ʿadath Yahve, ‘congregation, community of Jahveh.’ With this principle accords all else that the exegetical school has brought together to characterise the Jahveistic narrator.[708] Moreover, in the Jahveistic writings more than in any others particular attention is paid to what is popular and national;[709] and, as would be expected from the strictly national character of Jahveism, they are distinguished by a greater and more eager zeal. I will pick out and draw attention to some terms belonging to the peculiar circle of ideas of the Prophets, in order to indicate the closer mutual relationship of the so-called Jahveistic documents: viz. debhar Yahve ‘Word of Jahveh,’ and neʾûm Yahve ‘speech of Jahveh.’[710] To anyone acquainted with the Prophetic literature it is needless to dwell on the specifically prophetic character of these two technical expressions. I call them _technical_ expressions with special reference to debhar Yahve. For dâbhâr was used by the Prophets, especially those of the later times, of the speech which they proclaimed in the name of Jahveh (and in direct polemical opposition to another technical expression, massâ, Jer. XXIII. 33 _sq._, which nevertheless occurs again in later Prophets), just as the sacerdotal school which had entered on good terms with Jahveism, when they laid stress on accordance with the Law, called instruction in the Law tôrâ. Tôrâ and Dâbhâr bear the same relation to one another as Kôhên and Nâbhî (Priest and Prophet). Jeremiah (XVIII. 18) says, ‘They said, Come, we will devise devices against Jeremiah; for the Tôrâ will not be lost from the Priest, counsel from the wise, the Dâbhâr (word) from the Prophet: come, we will wound him on the tongue, and not attend to any of his words (debhârâv).’ The same opposition of Tôrâ and Dâbhâr is found also in the words of a prophet of the Restoration, Zechariah VII. 12: ‘They made their heart adamant, lest they should hear the Tôrâ and the Debhârîm which Jahveh of Hosts sent with his spirit by the agency of the former prophets.’[711] How deeply the prophetic spirit after this compromise penetrated all other schools is observable in the profounder piety which thenceforth characterises Elohistic writings. We see this, for example, in the Elohistic Psalms, composed by religious singers not yet accustomed to the Prophets’ name Jahveh, but who now wrote to the glory and honour of Elôhîm those sublime Songs which to this day kindle the devotion of those who wish to raise their souls in prayer to God. In them a spirit taught by the Prophets has penetrated the representatives of Elohism. For as regards its outward manifestation in the choice of Divine names, Elohism continues to exist even in the age of the Captivity: we meet with strictly Elohistic narratives in the accounts of the Creation and the Deluge composed at Babylon.