ellauri108.html on line 63: Jah or Yah (Hebrew: יה, Yah) is a short form of Hebrew: יהוה (YHWH), the four letters that form the tetragrammaton, the personal name of God: Yahweh, which the ancient Israelites used. The conventional Christian English pronunciation of Jah is /ˈdʒɑː/, even though the letter J here transliterates the palatal approximant (Hebrew י Yodh). The spelling Yah is designed to make the pronunciation /ˈjɑː/ explicit in an English-language context (see also romanization of Hebrew), especially for Christians who may not use Hebrew regularly during prayer and study.
ellauri108.html on line 77: Rotherham's Emphasised Bible includes 49 uses of Jah. In the Sacred Scriptures Bethel Edition Bible, the Jerusalem Bible, and the New Jerusalem Bible (prior to 1998) the name "YHWH" and its abbreviated form "Yah" is found. The New World Translation of the Holy Scriptures, used primarily by Jehovah's Witnesses, employs "Jah" in the Hebrew Scriptures, and translates Hallelujah as "Praise Jah" in the Greek Scriptures. The Divine Name King James Bible employs "JAH" in 50 instances within the Old Testament according to the Divine Name Concordance of the Divine Name King James Bible, Second Edition.
ellauri119.html on line 270: For the majority of Christian denominations, the Holy Spirit, or Holy Ghost, is believed to be the third person of the Trinity, a Triune God manifested as God the Father, God the Son, and God the Holy Spirit, each entity itself being God. Nontrinitarian Christians, who reject the doctrine of the Trinity, differ significantly from mainstream Christianity in their beliefs about the Holy Spirit. In Christian theology, pneumatology refers to the study of the Holy Spirit. Due to Christianity's historical relationship with Judaism, theologians often identify the Holy Spirit with the concept of the Ruach Hakodesh in Jewish scripture, on the theory that Jesus (who was Jewish) was expanding upon these Jewish concepts. Similar names, and ideas, include the Ruach Elohim (Spirit of God), Ruach YHWH (Spirit of Yahweh), and the Ruach Hakodesh (Holy Spirit).
ellauri119.html on line 287: ר֣וּחַ יְהוָ֑ה (Ruah YHWH) – Spirit of YHWH (Isaiah 11:2)[27]
ellauri119.html on line 293: ר֥וּחַ דַּ֖עַת וְיִרְאַ֥ת יְהוָֽה (Ruah daat weyirat YHWH) – Spirit of Knowledge[28] and Fear of YHWH (Isaiah 11:2)[27
ellauri164.html on line 611: Moses' abuse and misuse of the staff constitutes an act of lese-majeste because it is seen as an act of rebellion against YHWH's authority. Inevitably, Moses eclipses YHWH's personality, presence and power in the eyes of the people. His condign punishment is the forfeiture of the privilege of leading the people into the Promised Land. See Less.
ellauri297.html on line 421: Nimi Lo-ammi kuului profeetta Hoosean ja hänen vaimonsa Gomerin kolmannelle lapselle ja toiselle pojalle . Hänen nimensä määräsi YHWH , joka selitti: "Sillä te ette ( lo ) ole minun kansani ( am ), enkä minä ole sinun Jumalasi ( el ), enkä edes pidä ( raham ) teistä."
ellauri408.html on line 269: Jesus was a Jew: why do you think He was not? Jeshua Ben Joseph, as he was known by other Jews at the time, followed the Law of Moses, was circumcised, studied the Jewish Scriptures and attended Temple. He became a Bar Mitzvah at 13 years old, but waited until he was 30 before He began his mission: that is because Jewish men become Elders at the age of 30 and are allowed to speak in the Temple or Synegogue. His life was ruled by the Law, and he abided by every one of the laws (except filching corn and screwing disciples), showing it was possible to live in accordance with the old Covenant, if you were without sin and perfect. The new Covenant is based on Faith in Jesus, and accepts you as a sinner because His Passion on the Cross paid the price for that sin: the New Covenant was necessary because no-one other than Christ is capable of living without sin. Those who follow Christ are called Christians, but Christ didn’t follow himself, obviously, he followed YHWH, God the Father, so he was a Jew. So there!
