
	Where results make sense

Topic: Yahwist

Related Topics

Pakistani English

Rectifiable curve

J

Oratory

Heir Apparent

Collimating lens

Mount Baitou

Rule of 70

D

Lord Louis Mountbatten

AFC Ajax Amsterdam

Mike Pattenden

Twofish

Borjigin Tolui

Will Sampson

In the News (Wed 9 Dec 09)

Northern Trust

Marvin Harrison

Peter Chernin

Gary Locke

Match Play

Penelope Cruz

Mickey Rourke

AR Rahman

Danny Boyle

Hugh Jackman

	B-1. Yahwist Narrative (J)
		The Yahwist source is referred to as J in scholarly literature because German scholars first formulated this source analysis and Yahweh begins with a "J" in German.
		The Yahwist was especially interested in those traditions that supported the legitimacy of Davidic rule and the centrality of the tribe of Judah.
		The Yahwist is bold and honest in his portrayal of Israel's early history.
	www.hope.edu /academic/religion/bandstra/RTOT/PART1/PT1_1B1.HTM (655 words)

	GENERAL AUDIENCE Wednesday 12 September 1979
		Already in the Yahwist texts of Genesis 2 and 3, we are witnesses of when man, male and female, after breaking the original covenant with the Creator, received the first promise of redemption in the words of the so-called Proto-gospel in Genesis 3:15 and began to live in the theological perspective of the redemption.
		The Yahwist narrative with its own language (that is, with its own terminology), expresses it by saying: "The Lord God formed man of dust from the ground and breathed into his nostrils the breath of life, and man became a living being" (Genesis 2:7).
		On the contrary, the Yahwist text of the second chapter authorizes us, in a way, to think first only of the man since, by means of the body, he belongs to the visible world but goes beyond it.
	www.udayton.edu /mary/resources/creationwoman.html (16918 words)

	Exodus
		Van Seters points out that the Yahwist (J) seems to have actually structured the oppression and genocide themes within the first chapter of the Exodus story from his understanding or recollection of much later traditions then the Exodus.7 When I Kings 9:15-23 is read the parallel with the slavery in Egypt is seen clearly.
		In one instance, he concludes that the usage of "sons of Israel" in Exodus 1:7 is consistent with the J narrative.9 It is also written in Exodus 1:9, "that the Israelites have become to numerous", which is the same terminology the Dtr uses when referring to the Canaanites before Joshua.
		It may be that the Yahwist is using the Sargon story as a model to build Moses' birth narrative as a way to illuminate the Israelite's enslavement in Egypt.
	members.aol.com /timlane7/exodus.html (6595 words)

	Meaning of original human experiences
		But, before undertaking them, I take the liberty of pointing out that the very text of Genesis 2:25 expressly requires that the reflections on the theology of the body should be connected with the dimension of man's personal subjectivity; it is within the latter, in fact, that consciousness of the meaning of the body develops.
		It can be said that this type of precision reflects a basic experience of man in the "common" and pre-scientific sense, but it also corresponds to the requirements of anthropology and in particular of contemporary anthropology, which likes to refer to so?called fundamental experiences, such as the experience of shame (1).
		Referring here to the precision of the account, such as was possible for the author of the Yahwist text, we are led to consider the degrees of experience of "historical" man, laden with the inheritance of sin, degrees, however, which methodically start precisely from the state of original innocence.
	www.miraclerosarymission.org /ga79dec17.html (1240 words)

	[No title] (Site not responding. Last check: 2007-10-20)
		The Yahwist epic extends from the creation of humankind, through the age of the ancestors, to the deliverance from Egypt and the journey through the Sinai wilderness.
		The overall plot of the Torah was shaped by the historical sequence of events in the Yahwist source.
		Yahwist Narrative (J) The Temple Mount of Jerusalem In classical source analysis the Yahwist writer lived in Jerusalem at the time of David or Solomon.
	www.wku.edu /~alan.anderson/102/Reading/102YahwistNarrative.doc (6030 words)

	General Audience, 12 December 1979 - The Meaning of Original Human Experiences
		The sentence, according to which the first human beings, man and woman, "were naked" and yet "were not ashamed," unquestionably describes their state of consciousness, in fact, their mutual experience of the body.
		Referring here to the precision of the account, such as was possible for the author of the Yahwist text, we are led to consider the degrees of experience of historical man, laden with the inheritance of sin.
		Yahwist text portrays so concisely and dramatically, concerns directly - perhaps in the most direct way possible - the man-woman, femininity-masculinity relationship.
	www.vatican.va /holy_father/john_paul_ii/audiences/catechesis_genesis/documents/hf_jp-ii_aud_19791212_en.html (1279 words)

