El

The name El, constitutes what may be called the fundamental name of God, in that it expresses the main idea upon which any true conception of God must be based. It is derived from a root which is variously explained to mean to be first, to be strong, mighty. Parkhurst defines it to interpose, to intervene, and in its application to God, says : ” It expresses the omnipresence of God, i.e., the universal extension of His knowledge and power.” He quotes Jer. xxiii. 23 and 24 in illustration, but it should be pointed out that the name used in that passage is not El, but Elohim. The primary idea of all the definitions is radically the same ; the universal extension of power implies an original source from which that power flows, and its universality of extension implies absolute omnipotence in regard to the source. The idea is well expressed by a term somewhat widely used in these days -- The Great First Cause. This is the idea of God which is fundamental. Apart from it, all other conceptions would lose much of their meaning. This idea of the word is illustrated in a translation in the fiftieth Psalm. ” The mighty God, even the Lord, hath spoken.” The word rendered ” mighty ” is really El, and the passage should read, ” El, Elohim, Yahweh, hath spoken.” The word is similarly translated in another Psalm : ” Elohim standeth in the congregation of El (A.V., the mighty), He judgeth among the Elohim ” (Psa. Ixxxii. 1).

The universal extension of power and existence associated with ” The Great First Cause,” which Cause must necessarily contain within it all the potential power of the universe, is likewise declared in the statement of Moses, the man of God, ” Lord (Adonai), Thou hast been our dwelling-place in all generations. Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting Thou art El ” (Psa. xc. 1 and 2).

El is frequently qualified by an adjective ; indeed, it is an almost, but not quite, invariable rule that when an adjective is found qualifying the name God, the word in the Hebrew is El. The following examples may be given. The Almighty El (Gen. xvii. 1 and Ezek. x. 5), the everlasting El (Gen. xxi. 33), a jealous El (Exod. xx. 5). Other adjectives so used are merciful (Deut. iv. 31), faithful (Deut. vii. 9), mighty (Deut. vii. 21, Isa. ix.6 and x. 21), great (Deut. x. 17, etc.), living (Josh. iii. 10, etc.), terrible (Neh. i. 5), gracious (Neh. ix.31), high (Psa. Ixxviii. 35), just (Isa. xlv. 21), dreadful (Dan. ix. 4). With the exception of ” great,” ” living ” and ” high,” these terms are very seldom applied to God when other names, such as Eloah and Elohim are used. There is something very fitting in this fact; it emphasises the essential idea that whatever may be the characteristic in view, the governing factor is the power and strength of El.

In addition to those cases where the adjective is joined to the name, there are a number of instances where the association is differently expressed. We read for example of the El of truth (Deut. xxxii. 4), the El of knowledge (1 Sam. ii. 3), the El of glory (Psa. xxix. 3), the El of Salvation (Psa. Ixviii. 19 and 20), and the El of recompenses (Jer. Ii. 56).

As might be anticipated, El is often used to designate God, when creation or formation is being referred to. Thus, we read of the El that formed thee (Deut. xxxii. 18), who created us (Mal. ii. 10), and whose glory the heavens declare (Psa. xix. 1). It is also used when it is desired to express the difference that exists between God and man. ” The Egyptians are men and not El ” (Isa. xxxi. 3). ”I am El and not man” (Hos. xi. 9). ”To whom then will ye liken El ? ” (Isa. xl. 18) ; whilst the essential divinity of God is declared in the statement, ” Before Me there was no El formed, neither shall there be after Me ” (Isa. xliii. 10). Elohim have been, and will be, formed after Him ; but certainly no El, for there can be but one source of a universally extended and supreme power. ”I am El, and there is none else ” (Isa. xlv. 22). ”I am El, and there is none like Me ” (Isa. xlvi. 9).

When the usage of this appellation of God is studied, it will be found that it is often used by those who were not of the race of Israel. Melchizedek is referred to as priest of the Most High El (Gen. xiv. 18). Hagar said, ” Thou El seest me” (Gen. xvi.13). Balaam uses it frequently (Num. xxiii. and xxiv.). It occurs in the statement attributed to Lucifer, the King of Babylon (Isa. xiv. 13), and in the boasts of the Prince of Tyre (Ezek. xxviii. 2). In Job it is used over fifty times.

Occasionally El is used to designate a false God, but in these instances it is an accommodation to human thought and language. Really, there can be no false El, for there can be no second cause of infinite extension and power. God has, and can have, no rival. There can be no question that the adoption of the name El by the God of Israel (Psa. Ixviii. 35) excludes all others ; He is essentially before all and above all. It equally excludes the orthodox doctrine of the Trinity in the Godhead, as El is singular, and necessarily implies oneness -- unity. The instances of the usage of the term in relation to false gods are as follow : ”So the Lord alone did lead him, and there was no strange El with him ” (Deut. xxxii. 12), a statement which is explained later on; ” They have moved me to
jealousy by that which is not El ” (verse 21), that is to say, the ” strange El ” was not El at all, although the worshippers thought otherwise. In Judges we read of El berith (chap. ix. 46), ”a strange God ” is spoken of in Psa. xliv. 20, Ixxxi. 9 (twice), Mal ii. II, and in Isa. xliv., xlv. and xlvi., the term is applied to the idol gods made by Israel.

The following is a list of passages in which the title El occurs :
 

For the name El used in combination with other names, see El Shaddai, and El Elyon. El is sometimes translated in other ways, such as ” goodly” (Psa. Ixxx. 10), where we should read ” Cedars of El ” ; and ” great” (Psa. xxxvi. 6), where reference is made to ” Mountains of El.” ” might,” Deut. xxviii. 32 ; ” mighty,” Job xli. 25 ; Psa. xxix. 1 (really the Sons of the Mighty, Beni Elim) ; 1. 1; Ixxxii. 1; Ixxxix. 6 ; Ezek. xxxi. 11 ; ” power,” Gen. xxxi. 29 ; Prov iii. 27 ; Mic. ii. 1; ” strong,” Ezek. xxxii. 21.

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