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title = "Yahweh"
slug = "yahweh"
description = "Yahweh (Hebrew: יהוה, YHWH) is the proper name of the principal divine figure of the Hebrew Bible, conventionally read by mainstream tradition as the singular God of Israel. In the Wheel of Heaven framework, Yahweh is a specific Eloha — the president of the Council of the Eternals, the senior alliance authority who personally directed the creation of life on Earth from the Age of Capricorn onward, and the principal alliance interlocutor with Earth's prophetic figures across the subsequent fifteen millennia. The framework's primary source material is Yahweh's first-person account of his civilization, given to Claude Vorilhon (Raël) over six mornings in 1973."
template = "wiki-page.html"
toc = true

[extra]
category = "Elohim"
alternative_names = ["YHWH", "יהוה", "𐤉𐤄𐤅𐤄", "YHVH", "Jehovah", "the Eternal", "the First and the Last", "Alpha and Omega"]
claim_type = "framework"
+++

**Yahweh** (Hebrew: <span class="hebrew">יהוה</span>, transliterated *YHWH*; the *Tetragrammaton*, "the four letters") is the proper name of the principal divine figure of the Hebrew Bible. The name appears approximately 6,800 times in the Hebrew text, more than any other designation for the divine. In Jewish liturgical practice the name is not pronounced; it is replaced in reading by *Adonai* ("my Lord") or by *ha-Shem* ("the Name"), and the name's vocalization in the Masoretic tradition (with the vowels of *Adonai*, producing the hybrid form *Yehovah* / *Jehovah*) reflects this substitution rather than the historical pronunciation. The reconstruction *Yahweh* is the form preferred by modern critical scholarship.

In the Wheel of Heaven framework, Yahweh is a specific Eloha individual: the president of the Council of the Eternals on the Elohim home world, the senior alliance authority directing the Earth creation project from its inception in the Age of Capricorn, and the principal alliance interlocutor with the prophetic figures of the Hebrew, Christian, and subsequent traditions across the entire post-creation arc. The framework's reading derives from the Raëlian source material, in which Yahweh is the first-person speaker — *The Book Which Tells the Truth* (1974) is Yahweh's own account of himself, of his civilization, and of the historical events the Hebrew Bible preserves in compressed form. This first-person provenance gives Yahweh's role in the framework an unusual epistemic position: most of what the framework knows about the Elohim civilization, it knows because Yahweh told it to Vorilhon.

## Chronology and locator

| Field | Value |
|---|---|
| **Tetragrammaton** | <span class="hebrew">יהוה</span> *YHWH*; Paleo-Hebrew 𐤉𐤄𐤅𐤄; Masoretic-pointed forms <span class="hebrew">יְהֹוָה</span> *Yehovah* and <span class="hebrew">יֱהֹוִה</span> *Yehovih* |
| **Reconstructed pronunciation** | *Yahweh*, from the verbal root *h-y-h*, "to be" |
| **Date of birth (framework)** | c. 23,000 BCE on the Elohim home world; 25,000 years old at the 1973 contact |
| **Operational presence on Earth** | Continuous from the arrival in the Age of Capricorn (c. 21,810 BCE) through the present, across all twelve precessional ages |
| **Date type** | framework-internal; the 25,000-year claim derives from Yahweh's own account in *The Book Which Tells the Truth* and is not independently verifiable |
| **Number of bodies** | 25 successive bodies as of 1973, through the cell-transfer continuity technology of which Yahweh was the first beneficiary |
| **Council position** | President of the Council of the Eternals, the senior governing body of the Elohim civilization |
| **Earth role** | Senior officer directing the Earth creation project; leader of the Israel team during and after the Eden period; principal alliance interlocutor with the Hebrew prophetic tradition; speaker of the Raëlian source material |

## The name and its textual history

The Tetragrammaton appears in the Hebrew Bible from Genesis 2:4 onward. In Genesis 1:1–2:3 the divine name is *Elohim* (plural); from Genesis 2:4 the compound *YHWH Elohim* appears, and from Genesis 4 onward *YHWH* is used independently. The distribution of the divine names across the Hebrew Bible has been studied since Astruc in the 18th century and is one of the foundational observations of modern source criticism, which reads the alternation as evidence of distinct compositional sources behind the Pentateuchal text.

