Editing Yahweh (section)

=== Monolatrous movements (9th–1st centuries{{nbsp}}BCE)===
The earliest monotheistic movements among Yahwists appear in the 9th–8th centuries{{nbsp}}BCE, during the time of Elijah and [[Hosea]].{{sfn|Albertz|1994|p=61}} By ascending to the role of the "Lord of the Land" ({{tlit|hbo|adon}}), he also absorbs the functions of earlier deities, such as Baal and El.{{sfn|Albertz|1994|p=89}} However, this depiction of Yahweh had only marginal impact under [[Josiah]], and did not become lasting until the exilic and [[post-exilic]] period.{{sfn|Albertz|1994|p=61}}{{efn|These movements are rather described as [[monolatristic]] rather than [[monotheistic]], since they did accept the existence of other gods besides Yahweh, although postulating the worship of Yahweh alone.{{sfn|McKenzie|1990|p=1287}}}} Only in the post-exilic and [[Prophetic books|prophetic writings]], and under influence of [[Zoroastrianism]], Yahweh becomes a distant and more merciful supreme deity.<ref name="The Encyclopedia of Religion">{{cite encyclopedia |title=Angels |encyclopedia=The Encyclopedia of Religion |volume=1 |page=[https://archive.org/details/encyclopediaofre01elia/page/283 283] |publisher=Macmillan |publication-place=New York |date=1986 |isbn=0-02-909700-2 |url=https://archive.org/details/encyclopediaofre01elia}}</ref> It is also only then that ''Elohim'', a term previously referring to the Canaanite High God, becomes an alternative designation for Yahweh.<ref>Edelman, D. V. (Ed.). (1995). The Triumph of Elohim: From Yahwisms to Judaisms (Vol. 13). Peeters Publishers. pp. 22–23</ref> This reconsideration of the former pantheon derives from the monotheistic concept of Persian beliefs at the time,<ref>Edelman, D. V. (Ed.). (1995). The Triumph of Elohim: From Yahwisms to Judaisms (Vol. 13). Peeters Publishers. p. 23</ref> as generally agreed upon by scholars.<ref>Sacchi, Paolo. "The history of the second temple period." (2004): 10</ref>

In the national crisis of the [[Babylonian exile]], Yahweh is described as the sole deity and absorbs all attributes of previous gods and goddesses.{{sfn|Betz|2000|p=917}} The notion of Yahweh as a supreme deity is described in the 6th-century{{nbsp}}BCE [[Second Isaiah]].{{sfn|Rosenberg|1966|p=297}}{{sfn|Albani|2020|p=226}} The author's praise for Yahweh is motivated by restoring Israel's confidence into their own historical gods against the deities of their Babylonian enemies.{{sfn|Albani|2020|pp=226-228}} The claim for monotheism is directed against the deities of [[Nebuchadnezzar II]], who founded his reign on [[Marduk]] and [[Nabu]].{{sfn|Albani|2020|pp=226–228}} The transition was a gradual one and was not totally accomplished during the First Temple period.<ref name=":1">{{Cite book |last1=Taliaferro |first1=Charles |title=The Routledge Companion to Theism |last2=Harrison |first2=Victoria S. |last3=Goetz |first3=Stewart |publisher=Routledge |year=2012}}</ref>{{Page needed|date=April 2024}} At least some Jews seem to have worshipped Yahweh and [[Anath]] as distinct from Asherah and El during the 5th century{{nbsp}}BCE.<ref>{{cite journal |last=Patai |first=Raphael |title=The God Yahweh-Elohim |journal=American Anthropologist |publisher=American Anthropological Association, Wiley |volume=75 |issue=4 |year=1973 |issn=0002-7294 |jstor=673271 |pages=1181–1184}}</ref>

Under [[Hellenistic religion|Hellenistic]] influence, Yahwistic beliefs became more exclusive.<ref>Sacchi, Paolo. "The history of the second temple period." (2004): 10</ref><ref>Edelman, D. V. (Ed.). (1995). The Triumph of Elohim: From Yahwisms to Judaisms (Vol. 13). Peeters Publishers. p. 23</ref> These beliefs rejected the idea of lesser deities and emanations of deities in favor of Yahweh as an abstract single god.<ref>Edelman, D. V. (Ed.). (1995). The Triumph of Elohim: From Yahwisms to Judaisms (Vol. 13). Peeters Publishers. p. 23</ref> During the [[Hellenistic period]], the scriptures were translated into Greek by the Jews of the [[History of the Jews in Egypt|Egyptian diaspora]].{{sfn|Coogan|Brettler|Newsom|2007|p=xxvi}} Greek translations of the Hebrew scriptures render both the names ''Yahweh'' and {{tlit|hbo|adonai}} as {{tlit|grc|[[kyrios]]}} ({{lang|grc|κύριος}}), meaning 'Lord'.{{sfn|Leech|2002|p=60}} Jewish tradition celebrated Yahweh's name at least once a year at the temple by the High Priests at the Day of Atonement.{{sfn|Leech|2002|pp=59–60}} However, after the destruction of the Second Temple, Yahweh's name ceased to be used.{{sfn|Leech|2002|pp=59–60}}

The ''[[Secret Book of John]]'' reinterpreted the Genesis story under Hellenistic influence and proposes that Eve copulated with [[Yaldabaoth]] and gave birth to two sons: Abel and Cain, identified with ''Elohim'' and Yahweh respectively.<ref>Pearson, Birger A. Gnosticism, Judaism, and Egyptian Christianity. Fortress Press, 1990. pp. 100–102</ref> The former is said to be righteous and the latter injust. By murdering his brother, and corrupted by his father, he brings envy and death into the world.<ref>Pearson, Birger A. Gnosticism, Judaism, and Egyptian Christianity. Fortress Press, 1990. pp. 100–102</ref>