ʿĂḏaṯ-ʾĒl, The Congregation of El: The Book of the Generations & the Registration Genealogy

YHWH is an apportioned son of El seated in El Elyon's seat: the record narrates him as allotted by the Most High (Deuteronomy 32:9) and as bearing a kavod, a glory (Exodus 24:16-17), and he names himself jealous of another El (Exodus 34:14) and claims the whole (Exodus 20:3), while El Elyon, the apportioner (Deuteronomy 32:8) above the sons of God (Psalm 82:6), is unseen (John 5:37) and bears none. It is one court in two directions: El is the highest spirit, and YHWH is the highest body, seen sitting on his throne (1 Kings 22:19), and El is highest over all because spirit precedes mind and embodiment. Paul writeth, "the things which are seen are temporal" (2 Corinthians 4:18, KJV), so the body is not eternal, and the seated body read as a second top is the "two authorities" of *Chagigah* 15a. Jesus has no portion and rides none of the apparatus, points at El Elyon directly and calls him Father, and is the fullest instance of the seam-position, the unallotted releaser from above, which recurs in Melchizedek and Enoch. The gods are read by three signals the record supplies on its own page, the name-term, the god's self-description, and the kavod, and the name is a handle, not a criterion. A manifesting being is placed, and the kavod, the merkabah (the chariot), and the throne are positioning-technologies that mark their bearer as placed. The council the gods stand in is read as a graph whose edges are the relations the text states, who apportions, who judges, who sends, who is allotted, and a god with an in-edge is a placed node: El Elyon is the presiding judge, a defendant in no court, and YHWH is a defendant in the court above and the judge in the court below. The older witnesses, the Qumran copies and the Septuagint, keep the court where the Masoretic text hides it (Deuteronomy 32:8, 32:43), and the angels carry El's name, not YHWH's. Every fusion the redaction made, of the god-names, the two creations, the serpent, and the accuser, collapses a genuinely distinct structure into a single being, and the serpent is one movement in four moments, the cut, the placing, the deciding, and the closing. The reading places each being by the marks and relations the text states, and asserts no hidden source and no identity behind any of them. It hands forward the order the two layers are read in, the invariant first, found in the deepest layer at Genesis 1, and the scars after, the later attributions sorted off it, and the attribution stays live in the base itself: Genesis 1 credits the making to Elohim, the placed council-scale maker, and the Most High is unstaged even in the creation account. The paper expresses the God register: its operand is the record, quoted with the names restored from the Hebrew, and every result from the author's writings enters at its point of use by citation. **Keywords:** divine names, El Elyon, YHWH, Elohim, Jesus, divine council, two powers in heaven, kingdom of God, sons of God, Psalm 82, Deuteronomy 32:8, kavod, merkabah, Nehushtan, serpent, Leviathan, Satan, Melchizedek, Metatron, Sheol, afterlife, spirit and flesh, ruach, textual criticism, Septuagint, Dead Sea Scrolls, Masoretic text, documentary hypothesis, Ugaritic texts, precession, graph theory