### Etymology

The name's etymology connects most plausibly to the Hebrew verbal root *h-y-h* (and its archaic variant *h-w-h*), "to be," "to exist," or "to become." On this analysis, *YHWH* is the third-person singular masculine imperfect of the verb, conventionally translated "He is," "He will be," or "He causes to be." The Exodus 3:14 self-naming — *Ehyeh asher ehyeh*, conventionally translated "I am that I am" or "I will be what I will be" — uses the first-person form *ehyeh* of the same verbal root, and the connection to the Tetragrammaton is grammatically transparent: the form Moses receives ("I am") is the first-person counterpart of the third-person form by which the divine is named ("He is").

The "He is" reading is the dominant scholarly reconstruction but not the only one. Alternative proposals connect the name to a putative *Yahweh-Sabaoth* military epithet, to a storm-god title from the broader West Semitic tradition, to a place-name (Mount Yahu, mentioned in Egyptian sources of the Late Bronze Age in connection with nomadic groups in the Sinai region), or to a causative form ("He who causes to be") rather than the simple existential. None of these has displaced the existential reading, but several remain alive in specialist debate.

### Pointing and pronunciation

The Hebrew Bible as we have it was written in a consonantal script that did not record vowels; vowels were added by the Masoretic scribes in the early medieval period (principally the Tiberian school, c. 7th–10th century CE). By the time the Masoretes worked, the practice of not pronouncing the Tetragrammaton was already ancient — attested as early as the Septuagint (3rd–2nd century BCE), which translates *YHWH* uniformly as Greek *Kyrios*, "Lord," reflecting the Aramaic and Hebrew substitution practice already in place. The Masoretes therefore pointed the consonants *YHWH* with the vowels of the substitute *Adonai* — producing the form *Yehovah* — to remind the reader that the name was not to be pronounced as written but to be replaced in reading. The Latin Vulgate and the early English translations took this hybrid pointing as the actual pronunciation, producing *Jehovah* — a form that, on modern philological consensus, is a vocalic chimera that was never the historical pronunciation of the name.

### Liturgical handling and substitution

In Jewish liturgical practice, the Tetragrammaton is never pronounced as written. In synagogue reading, the substitute *Adonai* is used; in casual reference outside liturgical contexts, *ha-Shem* ("the Name"); in writing outside sacred texts, abbreviations such as <span class="hebrew">ה'</span> or transliterations such as *G-d* (in English-language Orthodox Jewish writing) reflect the broader principle that the name carries holiness sufficient to require linguistic distancing. Christian translation traditions have generally followed the Septuagint precedent of rendering *YHWH* as *Lord* (in capital and small capitals: <small>LORD</small>), preserving the substitution structure even when the underlying theological reasoning has been lost. The notable exception is the New Jerusalem Bible (1985) and its predecessor, which restored *Yahweh* in the English text — a translational decision the Vatican's Congregation for Divine Worship subsequently directed against in 2008.

### The divine names in source criticism

The Documentary Hypothesis, in its classical form developed by Wellhausen (1883) and refined across subsequent scholarship, reads the alternation between *YHWH*, *Elohim*, and the compound *YHWH Elohim* as a principal marker for distinct compositional sources within the Pentateuch:

- The **Yahwist source** (J), conventionally dated to the 10th–9th century BCE, uses *YHWH* throughout and is associated with anthropomorphic narratives, the southern Judah perspective, and the patriarchal stories.
- The **Elohist source** (E), conventionally 9th–8th century BCE, uses *Elohim* until Exodus 3 (where *YHWH* is revealed to Moses for the first time on this source's account), is associated with the northern Israel perspective, and prefers more theologically distanced narratives.
- The **Priestly source** (P), conventionally 6th–5th century BCE, uses *Elohim* in Genesis 1–11 and *YHWH* from Exodus 6 (where the name's revelation is parallel but distinct from E's account), and is associated with cultic and genealogical material.
- The **Deuteronomist** (D), 7th century BCE and after, uses *YHWH* throughout and is associated with the book of Deuteronomy and the Deuteronomistic History.

The framework adopts no specific position on the source-critical questions. The framework's reading depends on the historical referents preserved in the surviving Hebrew text rather than on any specific reconstruction of the text's compositional history; the name *Yahweh* refers, in the framework, to a specific Eloha individual whose identity is preserved across the various textual layers, regardless of how those layers were assembled.

