El, Elyon, and Elohim are ancient Hebrew terms used to refer to God in the Bible. Each term carries specific meanings and nuances, and they are rooted in the religious and linguistic traditions of the ancient Near East.
1. El (אֵל)
Translation: "El" is a generic Semitic word for 'god' or 'deity'.
Origin: The word "El" has very ancient roots in Semitic languages, and it was commonly used across various cultures in the ancient Near East, including the Canaanites, Assyrians, Babylonians, and Phoenicians. In Canaanite religion, "El" was the name of the supreme god, often regarded as the father of other deities.
Context in the Bible: In the Hebrew Bible (Old Testament), El is often used as a title or name for God. It emphasizes God's status as the supreme, powerful deity.
Example: In Genesis 33:20, the altar Jacob builds is called El-Elohe-Israel, which means "God, the God of Israel."
The name "El" is frequently found in compound forms, such as:
El Shaddai (God Almighty)
El Elyon (God Most High)
El Olam (God Everlasting)
These titles emphasize different attributes of God, such as power, supremacy, or eternal nature.
2. Elyon (עֶלְיוֹן)
Translation: "Elyon" means "Most High" or "Exalted One."
Origin: The word "Elyon" comes from the Hebrew root "עָלָה" (alah), meaning "to go up" or "ascend." It was used in the ancient Near East to describe supreme gods who were above all others.
Context in the Bible: In the Bible, Elyon is used as a divine epithet to indicate the supreme and exalted status of God, sometimes used in combination with other names (e.g., El Elyon).
El Elyon ("God Most High") emphasizes God's position as the highest of all deities, above every other being.
Example: In Genesis 14:18–20, Melchizedek, king of Salem and priest of "El Elyon," blesses Abram. Here, God is referred to as the "Most High God" who possesses heaven and earth.
Psalm 97:9 also uses "Elyon" to describe God: "For You, O Lord, are Most High over all the earth; You are exalted far above all gods."
"Elyon" is thus used to highlight God’s supremacy and sovereign rule over all creation.
3. Elohim (אֱלֹהִים)
Translation: "Elohim" is a plural form of the word "El" or "Eloah," but it is typically translated as "God" in the singular when referring to the God of Israel. It literally means "gods" but is used as a singular noun when speaking of the one true God.
Origin: "Elohim" is a grammatical plural form, which might have originated as a plural of majesty or intensity (often called the "plural of majesty" or "royal plural" in linguistic terms). In ancient Near Eastern cultures, the plural form of a word could be used to emphasize greatness, power, or majesty.
In pre-Israelite Canaanite culture, "Elohim" could refer to the assembly of gods. However, in Israelite monotheism, the term is used to refer to Yahweh, the one true God.
Context in the Bible: Elohim is one of the most frequently used names for God in the Hebrew Bible, appearing over 2,000 times.
The plural form is notable, but in the Bible, it usually takes singular verbs and is understood to refer to the one God of Israel. This could reflect the Israelite understanding that their God, Yahweh, embodies all divine power and majesty.
Genesis 1:1: "In the beginning, Elohim created the heavens and the earth." This is the very first use of Elohim in the Bible, emphasizing God's power and role as the Creator.
Psalm 82:1: "God (Elohim) stands in the divine assembly; He judges among the gods (elohim)." In this context, the word is used in both singular (God) and plural (gods), indicating its flexible meaning based on the context.
Elohim can also refer to other gods in a plural sense, especially in contexts where the Bible discusses false gods or pagan deities (e.g., in the Ten Commandments, Exodus 20:3: "You shall have no other gods (elohim) before Me").
Summary:
El: A general term for "god" in Semitic languages, used in the Bible to refer to the supreme God. It emphasizes God's power and status.
Elyon: Meaning "Most High," it highlights God's exalted nature and supremacy over all other beings and gods.
Elohim: A plural form often used to refer to the singular God of Israel. It reflects God's majesty and power and is used throughout the Hebrew Bible.
These terms reflect both the linguistic heritage of the ancient Near East and the theological evolution of monotheism in the Israelite religion. They emphasize various aspects of God’s character, from His sovereignty (Elyon) to His creative power (Elohim).
In the context of the Hebrew Bible, El, Elyon, and Elohim are not considered higher than Yahweh. Rather, they are different names or titles used to refer to Yahweh, the one true God of Israel, and are often used interchangeably or in combination with Yahweh to highlight different attributes of God's nature. Let's explore this in more detail.
