When was the Earliest of Jehovah's Name Found? Well you Know? ???

[Bible Speaks]

When was the Earliest of Jehovah's Name Found? Well you Know? - Yes of Course! How many people have a Bible and know their are Ten Commandments, yet do not know what they mean or why? See for yourself,,,God's Name was THERE!

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Source of Tablets. 

The Ten Words were first orally given at Mount Sinai by the angel of Jehovah. (Ex 20:1; 31:18) Moses then ascended the mountain to receive the Ten Words in written form on two stone tablets, along with other commandments and instructions. During his extended 40-day stay, the people grew restless and made a molten calf to worship. Descending the mountain, Moses saw this spectacle of idolatry and threw down “the tablets [that] were the workmanship of God,” the very tablets upon which the Ten Words had been written, and shattered them.—Ex 24:12; 31:18–32:19) 

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Jehovah later told Moses: “Carve out for yourself two tablets of stone like the first ones, and I must write upon the tablets the words that appeared on the first tablets, which you shattered.” (Ex 34:1-4) And so after another 40 days spent in the mountain, a duplicate copy of the Ten Words was obtained. These were kept by Moses in an ark of acacia wood. (De 10:1-5) The two tablets were called “the tablets of the covenant.” (De 9:9, 11, 15) 

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Evidently this is why the gold-overlaid ark later made by Bezalel, in which the tablets were eventually kept, was called “the ark of the covenant.” (Jos 3:6, 11; 8:33) This legislation of the Ten Words was also called “the testimony” (Ex 25:16, 21; 40:20) and the “tablets of the Testimony” (Ex 31:18; 34:29), hence the expressions “the ark of the testimony” (Ex 25:22; Nu 4:5), and also “the tabernacle of the Testimony,” that is, the tent where the Ark was housed.—Ex 38:21

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Concerning the first set of tablets, it is stated that they not only were made by Jehovah but were also “written on by God’s finger,” evidently denoting God’s spirit. (Ex 31:18; De 4:13; 5:22; 9:10) 

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Likewise, the second set of tablets, although carved out by Moses, were written upon by Jehovah. When, at Exodus 34:27, Moses was told, “Write down for yourself these words,” reference was not to the Ten Words themselves, but, rather, as on a previous occasion (Ex 24:3, 4), he was to write down some of the other details pertaining to the covenant regulations. 

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Hence, the pronoun “he” in Exodus 34:28b refers to Jehovah when it says: “And he [Jehovah, not Moses] proceeded to write upon the tablets the words of the covenant, the Ten Words.” Verse 1 shows this to be so. Later, when recalling these events, Moses confirms that it was Jehovah who duplicated the tablets.—De 10:1-4

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Contents of the Commandments. By way of an introduction to these Ten Words is the forthright statement in the first person: “I am Jehovah your God, who have brought you out of the land of Egypt, out of the house of slaves.” (Ex 20:2) This not only states who is speaking to whom but shows why the Decalogue was especially given to the Jews at that time. It was not given to Abraham.—De 5:2, 3

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The first commandment, “You must not have any other gods against my face,” put Jehovah first. (Ex 20:3) 

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The second commandment was a natural follow-up of the first in that it forbade idolatry in any shape or form as an open affront to Jehovah’s glory and Personage. ‘You must not make a carved image or a form like anything in the heavens, on the earth, or in the waters under the earth, nor are you to bow down to or serve them.’ This prohibition is underscored with the declaration: “Because I Jehovah your God am a God exacting exclusive devotion.”—Ex 20:4-6

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The third commandment, in its proper and logical sequence, declared: “You must not take up the name of Jehovah your God in a worthless way.” (Ex 20:7) 

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The fourth commandment stated: “Remembering the sabbath day to hold it sacred, you are to render service and you must do all your work six days. But the seventh day is a sabbath to Jehovah your God. You must not do any work, you nor your son nor your daughter, your slave man nor your slave girl nor your domestic animal nor your alien resident who is inside your gates.” (Ex 20:8-10)

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The fifth commandment, “Honor your father and your mother,” may be viewed as linking together the first four, which define man’s duties toward God, and the remaining commandments, which set forth man’s obligations toward fellow creatures. For since parents serve as God’s representatives, by keeping the fifth command one is honoring and obeying both the Creator and those creatures upon whom God has conferred authority. This command was the only one of the ten with a promise attached: “in order that your days may prove long upon the ground that Jehovah your God is giving you.”—Ex 20:12; De 5:16; Eph 6:2, 3

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The next commandments in the code were stated very tersely: the sixth, “You must not murder”; 

the seventh, “You must not commit adultery”; 

the eighth, “You must not steal.” (Ex 20:13-15) This is the way these laws are listed in the Masoretic text—from laws dealing with crimes causing the greatest harm to one’s neighbor to the one causing the least, in that order. 

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 Going next from deeds to words, the ninth says: “You must not testify falsely as a witness against your fellowman.”—Ex 20:16

The tenth commandment (Ex 20:17) was unique in that it forbade covetousness, that is, wrong desire for the property and possessions, including the wife, belonging to a fellowman. No human lawmakers originated such a law, for, indeed, there would be no way humanly possible of enforcing it. Jehovah, on the other hand, by this tenth commandment made each one directly accountable to Him as the one who sees and knows all the secret thoughts of a person’s heart.—1Sa 16:7; Pr 21:2; Jer 17:10

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JW.ORG

[David Normand]

I thought the earliest record of God's personal name Jehovah (YHWH) was found at Genesis 2:4?

[Bible Speaks]

1 hour ago, David Normand said:

I thought the earliest record of God's personal name Jehovah (YHWH) was found at Genesis 2:4?