## In the Wheel of Heaven framework

The framework's reading of Yahweh is, like the Jesus reading, unusually operationally specific. The basis is the Raëlian source material, in which Yahweh identifies himself by name and gives a first-person account of his identity, his civilization, and his role across the events the Hebrew Bible preserves. The corpus elaborates this account through the precessional framework that Sendy proposed and *Hamlet's Mill* developed.

### Yahweh as a specific individual

The framework reads Yahweh as a specific Eloha individual, not as the singular God of conventional theology and not as a personification of the broader Elohim collective. The figure has a biographical arc that the framework can trace with substantial specificity. He was born approximately twenty-five thousand years before the present moment — that is, around 23,000 BCE — on the Elohim home world. He was the first individual on whom the cell-transfer continuity technology was successfully applied, the technology that has subsequently sustained the Council of Eternals across many centuries by permitting the transfer of an individual's memory and personality into a new body cloned from a preserved cellular sample. The seniority granted by being the first beneficiary of the technology, combined with the accumulated experience and authority of an unusually long continuous existence, are the basis for his presidency of the Council of Eternals, the governing body of the Elohim civilization.

By the time the home world's scientific community proposed and undertook the Earth creation project, around 21,810 BCE on the corpus's reckoning, Yahweh was already approximately twelve hundred years old in continuous existence and was in a position of senior political authority. His decision to take operational responsibility for the Earth project — to commit his own continuing institutional position to a multi-millennium operation conducted at interstellar distance — is the structural feature that gives the project its characteristic scale and patience. A civilization in which the senior leader can expect to remain personally engaged across the entire duration of a fifteen-millennium project is a civilization that can plan and execute on time scales unavailable to short-lived civilizations.

The 25,000-year figure is presented in the source material as Yahweh's own statement to Vorilhon. The framework treats it as an internal source claim, not as something independently verifiable. What the framework does affirm is that the figure is consistent with the corpus's broader chronology: the technology of cell-transfer continuity is recorded in the source material as having been achieved on the home world before the Earth project was undertaken, Yahweh is identified as its first beneficiary, and his continuous presence across the post-creation history of Earth is a consistent feature of the source material's account.

### The cell-transfer continuity technology

The framework reads the Elohim immortality technology as a specific biotechnology rather than as a metaphysical category. The technology, as described in *The Book Which Tells the Truth*, operates by extracting a small cellular sample from an individual at the period of their full development; preserving the sample under appropriate conditions; and, when the individual eventually dies, generating a new body from the cellular material — through cloning — and transferring the original individual's memory and personality into the new body. The result is the continuation of personal identity across successive bodies, with each body individually mortal but the personal continuity sustained indefinitely.

The technology is granted, in the source material's account, to a limited population: approximately seven hundred Elohim members of the Council of Eternals at the time of the 1973 contact, alongside approximately eight thousand four hundred figures from Earth — prophets, scientists, artists, and other individuals whose lives or work the Council judged worthy of continuation. The Earth-figures population includes specifically named figures: Jesus, Moses, Elijah, and others. The continuation operates on the home world, not on Earth, and requires periodic body-transfer events at the natural end of each successive vehicle. Yahweh's twenty-five bodies represent twenty-five such transfers across the twenty-five-thousand-year span.

What the framework does not claim about this technology is worth registering. It does not claim that the technology is identical with what contemporary biological research understands as cloning combined with consciousness transfer; the consciousness-transfer aspect is the technically harder and theoretically more contested element, and the source material does not specify the mechanism by which memory and personality are transferred from the original body to the cloned successor. It does not claim that the technology is broadly available within the Elohim population; the source material is explicit that population control limits the technology to the Council and that ordinary Elohim live natural lifespans of seven hundred to twelve hundred years without the continuity technology. It does not claim that the technology is available to humanity; the framework's reading of the Tree of Life narrative in Genesis (the technology granted briefly to the antediluvian patriarchs and then withdrawn) treats the human access as a temporary and limited exception.

### The four-figure political taxonomy

Yahweh's specific position within the Elohim civilization's political life is best understood through the four-figure taxonomy the corpus develops in connection with the Eden episode. The four figures are **Yahweh**, **Lucifer**, the **Serpent**, and **Satan**, and their relations have been substantially confused by later religious tradition.

