The sacred name of God: in tongues of different traditions
By Dr. P. R. Palodhi
The ‘Name of God' is the ‘reference point' for man in relation to its Creator - without which humanity's yearning for ‘Ultimate Reality' remains vague and vacant. God reveals His name in recurrent cycles of Prophetic religions so that man can gravitate towards Him. But as the tradition gets older – pomposity of Pagan aspirations increases and continues to distort the ‘Name' revealed by the Creator until a Prophet arrives with the name of God to revitalize the tradition of God. Because of such repeated cycles of Prophetic teachings, the name of God, codes of religious conduct, warnings about Satan and false gods, Here and Hereafter, and Final Judgment etc remained as traditional continuity in ‘revealed religions' (Judaism, Zoroastrianism, Christianity and Islam) separated by the time, the place and the language.
In reflecting to the Name of God our probe could go back to the earliest written materials found during various explorations like: in the ruins of the Royal Library of the Ebla civilization, in the archaeological site of Tell Mardikh in Syria dated to 2300 BC; or inscriptions of proto-Sinaitic, Canaanite, Phoenician, Akkadian, Ugarit, east and west Semitic, Hebrew, and Aramaic etc languages. The archaic root of the name of the Creator God could be traced as EA-El from the deciphered archives of ancient Near East from where our civilization springs up; now the various cognates of EA-EL suggest that God's sacred names that we get now as YAHWEH-ELOHIM of Hebrew Bible or ALLAH of Arabic Qur'an also have come in tongues of ancient generations and remained vibrant through out the course of religion's history. Thus cognates of YAHWEH (The Lord, giver of life) in different tongues are traceable as EA - YAH - IHOH - IOW - AHUR - ASSUR - ISHVAR etc. And cognates of ELOHIM / ALLAH (The God, first cause) have reverberated asEL –ENL IL – ELAH – ELOAH - ELYON - IL - ILAH - ILU etc.
Cognates of EA / YAHWEH in Traditions around the world:
EA: Temple of EA at Ur, we find cuneiform clay tablet writings: EA creates man
Work in his Eridu fruit-tree garden. Babylonian version of Noah (i.e. Pir-
Napishtim) was worshipper of AE/EA.
YA'U: Assyro-Babylonian name for Divinity.
AY(Y) A: Akkadian expression for God.
I-HE-WEI: Taoist abstract self created Trinity.
IHOH: Cabalistic name for absolute creator/destroyer/author/regulator.
‘Y'WA: In extant hymns of Karen tribes of Burma ‘Y'WAis the name of eternal Omnipotent
Creator God which has been obliterated by the adverse impact of latter Buddhism.
IOW: Symbol under which Druids invoked omnipotent power – the spirit of creation akin to
IHOH.
TAO: Chinese expression for the way of Supreme Divine.
HU: Archaic Vedic word root meaning: to call upon, invoke.
WSJR: The consonantal script form of Egyptian Supreme God OSIRIS, which has latter
been paganized into a polytheistic cult. The Coptic form is USIRE.
ASHUR: Assyrian expression for Supreme God.
AHUR: Persian expression for Supreme God.
AESIR: Norse expression for Supreme God
ESAR: Turkish expression for Supreme God
ISVAR: Indian expression for Supreme God (Sanskrit root: ‘ISH'= who commands).
WAHEGURU: In Sikhism the Supreme Divine Master Who neither begets nor was begotten.
ASHURA: Muslim holy day observed on the 10th of Muharram, the first month of Islamic year.
Ashura was originally designated in 622 by Prophet Muhammad as a day of
fasting. But when relationship between the Jews and the Muslims became
strained, Prophet made Ramadan the Muslim month of fasting, leaving Ashura
fasting as a voluntary observance. On this day Adam and Eve, life and death,
fate and pen supposedly
were created.
Cognates of EL / ALLAH or ELOHIM:
EL: Was used by the Phoenicians for the ‘High One". In Hebrew it appears as
‘The First Cause'. In Canaanite/Ugraitic myths it is Supreme God.
LI: In Chinese mythology: abstract right, cosmic law and order, divine
Intelligence,
LIAO: Chinese ALTER for Supreme ruler (God).
ILLA TICCI: Peruvian omniscient God. Epithet of Viaracocha.
