View attachment 231108
To this post I have posted a surviving image of El as an idol and who is the God the Hebrews used as the basis for their later Yahwism and also in taking the name El which is a proper name as well as a word for a God regardless of ancient Semitic languages.
El or Elu or Ilu whom was called and associated with Daganu whom was an epithet of Ilu \Elu.
Infidel is just a a person who does not believe in religion, that is the standard for that.
However, "pagan" is a historically inaccurate phrase, it was generally coined in Rome when someone would not be converted to Christianity. That person would be called a "pagan", at least by virtue of the Christian.
A pagan is a hick or country bumpkin, if you mean not insulting to be called a hick, then by definition it is a person who lives in the country, regarded as being unintelligent or provincial, I would call that insulting.
The 'original' name of the patriarch 'abram belongs to the common stock of West Semitic names known since the beginning of the second millennium BCE (2000 BC). It is a contracted form of 'iibiram (HALAT 9; DE VAUX 1968:11; I Kgs 16:32; Num 16:1; 26:9; Ps 106:17), written abrn in Ugarit (KTU 4.352:2,4 =IA-bi-ra-mul;; PRU 3,20; 5,85:10: 107:8, cf. also Mari, H. B. HUFFMO AbraJuim is an extended form of 'abram. The extension is rather due to reverence and distinction than dialectic variance.
In historical times, tradition-enfirmed by folkloristic etymology (Gen 17:5; Neh 9:7)-knew the patriach only by his name 'abraJuim (Mic 7:20; Ps 47:10 etc.).
At one time the patriarchs were interpreted as local Canaanite deities, or in terms of astral myth, particularly Abrnham. since he was; associated with centres of the Mesopotamian -moon cult (Ur and -Haran).-Sarah was equated with the moon-goddess and Abraham's father -Terah with the moon (= Yerah).
Though in biblical tradition, there are allusions to the ancient cults of Abraham's place of origin (Josh 24:2), Tracing the origins of Abraham within the complicated traditions of the Pentateuch is extremely difficult. Pentateuch traditions picture him as the founder of a number of cult-places Abraham has an important place as far as gender law is considered in the ancient Hebraic sense, as the wife has limited jurisdiction and Sarah has to get authority from Abraham to chastise Hagar. Abraham is presented in the Bible as having come from Mesopotamia. The descendants of Abraham spent centuries in Egypt and then came to dwell in the midst of a Canaanite civilization.
The language spoken by the Israelite's is historically related to the languages of the Semitic world around them. Just a little on the languages themselves, Akkadian language is about 2500 BC, Canaan language is about 1400 BC, and Chaldean is about 1000 BC, while Hebrew is about 1000 BC. All those language are Semitic and related, so when you state that Hebrew developed from Chaldean and Akkadian you then make the assumption that it exclusively developed from those languages which is not a true statement at all. Hebrew is a Northwest Semitic language, and it belongs to the Canaanite family of languages. Also, copies of ancient Near Eastern literature have been discovered in the excavations of Israelite cities.
Also, to your misleading statement of Abraham coming from Chaldea. It would have been the Proto Chaldean' that dwelled in Sumer by the time of the Patriarch Abraham. Bringing me back to my point, Abraham comes from Mesopotamia (if he did exist at all), which in the Hebrew Bible is called Ur Kaśdim or Ur of Chaldeas. I think this is where you get that reference from, but it is inaccurate at best, from what I have posted above. The early Biblical writings will reflect the writings of Moses (and it may have actually been Yahwehists who penned the Pentautech). Assumedly, it would be hard to keep from oral tradition to writ a total accuracies of events.
Abraham if he did enter in Canaan (and he did according to the OT) essentially then he would have to speak (or learn) Canaanite language, and thusly Hebrew is a Northwest Semitic Canaanite tongue (feel free to research this). Also, Semitic is not an isolate language, but Sumerian is. In fact the people of Akkad will have borrowed from Sumer to make the first Semitic tongue. With exception to groups like the Hittite's who are Indo-Euro this is clearly evident with the peace treaty between the Hittite's and the Egyptian's in 1200 BC.
Hadad is Haddu from Ugarit and the much earlier form is Iskur from Sumer.