- **Satan** is the leader of the home world political faction that opposed the Earth creation project from its inception, on the grounds that the creation of intelligent humans on a distant world represented an unacceptable risk to the home civilization. Satan's position is the abolitionist one: humanity should never have been created, and now that it exists, it should be destroyed.
- **Yahweh** is the moderate. He supported the Earth project, believes the creation should be preserved, and accepts continuing institutional responsibility for it. But he also accepts the home world's directive that the humans should be kept in scientific ignorance of their makers, on the grounds that fully enlightened humans might eventually pose a threat to the home world. His position is preserve-but-contain.
- **Lucifer** is the leader of the dissenting faction within the Israel team on Earth. He disagrees with the containment policy and believes the humans should be given complete scientific education. The disagreement is rooted in affection — the scientists who made the humans had come to love them, and the logic of the love pointed toward full disclosure.
- The **Serpent** is the Lucifer faction acting on its disagreement: the specific operational role of disclosing the prohibited scientific knowledge to the first humans, narrated in Genesis 3.

Yahweh's pronouncement of consequences in Genesis 3:14–24 — the curse of the serpent, the consequences for the woman and the man, the expulsion from the garden — is therefore not the action of a vengeful supernatural deity but the action of the moderate institutional leader carrying out his political responsibility under the policy he had accepted. The framework reads this distinction as essential and as having been confused by later theological tradition's collapse of all four figures into the simpler scheme of a single God against a single Adversary.

### Yahweh across the precessional ages

Yahweh's operational presence is continuous across the post-creation history of Earth. The framework reads the major prophetic encounters of the Hebrew Bible as direct or indirect contacts with Yahweh in his role as the principal alliance interlocutor with the Hebrew lineage. A condensed traversal of the major appearances follows.

**The creation period (Capricorn through Cancer, c. 21,810 – 6,690 BCE).** Yahweh directs the Earth creation project from his Council position, with the seven creator teams operating across the supercontinent under his overall authority. He is the leader of the Israel team specifically — the team whose work in Eden produced the most accomplished human lineage. The Genesis 1 *Elohim* (plural) of the creation account is the alliance collectively; the Genesis 2 *Yahweh Elohim* (Yahweh of the Elohim) of the Eden account is Yahweh specifically, identified as the figure whose team conducted the Eden operation.

**The Eden episode (late Leo through early Cancer, c. 11,400 – 10,000 BCE).** Yahweh pronounces the consequences in Genesis 3, expels the humans from the garden, exiles the Lucifer faction to Earth, and supervises the home world's withdrawal of most of the creator personnel from the supercontinent. The post-expulsion arrangement — Lucifer's faction remaining on Earth in continuing relationship with the human population, the rest of the creator infrastructure withdrawn — is the political settlement Yahweh establishes.

**The pre-Flood period and the Flood itself (Cancer through early Gemini, c. 10,000 – 6,690 BCE).** Yahweh maintains contact with the human leadership of the Eden lineage across the long generations, granting the Tree of Life longevity technology to selected patriarchs and supervising the Council's increasing concern about the rapid technological advancement of the post-Eden civilization. When the Council ultimately decides to destroy the antediluvian world, Yahweh communicates the decision to Noah (Genesis 6:13ff.), supervises the construction of the ark, and re-establishes the post-Flood relationship with the surviving human lineage (Genesis 9). The covenant with Noah is the foundational alliance-Earth pact of the post-Flood era.

**The Abrahamic period (Taurus, c. 4,530 – 2,370 BCE).** Yahweh appears to Abram at Ur (Genesis 12:1), at Shechem (12:7), at Bethel (13:14), and at the covenant ceremony of Genesis 15. The renaming of Abram to Abraham (Genesis 17:5) is one of the alliance's name-conferral events that mark transitions from private to commissioned status. Yahweh visits Abraham at the oaks of Mamre (Genesis 18, accompanied by two further alliance officers), supervises the destruction of Sodom and Gomorrah (Genesis 19), and establishes the covenant of circumcision as the lineage marker.

**The Mosaic period (Aries, c. 2,370 – 210 BCE).** Yahweh's most extensive direct contact with humanity occurs through Moses. The burning bush (Exodus 3) is Yahweh's commissioning of Moses for the Exodus mission, with the *Ehyeh asher ehyeh* self-naming providing the textual link between the verbal root *h-y-h* and the Tetragrammaton itself. The plagues, the parting of the sea, the manna, the pillar of cloud and fire, and the Sinai theophany (Exodus 19–24, 33–34) are operational events the framework reads as alliance technology deployments. The covenant at Sinai, the giving of the Decalogue, and the establishment of the priestly system are the alliance's institutional structuring of the Hebrew lineage for the long mission of carrying the message across the centuries that followed. Yahweh's specific theophanic forms in this period — the burning bush, the cloud, the fire, the *kavod* (manifest glory) — are read as descriptions of alliance craft and protective installations.