ELE: The word root from the Greek meaning giver of light.
ELYSIUM: Paradise in Greek mythology.
LA: Means creator (chap: 348; Agni Puran). The word root means that which
existed for ever. In Mayan sacred mysteries LA signifies: Eternal Truth.
ALA: Name of God in Igbo tribe (Nigeria)
ALLAH: The finally revealed Name to the mankind which has not undergone any
metamorphosis like the cases of all other previous names of God.
It is utter mistake to surmise that these names are mere human invention and products of simple evolution of language. Qur'an reveals that Prophets of mankind received Revelations in their own languages:
‘Allah sent not a Messenger except to teach in the language of his own, in order to make things clear to them.' (Q, 14:4).
Reflection to Allah and Yahweh-Elohim:
If we look into the Prophetic traditions from posteriori sequel, the name revealed in the final Revelation for mankind came in Qur'an as ‘Allah' in Arabic; and before Prophet Muhammad also we could hear from Prophet Jesus (Matt 27:46; Mark 15:34) in Aramaic: ‘Eli, Eli, la ma sabachthani?' (My God, my God, hast Thou forsaken me?). The very frequent Hebrew word for God occurring in OT is ‘Elohim' (a cognate of the word ‘Allah'). The name Allah revealed in Qur'an for more than 2500 time (similar to the frequency of Elohim in Hebrew Bible). Biblical tradition has received the ‘Words of God' through several generations of Prophets since last few millennia; thereby it has accrued records of Revelation from the time even before formation of alphabetic languages. From archaic tradition of El-Yah, when the texts were written in later ages, the choice of word or words for God had varied in the Hebrew Bible versions. These variations are evidenced in two different source texts: Elohist and Yahvist. Elohist Torah calls upon God as ELOHIM (meaning God), and Yahvist Tora of Jahwist source as YHVH or YAHWEH (meaning Lord) which is also found in Dead Sea Scrolls of the Essenes community dating back to 2000 years. The difference in names results from the theological point being made in the Elohist and Priestly sources that God did not reveal his name ‘Yahweh' to any man before the time of Moses. Scholars pointed that: "It is not certain, however, that 'Yahweh' was the oldest form of the name. A short form 'yah' appears 25 times in the Old Testament (Ex 15:2; and cultic cry 'hallelu-Yah'= 'praise Yah'). Sometimes the short form appears as 'yahu' or 'yo' as in proper names like Joel ('Yo is God') or Isaiah ('Yah is salvation')". So it is evident from the last two ‘people of the Book' that the God's Name has come to the Muslims as ALLAH (God) in the Qur'an, and to the Hebrews as YAHWEH-ELOHIM (Lord God) in the Bible. Understanding of the senses implied in the cognate words Elohim and Allah demand reflection to their common root ‘l' (for both God and in its pagan aberrations i.e. false gods), plural word Elohim, and One God's plural majesty.
Plural majesty in God's Name:
From last two Revelations (Bible and Qur'an) we come to know that the revealed name of God has two obvious aspects: firstly, grammatically masculine; and secondly, collective plural but singular in construction. Thus meaning of Allah or Elohim means One God of plural majesty i.e. with many attributes. ‘There is One God, the Father from whom are all things and for Whom we exist' (1 Corinthians 8.6,). A vital aspect about the concept of God lies in understanding the sense of God's plural majesty. This sense of God's plurality may be understood by comparing to English word ‘headquarters', which is plural but governs a singular verb: there are many rooms or quarters, but they all serve one purpose. Transcendent God commands His creation by being present immanently with plural manifestations of His attributes. The term ‘Elohim' in Tanakh remains ambiguous unless one reflects to the vital plural aspect of Elohim. The form of the word Elohim, with the ending -im, is plural and masculine in Hebrew, but the construction is usually singular. This reflection has come in Qur'an as well when: on one hand, God is found to reveal Himself in plural term: ‘We indeed created man' (Q, 50:16); ‘And the Jinn race, We created before.' (Q, 15:27); ‘We said to the angels, "prostrate to Adam" (Q, 18: 50); and on the other hand, He also revealed: ‘The One! God, the eternally besought of all! He neither begets nor was begotten.' (Q, 112: 1-4). There are many more such instances where Allah reveals Himself by the word ‘We' rather than ‘I'. Thus both Elohim and Allah in Hebrew and Arabic tongues respectively, are grammatically masculine and collective plural but singular in construction. This only signifies One God's plural majesty.
