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Yahweh is the proper name of the biblical God. His early character is central to understanding the foundations of Jewish, Christian, and Islamic monotheism. As a deity, the name appears only in connection with the peoples of the Hebrew Bible, but long before Israel, the name is found in an Egyptian list as one group in the land of tent-dwellers, the Shasu. This is the starting-point for Daniel E. Fleming's sharply new approach to the god Yahweh. In his analysis, the Bible's 'people of Yahweh' serve as a clue to how one of the Bronze Age herding peoples of the inland Levant gave its name to a deity, initially outside of any relationship to Israel. For 150 years, the dominant paradigm for Yahweh's origin has envisioned borrowing from peoples of the desert south of Israel. Fleming argues in contrast that Yahweh was not taken from outsiders. Rather, this divine name is evidence for the diverse background of Israel itself.

God (Judaism) --- Elohim --- Jehovah --- Yahveh --- Yahweh --- Yehovah --- Yhwh --- Name.

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On prétend parfois que l’« homme occidental » serait le seul être humain pouvant vivre sans mythes. Il n’en est rien. À l’aune d’une lecture inédite de l’Ancien Testament, Ron Naiweld nous plonge dans ce grand mythe, support de la rencontre, fondatrice pour l’Occident, de la Bible et de la philosophie. Contre le récit traditionnel d’un dieu créateur unique et tout-puissant, sa lecture fait émerger une autre histoire. Son héros est un dieu motivé par le désir d’être reconnu comme tel par les hommes. Avec le temps et au contact des empires assyrien, babylonien et perse, le dieu développe son intelligence politique. Il apprend la puissance du peuple, l’utilité de l’ordre impérial et, de sa rencontre avec la pensée grecque, l’intérêt de l’idée monothéiste. Mais c’est avec saint Paul qu’il assouvit pleinement son désir.En suivant pas à pas l’histoire de ce dieu, cet essai fascinant montre comment, à force de torsions, de relectures, d’appropriations, le mythe d’un peuple marginal dans la fabrique culturelle du monde ancien est devenu l’un des mythes fondateurs de la civilisation occidentale. Comment Yahvé est devenu Dieu

God (Judaism) --- histoire mythique --- l'Ancien Testament --- Genèse --- Exode --- l'Occident --- Dieu --- Yhwh --- Elohim

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Die jüngere Forschung zum Zwölfprophetenbuch richtet ihre Aufmerksamkeit zunehmend auf buchübergreifende Kompositionszusammenhänge. Damit geraten auch die rätselhaften letzten Kapitel des Sacharjabuches in den Fokus, die lange als eigenständige Anhänge des Buches marginalisiert wurden. Doch über ihr Überschriftensystem und die Tag-JHWHs-Thematik sind sie fest mit ihrem Kontext verbunden. Die vorliegende Studie widmet diesen Texten erstmals eine detaillierte redaktionsgeschichtliche Untersuchung, die zugleich ihren kompositionsgeschichtlichen Ort zwischen Sacharja 1-8 und dem Maleachibuch am Ende des Zwölfprophetenbuches berücksichtigt. Dabei erweisen sich die Kapitel als sukzessive Fortschreibung des Zweiprophetenbuches Haggai-Sacharja für die frühe hellenistische Zeit und als ursprünglicher Abschluss des entstehenden Zwölfprophetenbuches. Theologisch prägt die Kapitel das Bewusstsein, in einer postprophetischen Zeit zu leben, und ein zunehmendes Misstrauen gegenüber irdischer Macht, das zu einer dezidiert theokratischen Eschatologie führt. Damit liefert die Studie einen grundlegenden Beitrag zur Entstehung und Theologie eines der jüngsten Textbereiche des Alten Testaments, der eine wichtige Stufe zu dessen Kanonwerdung markiert. The final chapter of the Book of Zechariah (Zech 9:14) has long been marginalized as an originally separate appendage to the Book of Zechariah. This study subjects the text for the first time to a detailed examination from the perspective of editorial history, considering its place as a composition between Zechariah 1:8 and the Book of Malachi at the end of the Books of Twelve.

Prophets --- Calling of --- Biblical teaching. --- Bible. --- Bible. --- Bible. --- Bible. --- Criticism, interpretation, etc. --- Criticism, interpretation, etc. --- Criticism, interpretation, etc. --- Book of Twelve. --- Day of YHWH. --- Prophets. --- Zechariah.

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"This book investigates the issue of the singularity versus the multiplicity of ancient Near Eastern deities who are known by a common first name but differentiated by their last names, or geographic epithets. It focuses primarily on the Ishtar divine names in Mesopotamia, Baal names in the Levant, and Yahweh names in Israel"--

God --- God (Judaism) --- Elohim --- Jehovah --- Yahveh --- Yahweh --- Yehovah --- Yhwh --- Metaphysics --- Misotheism --- Theism --- Name --- Name. --- Ishtar (Assyro-Babylonian deity) --- Baal --- Baal Shamen --- Baal Shemin --- Bel --- Baal (Canaanite deity) --- Ishtar --- Ištar --- Inanna --- Astarte --- Gods, Canaanite --- Ancient Near Eastern deities. --- Divine epithets.

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Recognizing the absence of a God named Yahweh outside of ancient Israel, this study addresses the related questions of Yahweh's origins and the biblical claim that there were Yahweh-worshipers other than the Israelite people. Beginning with the Hebrew Bible, with an exhaustive survey of ancient Near Eastern literature and inscriptions discovered by archaeology, and using anthropology to reconstruct religious practices and beliefs of ancient Edom and Midian, this study proposes an answer. Yahweh-worshiping Midianites of the Early Iron Age brought their deity along with metallurgy into ancient Palestine and the Israelite people.

God (Judaism) --- Tetragrammaton --- God (Christianity) --- 221.08*01 --- 221.08*01 Theologie van het Oude Testament: God--(Godsleer) --- Theologie van het Oude Testament: God--(Godsleer) --- Elohim --- Jehovah --- Yahveh --- Yahweh --- Yehovah --- Yhwh --- Name