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The term אֵלִים in Exodus 15:11a. From the etymological meaning to the divine conception of the term אֵל "El" and the semantic function of the word אֵ

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Some biblical passages give clear proof of the belief about the existence of the other gods, among whom YHWH excels. For example, Psalm 86:8 reflects on how incomparable the works of YHWH. Around 586 B.C. together with the destruction of Jerusalem, Jewish polytheism was also dying and so the birth of a monotheistic Judaism was taking place. As a matter of fact, the end of the monarchy and the Babylonian exile were read and considered as punishments by that God who should have been worshiped exclusively. Therefore, the Deuteronomist reaffirms the story of Moses who promulgated the unique worship of YHWH and its laws. The editor, though in a historical form, encouraged obedience of the Mosaic Law, particularly the exclusive worship of YHWH, the monotheistic God who does not tolerate polytheism.

Ex 15:11a is within the context of a victory hymn that narrates the marvelous events performed by YHWH. Particularly, it speaks of the miraculous passage through the red sea and of the incomparability of YHWH with respect to the gods. Now, our task in this presentation is to examine the etymological value of the word אֵלִים ELIM that we find in Ex 15:11a and then to capture its semantic function within the Old Testament. We will use the Masoretic Text as the basic text.

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This solution deals with the clear proof of some biblical passages about the existence of the other gods, among whom YHWH excels. While the Jewish polytheism was dying the monotheistic Judaism was taking place. The Deuteronomist, though in a historical form, reaffirms the story of Moses, the unique worship of YHWH and his laws. The editor as well he encourages obedience of the Mosaic Law, particularly the exclusive worship of YHWH, the monotheistic God who does not tolerate polytheism.

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THE TERM אֵלִים IN EXODUS 15:11A

Some biblical passages give clear proof of the belief about the existence of the other gods, among whom YHWH excels. For example, Psalm 86:8 reflects on how incomparable the works of YHWH are: "There is none like you among the gods, O Lord, nor are there any works like yours". Around 586 B.C. together with the destruction of Jerusalem, Jewish polytheism was also dying and so the birth of a monotheistic Judaism was taking place. Actually, the end of the monarchy and the Babylonian exile were read and considered as punishments by that God who should have been worshipped exclusively. Therefore, the Deuteronomist reaffirms the story of Moses who promulgated the unique worship of YHWH and its laws. The editor continues with the story of the two kingdoms of Israel that has intermittently shifted from worshipping YHWH to following other gods. The northern kingdom ended first due to idolatry in about 722 B.C., and was followed by that of the south. The editor, though in a historical form, encouraged obedience of the Mosaic Law, particularly the exclusive worship of YHWH, the monotheistic God who does not tolerate polytheism(i).

Ex 15:11a is within the context of a victory hymn that narrates the marvellous events performed by YHWH. In particular, it speaks of the miraculous passage through the red sea. The song is probably from the post-exilic era(ii). The structuring of the hymn varies from author to author(iii). In any case, everyone agrees that verse 11 is in the part that speaks of the incomparability of YHWH with respect to the gods.

Now, our task in this presentation is to examine the etymological value of the word אֵלִים ELIM that we find in Ex 15:11a and then to capture its semantic function within the Old Testament. We will use the Masoretic Text as the basic text(vi).

1. FROM THE ETYMOLOGICAL MEANING TO THE DIVINE CONCEPTION OF THE TERM אֵל "EL"
The term EL is, generally, a Semitic word whose etymology is debated(v). It can express an idea of fortitude, power, primacy and priority. EL is the first, the greatest, the leader, that is, the god(vi). The word is a general appellation that means "god", "divinity", though sometimes it is a proper name. Its meaning as a divine appellation is very well documented in the Semitic of the East, ancient Akkadian, beginning from the pre-sargonide era (before 2360 BC) until the late Babylonian time. Its usage as an appellation appears in the Semitic of the north-east, Canaanite, Ugaritic, in Hebrew and in Phoenician. In Southern Semitic, ...

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