But when His name appeared as Yah, this was implying another aspect i.e. *hyy (life). Its related name came as Ahura in Zoroastrianism, derived from root ‘Ahu' (‘Asu' in Vedic) meaning ‘Giver of life.' Recently, scholars have begun to re-examine the Babylonian Talmud in light of its Sasanian Iranian context. The concept of a ‘self/soul' is far more detailed and central in Zoroastrianism than ‘spirit' (ruuh), thus in Zarathushtrian theology a very important part is Chinvat of Hebrew Bible. It is the Bridge of Separation (relating Here and Hereafter), because here the souls of the wrongful get separated from the souls of the rightful. Prophetic mission of Zoroaster was especially ordained to stem the rot among early race of Aryans who once had Supreme God in Asura (RV. I, 35, 7; RV. III, 29, 14; RV. V, 41, 3; and RV. X, 10, 2 etc); but they began to reject both Supreme God Asura and His followers (asura clans like Zoroastrians); then started vilifying Asura as demon and worshipping the mysterious race of devas, thus in other hymns Vedic god Agni (RV. VII. 13. 1) and also Indra (RV. VI. 22. 3) turned into Asura slayers, but often these devas (e.g. Varuna) were also equated with Asura.
Thus in tongues of different Prophetic traditions the ‘revealed name of God' has come in two cognate forms: (I) El, Elohim, and Allah, explained from the Arabic as meaning "to be foremost," "to lead," "to rule," which would give the meaning "leader," "Lord." -- signifying the ‘First cause' from Whom the manifest creation emanates, i.e. God of heaven, earth and everything between them. (II) And when it came as Yah, YHWH or cognates like Ahur (Asur), it signified a specific ‘Life giving' aspect of His omnipotence, where God is represented as speaking, and hence as using the first person—"I am". In the Bible Yahweh-Elohim tells Moses when Israel asks for the "name" of the God who will liberate them from the Egyptian captivity; Moses is to tell them "ehyeh sent me" (Ex, 3:13-14, ehyeh asher ehyeh, "I Am that I Am").
Reflection to common root ‘L' for both God and gods
In this context we must not forget that the ‘religion of God' in post-Flood world came amidst overwhelming polytheism of heathen gods in Mesopotamia and Egypt where both monotheist and polytheist Hebrews lived along with pagan Sumerians and Egyptian Pharaohs. Hence, to the Prophets, God has been revealing Himself as well as telling about the heathen gods using the words in familiar languages which are already in vogue with the contemporary people. The stem ‘l' is found prominently in the earliest strata of east Semitic, northwest Semitic, and south Semitic groups. And the forms include Ugaritic il (pl. lm); Phoenician l (pl. lm); Hebrew el (pl. elîm); Aramaic l; Akkadian ilu (pl. ilati). In northwest Semitic usage l was both a generic word for any "god" and the special name or title of a particular god, or in the monotheistic sense of God. Thus ‘l'was both a generic term for "god" and the common name or title of a single particular "god" or "God". The Semitic root 'lh is found to be related as: Arabic ilah, Aramaic 'alah, 'elah, and Hebrew 'eloah. From the sense already inveterate in Semitic usage when finally God revealed Himself as ‘Allah' in Arabic, in fact, name of God has been signified both in complete word as well as in each individual letter of alif, lam, and ha. From this discussion it becomes apparent why God reveals (Surah Baqarah, 2: 255):
La ilaha illa Allah
(There is no god but the God)
Suggested Reading:
1. Encyclopedia of world religions, by G.T. Bettany, Bracken Books, London
2. Merriam-Webster's Encyclopedia of world religions, 1999
3. Dic. Of Mythology folklore and symbols by Gertrude Jobes, 1962. Part 1&2; The Scarecrow
Press Inc, NY
4. Dic. of gods and goddesses, devils and demons by M. Lurker, 1987
5. Dic. Of Philosophy and Religion – eastern and western thought, by W.L. Resse, Humanities
Press, N.Jersy, 1980;
6. New lights on the Gathas of Holy Zarathustra, by Ardeshir.F.Khabardar, New Book Co. Ltd,
Bombay, 1951;
7. The Indian Historical Quarterly, vol. vii, and no: 1, 1931)
8. The Interpreter's Dictionary of the Bible. Nashville. Abingdon Press. 1962. B. W. Anderson.
"God, Names of." Vol. 2. George Arthur Buttrick. Editor
9. The Interpreter's Dictionary of the Bible. T.H. Gaster, "Myth, Mythology," G.A. Buttrick, Editor
Nashville, Tennessee. Abingdon Press. 1962., Vol. 3.
