PentateuchJEDP Theory

Moses and the Writing of the Pentateuch

YES!

Exodus 17:14; 24:4; 34:27-28

Numbers 33:2

Deuteronomy 31:9, 24; 31:22,30

Moses and the Writing of the Pentateuch

NO!

The Pentateuch describes Moses, the leader of an itinerant peoples, as a prophet who communicated by the spoken word. Nomads talk, whereas scribes write.

Nomads do not possess the tools, archives, tables, and chairs that scribes require for composing a written text.

Moses and the Writing of the Pentateuch

NO!

Moses’ nomadic life would have prevented him from being an author

In the ancient Near East, scribes readily composed works under the name of a venerable ancient in whose tradition they claimed to stand

Evidence shows the actual writers of the Pentateuch worked long after the Israelites had settled in Canaan.

Ancient World

Authorship differed markedly from our own.

Individuals identified themselves within the context of families, clans, and tribes, so scholars understood themselves as disciples and had no difficulty ascribing their work to the master who stood at the head of their tradition

Attributing Moses means he was its patron and inspiration, not its author. Therefore, Mosaic Tradition.

Tradition

The same principle applies to descriptions of God “writing” the commandments on the tablets presented to Moses (exodus 24:12; 34:1; Deut 9:10; 10:2,4). This ANTHROPOMORPHISM asserts that these words are essential to YHWH’s covenant relationship with Israel.

Oral Tradition: tradere: “to hand on” The Pentateuch is the fruit of multiple traditions interacting with one another. Oral tradition/written tradition

Oral Tradition

Songs, stories, and catechesis.Ancient Song proclaiming Sihon’s

conquest of Moabite territory (Num 21:27-30)

The Ode of the Well (Num 21:17-18)Miriam’s acclamation of victory (Exodus

15:21)Canticles of the Israelites (Exodus 15:1-

18)Song of the Ark (Num 10:35-36)Moses’ psalm and blessing (Deut 32:1-

43; 33: 1-29)

Written Tradition

“The Book of the Wars of YHWH” (Num 21:14-15)

Genealogies from ancient records (Gen 5:1-32; 6:9)

Code of the Covenant (Exodus 20:22-23:19)

Holiness Code (Lev 17:1-25:46)

Deuteronomic Code (Deut 12:1-26:15)

Documentary Hypothesis

JEDP Theory (Julius Wellhausen)

Jawist (or Yahwist, from Yahweh) - describes God as Yahweh, starting in Gen 2:4, it includes much of Genesis and parts of Exodus and Numbers. It is dated around 850 B.C.

Elohist (from Elohim) - primarily describes God as El or Elohim. Starting with Gen 15, it covers material similar to "J". It is dated around 750 B.C. (J and E are said to be difficult to distinguish).

Deuteronomy - a different source (or author) is associated with Deuteronomy alone, and is usually dated around 621 B.C.

Priestly - this encompasses writings scattered from Gen 1 through the notice of Moses' death at the end of Deuteronomy. It is supposedly dated around 500 B.C.

YAHWISTIC SOURCE (J)

From the very beginning this author utilizes YHWH or “the Lord”.

Gen 2:4-25 to Deut 34:5-7

FOCI The nearness of YHWH The alienation of humanity; and YHWH’s covenant with Abraham manifest in

Judah.

Nearness of YHWH (J)

Gen 2:7

Gen 3:9

Gen 3:21; 4:15

Gen 6:5-8; 7:16b-20; 8:20-22

Alienation of Humanity (J)

Gn 3:1-24

Gn 4: 1-16

Gn 9:18-27

Gn 11:1-9

Gn 19:1-11

Gn 34:1-34

YHWH’s Covenant with Abraham realized in Judah

(J)Gn 2:17

Gn 4:!5

Gn 8:21-22

Gn 15:1-21; cf. 12:3

For the Yahwist, the covenant with Moses is secondary to the covenant with Abraham. Nevertheless, the mercy of YHWH becomes explicit in the Mosaic covenant.

DEUTERONOMIC SOURCE (D)

From the Greek word deuteronomion ("the second law) which translates the Hebrew phrase "a copy of the law" that the king was supposed to write when he assumed power in Judah (Deut 17:18)

622 B.C.

Workers discovered this scroll in a storeroom at the Jerusalem Temple (2 Kgs 22:8-10)

DEUTERONOMIC SOURCE (D)

FOCI the covenant renewal on the

plains of Moabthe uniqueness of YHWH

and the Jerusalem TempleCommunal responsibility

The Covenant Renewal on the Plains of Moab (D)

Renewal of the covenant at Horeb.

Deut 1:1-4:40 (historical prelude)

Deut 5:1-11:32 (general norms)

Deut 12:1-26:15 (specific laws)

Deut 26:16-30:20 (extensions of the agreement to future generations)

Deut 31:1-34:12 (extension of the agreement to future generations)

The Uniqueness of YHWH and the Jerusalem Temple (D)

YHWH is Israel's only God (6:4; 5:7)

YHWH made Israel his people by accomplishing works that are incomparable among the deities of other nations.

Deeds are manifestations of God's love for his people.

People must be united.

