1.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Most scholars don\u2019t believe that Moses wrote the five books of Moses.\u00a0 Moses never claims to have written them (within the text) and there are things that happen in them that Moses couldn\u2019t have written (his death being the most important of these).\u00a0 So, they don\u2019t call them the Five Books of Moses.\u00a0 Instead, most Christian scholars call these books the Pentateuch (greek for \u201cfive books\u201d) and most Jewish Scholars call these books the Torah (Hebrew for \u201cinstruction\u201d).\u00a0 People who don\u2019t feel like injecting religious belief into this pick and choose.<\/p>\n
2.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Instead, most Biblical scholars adopt some form of the so-called Documentary Hypothesis.\u00a0 This hypothesis argues that the Pentateuch, as we have it, is formed from weaving together several different sources together into one roughly harmonized whole.\u00a0 In its most common form (as delineated by Julius Wellhausen), there are four source documents, known as J, E, P, and D.\u00a0 The strongest arguments for the existence of these sources are the several repeated stories in the book of Genesis.\u00a0 In some cases (the creation, the flood), two complete and separate stories can be convincingly unbound from one another.\u00a0 There are also arguments from vocabulary (different sources use different vocabularies) but these tend to be weaker.
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\n3.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The J source is named after the name it consistently uses for God, which is YHWH (probably pronounced Yahweh).\u00a0 The German would be Jahweh, hence the J.\u00a0 The J source appears to be the earliest of the sources, with many scholars dating it to the era of the Davidic or Solomonic kingdom.\u00a0 They do this because J, amongst other things, argues for the legitimacy of the Davidic dynasty.\u00a0 Generally speaking, the J source is less xenophobic than the other sources and women feature more prominently.<\/p>\n
4.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The E source is also named after the name that it uses for God.\u00a0 Prior to the revelation of God\u2019s name to Moses in Exodus 3, the E source refers to him as Elohim (Hebrew for God).\u00a0 After Exodus 3, the E source refers to him as YHWH.\u00a0 The E source is generally dated to a roughly similar era as the J source, but, rather than representing the Davidic dynasty and its priesthood, it is thought to represent the viewpoint of another group of priests, perhaps descended from Moses, who originated in the Northern Kingdom.\u00a0 Aaron\u2019s involvement in the incident of the golden calf and his general weakness are both ideas that come from E documents.\u00a0 So, the E source, amongst other concerns, may want to express the illegitimacy of the currently ruling party of priests.<\/p>\n
5.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The D source is present primarily in the book of Deuteronomy (which is where the D comes from).\u00a0 D is generally dated to the era of Josiah, because the Josianic reforms often mimic the law as revealed in Deuteronomy.\u00a0 Further, the Deuteronomistic history (comprising Joshua-Kings) appears to be a court history developed at the beginning of Josiah\u2019s reign (with some material obviously added after his death).\u00a0 That said, the relationship between the D source and the Deuteronomistic history (chronologically and otherwise) remains unclear.\u00a0 The D source is particularly interested in the notion of covenant and features a lengthy discussion of Israel\u2019s covenant with God, which ultimately becomes the justification for God\u2019s abandoning them to Babylon in the time of Zedekiah.<\/p>\n
6.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The P source is the largest and, in some ways, the most hotly disputed.\u00a0 It contains almost all of the non-Deuteronomic legal and sacrificial material.\u00a0 Generally it is concerned with the maintenance of religious boundaries and it describes its narratives with more precision than the other sources.\u00a0 The P source appears to borrow vocabulary and some narratives from Mesopotamian sources, so most scholars date it to the era of the Babylonian captivity.\u00a0 However, there is a small and growing movement that dates it to the reign of Hezekiah.<\/p>\n
7.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Having said that most scholars accept a version of the documentary hypothesis, it is also accurate to say that most scholars dislike it.\u00a0 In the form Wellhausen gave it, its conclusions about dating relied too much on Hegelian models of religious development that have since been shown to be misguided.\u00a0 For that matter, the original formulation assumed four actual documents that were harmonized by an editor (R or \u201cthe redactor\u201d).\u00a0 Scholars today talk of schools of scribes, rather than individual documents, although there is only circumstantial evidence for this.\u00a0 Other scholars still believe in layers of redaction, but they don\u2019t use the layers Wellhausen delineated.\u00a0 Many scholars feel that the speculative nature of all these assumptions mean that the entire theory is too untrustworthy to be the basis of history.<\/p>\n
8.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Whatever the speculative nature of the sources, most scholars identify the 5th<\/sup> century as the period when the Pentateuch was blended together into its current form.\u00a0 The identification of the scribe Ezra as a culture hero from this period helps.\u00a0 The Persians supported the religious movements of their subjects and we have artifacts that indicate the they treated other religions in a manner similar to their Biblical treatment of the Hebrews.\u00a0 It is, perhaps, for this reason that Cyrus is referred to as a Savior in 2nd<\/sup> Isaiah.\u00a0 In any case, the Persians appear to have been willing to provide material support for religious scribal activity.\u00a0 The biblical record indicates that the return to Israel was a period of identity crisis for the Israelites.\u00a0 Therefore, the creation of a document like the Pentateuch, which offers culture history, ritual, and boundary maintenance, seems reasonable in this era.<\/p>\n 9.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Therefore, some scholars suggest that we must understand the entire Pentateuch in a 5th<\/sup> century context.\u00a0 If there is no firm proof that any particular passage predates the 5th<\/sup> century, it could be thought that using it to date and confirm events prior to that era is irresponsible.\u00a0 Other scholars go further and argue that, since the earliest other versions of the Pentateuch (like the Dead Sea Scrolls or the Septuagint) seem to date to the 3rd<\/sup> century BCE, there is no reason to date anything in the Pentateuch prior to that period.<\/p>\n 10.\u00a0\u00a0 However, there are some passages within the Pentateuch that appear to have linguistic characteristics in common with the oldest Hebrew artifacts that we have found.\u00a0 For instance the Song of Moses in Exodus 15, the blessing of Jacob in Genesis 49, and the oracles of Balaam in Numbers 22-23 may all be much older than the 5th century (some see a couple as dating back to the earliest arrival of the Israelites in the 11th and 12th centuries BCE).\u00a0 Therefore, it is likely that, although the Pentateuch was composed in the 5th century, there is much material that is older than that.\u00a0 The problem is figuring out what goes when, what constitutes sufficient evidence, and what the significance of the passage is within its proposed original context.<\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":" 1.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Most scholars don\u2019t believe that Moses wrote the five books of Moses.\u00a0 Moses never claims to have written them (within the text) and there are things that happen in them that Moses couldn\u2019t have written (his death being the most important of these).\u00a0 So, they don\u2019t call them the Five Books of Moses.\u00a0 Instead, […]<\/p>\n","protected":false},"author":459,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[25],"tags":[],"class_list":["post-4358","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"yoast_head":"\n