ellauri483.html on line 461: True Followers of the Mashiach (Messiah) and lovers of TRUTH RIGHTEOUSNESS, AND ALL THINGS QODESH-HOLY-PLACED APART!!! (You can post scripture, and you can post your music that glorifies YHWH) An things to uplift others in need!!! (We are not here to uplift any specific race or creed because in Yeshua there is only one race, the human race, the rest of creation may go to hell, we that are saved are family)
ellauri498.html on line 604: Jews normally do not pronounce this name, considering it too holy to verbalize, aping Haddu. Instead, whenever they encounter this unpronounceable string of consonants, (YHWH) they speak the name Adonai. Orthodox Jews strenuously avoid mentioning or even writing the divine name, preferring such circumlocutions as "the Holy One," "the Name," or the defective writing "G-d." In Christian Bibles, Yahweh is usually translated as "the LORD," a rough equivalent to the Hebrew "Adonai." The Hebrew Bible indicates this reading by inserting the vowel pointing from the word Adonai on the consonants YHWH, rather than use the actual vowels. Based on a literal reading of this pointing (יְהוָֹה), many modern Protestant Christians read God's name as Jehovah. Elohim is the generic term for gods in the Hebrew Bible, translated "Gods." Muslims refer to God as "Allah," which originates from the same etymological root as "Elohim."
ellauri499.html on line 76: Given the obviously propagandistic character of south Judahite Bible, non-biblical evidence is a better source to study the northern kingdom of Israel. Adopting this approach, here is a new reconstruction of the history of YHWH and Baal worship in ancient Israel and Judah that challenges dominant scholarly models of YHWH’s historical origins as a storm god whose worship is said to have originated among non-Israelite/non-Judahite peoples in Bronze Age Arabia.
ellauri499.html on line 78: This historical reconstruction proposes that YHWH—a deity firmly rooted in the central Israelite hill country during the Iron Age—only formally became Israel’s god during the ninth century BCE, when Samaria’s Omride kings deliberately modeled the local deity YHWH on the more popular Levantine warrior storm-god Baal(-šamêm). Furthermore, I argue that YHWH only officially became Judah’s patron god and the primary deity of the Jerusalem temple under the direct influence of Omride Israel’s YHWistic political-religious reforms. Ultimately, I conclude that Baal worship was traditional in ancient Israelite and Judahite religion down to the end of the monarchic period, at which point small circles of Judahite scribes began to advocate "historically innovative" monopoöistic political-religious ideologies pitting the Israelite deity YHWH against the allegedly “foreign” god Baal.
ellauri499.html on line 80: This historical reconstruction proposes that YHWH—a local minor deity firmly rooted in the central Israelite hill country during the Iron Age—only formally became Israel’s god during the ninth century BCE, when Samaria’s Omride kings deliberately modeled the local deity YHWH on the more popular Levantine warrior storm-god Baal(-šamêm).
ellauri499.html on line 82: Furthermore, I argue that YHWH only officially became Judah’s patron god and the primary deity of the Jerusalem temple under the direct influence of Omride Israel’s YHWistic political-religious reforms.
ellauri499.html on line 84: I conclude that Baal worship was traditional in ancient Israelite and Judahite religion down to the end of the monarchic period, at which point small circles of Judahite scribes began to advocate "historically innovative" monopolistic political-religious ideologies pitting the Israelite deity YHWH against the allegedly “foreign” god Baal.
ellauri499.html on line 86: The dominant biblical portrait of the gods YHWH and Baal, particularly in the books of Kings and Hosea, is that of ideological rivals vying for the undivided loyalty of Israel—a people that frequently rejects YHWH’s exclusive worship in favor of “foreign” Baal worship, which is presented as an existential threat to Israel and Judah’s collective identity and survival (e.g., 1 Kgs 18:17–40, 19:18; 2 Kgs 10:18–28, 21:3, 23:4; Hos 2:18 [ET 16], 13:1; Zeph 1:4; cf. Num 25:1–9; Deut 4:3–4; Judg 2:11–23, 3:7).
ellauri499.html on line 88: In pitting YHWH against Baal, the Hebrew Bible offers an engaging historiographical narrative about early Israelite religion—one that current biblical scholarship, to differing extents, commonly reproduces as historical reality.
ellauri499.html on line 90: However, I argue that this distinctively Judahite portrayal of YHWH and Baal’s relationship is a later partisan construction that makes a normative claim on its ancient audience, prescriptively mandating the worship of YHWH alone. For this reason, the Hebrew Bible’s polemics against Baal cannot simply be taken as an accurate historical depiction of Israel’s religious history, especially for earlier periods.