The Temple in Jerusalem is where YHWH decided to dwell. (12:5, 11, 16: 14:23-24)

(12:2-4; 26:2) YHWH demands the destruction of all former places of worship outside of Jerusalem in Judah & Israel

The Uniqueness of YHWH and the Jerusalem Temple (D)

D. never speaks of the Jerusalem "temple" as such. However, the text refers to the Temple when it speaks of the place where YHWH's name dwells (12:5, 11, 21: 14:23; 16:2, 6, 11)

Communal Responsibility Before God (D)

YHWH initiated the relationship with the Israelites by freeing them from slavery in Egypt and bringing them through the wilderness with the care a father has for his child (1:30-31)

Mosaic cov. seals this love.

Israel's responsibility summed up in one commandment..." "You shall love YHWH your God with all your heart, with all your soul and with all your strength." (6:5)

YHWH's cov. with WHOLE people.

The Elohistic Source (E)

E.S. receives its name from the Hebrew word for God, Elohim.

This source uses Elohim until God' reveals his name as YHWH, to Moses at Mount Horeb.

E.S. bypasses the primeval history and begins with Abraham, who is a prophet (Gen 20:7)

E.S. concentrates on the trials of Abraham, first in his having to expel his eldest Son Ishmael from his camp and then in binding his younger son Isaac as a potential sacrifice which God demands (21:8-22:19)

Abraham is the model of one who fears God (22:12) Though he is not the focus in E.S. like Jacob and Moses.

The Elohistic Source (E)

FOCI1. The Covenant at Horeb2. The offensiveness of idolatry;

and3. The importance of prophetic

leadership.

The Covenant at Horeb Highlights the Mosaic Covenant (conditional)

Conditional covenant - it endures as long as the followers observe the stipulations (Exod 19:5)

Decalogue (Exod 20:1-17; 20-23:33)

19:7 Israelites’ consent

The ceremony symbolically binds YHWH to the people through the sprinkling of blood—the life principle—on the altar and the assembly (24:8).

Distinction between the earthly/heavenly realm -humanity/God

The Offensiveness of Idolatry (E)

As long as Israel obeys the covenant stipulations, she will be distinct from other nations as YHWH’s possession, “a kingdom of priests, a holy nation” (Exod 19:5-6) The children of Jacob are unique among the nations because YHWH is Israel’s true king (Num 23:9, 21-22)

1st Commandment forbids idolatry (even though the Israelites commit this offense)

Golden Calf - Elohists holds Aaron responsible for the Israelites’ apostasy at Horeb. Moses confronts him, Aaron lies (Exod 32:1-6; cf. 32:21-24)

Aaronite Priesthood v. Levitical Priesthood

Prophetic Leadership in Israel (E)

E.S. highlights the necessity of prophetic leadership for Israel.

Num 12:6-8 Moses “face to face”/Abraham not so much.

Num 11:29 Moses wishing that all the people were prophets.

Elders of Israel meet with Moses in Egypt, oversee the Passover, stand with Moses when he brings water from the rock, supervise the people when they make covenant at Horeb, and accompany Moses when he encounters YHWH on the mountain (Exod 4:29; 12:21; 17:5-6; 19:7; 24:1, 9, 14)

Priestly Source (P)

Priestly Tradition Temple architecture Rituals Ordinations Vestments Rubrics of the Aaronid priests Matters of purity and contamination pertaining to

Temple personnel and the laity Census lists Duties of Temple functionaries including Levities.

Priestly Source (P)

FOCI

1.The Transcendence of God

2.The Call to Holiness; and

3.The priesthood and Expiation

The Transcendence of God (P)

God as transcendent above creation and not identifiable with anything in the created order. Nevertheless, human beings, man and woman, every husband and wife together—not just Israelites-are his image and likeness (1:26-27).

God speaks every element into existence so that the universe performs a symphony of the divine word (Gen 1:1-2:3)

Human violence so upsets this harmony of creation that it provokes God to bring forth the flood as a reversal of the creative process (Gen 6:11, 13).

The Call to Holiness (P)

“You shall be holy as I am holy” (Lev 11:44-45)

The very fact of YHWH’s bringing the Israelites out of slavery makes them reflect the divine holiness in the world (11:45). However, such holiness does not come naturally. The Israelites must consecrate themselves, that is , make themselves holy (Lev 11:44; 20:26)

Israel becomes holy by living according to sacred times and by frequenting sacred spaces.

The Sabbath rest each week allows the people to share in God’s experience at the end of creation.

The Priestly writer otherwise designates the Holy of Holies as “the holy place,” where the priests minister on behalf of the people (Exod 28:29; cf. Lev 16:3)

The people bring their sacrifices to the priest at the tabernacle (17:5).

The Priesthood (P)

Because God is holy and undefiled, the Priestly writer is preoccupied with matters of purity and contamination, the clean and the unclean.

Human beings, who love in the realm of the profane, need to be consecrated to be able to access the divine presence.

Every priest is born into the family line of Aaron.

God identifies Aaron and his priestly descendants as mediators between himself and the Israelites.

Priests perform a variety of services for the community. (Leviticus 1-7)