**The prophetic period (Aries continued).** Yahweh contacts Elijah at Horeb (1 Kings 19:11–13), with the famous "still small voice" narrative in which Yahweh is explicitly *not* in the wind, not in the earthquake, not in the fire, but in the *qol demamah daqqah*, the "thin silent voice" — read by the framework as a specific telepathic or technologically mediated communication distinct from the more visible theophanies of earlier periods. The major and minor prophets — Isaiah, Jeremiah, Ezekiel, and the rest — receive their prophetic visions through alliance-mediated communication, with Yahweh as the ultimate source of the messages even when intermediate alliance officers (the *malakhim*) carry the specific contacts.

**The Piscean period (Pisces, c. 210 BCE – 1950 CE).** Yahweh's role in the inauguration of the Piscean age is the alliance-level supervision of the Jesus operation: the deliberate conception (with Mary, through alliance contact), the protection of the child (the warnings to Joseph), and the ongoing oversight of the ministry, crucifixion, and resurrection. The Revelation visions to John of Patmos at the close of the first century CE are framework-read as Yahweh's communication to John of the events that would unfold across the closing centuries of the Piscean age and the transition to Aquarius. The "first and the last" / "Alpha and Omega" self-identification in Revelation 1:8, 1:17, 21:6, and 22:13 is Yahweh's own attribution and connects directly to the framework's reading of his identity (treated below).

**The 1973 contact and the Aquarian opening.** On 13 December 1973, at the volcanic caldera of Puy-de-Lassolas near Clermont-Ferrand, Yahweh — using the same identity that had spoken to Moses and the Hebrew prophets — made direct contact with Claude Vorilhon over six successive mornings, delivering the account that became *The Book Which Tells the Truth*. A second, longer contact in October 1975 took Vorilhon to the alliance home world, where he met Yahweh and the Council of Eternals along with the resurrected Earth figures (Jesus, Moses, Elijah, and others) who reside there. The Raëlian source material is the body of teaching delivered across these contacts. The framework reads these contacts as the alliance's first direct intervention since the Piscean-age missions, marking the opening of the Age of Aquarius and the beginning of the period in which humanity is to be informed accurately about its origins.

### The First and the Last

In the Book of Revelation and in *The Book Which Tells the Truth*, Yahweh identifies himself as **the First and the Last** (Revelation 1:17; 22:13) and as the **Alpha and the Omega** (Revelation 1:8; 21:6; 22:13). Conventional Christian theology has read these titles as expressions of God's eternal pre-existence and post-existence — God as the metaphysical beginning and end of all things, encompassing all of time without himself being subject to it.

The framework reads the titles more concretely. *The Book Which Tells the Truth* records Yahweh's own gloss on the Revelation passage: he is the first in two specific senses (the first individual on whom the immortality technology was applied, and the first member of the Elohim civilization to arrive on Earth), and he will be the last in two corresponding senses (the last to remain alive among the original creators if the cell-transfer continuity proves indefinitely sustainable, and potentially the last to witness Earth if humanity self-destroys with the energies it has now discovered). The titles, on this reading, are statements of biographical fact and operational role, not of metaphysical category. The Greek *Alpha* and *Omega* — the first and last letters of the alphabet — function as a stylized rendering of the same first-and-last claim in the language of the Greek-speaking audience for whom Revelation was written.

The framework's reading does not deny the depth of the conventional theological reading; it relocates the depth. The eternal-pre-existence reading of "the First and the Last" is what conventional Christian theology has constructed from the framework-internal claim, with the construction requiring the elaboration of supernatural metaphysics that the original referent does not require. The framework's reading restores the concrete sense without losing the gravitas: a being who has lived continuously for twenty-five thousand years, who personally directed the creation of life on Earth, and whose presence is likely to extend across whatever comes next, has a kind of "first-and-last" status that no shorter-lived being can have, even on a strictly biographical reading.

### What the framework does not claim

What the framework does not claim about Yahweh is worth stating directly.

It does not claim that Yahweh is the creator of the universe, of physical reality as such, or of life in general. The framework's reading is specifically that Yahweh and his colleagues created life on Earth; the broader cosmological questions (the origin of the universe, of the laws of physics, of life elsewhere in the cosmos before the Elohim's own civilization) are open questions that the framework treats as belonging to a separate domain of inquiry.