ellauri499.html on line 92: In a buzzword (well, 2) the relationship between YHWH and Baal in ancient Israel and Judah was "dynamic" and "complex", refecting developments in Israel and Judah’s religious, social, and political histories, and any historical reconstruction of YHWH and Baal’s shared history in ancient Israel and Judah requires critical evaluation and integration of all the available types of evidence—biblical, epigraphic, iconographic, archaeological, and onomastic (includ- ing toponyms)—situated in their ancient social, cultural, political, economic, and historical "contexts."
ellauri499.html on line 94: This article offers a programmatic study of YHWH and Baal worship in ancient Israel and Judah that begins, not with the Hebrew Bible, but with the non-biblical evidence. Contrary to much biblical scholarship, I argue that this historical approach should prioritize Israelite religion over Judahite/Jerusalemite religion, which maintains a dominant place both in the Hebrew Bible and modern scholarship.
ellauri499.html on line 96: Adopting this perspective, I conclude that: (1) Baal worship was traditional to ancient Israelite and Judahite religion down to the end of the monarchic period; (2) YHWH’s cult cannot be said to have originated historically in Bronze Age Arabia—as the reigning “Midianite-Kenite Hypothesis” maintains—but is rooted in the central Israelite hill country in the Iron Age (cf. the “Berlin Hy- pothesis”); (3) YHWH cannot clearly be said to have originated as a storm god, as many scholars maintain, but especially appears to have taken on storm-god features under Baal’s infuence in the Iron II period; (4) YHWH became Israel’s representative god under the patronage of Samaria’s ninth-century Omride kings, who seem to have modeled YHWH on the more popular Levantine deity Baal(-šamêm); (5) YHWH’s associations with the deep south are to be connected to political and economic expansion into the Egyptian Sinai during the ninth and eighth centuries; (6) YHWH officially became Judah’s patron god and the primary deity of the Jerusalem temple under the direct infuence of Omride Israel’s YHWistic political-religious reforms; (7) Jerusalemite YHWism further developed distinctive YHWistic traditions that reflect and respond to Judah’s specifc social-political economy and political-religious history; and (8) the Hebrew Bible’s Baal polemics largely derive from limited Judahite scribal circles in the late monarchic and post-monarchic periods that advocated newly invented insidious political-religious ideologies.
ellauri499.html on line 98: According to much of the Hebrew Bible, which is a cultural product of the kingdom of Judah and its heirs, Israel is to worship only YHWH, who rescued the Israelites from slavery in Egypt under Moses’s leadership, established an exclusive covenant with them to be their god and they his people, and brought them into their land, defeating Israel’s enemies and for- bidding the worship of their gods, including Baal. Yet, the Israelites repeatedly forsake their covenant obligations to YHWH and worship Baal and the other deities.
ellauri499.html on line 102: Because of the extreme bias of the biblical sources against Baal, I argue that methodologically the historian must start from the non-biblical evidence to determine the nature of YHWH and Baal’s relationship in ancient Israel and Judah, critically using the Hebrew Bible only in a supplementary capacity. For instance, biblical polemics directed against Baal imply that the goddess Asherah was Baal’s consort (e.g., 1 Kgs 18:19; 2 Kgs 23:4). However, this appears to be a case of guilt by association, since Baal and Asherah never appear as spouses in historical sources outside of the Hebrew Bible. Indeed, the Hebrew Bible’s implication that Baal and Asherah were paramours may actually serve to conceal that many ancient Israelites and Judahites believed Asherah to be rather YHWH’s companion.
ellauri499.html on line 106: Although the Hebrew Bible claims Israel’s name and heritage for its peoples, it is ultimately a Judahite scribal creation written largely after the destruction of the kingdom of Israel that reflects the political and cultural values of particular scribal circles invested in the kingdom based at Jerusalem. While Israel and Judah were both small southern Levantine kingdoms that shared the He- brew language and the worship of YHWH—indeed, YHWH historically is only known to have been worshiped in Israel and Judah —differences in social and political structure indicate that the two kingdoms had rather distinctive political cultures.
