Escape From Hell
Part-3
There are 11 male names in the Old Testament that end with “ah” representing Yahweh. These include:
Anah, Anaiah, Athaliah, Elijah, Isaiah, Joah, Josiah, Ophrah, Seraiah, Uriah, Zachariah.
There are 34 names that ends with “el” representing Elohim.
Abdiel, Abel, Abiel, Abimael, Adriel, Ammiel, Ariel, Azarel, Aziel, Azriel, Daniel, Eliel, Emmanuel, Ezekiel, Gabriel, Hazael, Ishmael, Israel, Jaasiel, Jeremiel , Joel, Kemuel , Lael , Lemuel , Michael , Nathanael, Nathaniel , Raphael , Remiel , Salathiel, Samuel, Shealtiel, Uzziel, Zuriel.
The name of Jesus, “Yeshua (יֵשׁוּעַ)” is directly related to Yahweh. One name in the lists above Joel, “Yoel (יוֹאֵל)” means "YHWH is El.
It appears that while the Hebrews used both Yah and El in their names representing God, another god’s names was used in a similar way. For example, some biblical figures bore names with "Baal," such as Saul’s son Eshbaal ("the Lord is great" or "man of Baal") and grandson Merib-baal ("contender with Baal" or "Baal contends"). Saul was demonized because he replaced God. The judge Gideon is also known as Jerubbaal ("let Baal contend"), a name given to him after he destroyed an altar of Baal.
During later periods, especially as monotheistic worship of YHWH became dominant, the use of "Baal" in names became theologically problematic due to its association with foreign deities and idolatry. As a result, scribes often replaced "Baal" with "bosheth," meaning "shame," as a form of religious revision. For example, Merib-baal was changed to Mephibosheth in later texts (2 Samuel 4), and Jerubbaal is occasionally referred to as Jerubbesheth. This editorial practice highlights the theological reformation aimed at discrediting Baal worship.
Among the angels mentioned in the Bible, all have an “el” derivative- Michael, Gabriel, Raphael, and Uriel.
In essence, while the Hebrew names shared various “god” attributes, angels had an exclusive “el” derivative.
The Apocrypha and Pseudepigrapha mention numerous angels. According to the Book of Enoch (1 Enoch), there are seven archangels: Uriel, Raphael, Raguel, Michael, Saraqael, Gabriel, and Remiel. It also identifies “Semjaza” as a leader of the fallen Watchers who apparently argues with the devil over the body of Moses Jude 1).
It is plausible that Yahweh and other earth dwelling [gods] are separate entities from the heaven dwelling- earth visiting deities- the Elohim.
The origins of the deity Yahweh are a subject of scholarly debate, but evidence points to a southern origin in the ancient Levant. The oldest plausible mention of Yahweh is found in an inscription from the reign of the Egyptian pharaoh Amenhotep III (c. 1386–1353 BCE), referring to the "Shasu of Yahweh" (tꜣ šꜣsw Yhwꜣ), a group of nomadic people from the southern regions associated with Seir, Edom, Paran, and Teman. This suggests Yahweh was likely worshiped by desert peoples before becoming central to Israelite religion. Scholars generally agree that Yahweh was originally a lesser deity within the Canaanite pantheon, associated with weather and war, and was not the original supreme god of Israel, who was El. The name Yahweh, written as YHWH (the Tetragrammaton), is believed by many scholars to have a non-causative etymology, with proposed connections to the Amorite element yahwi- meaning "brings to life" or "causes to exist". One prominent theory, the Kenite hypothesis, suggests that traders from Midian or Edom brought Yahweh to the Israelites via caravan routes, explaining his southern associations and links to figures like Moses. Initially, Yahweh was subordinate to El, the head of the Canaanite pantheon, but over time, through a process of "convergence," Yahweh absorbed the attributes, epithets, and even the identity of El, becoming the supreme deity of the Israelites. This transformation occurred gradually, evolving from polytheism through henotheism or monolatry (worshiping one god while acknowledging others) to full monotheism, particularly after the Babylonian captivity.
Initially, the Israelites practiced polytheism or henotheism, recognizing many gods but focusing their worship on Yahweh. Over time, through a process of "convergence," Yahweh absorbed the attributes, titles, and even the identity of other deities, particularly El, the head of the Canaanite pantheon. El's consort, Asherah, became associated with Yahweh, and epithets like "El Shaddai" (God Almighty) were applied to him. This assimilation process transformed Yahweh from a regional storm god into the supreme deity of the Israelite state. By the time of the Babylonian captivity (6th century BCE), Yahwism had transitioned towards monotheism, with Yahweh proclaimed as the sole creator and the only deity worthy of worship.
El was the high god in the Canaanite pantheon, associated with wisdom, fatherhood, and creation. He was often called El Elyon ("God Most High") or El Shaddai ("God Almighty"). El was depicted as a benevolent, elderly figure and the patriarch of the divine council (a family of gods including Baal, Asherah, and others).
A. Syncretism in Early Israelite Religion
Early Israelites were likely henotheistic, meaning they acknowledged the existence of many gods but worshipped Yahweh as their national god. Over time, Yahweh began to take on the titles and roles of El:
"El" becomes a generic term for "god", and Yahweh is increasingly called El or El Shaddai (e.g., Genesis 17, Exodus 6–3).
In Exodus 6–3, God says: "I am Yahweh. I appeared to Abraham, to Isaac, and to Jacob as El Shaddai, but by my name Yahweh I did not make myself known to them." This passage reflects a theological effort to identify Yahweh with the El who had appeared to the patriarchs.
