Yahwism

a small click of them went back when the Persians let them do it.

But those were like the hardcore Yahwists who wanted to go back and reimpose this like really strict version that now has come down as just, that's what Judaism is, you know, to us, because that's, you know, eventually like what kind of won out.

But even then, I mean, you know, the, the, the Babylonian Jews, the Alexandrians, a lot of the other more cosmopolitan types, they looked on the Jerusalem and Judean Jews sort of as a, Kind of the way a Muslim in Beirut, when Beirut was still really nice, would look at the Saudi Arabians.

They're like, yeah, they respect whatever.

We are talking about God as the eternal one.

But many people who deny Yeshua as God then are quickly seen to deny him as Messiah, and then they'll go either to the synagogue in some way, Messianic Jews denying Yeshua, becoming religious Jews, non-Jewish people becoming some kind of converts, perhaps, or they'll go into their own form of Yahwism.

This is a very, very serious issue.

And as I said, there are probably people who you might be sitting next to at your next worship service at a Messianic congregation or event who may not only not be sure as to whether or not Yeshua is God, but They may outright deny him as God.

I'm looking her up, right.

Jezebel replaced Yahwism with Baal and Asherah worship, and was-

Oh

... responsible for Naboth's death.

He's been integrated into the Judean society.

And even his name is a Yahwistic name.

So this may be a new name that he's received.

And so...

And because of that, God decided to start all over again with a just man, Noah, and so forth.

So he rewrites, you know, he takes a basic framework, then he rewrites this thing so that the whole Mosaic and Yahwistic interpretation of that revelation is fit into the old structure.

Mm-hmm.

for the Israelite people so that they have their own myth and they're not dependent on these outside myths.

So the Yahwist basically writing somewhere in the 900s, maybe 1000s, he basically, he has to redo it and he can see that people are really being misled

by

this narrative and getting drawn in to a non-monotheistic, non-Yahwistic viewpoint with a very capricious, unjust gods that are there.

So he, obviously under the inspiration of God, ingeniously recrafts the Atrahasis and makes Noah a just man, you know, and because of that, and also a pious man.

and that many people did not go along with their organization, their 12 tribes.

And just to kind of underline the scholarship behind this, there are two eminent scholars, George Mendenhall and Norman Gottwald, who see the possession of the land by tribes of Yahweh, of Yahwistic faith, as much as a social upheaval from within, rather than an invasion or occupation.

This fits with the social class of Happy Room account of Israel's origins.

It would also explain why so many groups were not subjugated, i.e. they were not part of the revolution.

So, you know, some people joined the revolution and some people did not.

And in that respect, the Yahwistic group from Egypt said this social upheaval does not discount at all the possibility of what Gottwald calls the catalyst.

So this is on page three of Science of Change.

The catalyst to the rise of Israel as this kind of new political entity, the Twelve Tribes, rebelling against the petty kings and becoming an entity in their right, The catalyst to the rise of Israel is seen as deriving from a group of outsiders who entered Canaan with enthusiastic adherence to the deliverer god Yahweh, and who supplied a militant stimulant to revolution among the native Canaanite underclasses.

Having them in your home gave access to divine power without necessarily specifying whose divine power.

So Darby and McCormick find that in common, and these figurines' concentration in the Kingdom of Judah, the heartland of the temple cult in Jerusalem, raises the possibility that they operated within a broadly Yahwistic religious world.

But whose divine world they inhabited is not as clear as the intermediary function they played.

So we really don't know who these figurines are supposed to be.

And if the people who kept these figurines didn't experience them as a departure from the worship of the God of Israel, the popular versus official setup isn't so helpful.

The figurines don't really look like evidence of a parallel religion running beneath official worship.

Instead, it's a glimpse into what Yahwistic household practice might have looked like in all its complexity.

Which gives us some context for King Josiah's reforms.