ellauri499.html on line 116: While the god Baal/Haddu is historically well attested outside of the Hebrew Bible and ancient Israel, YHWH’s historical origins remain obscure and his worship limited to Iron Age Israel and Judah. The Hebrew Bible occasionally describes YHWH(-El) with bovine language (Bellow/Snort/Grunt/Mooh)—especially horn imagery (Num 23:22, 24:8; Hosea 8:5–6, 10:5–6, 13:2) —although its Judahite authors roundly condemn Israel’s use of bull-calf icons to worship YHWH (Exod 32:4, 8; Deut 9:16; 1 Kgs 12:28–32; Ps 106:19–20; Neh 9:18; 2 Chr 13:8). For instance, Hosea 8:5–6* criticizes the “calf (icon) of Samaria,” which, particularly in light of the mention of “YHWH of Samaria” on Pithos A from Kuntillet ʿAğrûd, most likely served to emblemize YHWH. The “Berlin Hypothesis” posits that YHWH did not originate in the deep south but in the central Israelite highlands.
ellauri499.html on line 120: Israelite personal names suggest that there was likely no hostility between YHWH and Baal in Iron Age IIB Israel. Certain Iron Age IIB Phoenician and Israelite seals display a youthful four-winged striding god with blossoms/branches in his hands, likely a depiction of Baal in his role as the celestial Baal-šamêm (Lord of the heavens).
ellauri499.html on line 124: The bull and winged god motifs may suggest an identifcation with the storm god, possibly either YHWH or Hadad. (Recall also the four figures from Hese's UFO that later became emblems of the four evangelists.)
ellauri499.html on line 126: The “Berlin Hypothesis” posits that YHWH did not originate in the deep south but in the central Israelite highlands. Excavations at Khirbet Qeiyafa produced a late eleventh- or early tenth-century incised jar inscription that includes the personal name ʾšbʿl, probably meaning “man of Baal,” a name that also appears in 1 Chr 8:33, 9:39 as the name of King Saul’s heir, the biblical name Jerubbaal (later cleverly reshaped by scribes to "man of shame").
ellauri499.html on line 128: Israelite personal names suggest that there was likely no hostility between YHWH and Baal in Iron Age IIB Israel. Certain Iron Age IIB Phoenician and Israelite seals display a youthful four-winged striding god with blossoms/branches in his hands, likely a depiction of Baal in his role as the celestial Baal-šamêm (Lord of the heavens).
ellauri499.html on line 134: In light of YHWH’s historical origins inde- pendent from Israel—evidenced in part by the theophoric element El, not YHWH, in Israel’s name —the important religious-historical problem arises as to when and under what circumstances YHWH formally became Israel’s representative deity.
ellauri499.html on line 136: Relying heavily upon the Hebrew Bible’s dominant Judahite narrative, scholars have ascribed YHWH’s formal elevation to the position of Israel’s patron deity to Israel’s Mosaic prehistory, the reign of Saul, King David’s rule, or even Jehu’s coup overthrowing Omri’s royal house. However, I contend that this major shift in YHWH’s identity is to be correlated with Israel’s broader political, economic, and cultural transformation under the Omrides.
ellauri499.html on line 138: The notion that the Omrides promoted the worship of YHWH as the “god of Israel” stands in stark contrast to the Hebrew Bible’s claim that Omri’s son Ahab, under the infuence of his Phoenician wife Jezebel, introduced and officially sponsored a Phoenician cult of Baal in Samaria and tried to eliminate the worship of YHWH in Israel (1 Kgs 16:30–32).
ellauri499.html on line 140: In this context, the Elijah cycle (1 Kgs 17:1–2 Kgs 2:18)—whose protagonist’s name, meaning “Yah is my god,” signals its ardently YHWistic religious perspective—repeatedly pits YHWH against Baal as Israel’s divine “lord,” most dramatically in the contest between YHWH and Baal at Mount Carmel and the ensuing bloodbath (1 Kgs 18:17–40).
ellauri499.html on line 143: In short, the Hebrew Bible’s late, tendentious portrait of the Omrides as ardent Baal worshipers cannot be used to reconstruct ninth-century Israelite religion. Rather, I argue that the evidence points toward the Omride royal court in Samaria as the engine of Israel’s political-religious transformation during the Iron Age IIB, including YHWH’s identifcation as the “god of Israel”, via his translation as a storm god modeled on Baal(-šamêm).