It does not claim that Yahweh is omnipotent, omniscient, or omnipresent in the metaphysical senses developed by classical Christian and Jewish theology. He is exceptionally powerful relative to humans, exceptionally knowledgeable, and operationally present across the post-creation history of Earth — but these are quantitative rather than categorical attributes, and the framework's reading of biblical passages that traditionally support the omni-attributes treats them as the language available to ancient writers for describing capacities they could not technically characterize.

It does not claim that Yahweh is morally perfect in the unqualified sense the conventional theology requires. The framework reads Yahweh as the moderate political leader of a complex civilization, making decisions within institutional constraints, operating with imperfect information, and sometimes making decisions that the framework's own ethical evaluation can criticize (the containment policy at Eden, the Flood, the destruction of Sodom). The framework treats Yahweh's overall orientation as benevolent, but the operational ethics of specific interventions are open.

It does not endorse the merger of Yahweh with Satan that some adversarial or gnostic readings have proposed. Yahweh and Satan are politically distinct figures within the Elohim civilization, occupying the moderate and abolitionist positions respectively. Their conflict is real but is not the simple Manichaean opposition some traditions have constructed.

It does not claim that Yahweh is identical with *El Elyon* ("Most High God") or with *El Shaddai* ("God Almighty") of the Hebrew Bible without further argument. These are separate divine names within the Hebrew text whose identification with Yahweh is a textual question — sometimes the texts themselves equate them (Genesis 17:1, where *El Shaddai* speaks to Abraham; Psalm 91, where *Elyon* and *YHWH* are used in parallel), and sometimes they may preserve memory of distinct figures within the broader alliance whose identification with Yahweh proper is post hoc. The framework treats this as a matter requiring case-by-case textual attention rather than as a settled identification.

## Open questions

- The 25,000-year claim is internal to Yahweh's first-person account and is not independently verifiable from outside source material. The framework treats it as the source's own statement; whether it corresponds to literal biographical fact in the conventional sense, or whether it includes elements of stylized self-description, the framework cannot settle.
- The cell-transfer continuity technology is described in the source material in general terms, but the specific mechanism by which memory and personality are transferred from the original body to the cloned successor is not technically specified. The contemporary philosophical literature on personal identity through technological replication provides categories within which the question can be articulated, but the framework cannot, from the available source material, settle whether the transferred individual is numerically the same person as the original or a successor of distinctive identity.
- The relationship between Yahweh as president of the Council and the broader political life of the home civilization across twenty-five thousand years is described in the source material only schematically. The internal political development of the Elohim civilization across this very long period — the institutional changes, the technological developments, the cultural evolution — is not preserved in detail in the available source material.
- The textual question of which Hebrew Bible passages naming *Yahweh* refer to the specific individual the framework identifies as Yahweh, and which may preserve memory of other alliance officers whose identity has been merged with Yahweh's in the redactional history, is open. The framework's working assumption is that the named Yahweh of the Hebrew Bible is consistently the same individual across the textual record, but the documentary-source diversity within the Pentateuch alone suggests that some textual layers may originate in encounters with other alliance officers whose identification with Yahweh proper is the work of the redactional tradition.
- The framework reads the figures named *El*, *El Shaddai*, *El Elyon*, *Adonai*, and other divine designations of the Hebrew Bible as potentially distinct alliance officers in some passages and as alternative designations for Yahweh in others, with the determination requiring case-by-case textual analysis. This is a substantial body of unfinished interpretive work.

