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alternate case: yahwistic

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of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in the 7th

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

therefore, were not a foreign population in Israel but instead "a branch of Yahwistic Israel in the same sense as the Jews." The Cuthites were to blame for

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in the 7th

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

Deuteronomy through Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in the 7th

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

Evidence for the End of the Reign of Darius I: A Correction, A Note on Yahwistic Personal Names in the Murašû Texts, A Late-Achaemenid Lease from the Rich

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

final form is possibly due to a Priestly redaction (i.e., editing) of a Yahwistic source made sometime in the early Persian period (5th century BC). The

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

of Omri, the names Ahaziah, Jehoram, Athaliah, and Jehoshaphat are all Yahwistic theophoric names, whereas Omri, Ahab, and Nimshi are not theophoric names

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

Hebrew patriarchs, tribes of Israel, Judges, or early monarchs have a Yahwistic theophoric name (i.e., a name incorporating the name of Yahweh). It is

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century

mother Athaliah, Ahaziah introduced forms of worship that offended the Yahwistic party. Members of her family became his advisors and encouraged him to

the final author of Genesis. Van Seter's schema is as follows: i. Pre-Yahwistic first stage: 12:1, 4a, 6a, 7, 10-20; 13:1-2; I6:1-3a, 4-9, IIab, 12; 13:18;

brother-in-law, a member of the Reuel clan, and a metalsmith by profession. Early Yahwistic poetry is the next base of support for the Kenite hypothesis. On five

worship in Samaritanism, was built in the 5th century BCE, as one of many Yahwistic temples in Samaria. However, the temple precinct experienced a centuries-long

After the destruction and exile of the Kingdom of Israel by Assyria, non-Yahwistic practices continued. The narratives of Jeremiah and others interpreted

OCLC 671934. ———; Freedman, David Noel (1975). Studies in Ancient Yahwistic Poetry. Dissertation series (Society of Biblical Literature). Vol. 21

 114–116. ISBN 9780567539465. Cross, Frank Moore (1997). Studies in Ancient Yahwistic Poetry. Wm. B. Eerdmans Publishing. pp. 45–53. ISBN 9780802841599. McKeown

The editors of the Jerusalem Bible link "Sodom and Gomorrah" with the Yahwistic tradition and "Admah and Zeboim" with the Elohistic tradition. "My heart

Faculté de théologie protestante (Montpellier, France), eds. (2020). Yahwistic diversity and the Hebrew Bible: tracing perspectives of group identity

into Yahweh's own identification with the storm. In the next stage the Yahwistic religion separated itself from its Canaanite heritage, first by rejecting

John Day argues that linguistic and other evidence indicates that the yahwistic Eden story was composed before the Persian period. US archaeologist Lawrence

Tel-Dan, the site of ancient city of Dan, where the seal impressions with Yahwistic names, the architecture of the high place, the artifacts, and the animal

Crossway. pp. 459–76. ISBN 978-1-4335-2574-2. Hess, Richard S. (2020). "Yahwistic Religion in the Assyrian and Babylonian Periods". In Kelle, Brad E.; Strawn

the Jews and Samaritans, as the Gerizim temple was far from the only Yahwistic temple outside of Judea. According to most modern scholars, the split

socio-historical and literary, within this scholarly context. A dating of the Yahwistic source in the Pentateuch as later than Deuteronomy also has serious implications

hypothesis, suggests that these verses are part of what he calls a "Pre-Yahwistic stage". Other scholars reject the documentary hypothesis altogether. The

historical periods and a variety of literary genres demonstrate that in Yahwistic circles, that is, among people who worshipped Yahweh as the chief god

period. Numbers is a Priestly redaction (that is, an alteration) of a Yahwistic/non-Priestly original. Deuteronomy, now the last book of the Torah, began

spanning Deuteronomy 33:1–29. Scholars consider that the poem serves as a Yahwistic declaration for the blessing of the future of Israel as a socially unified

final form is probably due to a Priestly redaction (i.e., editing) of a Yahwistic source made some time in the early Persian period (5th century BCE). The

Falstaff. True, Peer, unlike Falstaff, is not a great wit. But in the Yahwistic, biblical sense, Peer the scamp bears the blessing: More life. On 5 January

S2CID 163392326. Lawson Younger, K. (2002). "Yahweh at Ashkelon and Calaḫ? Yahwistic Names in Neo-Assyrian". Vetus Testamentum. 52 (2): 207–218. doi:10

would appear that the Jerusalemite cult included child sacrifice under Yahwistic patronage; it is this that Leviticus 20:2–5 deplores." Mark S. Smith (2002)

memory of Canaanite gods being worshipped alongside Yahweh in mainstream Yahwistic temples were forgotten; 8) Later Tanakh authors (beginning with the Deutero-Isaiah

contemporary scholars now view P as a redactional layer, or commentary, on the Yahwistic and Deuteronomistic sources. Unlike J and D, the Priestly material does

Faculté de théologie protestante (Montpellier, France), eds. (2020). Yahwistic diversity and the Hebrew Bible: tracing perspectives of group identity

S2CID 163392326. Lawson Younger, K. (2002). "Yahweh at Ashkelon and Calaḫ? Yahwistic Names in Neo-Assyrian". Vetus Testamentum. 52 (2): 207–218. doi:10

would immediately evoke an image for the 1st-century audience of non-Yahwistic religious idolatry, practices not familiar to the modern reader, which

or 10th Century BC, making it one of the earliest if not the earliest Yahwistic theophoric names outside the Bible. In Genesis 10:28, Abimael (Hebrew

epigraphically. Frank Moore Cross and David Noel Freedman, Studies in Ancient Yahwistic Poetry (SBLDS 21; Missoula, MT: Scholars Press, 1975) -h in 10c BCE orthog

of Applied Hallakhah, 1997. Frank Moore Cross Jr. Studies in Ancient Yahwistic Poetry, pages 83–127. Baltimore: Johns Hopkins University, 1950; reprinted