	Adam and Eve and Gilgamesh
		The Yahwist clearly found his own explanation of the union of the sexes and the institution of marriage in the fact that the Hebrew word for woman ('isshah) is constructed from that for man ('ish).
		It is interesting, therefore, to note that the Yahwist writer, in envisaging the primordial state, thinks especially of the first human pair as naked, and that it is necessary to explain that they were not ashamed of the fact.
		It is natural to ask why the woman is chosen by the Yahwist to be, as it were, the mediator of the serpent's temptation, and why the serpent is not depicted as approaching the man directly with his fatal suggestions.
	users.cyberone.com.au /myers/adam-and-eve.html (4568 words)

	The Yahwist, Elowist, and Priestly Literary Traditions of the Pentateuch - Stormfront White Nationalist Community (Site not responding. Last check: 2007-10-20)
		The Yahwist version of the expulsion of Hagar and Ishmael in Gen. 16 is different from the Elowist version in Gen. 2 1.
		The Yahwist source is a Judahite author and his emphasis is on the persons and regions of the territory of Judah.
		The Elowist tradition was fused with the Yahwist tradition after the kingdom of Israel fell in 722 BC in the Assyrian captivity.
	www.stormfront.org /forum/showthread.php?t=155139 (3409 words)

	Table A Yahwist Narrative
		The Yahwist is refreshingly honest when he deals with the character flaws, even sometimes blatant sins, of the main characters.
		The Yahwist writer tends to express his theology through speeches of Yahweh placed at decisive transition points in the epic.
		The core of the Yahwist epic is the divine promise to Abraham in Genesis 12:1-3.
	www.hope.edu /academic/religion/bandstra/RTOT/PART1/PT1_TBA.HTM (961 words)

	The Sacred Name
		I am making this bold and straight-forward statement because the Yahwist and their lying demonic false prophets have purposely perverted the Word of God to insert their guess names for the purpose of later recanting and denying that the name of "Jesus" is a valid and correct name in the English language of the Saviour.
		So it appears this tale is circulating among the Yahwist and they as in other cases of their ignorance, have taken it as fact and are spreading the falsehood.
		Yahwist believers agree with the Pharisees that the tetragrammaton and the guess name of Yahweh is greater than the name of Jesus and even their own substitute name of Yahshua they make greater.
	jesus-messiah.com /studies/sacred-name.html (19791 words)

	Boundary between original innocence and redemption
		The tree of the knowledge of good and evil, as expression and symbol of the covenant with God broken in man's heart, delimits and contrasts two diametrically opposed situations and states: that of original innocence and that of original sin, and at the same time of man's hereditary sinfulness which is derived from it.
		Historical man is therefore, so to speak, rooted in his revealed theological prehistory; and so every point of his historical sinfulness is explained (both for the soul and for the body) with reference to original innocence.
		The Yahwist author unites prehistory, in fact, with the history of Israel, which reaches its peak in the Messianic dynasty of David, which will fulfil the promises of Gen 3:15 (cf.
	www.miraclerosarymission.org /ga79oct01.html (1419 words)

	Boundary Between Original Innocence and Redemption
		All this is in relation to God the Creator who, in the Yahwist text (Gn 2 and 3), is at the same time the God of the covenant, of the most ancient covenant of the Creator with his creature—man.
		Already in the Yahwist texts of Genesis 2 and 3, we are witnesses of when man, male and female, after breaking the original covenant with the Creator, received the first promise of redemption in the words of the so-called Proto-gospel in Genesis 3:15(1) and began to live in the theological perspective of the redemption.
		The Yahwist author unites prehistory with the history of Israel, which reaches its peak in the Messianic dynasty of David, which will fulfill the promises of Genesis 3:15 (cf.
	www.ewtn.com /library/PAPALDOC/JP2TB4.HTM (1603 words)

	Essays
		The Yahwist is generally regarded by most scholars as the larger contributor to the first three books of the Old Testament.
		The Yahwist source is given this name because of his constant use of Yahweh throughout his writing (as opposed to the Elohist who uses 'Elohim).
		Since the Yahwist is generally regarded to be the earliest written source of the Bible, it may be reasonable to suggest that in earlier times, the name Yahweh may have not had the reverence that it took on in later times.
	pages.globetrotter.net /sharc/essay1.html (1535 words)