1. El and Yahweh:
El is a generic term for "god" in the ancient Semitic languages and was used by many cultures in the ancient Near East to refer to various deities. However, in the Bible, El is frequently used as a title for Yahweh, the God of Israel, rather than as a distinct or higher deity.
For instance, names like El Shaddai (God Almighty) or El Elyon (God Most High) are titles that refer to Yahweh, emphasizing different aspects of His nature, such as His power or supremacy.
Over time, the Israelites came to identify El with Yahweh, particularly as Yahweh was increasingly understood as the only true God, absorbing or eclipsing other deities and titles.
2. Elyon and Yahweh:
Elyon, meaning "Most High" or "Exalted One," is often used as a title for Yahweh, not as a separate or higher god.
In Genesis 14:18-20, Melchizedek, the priest of El Elyon (God Most High), blesses Abram in the name of this "Most High God." Many scholars interpret El Elyon here as a title for Yahweh.
In Psalm 7:17: "I will give thanks to Yahweh according to His righteousness and will sing praise to the name of Yahweh Most High (Elyon)." Here, Yahweh and Elyon are clearly referring to the same deity, with Elyon emphasizing Yahweh's supreme status over all creation.
3. Elohim and Yahweh:
Elohim is a plural term but is often used in the singular sense to refer to Yahweh in the Bible. It emphasizes the majesty, power, and greatness of God, but it is understood as a reference to Yahweh rather than a separate or higher god.
For example, Genesis 1:1 uses Elohim for God as the Creator: "In the beginning, Elohim created the heavens and the earth." This is understood as Yahweh acting as Creator, not a separate deity.
Elohim is thus another name for Yahweh, used extensively throughout the Hebrew Bible.
4. Yahweh as the Supreme Name:
Yahweh (YHWH) is the personal name of God revealed to Moses in the story of the burning bush (Exodus 3:14). When Moses asked God for His name, God replied, "I AM WHO I AM" (in Hebrew, Ehyeh Asher Ehyeh), and then gave the name Yahweh as the covenant name by which He was to be known by the Israelites.
In the Bible, Yahweh is presented as the ultimate, personal God of Israel, the one true God, who created the world, led Israel out of Egypt, and entered into a covenant with them.
Theological Understanding:
In early Israelite religion, there may have been some distinction between El, Elyon, and Yahweh as gods of different regions or traditions. Over time, as Israelite monotheism developed, El and Elyon became understood as titles or aspects of Yahweh, rather than separate gods.
Deuteronomy 32:8-9 is often cited in discussions of this topic. In some ancient translations (like the Septuagint and Dead Sea Scrolls), it suggests that Elyon (Most High) apportioned nations to the sons of God (elohim), and Yahweh was given Israel as His inheritance. However, this passage was later understood in the monotheistic context as Yahweh Himself being Elyon, the supreme God over all nations.
Conclusion:
El, Elyon, and Elohim are not higher than Yahweh. Instead, they are titles or descriptions used to emphasize different attributes of Yahweh: His power, supremacy, and majesty.
By the time the Hebrew Bible reached its final form, Yahweh had come to be identified with all these titles, and the understanding of Yahweh as the one true God absorbed these older concepts of El and Elyon.
Thus, Yahweh is viewed as the supreme God, and names like El and Elyon are seen as ways of referring to His divine characteristics rather than as separate gods.
In the Hebrew Bible, the gods of other peoples are generally not viewed as equal to Yahweh, the God of Israel. Instead, Yahweh is consistently portrayed as supreme, with the gods of other nations either being lesser beings, false gods, or powerless idols. However, there are a variety of views within the biblical texts, reflecting different stages of theological development in ancient Israel’s understanding of other gods.
1. Early Beliefs: Henotheism or Monolatry
Henotheism or Monolatry refers to the worship of one god (Yahweh) while acknowledging the existence of other gods. This seems to reflect an early stage of Israelite religion.
In the early biblical texts, other nations are depicted as having their own gods, but Yahweh is seen as the God of Israel and superior to the gods of other nations.
Deuteronomy 32:8-9 (in some ancient versions, like the Dead Sea Scrolls) says, "When the Most High (Elyon) gave to the nations their inheritance, when he divided mankind, he fixed the borders of the peoples according to the number of the sons of God (elohim). But Yahweh's portion is his people, Jacob his allotted heritage." This suggests that Elyon (the Most High) distributed the nations among various divine beings (sometimes interpreted as lesser gods), and Yahweh was given Israel as His inheritance. However, Yahweh is portrayed as Israel’s national God, overseeing His people directly.
