This looks like the rabbinic idea of God as Makom (Place). In the Bhagavad Gita (9:4), Krishna asserts, “All beings are in Me, but I am not in them.” I’m ready to confess I’m getting it wrong. I found it quoted by Deadwyler in Gods of Flesh, Gods of Stone, edited by Waghorne and Cutler, p.80.
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from wiki on Vishnu:
Etymology[edit]
A 4th–6th century CE Sardonyx seal representing Vishnu with a worshipper. The inscription in cursive Bactrian reads: “Mihira, Vishnu (right) and Shiva”.
The traditional explanation of the name Vishnu involves the root viś, meaning “to settle” (cognate with Latin vicus, English -wich “village,” Slavic: vas -ves), or also (in the Rigveda) “to enter into, to pervade,” glossing the name as “the All-Pervading One”.[6] Yaska, an early commentator on the Vedas, in his Nirukta, (etymological interpretation), defines Vishnu as viṣṇur viṣvater vā vyaśnoter vā, “one who enters everywhere”. He also writes, atha yad viṣito bhavati tad viṣnurbhavati, “that which is free from fetters and bondages is Vishnu”.[7] Adi Shankara in his commentary on the Sahasranama states derivation from viś, with a meaning “presence everywhere” (“As he pervades everything, vevesti, he is called Vishnu”). Adi Shankara states (regarding Vishnu Purana, 3.1.45): “The Power of the Supreme Being has entered within the universe. The root viś means ‘enter into’.” Swami Chinmayananda, in his translation of Vishnu Sahasranama further elaborates on that verse: “The root vis means to enter. The entire world of things and beings is pervaded by Him and the Upanishad emphatically insists in its mantra ‘whatever that is there is the world of change.’ Hence, it means that He is not limited by space, time or substance. Chinmayananda states that, that which pervades everything is Vishnu.”[8
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