	The God Yahweh
		To help us recognising parts of the Yahwist's document we must keep in mind that this Yahwist writer wrote retrospective, he wrote an epic story of how the Jewish nation came into being while he himself lived in the midst of a strong nation enjoying the opulence and wealth of the Solomonic years.
		The Yahwist hurriedly moves through the mythical period, from Adam to the flood and the Tower of Babel and arrive at the start of the history of Israel, the sagas of Noah, Abraham, Isaac, Jacob and Joseph, until it culminates in the account of Moses who is the writer's great hero.
		The Yahwist version of this history starts with the claim that they where enslaved by Egypt, yet behind the slavery the Hebrews were free, noble and rich people.
	www.geocities.com /Athens/cyprus/7418/lk9.htm (1441 words)

	Zoroastrians and Judaism
		Josiah ordered all objects of worship that were not Yahwist taken from Solomon's temple, and these were burned in a field outside Jerusalem.
		It appears that the aristocratic Yahwist priesthood - the Sadducees - resisted these ideas and that commoners in Judah accepted them - ideas to be championed by those to be known as Pharisees.
		Nevertheless, Ezra was concerned with lineage of the Yahwist priesthood, and he purged from the priesthood those who could not prove that they were descended from purely Hebrew families.
	www.fsmitha.com /h1/ch08.htm (6288 words)

	Biblical Ancestors and Heroes
		Interpret the Yahwist's understanding of the human condition as presented in the stories of Genesis 4-11.
		Your essay should be based on an analysis of the Yahwist stories in Genesis 4-11 (Cain's murder of Abel, Lamech's murder, the flood, Noah's drunkenness, and the tower of Babel).
		The classical Christian doctrine (from Augustine) is that humans are born in "original sin" - that is, at the "Fall" in the garden, humans lost the ability to be sinless so that each new generation of humans is born sinful.
	moses.creighton.edu /simkins/203/lessons/lesson7.html (484 words)

	REL 101: Introduction to the Hebrew Bible
		Also, he argues that the Yahwist's attitude towards YHWH is sort of like the attitude of a mother towrds a favorite, but spoiled son.
		Also, in the Yahwist, it is the women who name the children and the sons.
		One of the examples of the Yahwist's sympathy towards women is in the story of Tamar in Genesis 38.
	www.courses.rochester.edu /merideth/REL101/WomenJSource.html (2841 words)

	Theology Today - Vol 50, No.4 - January 1993 - ARTICLE - Bone of My Bone and Flesh of My Flesh
		His maleness is not simply grammatical, however, for he is presented as a peasant cultivator, representing the typical occupation of the ancient Israelite male and signalling a division of labor and a stage of social organization with far-reaching social and political consequences.
		The Yahwist's tale brings us into the realm of concrete and particular social, economic, and cultural realities, moving us into the arena of history, where all of our questions about the nature and destiny of the human being are formulated, and must be answered.
		The Yahwist's explicit-but also qualified-identification of the species with the male, and the history of interpretation that built on that equation in referring the divine image to the male in its primary or perfect representation, simply codified the common assumption that the male represents the species in its essential nature.
	theologytoday.ptsem.edu /jan1994/v50-4-article2.htm (7256 words)

	Prophets in Perspective
		The Yahwist is known to us not as one who, like Moses, is appropriated from the past, but as himself an appropriator of the past.
		The Yahwist sees, and through the form and structure of his work proclaims, such an impingement of the divine life upon history as cannot be contained by the life of Israel.
		The primeval history (the Yahwist’s material in Gen. 2-11) and its structural relationship to the story of Abraham and all that follows testifies to the Yahwist’s sweeping ecumenical perspective.
	www.religion-online.org /showchapter.asp?title=794&C=967 (2425 words)

	Original Unity of Man and Woman
		The latter is based on masculinity and femininity, as if on two different "incarnations," that is, on two ways of "being a body" of the same human being created "in the image of God" (Gn 1:27).
		Following the Yahwist text, in which the creation of woman was described separately (Gn 2:21-22), we must have before our eyes, at the same time, that "image of God" of the first narrative of creation.
		In the theology of the Yahwist author, the sleep into which God caused the first man to fall emphasizes the exclusivity of God's action in the work of the creation of the woman; the man had no conscious participation in it.
	www.ewtn.com /library/PAPALDOC/JP2TB8.HTM (1855 words)