10. A Dictionary of Ancient Near Eastern Mythology. Gwendolyn Leick. London & New York.
Routledge. 1991. ISBN 0-415-19811-9 pbk.
11. Anchor Bible Dictionary. Henry O. Thompson, "Yahweh." Vol. 6.. David Noel Freedman.
Editor. New York. Doubleday. 1992
12. Jewish Encyclopedia - com.
13. Theophilus G. Pinches. ‘The Old Testament in the Light of the Historical Records and
Legends of Assyria and Babylonia', pp.112-114 (Society for Promoting Christian Knowledge.
London). 1908.
14. Ardeshir Framji Khabardar, 1951, ‘New lights on the Gathas of Holy Zarathustra'., (Bombay);
and also Rg Veda.
15. Map of Har Nafha (196), and Vol. 2, ANCIENT ROCK INSCRIPTIONS, SUPPLEMENT TO
MAP OF HAR NAFHA (196) 12-01]
16. Anderson. B.W. (1962), "God, Names of", p. 409, vol. 2. George Arthur Buttrick. Editor. The
Interpreter's Dictionary of the Bible. Nashville. Abingdon Press.
17. Smith, Mark S. (2001). The origins of biblical monotheism: Israel's polytheistic background
and the Ugaritic texts, Oxford University Press US. p. 135]
18. K. van der Toorn, Bob Becking, Pieter Willem van der Horst (eds), "Dictionary of deities and
demons in the Bible" (revised 2nd edition, Brill, 1999)
19. El (deity) - Wikipedia, the free encyclopedia.mht
The ‘Name of God' is the ‘reference point' for man in relation to its Creator - without which humanity's yearning for ‘Ultimate Reality' remains vague and vacant. God reveals His name in recurrent cycles of Prophetic religions so that man can gravitate towards Him. But as the tradition gets older – pomposity of Pagan aspirations increases and continues to distort the ‘Name' revealed by the Creator until a Prophet arrives with the name of God to revitalize the tradition of God. Because of such repeated cycles of Prophetic teachings, the name of God, codes of religious conduct, warnings about Satan and false gods, Here and Hereafter, and Final Judgment etc remained as traditional continuity in ‘revealed religions' (Judaism, Zoroastrianism, Christianity and Islam) separated by the time, the place and the language.
In reflecting to the Name of God our probe could go back to the earliest written materials found during various explorations like: in the ruins of the Royal Library of the Ebla civilization, in the archaeological site of Tell Mardikh in Syria dated to 2300 BC; or inscriptions of proto-Sinaitic, Canaanite, Phoenician, Akkadian, Ugarit, east and west Semitic, Hebrew, and Aramaic etc languages. The archaic root of the name of the Creator God could be traced as EA-El from the deciphered archives of ancient Near East from where our civilization springs up; now the various cognates of EA-EL suggest that God's sacred names that we get now as YAHWEH-ELOHIM of Hebrew Bible or ALLAH of Arabic Qur'an also have come in tongues of ancient generations and remained vibrant through out the course of religion's history. Thus cognates of YAHWEH (The Lord, giver of life) in different tongues are traceable as EA - YAH - IHOH - IOW - AHUR - ASSUR - ISHVAR etc. And cognates of ELOHIM / ALLAH (The God, first cause) have reverberated asEL –ENL IL – ELAH – ELOAH - ELYON - IL - ILAH - ILU etc.
Cognates of EA / YAHWEH in Traditions around the world:
EA: Temple of EA at Ur, we find cuneiform clay tablet writings: EA creates man
Work in his Eridu fruit-tree garden. Babylonian version of Noah (i.e. Pir-
Napishtim) was worshipper of AE/EA.