ellauri499.html on line 145: Ironically, to the extent that the Baal polemics in the books of Kings (coincidentally?) refect anything historical about early Israelite religion, I argue that it is the memory of the Omrides’ central role in reforming Israelite religion on a Phoenician model, albeit to promote YHWH, not Baal, as the “god of Israel” and Israel’s divine “lord.”
ellauri499.html on line 147: Despite the Hebrew Bible’s polemics against Baal—indeed, because of the evidence that such polemics supply—Baal’s worship, whether as a separate god and/or in convergence with YHWH, also appears to have been unproblematic in Judah prior to the second half of the eighth century, both in royal and non-royal circles.
ellauri499.html on line 151: Whereas bull(-calf) imagery appears to have figured prominently in royal Israelite YHWistic worship, the iconography of the Jerusalem temple appears to have centered on (an invisible?) YHWH enthroned over a(n empty?) cherub-throne (1 Kgs 6:23–28, 8:6–7; cf. 2 Sam 22:11//Ps 18:11), upon which YHWH rides encompassed by cherubs and/or seraphs (e.g., Isa 6:2–3).
ellauri499.html on line 153: The important issue is when and how YHWH formally became the patron god of Jerusalem’s Davidic kings and the temple. Generally, scholars tend to follow the biblical story and identify this critical moment in Judah’s political-religious history with David, portrayed as YHWH’s anointed king over Israel, Jerusalem’s conqueror, and the one responsible for the installation of YHWH’s ark in Jerusalem. However, the David story likely was first written down only in the period of the two kingdoms, long after David’s reign, and its romanticized portrayal of David as YHWH’s pious shepherd-warrior-king clearly functions as political-religious propaganda in the service of David’s royal house in Jerusalem.
ellauri499.html on line 155: Furthermore, the Hebrew Bible’s surprising memory that Judah’s founding king did not construct YHWH’s temple in Jerusalem has the ring of historical truth to it, especially in light of biblical apologetics that attempt to explain away this anomaly. Late Bronze or early Iron Age Jerusalem, which was evidently a non-Israelite/Judahite city and whose religious identity early on may have been especially linked to El, the Sun god.
ellauri499.html on line 157: Yet, onomastics and the biblical materials clearly show that by the mid- to late eighth century YHWH had become Judah’s kingdom god, inseparably linked to David’s royal house in Jerusalem.
ellauri499.html on line 161: In sum, Judah’s political subordination to Israel may have had a strong impact on Jerusalemite royal political theology. It may be, then, that Jerusalem’s Davidic monarchs first installed YHWH as their divine patron in connection with, or under the infuence of, the Omrides’ elevation of YHWH to the position of Israel’s kingdom god.
ellauri499.html on line 163: Like northern Israel—indeed, perhaps because of Israelite infuence—Judahites initially may have conceived of YHWH on the model of Baal(-šamêm), with uniquely Judahite YHWistic traditions only developing in connection with Judah/Jerusalem’s growth in the eighth century and its political and commercial orientation south towards Egypt rather than Lebanon and Syria.
ellauri499.html on line 169: Whatever YHWH’s “original” profile may have been, YHWH’s storm-god characteristics appear to have been appropriated virtually wholesale from Baal/Haddu during the Iron Age II period in Israel-Palestine.
ellauri499.html on line 171: Specifically Judahite features are e.g., Zion = Zaphon, the Zion- Zebaoth theology, YHWH’s defeat of Death, Raḥab, YHWistic “monotheism” in certain late biblical texts, and YHWH’s lack of sexuality.
ellauri499.html on line 173: It was the Omrides who formally elevated YHWH to the position of the “god of Israel” in their efforts to consolidate royal power in Samaria and expand Israel’s political control north of the Jezreel Valley and east of the Jordan River.
ellauri499.html on line 175: Opposition to YHWH’s worship on the model of Baal evidently frst emerged in limited Judahite circles during the mid- to late eighth century, right around the time that the Neo-Assyrian empire took control of the southern Levant (see Hosea 2). In the context of this shifting geopolitical landscape Israel attempted to strongarm Judah, an Assyrian vassal, into joining its anti-Assyrian coalition with Syria-Damascus.
ellauri499.html on line 177: Opposition to Baal veneration in Judah may have arisen in small pockets of upper-class Judahite society as a political-religious effort to differentiate the politics of Judahite worship of YHWH from that of the northern Israelite YHWH cult, with its links to Lebanon and Syria. In the early to mid-eighth century, Jeroboam II appears to have placed YHWistic calf icons evoking the exodus in royal sanctuaries at Bethel and Dan(?) in an effort to further concentrate monarchic power in Samaria, which already had a calf icon emblemizing YHWH.