	Catholic Biblical Quarterly, The: Book reviews -- Der Jahwist by Christoph Levin (Site not responding. Last check: 2007-10-20)
		L.'s aim is to identify the first redactional layer in which these various stories were brought together to form a protopentateuchal history and to distinguish this redaction from the sources it used, on the one hand, and from the later accretions to it, on the other.
		This is a Yahwist without a snake in the garden (Gen 3:1-6aalpha(),13b-14), or Abraham in Egypt (Gen 12:10-13:1), or Tamar (Genesis 38), or the plague narratives (Exod 7:14-12:34), and with nothing after Sinai aside from fragments of the story of the quail and the Balaam stories (Numbers 11(); 22-24(*)).
		This is a Yahwistic composition written not before the deuteronomic legislation but in reaction to it, written not in the tenth century but the sixth, written not in the triumph of a Solomonic enlightenment but as a clarion call of hope to downhearted and vulnerable exiles.
	www.findarticles.com /p/articles/mi_qa3679/is_199504/ai_n8724875 (988 words)

	David Rice Discusses The History of the Two Genesis Accounts (Site not responding. Last check: 2007-10-20)
		Eve from Adam's rib) is the Yahwist account, and is thus the oldest of the written sources of the creation accounts in Genesis.
		The Yahwists may have taken the account from Babylonian or Sumerian creation myths: this is a near certainty because the later account in Genesis of "Noah's Flood" (Genesis 7) is Sumerian and / or Babylonian Uta-Napishtim is the hero with the ark, and Enlil is the angry God that sends the flood.
		The Yahwist account of creation is considered "the most patriarchal." Following the Yahwists were the Elohist(s), who lived 200 years later in Northern Israel.
	www.skeptictank.org /nomoses.htm?FACTNet (373 words)

	CREATION STORIES
		Genesis 1 is believed to have been written by the "Priestly" author and Genesis 2 by the "Yahwist" author.
		The Priestly author is believed to be the more recent, about the 7th to 5th centuries BCE, and the Yahwist story is more primitive, possibly dating from about the 10th century BCE.
		However, Zoroaster probably lived about 1000 BCE, and the Yahwist writer would be unlikely to have had any contact with the Avesta.
	www.cesame-nm.org /Viewpoint/contributions/bible/CREATIONSTORIES.html (1298 words)

	Farming for God
		Hiebert shows how the Yahwist, the anonymous narrator of much of the Pentateuch, refers to the agrarian terrain of the biblical hill country.
		Whatever else it was, the religion of Israel, at least the religion of the Yahwist, was a religion of nature.
		To that end, with thoughtful precision and expository richness, he explores the various and variegated theologies of the Priestly traditions, 2 Isaiah, the wisdom theology of Proverbs, the 1and-theology of the Yahwist and, perhaps most strikingly the wilderness ethos of Job.
	www.religion-online.org /showarticle.asp?title=2944 (1392 words)

	Bible Studies - Ðóññêèå ñòðàíèöû - Âåòõèé Çàâåò - Òåêñòîëîãèÿ ÂÇ
		Joseph Blenkinsopp postulates a DPJ sequence, emphasizing the priority of Priestly narrative which subsequently was augmented by the Yahwist (and traditional E texts are assigned to J or D).
		Volz and Rudolph assumed that Elohist texts were only another supplemental variation on the Yahwist tradition, and their origin was in the south, not the north as previously hypothesized by literary critics.
		Ultimately, both the Yahwist and the Elohist of the Tetrateuch receive their initial expression with the exilic Yahwist author and their final concrete literary formation at the hands of Priestly Editors during and after the Babylonian Exile.
	www.biblicalstudies.ru /OT/45.html (8242 words)

	Wellhausen Goes to Yale
		Wellhausen, who is rightly credited with recognizing in the Yahwist a budding historical ingenue, spoke of the Priestly writer as a deceiver, as one who sought to disguise his true historical distance from the matters he was reporting in order to trick his leaders into thinking they had before them accurate historical records.
		Even Gerhard von Rad, who held the Yahwist in highest esteem, still regarded his genius as having to do with providing a conceptual framework into which diverse, pre-existent traditions could be placed, once these had been loosed from their prior social settings.
		The Yahwist was not the composer of the material with which he worked, and what skill he possessed as an author it could be said the Priestly writer and the Deuteronomist possessed as well.
	www.religion-online.org /showarticle.asp?title=24 (2891 words)

	Source Criticism of the Bible - A general discussion
		In one version a raven (officially an ‘unclean' bird) is sent out, and in the other version it is a dove (officially one of the ‘cleanest' birds, according to the Priestly point of view).
		One of the major differences that emerge when comparing ‘P' and ‘J' versions of stories is the anthropomorphic descriptions of the deity characteristic of Yahwist documents.
		The main objection to the hypothesis is that it is to over simplified, and that the identification of the original sources is more complex than the division into ‘J', ‘E', ‘D', or ‘P' would allow.
	www.awitness.org /bible_criticism_methods/source_criticism.html (2048 words)

Try your search on: Qwika (all wikis)