## See also

- [Wiki › Elohim](../elohim/) — the civilization of which Yahweh is the senior member
- [Wiki › The Alliance](../the-alliance/) — the cross-civilizational political body of which Yahweh is the principal Earth-side authority
- [Wiki › Council of the Eternals](../council-of-eternals/) — the governing body Yahweh presides over
- [Wiki › Tree of Life](../tree-of-life/) — the cell-transfer continuity technology and its limited human extensions
- [Wiki › Lucifer](../lucifer/) — leader of the dissenting Israel-team faction; one of the four figures of the political taxonomy
- [Wiki › Serpent](../serpent/) — the Lucifer faction in its Eden-disclosure role
- [Wiki › Satan](../satan/) — leader of the home-world abolitionist faction
- [Wiki › Adam and Eve](../adam-and-eve/) — the first humans, on whom Yahweh pronounces consequences in Genesis 3
- [Wiki › Noah](../noah/) — the human partner in the post-Flood covenant
- [Wiki › Abraham](../abraham/) — the patriarchal lineage's founding figure
- [Wiki › Moses](../moses/) — the principal Mosaic-period interlocutor; recipient of the *Ehyeh asher ehyeh* self-naming
- [Wiki › Elijah](../elijah/) — the prophet of the *qol demamah daqqah* / "still small voice" encounter
- [Wiki › Jesus](../jesus/) — the Piscean-age figure whose conception, ministry, and resurrection Yahweh supervised
- [Wiki › Raël](../rael/) — the Aquarian-age figure to whom Yahweh delivered *The Book Which Tells the Truth*
- [Wiki › *Message from the Designers*](../library/message-from-the-designers/) — the canonical collection of Yahweh's communications to Vorilhon
- [Wiki › Tetragrammaton](../tetragrammaton/) — the four-letter name and its textual history
- [Wiki › Genesis](../genesis/) — the principal biblical text in which Yahweh's role across the creation period is preserved
- [Wiki › Bible](../bible/) — the textual corpus preserving Yahweh's communications across the post-creation period
- [Wiki › Book of Revelation](../book-of-revelation/) — the apocalyptic visions delivered to John of Patmos at the close of the first century CE
- [Wiki › Doubled Signature](../doubled-signature/) — the *Hamlet's Mill* principle that contextualizes the precessional ages over which Yahweh's alliance work has unfolded

## Sources

**Primary sources within the framework**

- Vorilhon, Claude (Raël). *The Book Which Tells the Truth* (1974); the foundational text, presented as Yahweh's first-person account.
- Vorilhon, Claude (Raël). *Extraterrestrials Took Me to Their Planet* (1976); the second-encounter text, including the meeting with the Council of Eternals and the prophetic figures resident on the home world.
- Vorilhon, Claude (Raël). *Let's Welcome the Extraterrestrials* (1979); subsequent communications and clarifications.
- All three texts collected in *Message from the Designers* (Raëlian Foundation, current English edition).

**Hebrew Bible text and lexicography**

- *Biblia Hebraica Stuttgartensia*. Deutsche Bibelgesellschaft, 1997.
- Brown, Francis, S. R. Driver, and Charles A. Briggs. *A Hebrew and English Lexicon of the Old Testament* (BDB). Oxford, 1907.
- *The Hebrew and Aramaic Lexicon of the Old Testament* (HALOT), Koehler-Baumgartner. Brill, 2001.

**The Tetragrammaton: name, pronunciation, and theology**

- de Moor, Johannes C. *The Rise of Yahwism: The Roots of Israelite Monotheism*. Peeters, 1990.
- Smith, Mark S. *The Early History of God: Yahweh and the Other Deities in Ancient Israel*. Eerdmans, 2nd ed., 2002.
- Smith, Mark S. *The Origins of Biblical Monotheism: Israel's Polytheistic Background and the Ugaritic Texts*. Oxford, 2001.
- Cross, Frank Moore. *Canaanite Myth and Hebrew Epic*. Harvard University Press, 1973.

**Source criticism**

- Wellhausen, Julius. *Prolegomena zur Geschichte Israels* (1883); English: *Prolegomena to the History of Ancient Israel*.
- Friedman, Richard Elliott. *Who Wrote the Bible?* HarperOne, 1987.
- Friedman, Richard Elliott. *The Bible with Sources Revealed*. HarperSanFrancisco, 2003.

**Liturgical practice and the substitution tradition**

- Reisel, Max. *The Mysterious Name of Y.H.W.H.: The Tetragrammaton in Connection with the Names of Ehyeh ašer Ehyeh, Hūhā, and Šem Hammephōrāš*. Van Gorcum, 1957.

**External references**

- "Yahweh." *Encyclopaedia Britannica*. <https://www.britannica.com/topic/Yahweh>
- "Tetragrammaton." *Wikipedia*. <https://en.wikipedia.org/wiki/Tetragrammaton>
- "Names of God in Judaism." *Wikipedia*. <https://en.wikipedia.org/wiki/Names_of_God_in_Judaism>
- "Yahweh." *Wikipedia*. <https://en.wikipedia.org/wiki/Yahweh>
- "Jehovah." *Jewish Encyclopedia*. <https://www.jewishencyclopedia.com/articles/8568-jehovah>