YA'U: Assyro-Babylonian name for Divinity.
AY(Y) A: Akkadian expression for God.
I-HE-WEI: Taoist abstract self created Trinity.
IHOH: Cabalistic name for absolute creator/destroyer/author/regulator.
‘Y'WA: In extant hymns of Karen tribes of Burma ‘Y'WAis the name of eternal Omnipotent
Creator God which has been obliterated by the adverse impact of latter Buddhism.
IOW: Symbol under which Druids invoked omnipotent power – the spirit of creation akin to
IHOH.
TAO: Chinese expression for the way of Supreme Divine.
HU: Archaic Vedic word root meaning: to call upon, invoke.
WSJR: The consonantal script form of Egyptian Supreme God OSIRIS, which has latter
been paganized into a polytheistic cult. The Coptic form is USIRE.
ASHUR: Assyrian expression for Supreme God.
AHUR: Persian expression for Supreme God.
AESIR: Norse expression for Supreme God
ESAR: Turkish expression for Supreme God
ISVAR: Indian expression for Supreme God (Sanskrit root: ‘ISH'= who commands).
WAHEGURU: In Sikhism the Supreme Divine Master Who neither begets nor was begotten.
ASHURA: Muslim holy day observed on the 10th of Muharram, the first month of Islamic year.
Ashura was originally designated in 622 by Prophet Muhammad as a day of
fasting. But when relationship between the Jews and the Muslims became
strained, Prophet made Ramadan the Muslim month of fasting, leaving Ashura
fasting as a voluntary observance. On this day Adam and Eve, life and death,
fate and pen supposedly
were created.
Cognates of EL / ALLAH or ELOHIM:
EL: Was used by the Phoenicians for the ‘High One". In Hebrew it appears as
‘The First Cause'. In Canaanite/Ugraitic myths it is Supreme God.
LI: In Chinese mythology: abstract right, cosmic law and order, divine
Intelligence,
LIAO: Chinese ALTER for Supreme ruler (God).
ILLA TICCI: Peruvian omniscient God. Epithet of Viaracocha.
ELE: The word root from the Greek meaning giver of light.
ELYSIUM: Paradise in Greek mythology.
LA: Means creator (chap: 348; Agni Puran). The word root means that which
existed for ever. In Mayan sacred mysteries LA signifies: Eternal Truth.
ALA: Name of God in Igbo tribe (Nigeria)
ALLAH: The finally revealed Name to the mankind which has not undergone any
metamorphosis like the cases of all other previous names of God.
It is utter mistake to surmise that these names are mere human invention and products of simple evolution of language. Qur'an reveals that Prophets of mankind received Revelations in their own languages:
‘Allah sent not a Messenger except to teach in the language of his own, in order to make things clear to them.' (Q, 14:4).
Reflection to Allah and Yahweh-Elohim:
If we look into the Prophetic traditions from posteriori sequel, the name revealed in the final Revelation for mankind came in Qur'an as ‘Allah' in Arabic; and before Prophet Muhammad also we could hear from Prophet Jesus (Matt 27:46; Mark 15:34) in Aramaic: ‘Eli, Eli, la ma sabachthani?' (My God, my God, hast Thou forsaken me?). The very frequent Hebrew word for God occurring in OT is ‘Elohim' (a cognate of the word ‘Allah'). The name Allah revealed in Qur'an for more than 2500 time (similar to the frequency of Elohim in Hebrew Bible). Biblical tradition has received the ‘Words of God' through several generations of Prophets since last few millennia; thereby it has accrued records of Revelation from the time even before formation of alphabetic languages. From archaic tradition of El-Yah, when the texts were written in later ages, the choice of word or words for God had varied in the Hebrew Bible versions. These variations are evidenced in two different source texts: Elohist and Yahvist. Elohist Torah calls upon God as ELOHIM (meaning God), and Yahvist Tora of Jahwist source as YHVH or YAHWEH (meaning Lord) which is also found in Dead Sea Scrolls of the Essenes community dating back to 2000 years. The difference in names results from the theological point being made in the Elohist and Priestly sources that God did not reveal his name ‘Yahweh' to any man before the time of Moses. Scholars pointed that: "It is not certain, however, that 'Yahweh' was the oldest form of the name. A short form 'yah' appears 25 times in the Old Testament (Ex 15:2; and cultic cry 'hallelu-Yah'= 'praise Yah'). Sometimes the short form appears as 'yahu' or 'yo' as in proper names like Joel ('Yo is God') or Isaiah ('Yah is salvation')". So it is evident from the last two ‘people of the Book' that the God's Name has come to the Muslims as ALLAH (God) in the Qur'an, and to the Hebrews as YAHWEH-ELOHIM (Lord God) in the Bible. Understanding of the senses implied in the cognate words Elohim and Allah demand reflection to their common root ‘l' (for both God and in its pagan aberrations i.e. false gods), plural word Elohim, and One God's plural majesty.