Baal in the Bible is not going to be referred to as Baal-Hadad in any form as a deity. Also, generally for example Baal-Hadad will indicate royalty such as Baal-Hanan to represent a king in Gen 36: 38-39, this is generally the designations, as most names are titles in those times. Baal-Hadad btw is a king in Neo Assyria, not a deity.
While Yahweh and Baal are terms for "Lord" they are specific designations in each culture. The Israelite's and the Canaanite's will worship both, which is evident in Biblical literature. Hence, your point makes no sense, please clarify. As well Baal is going to be a false God or Baal is Yahweh, it isn't designated at a time of convenience. Once again where did you get this research from?
The God Baal has a specific function as a storm God, much like Yahweh has a specific function as a storm God, both are storm Gods, in earlier Israelite and Ugaritic and Canaanite mythologies. An element in Baal’s meteorological entourage in KTU 1.5 V 6-11.342 Psalm 77:19 refers to the wheels in Yahweh’s storm theophany, which presumes a divine war chariot. Psalm 18 (2 Sam. 22):11 presents Yahweh riding on the wind surrounded by storm clouds. This image forms the basis for the description of the divine chariot in Ezekiel 1 and 10. Psalm 65:12 (E 11) likewise presupposes the storm-chariot image: “You crown your bounteous year, and your tracks drip with fatness.” Similarly, Yahweh’s storm chariot is the image presumed by Habakkuk 3:8 and 15. The description of Yahweh’s horses fits into the larger context of the storm theophany directed against the cosmic enemies, Sea and River. (The horses in this verse are unrelated to the horses dedicated to the sun in 2 Kings 23:11, unless there was a coalescence of the chariot imagery of the storm and the sun ) The motif of chariot-riding storm-god with his divine entourage extends in Israelite tradition to the divine armies of Yahweh riding on chariots with horses (2 Kings 2:11; 6:17). Other features originally attributed to Baal also accrued to Yahweh. Albright and other scholars 344 have argued the epithet ‘ly, “the Most High,” belonging to Baal in the Ugaritic texts (KTU 1.16 III 6, 8; cf. RS 18.22.4’), appears as a title of Yahweh in 1 Samuel 2:10, 2 Samuel 23:1, Psalms 18 (2 Sam. 22):14 and 68:6, 30, 35 (cf. Dan. 3:26, 32; 4:14, 21, 22, 29, 31; 5:18, 21; 7:25), in the biblical hypocoristicon ‘ē/î, the name of the priest of Shiloh,345 and in Hebrew inscriptional personal names yhw‘ly, “Yahu is Most High,” yw‘ly, “Yaw is Most High,” ̔lyhw, “Most High is Yahu,” and ‘lyw, “Most High is Yaw.” The bull iconography that Jeroboam I sponsored in Dan and Bethel (1 Kings 12:28-31) has been attributed to the influence of Baal in the northern kingdom. This imagery represented an old northern tradition of divine iconography for Yahweh used probably as a rival symbol to the traditional royal iconography of the cherubim of the Jerusalem temple. The old northern tradition of bull iconography for Yahweh is reflected in the name ‘glyw, which may be translated, “Young bull is Yaw,” in Samaria ostracon 41:1.348 The ca. twelfth-century bull figurine discovered at a site in the hill country of Ephraim and the young bull depicted on the tenth-century Taanach stand likewise involve the iconography of a god, either Yahweh or Baal. 349 Newer discoveries have yielded iconography of a deity on a bull on a ninth-century plaque from Dan and an eighth-century stele from Bethsaida.
Indeed, evidence for Yahweh as bull appears in Amherst Papyrus 63 (column XI): “Horus-Yaho, our bull is with us. May the lord of Bethel answer us on the morrow.” Despite later syncretism with Horus, the text apparently preserves a prayer to Yahweh in his emblem-animal as a bull invoked as the patron-god of Bethel. The further question is whether these depictions were specific to either El or Baal (or both) in the Iron Age. The language has been thought also to derive from El, frequently called “bull” (tr) in the Ugaritic texts. There is some evidence pointing to the application of this iconography to El in the IronAge.