‘El Roi’ the God of Light’ in context of Igbo and Hebrew languages.

By Sampson Iroabuchi Onwuka

There are very significant studies on the language of the Bible and some of its meaning. One of the best schools still out there in terms of the studies in terms of the Biblical studies is the school of Biblical Archeology. This School is very important for many things including the narrative examples and comparative studies of these lectures which the church and the names of the Gospel has now more t.

Many Historians of Biblical Archeology and Jewish Theology have argued that the Kuntillet Ajrud inscription of Sinai contains all the names God. The general conclusion by many of these Scholars, including editors such as Michael Coogan and Bruce Metzer is that a Writing School of some sort existed at such location at some point or another.  That the inscriptions were evidence that writing if not religious devotion was well practiced at such Sinai Peninsula, that the authors left these names and appelations of God for uncertain reasons of their own.  Of course, we can hardly ignore the fact that the names and appellations of God discovered in just a few stretches of Sinai caves was material enough to a School. In essence, these incidental inscriptions were only that useful to the reasons of the men or women who inscribed it.

Whether we speak of El and Yah (Jah), we may be preaching a generality that is quite apart from appellations such as Eloyin, Shaddai, Sabaoth, and in this case El Oroi. We are to consider in this case ‘El Oroi’, which appear in Genesis 21.33, which had been interpreted by many Scholars as ‘God of light’. It is possible to make the argument all the more interesting that El Oroi is not exactly ‘God of Light’, rather the translations of the world Oroi in context of the most high ‘El’ is what perhaps yielded the near meaning of the word

As such it is accurate to suggest that these names of God or appellations of God, has meaning in very votive sense of their language of their time and era. That the inscribed Appellations of God has as much domestic and ordinary meaning as perhaps names exactly known to us. We may also indicate that it is actually possible to show that the domestic meaning of these appellations of God, offer a curious into the age and era of these names and into the very language and its prevailing culture.

For if we permit that the error about El Oroi should persist the statement as much the same as El the God Israel, we must quickly indicate like Franks Cross that it does not easily mean ‘El’ is a unique God of Israel. It means that the God of Israel is exulted. We have tried to show that as far as many languages of the world that ‘El’ as a term, is in-of-itself, within the literal meaning ‘exulted’ or ‘most high’, a term that is not far from the realized particulars of theNigerian Igbo word for ‘exalted’ or ‘most high’; onye elu. Elu in Igbo, as in many languages of the world, literally means ‘high’ and in didactic of the more of realized meaning, ‘hoist or lift up’, we may hear the Igbos say ‘welie y’elu’.

Anglo version El, literaly means the high one, the exulted, or exulted is not in question. The central point contention is that the word El is believed to mean God when it does not. As such we may not excuse Hebrew from other languages, sicnce the emphasis on El of Canaanite as part of their myth for God is not well understood, neither was well treated by .

In Genesis 14.18-20, 22, we read of El Elyon, which J.A Emerton (one my approved experts on Hebrew language) interpreted as “God Most High”, may not entirely be accurate and seems to suggest that Emerton see El as the name of God, where as Elyon appearing as word by itself may in fact mean Most High. Emerton also identified this El with a certain Mel-chi-zedek, and made argument about the presence of Elioun, the Most High, as a Phoenician Greek.


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