Psalm 82 also speaks of God (Elohim) standing in the divine assembly, judging among the gods (elohim). It suggests that Yahweh is the judge and ruler over all other divine beings, even if they exist.
2. Supremacy of Yahweh
Throughout the Bible, Yahweh is increasingly portrayed as supreme over all other gods, if not the only true God. This reflects a shift from henotheism or monolatry toward monotheism.
Exodus 15:11: "Who is like you, O Lord (Yahweh), among the gods? Who is like you, majestic in holiness, awesome in splendor, doing wonders?" This passage acknowledges other gods but asserts that Yahweh is unique and superior.
Psalm 96:5: "For all the gods of the peoples are idols, but the Lord made the heavens." This verse reflects a monotheistic view, asserting that other gods are mere idols, devoid of real power, while Yahweh is the Creator.
Isaiah 44:6-7: "Thus says Yahweh, the King of Israel and his Redeemer, the Lord of hosts: 'I am the first and I am the last; besides me, there is no god. Who is like me? Let him proclaim it.'" This expresses a strict monotheism, where Yahweh declares Himself as the only true God, denying the reality or significance of any others.
3. Gods of Other Nations
The Bible recognizes that other nations worship their own gods, but these gods are portrayed as inferior or even powerless compared to Yahweh. Some texts describe these gods as being under Yahweh's dominion, and others denounce them as man-made idols.
Jeremiah 10:10-11: "But Yahweh is the true God; He is the living God and the everlasting King. The gods who did not make the heavens and the earth shall perish from the earth and from under the heavens." This passage contrasts Yahweh, the living God, with the false gods of other nations.
1 Kings 18 (the story of Elijah and the prophets of Baal) is a famous example of a confrontation between Yahweh and the Canaanite god Baal. The prophets of Baal pray to their god, but Baal does not respond, while Yahweh answers Elijah's prayer with fire from heaven. This story demonstrates Yahweh's supremacy over other gods, who are shown to be ineffective or powerless.
Deuteronomy 4:39: "Acknowledge and take to heart this day that Yahweh is God in heaven above and on the earth below. There is no other." Here, Yahweh's dominion is total, covering both heaven and earth, implying that no other gods have any real authority.
4. False Gods and Idolatry
In later biblical texts, especially from the prophets, the gods of other nations are increasingly depicted as idols—lifeless, powerless objects made by human hands.
Isaiah 44:9-20 mocks the making of idols, showing that the gods of other nations are nothing more than wood or stone shaped by craftsmen, and have no real power or existence compared to Yahweh.
Jeremiah 10:3-5: "The customs of the peoples are vanity. A tree from the forest is cut down... They adorn it with silver and gold; they fasten it with hammer and nails so that it cannot move. Their idols are like scarecrows in a cucumber field, and they cannot speak." This satirical depiction of idols contrasts with the living power of Yahweh.
5. Monotheism: There is No Other God
By the time of the exilic and post-exilic periods (after the Babylonian Exile), Israel’s religion had shifted toward a strict monotheism, where it was no longer acknowledged that other gods existed at all. Yahweh is declared to be the only God, not just for Israel but for all nations.
Isaiah 45:5-6: "I am Yahweh, and there is no other, besides me there is no god." Here, the Bible rejects the existence of any other gods, affirming that Yahweh alone is the one true God of the universe.
Summary:
In the early stages of Israelite religion, the Bible reflects a belief in the existence of other gods (henotheism or monolatry), but Yahweh is consistently portrayed as the God of Israel and supreme over all others.
As Israelite theology evolved, especially by the time of the prophets and during the Babylonian Exile, there was a shift toward strict monotheism, where other gods were seen as false or nonexistent.
The gods of other nations are ultimately portrayed as idols or inferior spiritual beings who are subject to the power and authority of Yahweh, the Creator and ruler of all.
Thus, in biblical theology, Yahweh is supreme, and the gods of other nations, whether considered real or false, are never presented as equal to Him.
The idea that Elyon (the Most High) is higher than Yahweh comes from a specific interpretation of texts like Deuteronomy 32:8-9, where the passage appears to distinguish between Elyon and Yahweh in some early traditions. However, this interpretation is part of a developmental process in Israelite religion. Let’s break this down to understand the broader context and what it might suggest.
