Formation of the Pentateuch

Modern Source Criticism 

According to modern source criticism, the Pentateuch is believed to have been the product of several different sources deriving from different religious traditions. It was believed for centuries that since the Pentateuch contained the Law of Moses and was referred to as the books of Moses that Moses himself had been the sole author of this work. According to modern source criticism, however, this is not the case. People began to doubt the Mosaic authorship of the Pentateuch when they began to study the texts more closely and discovered many potential flaws to this view.

Source criticism of today points to the documentary hypothesis. Within the Pentateuch, texts that refer to God as Yahweh are associated with the southern kingdom of Judah. Texts that refer to God as Elohim are associated with the northern kingdom of Israel. The Yahwistic texts are called “J” and are thought to have come together in the 10th – 9th centuries B.C. The Elohistic texts are called “E” and are thought to have come together in the 8th century B.C. Both J and E are assumed to be associated with and derived from the monarchy in the land at the time. D source is from the 7th century and is associated with the reign of Josiah. P source is associated with the priests of the 6th century.

Mosaic Authorship? 

People began to question the idea of Mosaic authorship in favor of these other sources for many reasons. The textual evidence against Mosaic authorship was plenty, including the cases of doublets and triplets, where very similar events occurred on more than one occasion in the text, such as with the descendants of Shem in Genesis 10:21-31 and 11:10-26. This is also seen in the wife/sister stories, where the lead character tells a ruler that his wife is really his sister – twice with Abraham in the cases of Pharaoh and Abimelech and then again with Isaac and Abimelech. There are two accounts of the naming of Beersheba, three records of the giving of the Decalogue by Moses, as well as the case of Joshua’s appointment in both Numbers 27:12-13 and Deuteronomy 31:14-15, 23. There were also various tensions within the texts themselves, such as the order of events in the creation story in Genesis 1-3, two different locations for Benjamin’s birthplace in Genesis 35:16-19 and 35:23-26, life spans in Genesis 6:3 and 11:32, human language and its origins in Genesis 11:1 and 10:5, 20, 31, as well as differences with at what point in history was the name Yahweh first introduced (Ex. 6:3; Gen. 12:7). Also, how could Moses have recorded his own death? And why would he say of himself that he was the “most humble man on the face of the whole earth”? There is also a perspective in the stories of one who has already entered the Promised Land, and Moses never did.

Characteristic Traits of the Pentateuchal Sources 

Within these different sources of J, E, P, and D are different styles and characteristic traits. Each source gives its own unique understanding of God and who he is. In J God is more anthropomorphic in nature. He forms man like a potter from clay and walks around in the cool of the Garden in Genesis 2-3. He also appears a man without being recognized, such as with Abraham before the destruction of Sodom as well as when he comes down to investigate Babel. In E God often communicates through dreams, as in the Joseph stories in Genesis 40:8; 41:16, 25, 28, 39. He also communicates through intercessors and prophetic figures, as in Genesis 20:7. In P, God is portrayed as more impersonal. The focus is on the priesthood and the Tabernacle. The Urim and Thummin are used to communicate with God in a way (Ex. 25-27; 28-29). In D, there is exclusive worship of Yawheh, as in the Shema (Deut. 6:4-5). Love and gratitude are shown to Yahweh (7:9; 10:12). In the Pentateuch, the stories of Yahweh are the stories of Judah, and the stories of Elohim are associated with Israel’s ancestors. J is associated with the tribe of Judah, and E is associated with the tribe of Ephraim. J is associated with the reign of King David, and E with Jeroboam; J with Jacob/Esau and the location of Edom, and E with Shechem and the store cities and forced labor under Jeroboam in later times. In J, Judah saves Joseph. In E, Reuben does. Caleb is the hero of J, and Joshua the hero of E.

Origins of D Source 

The D source is associated with Josiah’s reign, the discovery of the Law, and the reform. What we call “Dtr,” or the Deuteronomist, is thought to be responsible for the works of Joshua through Kings. The origins of D and its association with the reign of Josiah can be seen in Deuteronomy 1:1-4:43. It is believed that “Dtr” composed this section. “Dtr” had Deuteronomy 4:44-30:20 at his disposal. There are revisions of Numbers at the beginning of Deuteronomy that are associated with him. Dtr is also associated with the stories of the designation of Joshua and the death of Moses. The purpose of Dtr’s work in his addition to D was to explain the reason for the destruction of Judah and Israel. Leaders and people are evaluated on the basis of the Law Code found in Deuteronomy 12-26. The role of D was to provide instruction for entering the land, tell of consequences for disobedience (28: 15-68), consequences for obedience (28:1-14), and what happens when Exile happens (4:29-31; 30:1-10). D sets up the story of “DtrH.” It is the preface to the history. In this history, Joshua and Josiah book end each other. They are both king-like figures, both copy the Law, both read it to the assembly, and both celebrate the Passover. Not to mention the obvious similarities in both of their names.