Reuben or Re'uven
one to the Yahwist and the other to the Elohist;[1]
uses the term Yahweh (German Javeh, Hebrew YHWH) for God
The Jahwist presents a theology of history, rather than timeless
philosophical theology. Yahweh’s character is known by his actions. The
Jahwist picture of Yahweh begins with the creation of human beings and
the early history of mankind in general (Genesis 2-11). The Jahwist
contributions in this material do not intend to present an exhaustive
history, but rather certain episodes with particular importance to later
generations. These episodes explain human mortality, the need to work
for a living, the existence of many languages, rivalry among brothers,
and man’s attempt to break through God’s limits. The family is often in
view in theological contexts, and the sequence of sin-punishment-mercy
appears several times.[6]
The Jahwist picture of a theology of history continues with the call
of Abraham and the subsequent history of Israel and their ancestors. The
Jahwist presents the nation of Israel as Yahweh’s own people, which he
brought into being, protected, and settled in the land of Canaan, in
fulfillment of promises to Abraham, Isaac, and Jacob. The Jahwist source
presents a history of Israel that also illustrates themes of
sin-punishment-grace, but more especially one that portrays Yahweh as a
powerful deliverer and provider of his people’s needs. Faith in Yahweh
alone is the primary virtue.[7]
The Jahwist also emphasizes Israel’s destiny to be a great nation who
will rule over her neighbors and have a king from the tribe of Judah.[8]
The theology of the Jahwist extends beyond Israel and includes notice
that all nations will be blessed through Abraham (or bless themselves
through Abraham).[9] Furthermore, the report of the destruction of Sodom and Gomorrah is attributed to the Jahwist.[10]
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