@David Normand

Very interesting information! I included some but much more on the website! 

When and Where Written. The book of Genesis was evidently part of the one original writing (the Torah), and it was possibly completed by Moses in the wilderness of Sinai in the year 1513 B.C.E. After Genesis 1:1, 2 (relating to the creation of the heavens and the earth), the book evidently covers a span of thousands of years involved in the preparation of the earth for human habitation (see CREATION; DAY), and thereafter it covers the period from man’s creation on down to the year 1657 B.C.E., when Joseph died.—See CHRONOLOGY (From Human Creation to the Present).

Writership. The objection once raised by some skeptics that writing was not known in Moses’ day is today generally discounted. In his book New Discoveries in Babylonia About Genesis (1949, p. 35), P. J. Wiseman points out that archaeological research gives ample proof that “the art of writing began in the earliest historical times known to man.” Virtually all modern scholars acknowledge the existence of writing long before the time of Moses (in the second millennium B.C.E.). Expressions such as that found in Exodus 17:14, “Write this as a memorial in the book,” substantiate the fact that writing was in common use in Moses’ day. Adam must have had the ability to devise a form of writing, God having given him, as a perfect man, a language, with the ability to handle it perfectly, even to the extent of composing poetry.—Ge 2:19, 23.

From where did Moses get the information he included in Genesis?

All the information contained in the book of Genesis relates to events that took place prior to Moses’ birth. It could have been received directly by divine revelation. It is obvious that someone had to receive the information relating to the events prior to man’s creation in that way, whether Moses or someone prior to him. (Ge 1:1-27; 2:7, 8) This information and the remaining details, however, could have been transmitted to Moses by means of oral tradition. Because of the long life span of men of that period, the information could have been passed from Adam to Moses through just five human links, namely, Methuselah, Shem, Isaac, Levi, and Amram. A third possibility is that Moses obtained much of the information for Genesis from already existing writings or documents. As far back as the 18th century, the Dutch scholar Campegius Vitringa held this view, basing his conclusion upon the frequent occurrence in Genesis (ten times) of the expression (in KJ) “these are the generations of,” and once “this is the book of the generations of.” (Ge 2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2) In this expression the Hebrew word for “generations” is toh·le·dhohthʹ, and it is better rendered “histories” or “origins.” For example, “generations of the heavens and of the earth” would hardly be fitting, whereas “history of the heavens and the earth” is meaningful. (Ge 2:4) In harmony with this, the German Elberfelder, the French Crampon, and the Spanish Bover-Cantera all use the term “history,” as does the New World Translation. There is no doubt that even as men today are interested in an accurate historical record, so they have been from the start.

For these reasons, Vitringa and others since have understood each use of toh·le·dhohthʹ in Genesis to refer to an already existing written historical document that Moses had in his possession and that he relied upon for the majority of the information recorded in Genesis. They believe that the persons named in direct connection with such ‘histories’ (Adam, Noah, Noah’s sons, Shem, Terah, Ishmael, Isaac, Esau, and Jacob) were either the writers or original possessors of those written documents. This, of course, would still leave unexplained how all such documents came to be in the possession of Moses. It also leaves unexplained why documents obtained from men who were not distinguished as faithful worshipers of Jehovah (such as Ishmael and Esau) should be the source of much of the information used. It is entirely possible that the expression “This is the history of” is simply an introductory phrase serving conveniently to divide off the various sections of the long overall history. Compare Matthew’s use of a similar expression to introduce his Gospel account.—Mt 1:1; see WRITING.

No definite conclusion can be arrived at, therefore, as to the immediate source from which Moses obtained the information he recorded. Rather than just by one of the methods discussed, the information may have been received by all three, some through direct revelation, some through oral transmission, some by written records. The important point is that Jehovah God guided the prophet Moses so that he wrote by divine inspiration.—2Pe 1:21.

The “Documentary Theory” of Critics. A theory has been set forth by some Bible critics that Genesis is not the work of one writer or compiler, namely, Moses, but rather that it represents the work of several writers, some of these living long after Moses’ time. On the basis of supposed differences of style and word usage, they have advanced the so-called documentary theory. According to this theory, there were three sources, which they call “J” (Jahwist), “E” (Elohist), and “P” (Priest Codex). Because of a double mention of a certain event or because of similarity of accounts in different parts of Genesis, some would add still further sources to the list, going so far in dissecting the book of Genesis as to claim that there were up to 14 independent sources. They contend that these various sources or writers held different views and theologies yet that, nevertheless, Genesis as an amalgamated product of these sources somehow forms a connected whole. There are many absurdities to which they go to support their theories, a few of which may be mentioned.

The original basis for the documentary theory was the use of different titles for God; the critics claim that this indicates different writers. The unreasonableness of such a view, however, can be seen in that in just one small portion of Genesis we find the following titles: “the Most High God” (ʼEl ʽEl·yohnʹ, Ge 14:18); “Producer of heaven and earth” (14:19); “Sovereign Lord” (ʼAdho·naiʹ, 15:2); “God of sight” (16:13); “God Almighty” (ʼEl Shad·daiʹ, 17:1); “God” (ʼElo·himʹ, 17:3); “the true God” (ha·ʼElo·himʹ, 17:18); “the Judge of all the earth” (18:25). Trying to use this as a basis for attributing each of these sections to a different writer produces insurmountable difficulties and becomes absurd. Rather, the truth is that the different titles applied to God in Genesis are used because of their meaning, revealing Jehovah in his different attributes, in his various works, and in his dealings with his people.

https://wol.jw.org/en/wol/d/r1/lp-e/1200001650?q=writer+of+genesis&p=par#h=6

Enjoy the research!