Plural majesty in God's Name:
From last two Revelations (Bible and Qur'an) we come to know that the revealed name of God has two obvious aspects: firstly, grammatically masculine; and secondly, collective plural but singular in construction. Thus meaning of Allah or Elohim means One God of plural majesty i.e. with many attributes. ‘There is One God, the Father from whom are all things and for Whom we exist' (1 Corinthians 8.6,). A vital aspect about the concept of God lies in understanding the sense of God's plural majesty. This sense of God's plurality may be understood by comparing to English word ‘headquarters', which is plural but governs a singular verb: there are many rooms or quarters, but they all serve one purpose. Transcendent God commands His creation by being present immanently with plural manifestations of His attributes. The term ‘Elohim' in Tanakh remains ambiguous unless one reflects to the vital plural aspect of Elohim. The form of the word Elohim, with the ending -im, is plural and masculine in Hebrew, but the construction is usually singular. This reflection has come in Qur'an as well when: on one hand, God is found to reveal Himself in plural term: ‘We indeed created man' (Q, 50:16); ‘And the Jinn race, We created before.' (Q, 15:27); ‘We said to the angels, "prostrate to Adam" (Q, 18: 50); and on the other hand, He also revealed: ‘The One! God, the eternally besought of all! He neither begets nor was begotten.' (Q, 112: 1-4). There are many more such instances where Allah reveals Himself by the word ‘We' rather than ‘I'. Thus both Elohim and Allah in Hebrew and Arabic tongues respectively, are grammatically masculine and collective plural but singular in construction. This only signifies One God's plural majesty.
But when His name appeared as Yah, this was implying another aspect i.e. *hyy (life). Its related name came as Ahura in Zoroastrianism, derived from root ‘Ahu' (‘Asu' in Vedic) meaning ‘Giver of life.' Recently, scholars have begun to re-examine the Babylonian Talmud in light of its Sasanian Iranian context. The concept of a ‘self/soul' is far more detailed and central in Zoroastrianism than ‘spirit' (ruuh), thus in Zarathushtrian theology a very important part is Chinvat of Hebrew Bible. It is the Bridge of Separation (relating Here and Hereafter), because here the souls of the wrongful get separated from the souls of the rightful. Prophetic mission of Zoroaster was especially ordained to stem the rot among early race of Aryans who once had Supreme God in Asura (RV. I, 35, 7; RV. III, 29, 14; RV. V, 41, 3; and RV. X, 10, 2 etc); but they began to reject both Supreme God Asura and His followers (asura clans like Zoroastrians); then started vilifying Asura as demon and worshipping the mysterious race of devas, thus in other hymns Vedic god Agni (RV. VII. 13. 1) and also Indra (RV. VI. 22. 3) turned into Asura slayers, but often these devas (e.g. Varuna) were also equated with Asura.
Thus in tongues of different Prophetic traditions the ‘revealed name of God' has come in two cognate forms: (I) El, Elohim, and Allah, explained from the Arabic as meaning "to be foremost," "to lead," "to rule," which would give the meaning "leader," "Lord." -- signifying the ‘First cause' from Whom the manifest creation emanates, i.e. God of heaven, earth and everything between them. (II) And when it came as Yah, YHWH or cognates like Ahur (Asur), it signified a specific ‘Life giving' aspect of His omnipotence, where God is represented as speaking, and hence as using the first person—"I am". In the Bible Yahweh-Elohim tells Moses when Israel asks for the "name" of the God who will liberate them from the Egyptian captivity; Moses is to tell them "ehyeh sent me" (Ex, 3:13-14, ehyeh asher ehyeh, "I Am that I Am").