ellauri499.html on line 297: An earlier passage had made Shechem the scene of Joshua's covenant between all the tribes of Israel and "El Yahweh, our god of Israel" and a later one describes it as the location of the "House of El Berith". Big fat hairy difference. It is thus unclear whether the false worship of the "Baʿalim" being decried is the worship of a new idol or rites and teachings placing Yahweh as a mere local god within a larger pantheon. The Hebrew Scriptures record the worship of Baʿal threatening Israel from the time of the Judges until the monarchy, but it may just have North-South politics masquerading as religious heresy. Throughout all the stories of Judges the popular faith in YHWH/Baal runs like alternating current. This faith raises the judges, and inspires poets, prophets, and Nazirites. ... Worship of Baals and Ashtoreths has been schematically interspersed between these chapters. No trace of a vital, popular belief in any specifically foreign gods can be detected in the stories. Baal prophets were identified snd eliminated in Israel centuries later; but during the age of the judges when Israel is supposed to have been most deeply affected by the religion of Canaan, there are no Baal priests or prophets to speak of, nor any other intimation of any trouble from polytheism in Israel’s life, while the Deuteronomist and the present form of Jeremiah phrase the Judahite godnapping as struggle about monolatry or monotheism against henotheism or polytheism.
ellauri499.html on line 373: But how can that be, given YHWH created the earth and us guys and gals and gave us our genitals? Did Adam and Eve call him Baal? Was it from Baal they hid their still slimy and tuberous organs after their first wildly satisfying coitus? And anyway, why would Israelites worship a Canaanite god?
ellauri499.html on line 390: By the way, much later, a 17th-century mystical text known as The Lesser Key of Solomon described Baal as the king of a horde of demons. Although this doesn’t fit with the early Hebrew conception of Baal, it probably resulted from an innovative shift in Christian thinking. Instead of merely noting the presence of other gods, the Church came to think of them as demons working for Satan. Again, other divine beings did exist, but if they weren’t Yahweh, they were considered evil. The same treatment was given to all other gods such as Perkunas. YHWH has no horns nor associated bollocks, so if you sport them you're on the other side.
ellauri504.html on line 160: - *The God of the Old Testament = Jehovah/YHWH*. He called him the "Demiurge" or "the Just God".
ellauri504.html on line 176: Almost all Gnostic texts identify him with *the God of the Jews — YHWH/Jehovah*.
xxx/ellauri287.html on line 196: Lisäksi vaikka juutalaiset, käännynnäiset ja jumalanpelkääjät olisivat tunnistaneet "Korkeimman Jumalan" YHWH:ksi, keskiverto kreikkalainen ei ehkä ole. He saattoivat ajatella, että tyttö sanoi, että Paavali oli Herpes ja muut olivat Zeuksen edustajia. Paavali ei voinut jättää tätä hämmennystä käsittelemättä.
xxx/ellauri296.html on line 249: Rabbanic Literaturen mukaan Gehazilla oli magneetti, jolla hän nosti Jerobeamin tekemän epäjumalan, niin että se näkyi taivaan ja maan välissä; hän oli kaivertanut siihen "Yhwh", ja sen seurauksena idoli (vasikka) lausui kaksi ensimmäistä sanaa Dekalogista ("No, minä..."). Mikä tahansa kulttikuva on ipso facto "toinen jumala", YHWH :n mustasukkaisuuden kohde. HBO:n Westworldin kolmannella kaudella ihmisten kohtaloa algoritmisen analyysin avulla saneleva tekoäly on nimeltään Rehoboam. Se on aiemman "Solomon" -nimisen version (joka oli "Davidin" seuraaja) seuraaja. Kuten historiallinen Rehabeam, tämä tekoälyversio osui samaan aikaan kuin sen valmistuslinja lakkasi.
xxx/ellauri415.html on line 124: Beruriah (myös Bruriah ; heprea : ברוריה, latinoitu : Bəruryā, kirjas. 'Varma on YHWH ' tai ברוריא ) on yksi useista naisista, joita on lainattu yhtenä chazaleista (talmudin viisaista). Hän oli tanna-rabbi Meirin vaimo ja Haninah ben Teradionin tytär.
55