Deuteronomy 32:8-9 — The Separation of Elyon and Yahweh
In some ancient manuscripts (like the Dead Sea Scrolls and the Septuagint), Deuteronomy 32:8-9 suggests a distinction between Elyon and Yahweh:
"When the Most High (Elyon) gave to the nations their inheritance, when he divided mankind, he fixed the borders of the peoples according to the number of the sons of God (or 'sons of Israel'). But Yahweh's portion is his people, Jacob his allotted heritage."
This passage suggests that Elyon, the Most High, distributed the nations among divine beings (often interpreted as lesser gods), with Yahweh receiving Israel as His inheritance.
Early Theological Context: Henotheism
This distinction between Elyon and Yahweh might reflect an early phase in Israelite religion where henotheism or monolatry (the worship of one god without denying the existence of other gods) was common. In this view:
Elyon was a title for a supreme deity in the ancient Semitic world, worshipped by many peoples, and associated with the idea of a high god who presides over the divine council (an assembly of divine beings or lesser gods).
Yahweh, as Israel’s national God, was believed to have been assigned Israel as His inheritance, indicating that each nation had its own divine patron.
In this early belief system, Elyon could be interpreted as the supreme god, with Yahweh functioning as the divine patron of Israel. However, over time, this distinction between Elyon and Yahweh disappeared in Israelite religion, and Yahweh absorbed all the titles and roles of the supreme God.
Later Development: Yahweh as Elyon
As Israelite religion evolved toward monotheism, especially after the Babylonian Exile, the distinction between Elyon and Yahweh faded, and Yahweh came to be understood as both Yahweh and Elyon—the one supreme God of all creation.
Psalm 97:9 declares, "For you, O Yahweh, are Most High (Elyon) over all the earth; you are exalted far above all gods." Here, Yahweh is explicitly identified as Elyon.
Psalm 47:2: "For the Lord (Yahweh), the Most High (Elyon), is awesome, a great king over all the earth." Again, Yahweh is equated with Elyon.
This merging of identities indicates that by the time of the monotheistic period, Yahweh and Elyon were understood to be the same. Yahweh is now the Most High God (Elyon), and the gods of the nations were either dismissed as idols or lesser spiritual beings without power.
Divine Council and Sons of God
The idea of Yahweh being assigned Israel as His inheritance suggests a divine council in which the Most High (Elyon) assigns different nations to different divine beings (the "sons of God"). This concept is seen in other ancient Near Eastern cultures, where a high god delegates authority to other gods over specific regions or peoples.
In this system, Yahweh was originally one of these gods but became identified as the supreme God of Israel, not just a national deity but the God of all.
However, as monotheism developed, this divine council imagery became more symbolic, with the understanding that these other gods were not true gods at all, and Yahweh alone reigned supreme.
Conclusion: Elyon and Yahweh as One God
Early distinctions between Elyon and Yahweh may reflect a stage where Israel’s religion recognized a supreme god (Elyon) and a national god (Yahweh).
As Israelite monotheism developed, Yahweh absorbed the role of Elyon, becoming not just the God of Israel but the Most High God (Elyon) over all nations and the entire universe.
In the later biblical texts, Yahweh is clearly identified with the titles of Elyon and El (the high gods of the ancient Semitic world), and no other gods are considered equal or higher than Him.
Thus, in the final form of the Hebrew Bible, Yahweh and Elyon are the same, and Yahweh is the Most High—there is no god higher than Him.
The name Elyon and its concept as "the Most High" has roots that extend beyond the Bible and can be found in ancient Near Eastern sources. The term El Elyon was used in different cultural and religious contexts prior to and contemporary with the Israelite religion, and its origins can be traced back to the Canaanite and Ugaritic pantheons. Let’s explore some sources and contexts where Elyon is found outside the Bible:
1. Canaanite and Ugaritic Texts (El Elyon)
The Canaanites, who lived in the same region as ancient Israel, worshipped a god named El, who was considered the chief deity of their pantheon. In some cases, El was referred to with the title Elyon ("Most High").
El Elyon means "God Most High" and is attested in Canaanite and Ugaritic texts as a title for El, the head of the Canaanite pantheon. El was seen as a creator god and father of the other gods, residing at the top of the divine hierarchy.