Reflection to common root ‘L' for both God and gods
In this context we must not forget that the ‘religion of God' in post-Flood world came amidst overwhelming polytheism of heathen gods in Mesopotamia and Egypt where both monotheist and polytheist Hebrews lived along with pagan Sumerians and Egyptian Pharaohs. Hence, to the Prophets, God has been revealing Himself as well as telling about the heathen gods using the words in familiar languages which are already in vogue with the contemporary people. The stem ‘l' is found prominently in the earliest strata of east Semitic, northwest Semitic, and south Semitic groups. And the forms include Ugaritic il (pl. lm); Phoenician l (pl. lm); Hebrew el (pl. elîm); Aramaic l; Akkadian ilu (pl. ilati). In northwest Semitic usage l was both a generic word for any "god" and the special name or title of a particular god, or in the monotheistic sense of God. Thus ‘l'was both a generic term for "god" and the common name or title of a single particular "god" or "God". The Semitic root 'lh is found to be related as: Arabic ilah, Aramaic 'alah, 'elah, and Hebrew 'eloah. From the sense already inveterate in Semitic usage when finally God revealed Himself as ‘Allah' in Arabic, in fact, name of God has been signified both in complete word as well as in each individual letter of alif, lam, and ha. From this discussion it becomes apparent why God reveals (Surah Baqarah, 2: 255):
La ilaha illa Allah
(There is no god but the God)
Suggested Reading:
1. Encyclopedia of world religions, by G.T. Bettany, Bracken Books, London
2. Merriam-Webster's Encyclopedia of world religions, 1999
3. Dic. Of Mythology folklore and symbols by Gertrude Jobes, 1962. Part 1&2; The Scarecrow
Press Inc, NY
4. Dic. of gods and goddesses, devils and demons by M. Lurker, 1987
5. Dic. Of Philosophy and Religion – eastern and western thought, by W.L. Resse, Humanities
Press, N.Jersy, 1980;
6. New lights on the Gathas of Holy Zarathustra, by Ardeshir.F.Khabardar, New Book Co. Ltd,
Bombay, 1951;
7. The Indian Historical Quarterly, vol. vii, and no: 1, 1931)
8. The Interpreter's Dictionary of the Bible. Nashville. Abingdon Press. 1962. B. W. Anderson.
"God, Names of." Vol. 2. George Arthur Buttrick. Editor
9. The Interpreter's Dictionary of the Bible. T.H. Gaster, "Myth, Mythology," G.A. Buttrick, Editor
Nashville, Tennessee. Abingdon Press. 1962., Vol. 3.
10. A Dictionary of Ancient Near Eastern Mythology. Gwendolyn Leick. London & New York.
Routledge. 1991. ISBN 0-415-19811-9 pbk.
11. Anchor Bible Dictionary. Henry O. Thompson, "Yahweh." Vol. 6.. David Noel Freedman.
Editor. New York. Doubleday. 1992
12. Jewish Encyclopedia - com.
13. Theophilus G. Pinches. ‘The Old Testament in the Light of the Historical Records and
Legends of Assyria and Babylonia', pp.112-114 (Society for Promoting Christian Knowledge.
London). 1908.
14. Ardeshir Framji Khabardar, 1951, ‘New lights on the Gathas of Holy Zarathustra'., (Bombay);
and also Rg Veda.
15. Map of Har Nafha (196), and Vol. 2, ANCIENT ROCK INSCRIPTIONS, SUPPLEMENT TO
MAP OF HAR NAFHA (196) 12-01]
16. Anderson. B.W. (1962), "God, Names of", p. 409, vol. 2. George Arthur Buttrick. Editor. The
Interpreter's Dictionary of the Bible. Nashville. Abingdon Press.
17. Smith, Mark S. (2001). The origins of biblical monotheism: Israel's polytheistic background
and the Ugaritic texts, Oxford University Press US. p. 135]
18. K. van der Toorn, Bob Becking, Pieter Willem van der Horst (eds), "Dictionary of deities and
demons in the Bible" (revised 2nd edition, Brill, 1999)
19. El (deity) - Wikipedia, the free encyclopedia.mht
Source...