Category موضوعي
Names and languages
Words, theophoric names and linguistic relationships in context.
Advanced search →Entity 55 Period 1 Person 10 Study 9
-
Illustration
Study
From the Embodied God of Ancient Texts to Philosophical Transcendence
From Genesis and Exodus to Philo, Maimonides, Augustine, Aquinas, Avicenna and kalām: changing rules for reading body and emotion, with distinct doctrines of incorporeality, immutability and simplicity and diverse schools.
Three distinct axes, not one historical transition or a doctrine shared by every school
Read the record → -
Original photograph
Study
When Israel’s God Encountered Greek Philosophy
From Greek Torah and Philo to Christian reception, Arabic philosophy and Maimonides: changing language of perfection, creation and logos, with distinct schools and graded transmission evidence.
Gold coin of Ptolemy II, Alexandria, ca. 261–246 BCE; the illustrated obverse bears Arsinoe II’s head. Context for Hellenistic Egypt, not a portrait of Philo or proof of a Torah translation commission. [24]
Read the record → -
Original photograph
Study
Allah in the Quran
Traces Allah before the Quran, then examines divinity, al-Raḥmān, angels, intercession and prophets in its discourse, separating linguistic kinship from doctrinal identity.
Quran manuscript folio, Met 1979.201, late eighth–early ninth century, Central Islamic Lands; ink, colours and gold on parchment. Later codex transmission, not a seventh-century copy or an image of the verses cited here. [28]
Read the record → -
Illustration
Study
The Earliest Divine Names in Mesopotamia: When Writing Preserved the Name
From Uruk tablets to Fara lists: Nanna, Ninlil, Inanna, Enlil and An, and what makes a divine name readable without equating first attestation with the beginning of worship.
Modern distinction between logogram, phonetic use and determinative. Functions overlap; no ancient signs or fixed universal stages reproduced
Read the record → -
Original photograph
Study
El in Human and Angelic Names
How does El survive in Israel, Ishmael, Daniel and angelic names? Seven formations, human and heavenly witnesses, selective Qurʾanic continuity, and the limits of inferring belief or identity from etymology.
Merneptah Stele, JE 31408, Egyptian Museum, Cairo; photographed in 2003. The inscription attests Israel around 1208 BCE. Evidence for the group’s name, not a Hebrew analysis of El or a stand-alone statement of its beliefs. Perspective-corrected version reused unchanged
Read the record → -
Illustration
Study
From El’s Council to Yahweh’s Court
How did heavenly council structures persist as sovereignty and membership changed? Ugarit, Deuteronomy 32 and Job through messengers and angels, separating evidence from a presumed single evolutionary path.
Modern comparison of the sons of God and ha-satan in Job, the host’s deliberations in 1 Kings, and prophetic hearing in Jeremiah. Different literary functions, not a reconstructed historical chamber or an identification of their members
Read the record → -
Illustration
Study
How Did El and Yahweh Become One God?
From El traditions to Israel’s god: ancestral names, the heavenly council and Deuteronomy 32 variants, separating textual evidence from hypotheses of convergence and monotheism.
Modern diagram separating El–Yahweh identification, adaptations of storm and sea imagery, and exclusive one-God claims. These processes may overlap without forming a single event or securely dated stages
Read the record → -
Original photograph
Study
Where Did Yahweh Come From?
Seir, Edom, Midian and the earliest trace of the name: what Egyptian Yhw lists, southern poetry and the Moses story establish, and where a hypothesis of religious transmission begins.
Soleb temple in Sudan, from Amenhotep III’s reign; photograph by Hans Birger Nilsen, 2017. Context for the Egyptian list, not a photograph of the Yhw entry or a temple of Yahweh
Read the record → -
Original photograph
Study
El Before Ugarit
From Ebla to Amorite names and Mari: distinguishing “god” from “El,” and assessing fatherhood and kinship language before Ugaritic literature.
Remains of Palace G at Ebla, Tell Mardikh: the setting of the royal archive, not an image of El or evidence identifying il in personal names
Read the record →