Ugaritic texts (from the city of Ugarit, discovered in modern-day Syria) mention El as a fatherly figure who presides over a divine council of lesser gods, including Baal, and the title Elyon was associated with this concept of El's supremacy.
2. Phoenician Inscriptions
Phoenician inscriptions (Phoenicians were a Semitic people related to the Canaanites) also contain references to El and sometimes use the title Elyon in reference to him. This highlights how widespread the worship of El Elyon as the supreme god was across various Semitic cultures.
In particular, Phoenician texts often blend elements of local worship with the title Elyon, acknowledging him as the highest god.
3. Amarna Letters (14th Century BCE)
The Amarna Letters are diplomatic correspondences from the 14th century BCE between the Egyptian pharaoh and vassal kings, including rulers of Canaan. These letters mention El in various forms, sometimes indicating his role as the chief god of local pantheons. While Elyon as a specific title is not as common, the concept of El as the highest god is present in these letters, reflecting the commonality of his worship.
4. Dead Sea Scrolls (Second Temple Period)
Elyon appears in some of the Dead Sea Scrolls, such as in the War Scroll and Hodayot (Thanksgiving Hymns), where the term is used to describe God’s supreme power and dominion. These texts were written by the Qumran community (likely the Essenes) during the Second Temple period, demonstrating that the concept of God as Elyon remained influential even in later Jewish thought.
These scrolls also contain apocalyptic and eschatological imagery, where Elyon (the Most High) is seen as the ruler of the universe and judge of all nations.
5. Greco-Roman Sources (Zeus Hypsistos)
During the Hellenistic and Roman periods, some non-Jewish sources refer to a supreme god called Zeus Hypsistos (Greek: "Most High Zeus"). While this is part of Greek religion, the use of the title Hypsistos (Greek for "Most High") is believed to have been influenced by Semitic traditions of El Elyon.
For example, some Jewish syncretism with Greek culture led to worship or acknowledgement of Yahweh in Greco-Roman contexts under the title Theos Hypsistos ("God Most High"), showing how the title Elyon persisted in Greek-influenced Jewish communities.
6. Elephantine Papyri (5th Century BCE)
The Elephantine Papyri were discovered on Elephantine Island in Egypt and are written by a Jewish community living under Persian rule. These texts contain references to Yahweh as the Most High God, but also show evidence of local adaptations of Yahweh's worship that incorporate regional deities.
Some of the documents use terms for God that suggest influence from broader Semitic traditions, though Yahweh is clearly seen as the Most High in their writings. These papyri reflect how Yahweh absorbed the Elyon title within a diaspora context, merging Israelite worship with other ancient traditions.
7. Septuagint (Greek Translation of the Hebrew Bible)
The Septuagint (the Greek translation of the Hebrew Bible, dating to the 3rd–2nd centuries BCE) translates Elyon as Hypsistos ("Most High"). This translation shows that the title of Elyon was understood and preserved by Hellenistic Jews.
The title Hypsistos also became part of Jewish worship in the broader Greek world, used to describe Yahweh as the highest God even in polytheistic environments.
8. Pagan Syncretism and Early Christian Usage
Early Christian writings sometimes adopted the Most High title when referring to God, similar to how the Bible uses Elyon. This reflects both the continuation of Jewish traditions and the influence of surrounding Greco-Roman culture, where titles like Hypsistos were used for their own supreme gods.
Church fathers and early Christian theologians also picked up on the use of Elyon or Most High, identifying the God of Israel as the supreme God over all nations.
Conclusion
Elyon as a concept and title for the supreme deity predates the Bible and is found in various Semitic cultures, including the Canaanites, Ugaritic texts, and Phoenician inscriptions. The idea of a "Most High God" was common in the ancient Near East, and the biblical use of Elyon reflects Israel’s adoption and adaptation of this title within their monotheistic framework, identifying Yahweh as the Most High. Later, the title Elyon was absorbed into Jewish and Christian thought, and even Greco-Roman sources show influence from the concept.
