As we advance on the discussion of Sumerian deities which are lifted up for the benefit of the great deception now coming on the earth, it is incumbent on me to raise up the scriptures in juxtaposition, to demonstrate that the interpretation of the Sumerian Enuma Elish do not actually contradict the Ivriyt, but rather establish a rudimentary distortion to that which would be clarified in the writing of Mosheh and the deliverance of the Torah.
We begin with the discussion of the Sumerian creator called Enlil. Enlil/Ellil was one of the supreme deities of the Mesopotamian pantheon, who decreed the fates, whose command could not be altered, and who granted kingship.
There has been much debate concerning the writing, etymology, and hence meaning of the name. These elements are important to discuss because they also relate to an analysis of this deity's functions. The Sumerian word "líl", whose Akkadian equivalent is zaqīqu, means "ghost, phantom, haunted" (Michalowski 1989: 98; Tinney 1996: 129-30; Michalowski 1998). The interpretation of líl as "wind" is apparently a secondary development of the first millennium BCE (Tinney 1996: 129), which has led to an interpretation of Enlil's name as "Lord Wind" or "Lord Air" (e.g., Jacobsen 1989).
Enlil's name could also be written by the cuneiform sign for the number "50". In literary texts, Enlil also had the name Nunamnir, possibly meaning "he who is respected" (Edzard 1965: 60).
Enlil is regularly represented wearing a horned helmet (Edzard 1965: 61).
The writing of the name of Enlil is uncertain when not written syllabically. The primary issue concerns the difficult paleography of the 4th and 3rd millennium, because while the initial sign of the name of Enlil is agreed: EN; the final sign is problematic as it is not standardized in the ancient paleography or in its reading by modern scholars (for a discussion of these issues see Edzard 2003, Englund 1998: 72-76; Englund 2011; Jacobsen 1989; Steinkeller 1989: 114 n.36; Steinkeller 2010; Wang 2011). The matter is even more confused as the reading of the signs is considered significant to an understanding of the etymology and function of Enlil (see above).
By the later third millennium the second sign is written with the sign which is read líl, and in the Akkadian syllabic spellings Enlil's name becomes Ellil, due to the assimilation of the /n/ and /l/ to a doubled form /ll/.
en-líl, 50, nu-nam-nir
Enlil, Elil; Nunamnir (literary texts); Illinos (Greek)
Nun am nir, however, would have a different meaning in the Ivriyt.
NUN (נוּן) (Strong’s 5125); a primitive root; to resprout, i.e. propagate by shoots; figuratively, to be perpetual:—be continued.
AM (עַם) (Strong’s H5971) from H6004; a people (as a congregated unit); specifically, a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively, a flock:—folk, men, nation, people.
NIR (נִיר) (Strong’s H5216) or נִר nir; also נֵיר nêyr; or נֵר nêr; or (feminine) נֵרָה nêrâh; from a primitive root (see H5214; H5135) properly, meaning to glisten; a lamp (i.e. the burner) or light (literally or figuratively):—candle, lamp, light.
In Ivriyt: Nun-am-nir is the light which causes the people to propagate and be perpetual.
However, we see that the name Elil has been normalized to accommodate our spelling practices (with the proper noun being capitalized).
Let us suppose for a moment that the spelling was rather EL-IL. Now let us see what appears in the Ivriyt:
Husha (Hosea) 11:7
And my people are bent to backsliding from me: though they called them to EL AL, none at all would exalt him.
וְעַמִּי תְלוּאִים לִמְשׁוּבָתִי וְאֶל־עַל יִקְרָאֻהוּ יַחַד לֹא יְרוֹמֵם׃
Transliteration: V’am’i taloayim l’mashub’oth’i v’EL AL y’qarath’u yachad lo y’rumiym
Looking closely at the underlying Ivriyt we find the two words EL and AL:
EL (אֵל) (Strong’s H410) (shortened from H352 [eyl]) meaning strength or mighty; especially the Almighty;
AL (עַל) al (Strong's 5920); properly, the top; specifically, the Highest; also (as an adverb) aloft, above, high, most High.
EL-AL – the most high Almighty. Is this consistent with the understanding of Elil in the Sumerian? However, we have something more specific here, because EL-IL is construed as a ghost, the wind, a breath, or air. Does this sound familiar? Consider the definition of Ivriyt word ruach:
RUACH (רוּחַ) (Strong's H7307), meaning wind, or by resemblance breath,
Now we understand why the KJV interpreters used the English interpretation Holy Ghost as the preferred textualization of hagia pneuma found in the Greek.
Note: The root word for EL is EYL (אַיִל) (Strong's H352). We can see here that the transcription into the Sumerian renders three letters. Therefore, it is not the confusion of two lls which rendered the determination that the form of the spelling was Ellil, but rather the three-letter aleph-yod-lamed being read as Aleph-nun-lamed (not uncommon), rendering a spelling E-N-L-I-L, spelled more accurately in the underlying Ivriyt E-Y-L-A-L, or in its common usage EL AL.