Psalm 97 Study Bible
The psalm affirms God's supremacy: "For You, O LORD, are Most High over all the earth; You are exalted far above all gods" (Psalm 97:9). The Hebrew word עֶלְיוֹן ( ...
[22]
https://biblehub.com/psalms/97.htm
[23]
[PDF] Divine Council 101: Lesson 2: The elohim of Psalm 82 – gods or men?
Divine Council 101: Lesson 2: The elohim of Psalm 82 – gods or men? Psalm 82 is considered by Old Testament / Hebrew Bible scholars as a “parade example” of the ...
[24]
https://thedivinecouncil.com/Psalm_82_overview.pdf
[25]
(PDF) The Ugaritic Baal Cycle - Academia.edu
... El as head of the pantheon. The Cycle may be intended in part to address this situation by portraying Baal in much more tenta- tive terms than we find in ...
[26]
Baal Son of Dagan: In Search of Baal's Double Paternity, JAOS 133 ...
Like all the Ugaritic gods, Baal is customarily regarded as a son of El, the head of the Ugaritic pantheon. 1 His close relationship to El is portrayed in ...
[27]
https://www.academia.edu/44458724/Baal_Son_of_Dagan_In_Search_of_Baal_s_Double_Paternity_JAOS_133_2013_651_657
[28]
The Aramaic inscriptions of Sefire : Fitzmyer, Joseph A
Sep 25, 2021 · 249 pages, 19 pages of plates : 24 cm. Includes Aramaic texts and English translations of the inscriptions. Includes bibliographical references.Missing: ʿly Elyon
[29]
https://archive.org/details/aramaicinscripti0000fitz
[30]
Philo of Byblos on “Phoenician Matters” (early second century CE ...
May 26, 2024 · Philo claims that he is drawing on an earlier Phoenician source by a Sanchuniathon (which may or may not be a real figure) who in turn was ...Missing: Elyoun | Show results with:Elyoun
[31]
https://www.philipharland.com/Blog/2024/05/phoenician-perspectives-philo-of-byblos-second-century-ce/
[32]
https://archive.org/details/p1evangelicaepra03euse/page/10/mode/2up
[33]
Phoenician History is the oldest non-coded archive of the Western ...
Sanchuniathon of Berytus (Beirut) or Sakkun-yathon in Phoenician means "the god Sakkun has given." He was an ancient Phoenician sage, priest and writer. He ...Missing: Elyoun | Show results with:Elyoun
[34]
(DOC) Mysterious Melchizedek - Academia.edu
The analysis of Melchizedek's character in biblical texts reveals the profound purpose behind his enigmatic presentation in Genesis and Psalms.
[35]
The Cult of Theos Hypsistos in Roman Thessalonica (in English)
... cult “although coloured by pagan touches” was marked by Jewish influence. Furthermore it proposes the equation of the adherent to Theos Hypsistos with the ...
[36]
The "Thiasoi" of Theos Hypsistos in Tanais
Pointing out the Jewish influence upon the cult of Theos. Hypsistos and claiming a noncollective nature of the magistratures of philagathos and ...
[37]
[PDF] The God of the Patriarchs and the Ugaritic Texts: A Shared Religious ...
The Cult of the Patriarchs and the God El in Ancient Israel. The connection between the Canaanite god El and the El of Israel largely centers on the religion ...
[38]
[PDF] Deuteronomy 32:8 and the Sons of God - The Divine Council.com
This author contends that the choice of MT in Deuteronomy 32:8 is based on a misunderstanding of both the textual history of the Hebrew Bible and text-critical.
[39]
Religion at Kuntillet ʿAjrud - MDPI
Taken together, the inscriptions contain references to the names of several gods, including El, Yahweh, Baal, and Asherah. The reflection of the Israelian ...
[40]
[PDF] Stages of Ancient Israelite Religion: From Polytheism to Monotheism
Jul 2, 2024 · According to Simon Parker, as one of the divine beings, Yahweh received Israel at the hands of Elyon, as each of the other gods received his or ...
[41]
[PDF] Mark Smith, God in Translation: Deities in Cross - Scholarly Commons
Jul 1, 2012 · As Smith writes, “The new foundational story of other gods as. 'new gods,' generated in part by the identification of Yahweh and El Elyon, ...