Overview
Most scholars think ancient Israel’s god Yahweh was not identical to the older Canaanite high god El at the start. Over time, Israelite religion merged El’s titles and roles into Yahweh. This helps explain passages that show a divine council and shifting divine names.
Key terms
- El: High god in Canaanite texts from Ugarit.
- Yahweh (YHWH): Israel’s national god, with southern/origin ties.
- Divine council: Assembly of deities under a chief god.
How we know (curated)
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El as Canaan’s high god: Ugaritic tablets portray El as head of a divine council and “creator of the earth.”
Show references
- KTU 1.2 I 19–20; KTU 1.4 IV 20–24; KTU 1.4 VI 46
- Deir Alla Inscription and Karatepe bilingual inscription referencing El as creator
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Yahweh’s southern origins: Early texts and Egyptian lists place YHW among Shasu groups in the south (Seir/Teman/Paran).
Show references
- Judges 5:4–5; Deuteronomy 33:2; Habakkuk 3:3
- Soleb and Amarah‑West inscriptions naming the Shasu of Yhw
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Inscriptions pair Yahweh with Asherah: Shows syncretism before later reforms standardized worship.
Show references
- Kuntillet ‘Ajrud: “Yahweh of Teman/Samaria and his asherah”
- Khirbet el‑Qom: “Blessed be Uriyahu by Yahweh and by his asherah”
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Texts show a merger: Some passages distinguish El/Elyon from Yahweh; others apply El’s titles to Yahweh.
Show references
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Name patterns shift: Personal names and titles alternate between El and Yahweh, converging over time.
Show examples
- El-names: Elijah, Elisha, Elimelech
- Yahweh-names: Jeremiah, Jehoshaphat, Jehoiakim
Timeline (very brief)
| Period | What’s happening |
|---|---|
| Late Bronze (1550–1200 BCE) | El dominant in Canaan; YHW attested among southern Shasu |
| Iron I (1200–1000 BCE) | Early Israel; Yahweh enters Canaan; local syncretism |
| United Monarchy (1000–930 BCE) | State cult develops; El-titles used for Yahweh |
| Divided Kingdom (930–586 BCE) | Regional varieties; inscriptions with “his asherah”; prophetic critiques |
| Exile & Persian (586–332 BCE) | Monotheism consolidated; textual redaction |
Common questions
Were El and Yahweh the same from the start?
No. Early texts and archaeology treat El and Yahweh as distinct. Later authors increasingly identify Yahweh with El’s roles and titles.
Does this mean the Bible teaches polytheism?
Early layers reflect a divine council worldview common in the region. Over time, Israel’s literature elevates Yahweh above others, moving toward exclusive monotheism.
What about “Yahweh is one” (Deuteronomy 6:4)?
That reflects a later theological emphasis. Earlier passages preserve older conceptions; the canon retains both stages.
Are the “Yahweh and his asherah” inscriptions fringe?
No. Sites like Kuntillet ‘Ajrud and Khirbet el-Qom are standard in scholarship and show mainstream practices before reforms (e.g., 2 Kings 23).
Sources (starter set)
- Ugaritic KTU texts (esp. 1.2; 1.4; 1.5) for El’s council and epithets
- Egyptian Soleb and Amarah‑West lists naming “Yhw” among Shasu
- Kuntillet ‘Ajrud and Khirbet el‑Qom Yahweh–Asherah inscriptions
- Biblical: Exodus 6:2–3; Deut 32:8–9; Psalm 82; 1 Kings 22
- Name evidence: prevalence of El‑ and Yahweh‑theophoric names pre‑exile
Deep dive (additional details)
This section keeps the page short while still giving you more to explore.
- Iconography and temple elements (e.g., pillars, cherubim, “Bronze Sea”)
- Regional reforms (e.g., Josiah, 2 Kings 23) curtail syncretism
- Comparative ANE mergers (Amun-Re, Marduk-Ea, Assur)
- Linguistics: plural Elohim with singular verbs; “Yahweh Elohim” in Genesis 2–3