The Elyon UFO theory is a speculative idea that ties the biblical title Elyon ("Most High") to modern interpretations of ancient astronauts or extraterrestrial beings. This theory is part of the broader ancient astronaut hypothesis, which suggests that many of the gods and divine beings described in ancient texts were actually extraterrestrial visitors or advanced beings from other worlds, mistaken by ancient humans as deities. While there is no academic support for these ideas, it has captured popular imagination in UFO and pseudoarchaeological circles. Here's a breakdown of how this theory ties Elyon to UFOs:
1. Elyon as a Supreme Alien Being
In this theory, Elyon, who is described in the Bible as the Most High God, is reinterpreted as an extraterrestrial entity who presided over Earth and its people. Some proponents suggest that Elyon was the leader of a group of alien beings, and that Yahweh was one of many "lesser" extraterrestrial rulers assigned to different regions or nations, in line with the biblical description of Elyon "dividing the nations."
Deuteronomy 32:8-9: In this passage, it is suggested that Elyon (Most High) divided the nations and appointed divine beings over them, while Yahweh received Israel. In the UFO interpretation, this distribution is seen as a division of Earth’s territories among different extraterrestrial overlords, with Yahweh being one of them.
2. The Divine Council as Extraterrestrial Beings
The divine council mentioned in ancient Near Eastern texts and the Bible is sometimes reinterpreted as a group of extraterrestrial beings who govern different regions or peoples. In the ancient astronaut hypothesis, this council is thought to have consisted of advanced beings from other worlds who were viewed as gods by the ancient people due to their superior technology.
Elyon, as the leader of this council, is viewed as the supreme extraterrestrial ruler overseeing Earth. Proponents of the theory suggest that ancient texts like the Bible describe interactions with these beings, often interpreting miraculous events or divine interventions as evidence of extraterrestrial technology.
3. UFOs and Ancient Religious Experiences
Advocates of this theory often reinterpret biblical visions, theophanies, and other encounters with the divine as possible UFO sightings or interactions with extraterrestrials. The story of Elyon and other biblical gods is recast in terms of encounters between humans and technologically advanced beings.
For example, the chariots of fire mentioned in the Bible (such as the chariot that took Elijah to heaven) are sometimes interpreted by ancient astronaut theorists as descriptions of spacecraft or UFOs.
Similarly, visions of God or the glory of the Most High are thought to be encounters with extraterrestrial technology or beings who used advanced tools that appeared miraculous to ancient people.
4. Nephilim and Genetic Experimentation
Some ancient astronaut proponents link the story of the Nephilim (the offspring of the "sons of God" and human women, mentioned in Genesis 6:1-4) to extraterrestrial experimentation or genetic manipulation. In this theory, the sons of God (often interpreted as divine beings) are reinterpreted as alien visitors who engaged in hybridization or genetic experiments with humans.
The Nephilim are seen as the result of this genetic tampering, and Elyon is imagined as the overseer of these beings, guiding these experiments for unknown purposes.
In some variations of this theory, Elyon is an advanced alien who directed the creation of human beings or intervened in human evolution.
5. Ezekiel’s Vision and UFOs
A central text often cited in support of the ancient astronaut hypothesis is the vision of Ezekiel (Ezekiel 1:4-28), in which the prophet describes seeing a great cloud with fire and four strange living creatures, each with wheels that could move in any direction. UFO theorists argue that Ezekiel’s description is consistent with modern accounts of spaceships or UFOs.
Some interpretations suggest that Elyon, as the Most High, could have been the commander of these UFOs or a figure whose advanced technology was revealed in these biblical visions.
Criticism and Academic Response
The Elyon UFO theory and the broader ancient astronaut hypothesis are considered pseudoarchaeology by mainstream scholars. They argue that these theories are based on misinterpretations of ancient texts, often reading modern ideas of technology into ancient cultural contexts. For example:
The notion of Elyon in the Bible is tied to ancient Semitic religious traditions, where he was understood as the Most High God or the chief deity in a monotheistic or henotheistic framework.
Theophanies, or divine appearances, are typically understood by scholars as symbolic or metaphysical experiences rather than literal encounters with extraterrestrials.
Scholars emphasize that while the ancient texts may contain symbolic and mythological imagery, the use of Elyon reflects the religious and spiritual worldview of ancient peoples, not an encounter with advanced alien beings.
Conclusion
The Elyon UFO theory is a speculative reinterpretation of biblical texts that attempts to link the figure of Elyon ("Most High") to the ancient astronaut hypothesis. It suggests that Elyon and other biblical deities were extraterrestrial beings who guided or manipulated early human civilizations. While this idea has gained some popularity in fringe theories and UFO circles, it is not supported by mainstream biblical scholarship or archaeology. Instead, scholars view the title Elyon in its historical and religious context, rooted in the ancient Near Eastern understanding of divinity.
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