Thus, Yahweh is retroactively identified as the same deity who had previously been worshipped as El by the ancestors.
B. Adoption of El’s Titles and Roles
Yahweh gradually assumed El’s divine epithets and functions:
Creator God: El was the creator; later, Yahweh is described as the creator of heaven and earth (e.g., Genesis 1, Isaiah 40).
Father of the Divine Council: El presided over a council of gods (bene elohim); Yahweh later presides over the divine council (Psalm 82, Deuteronomy 32–9 in the Dead Sea Scrolls version).
"El Elyon" (God Most High): Melchizedek blesses Abraham in the name of "El Elyon" (Genesis 14–20), but later Jewish tradition identifies this deity with Yahweh.
C. Absorption of El’s Consort and Symbols
Asherah, the consort of El, appears in inscriptions (e.g., Kuntillet ʿAjrud) as "Yahweh and his Asherah," suggesting that early Israelites viewed Asherah as Yahweh’s consort—likely a carryover from El’s mythology.
Sacred symbols associated with El, such as the bull (a symbol of strength and fertility), appear in early Israelite art. The golden calves at Dan and Bethel (1 Kings 12–29) may have represented Yahweh in the form of a bull, echoing El’s iconography.
3. Literary and Theological Blending
In the Pentateuch, especially in the Priestly source (P), God is often referred to as El Shaddai before the revelation of the name Yahweh to Moses—indicating a theological merger.
The name Elohim (a plural form meaning "gods" but used singularly for "God") is used for the deity in Genesis 1, even though it originates from El. This linguistic choice further blurs the line between El and Yahweh.
In Exodus 6–3, God says: "I am Yahweh. I appeared to Abraham, to Isaac, and to Jacob as El Shaddai, but by my name Yahweh I did not make myself known to them." It is possible that the author did use the attribute in an attempt to merge Yahweh and Elohim.
But, there are personality differences between the two entity. Elohim appear to have been kinder and gentler than Yahweh. Although they did cause the flood and destroyed Sodom and Gomorrah. However, in the case of the flood, Elohim regretted that they had cloned themselves and had destroyed the earth via flood. They were also very patient dealing with humans. For example, Yahweh personality would not allow a conversation like this to continue and would likely vaporize Abraham as a result.
When the men got up to leave, they looked out over Sodom, and Abraham walked along with them to see them off.
17And the LORD said, “Shall I hide from Abraham what I am about to do? 18Abraham will surely become a great and powerful nation, and through him all the nations of the earth will be blessed. 19For I have chosen him, so that he will command his children and his household after him to keep the way of the LORD by doing what is right and just, in order that the LORD may bring upon Abraham what He has promised.”
20Then the LORD said, “The outcry against Sodom and Gomorrah is great. Because their sin is so grievous, 21I will go down to see if their actions fully justify the outcry that has reached Me. If not, I will find out.”
22And the two men turned away and went toward Sodom, but Abraham remained standing before the LORD.
23Abraham stepped forward and said, “Will You really sweep away the righteous with the wicked? 24What if there are fifty righteous ones in the city? Will You really sweep it away and not spare the place for the sake of the fifty righteous ones who are there? 25Far be it from You to do such a thing—to kill the righteous with the wicked, so that the righteous and the wicked are treated alike. Far be it from You! Will not the Judge of all the earth do what is right?”
26So the LORD replied, “If I find fifty righteous ones within the city of Sodom, on their account I will spare the whole place.”
27Then Abraham answered, “Now that I have ventured to speak to the Lord—though I am but dust and ashes— 28suppose the fifty righteous ones lack five. Will You destroy the whole city for the lack of five?”
He replied, “If I find forty-five there, I will not destroy it.”
29Once again Abraham spoke to the LORD, “Suppose forty are found there?”
He answered, “On account of the forty, I will not do it.”
30Then Abraham said, “May the Lord not be angry, but let me speak further. Suppose thirty are found there?”
He replied, “If I find thirty there, I will not do it.”
31And Abraham said, “Now that I have ventured to speak to the Lord, suppose twenty are found there?”
He answered, “On account of the twenty, I will not destroy it.”
32Finally, Abraham said, “May the Lord not be angry, but let me speak once more. Suppose ten are found there?”
And He answered, “On account of the ten, I will not destroy it.”
33When the LORD had finished speaking with Abraham, He departed, and Abraham returned home.
During the same encounter Abraham visually recognized the Elohim and fed them. Yahweh was not visible and spoke from the fire in the burning bush. The ground in which he resided was holy and a death sentence to someone who entered it. When Sarah laughed and lied about it the Elohim rebuked her but Yahweh would have been much more harsh with her. Based on the story, Elohim had gotten a report about the misdeeds that were occurring in Sodom and Gomorrah and were going there to see for themselves as to what was happening. And they told Abraham it will be a year before they would visit him again.
These Elohim, unlike Yahweh were not involved in the daily activities of humans and they showed up when they had to deal with a situation they deemed needing attention. Although animal sacrifices to Elohim were common from the very beginning of man’s creation, there were no Mosaic-like rituals, laws, and demands in place.
Moses found Yahweh and as a result of the covenant between him and the Israelites, Yahweh became their God and took them through a journey to the land he promised them. In exchange, the Israelites were obligated to follow some very strict and near impossible set of rules which became a stumbling block to them. Basically, the Israelites were not able to hold their end of the bargain and eventually, Yahweh departed from them. Here is the list of all the wars they fought and the results.
The covenant was for Israelites to follow all Yahweh’s orders including killing women, children, and animals in order to take possession of the land. Sounds familiar?