The book of Exodus is said to have been written by Moses. Why isn't it written in the first person?
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Authourship: Exodus, For Example
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If Moses is dictating, there is no need for a first person narrative.
Check this out:
"It is an allegation of the "Higher" Criticism (which dispenses
with documentary or Manuscript evidence, and therefore differs
altogether from "Textual" Criticism) that the five books known as
the Pentateuch were not written by, or during the time of Moses, but
in the time of a king Manasseh, or even as late as Ezra.
But a definite "book" is spoken of throughout the Old Testament
as being constantly written in, with directions how it was to be
added to and kept up by the prophets raised up from time to time for
that purpose, among others.
The first occurrence is in Exodus 17:14. To this, in the margin, all
the others are referred back. They are given below, so that the chain
may be examined link by link and its completeness and perfection
seen.
1. Exodus 17:14. Written by Jehovah's command (compare
Deuteronomy 25:19). Hebrew "the book" (bassepher).
2. Exodus 24:4, 7. Written by Moses, and "the book of the
covenant sprinkled", with the people.
3. Exodus 34:27. Jehovah's command, "Write thou".
4. Numbers 33:1, 2. Written by Moses "by the commandment
of Jehovah". From the first three months of first year to last
quarter of fortieth year (compare Deuteronomy 1:2, 3 with
2:14).
5. Deuteronomy 1:5. The word "declare" = set forth plainly,
and implies writing (the word occurs only in Deuteronomy
27:8 and Habakkuk 2:2), and includes from Deuteronomy 1:6
to 33:29.
6. Deuteronomy 4:8 includes more than this book of
Deuteronomy, and 4:2 must refer to what was then written
(compare 26:16; 29:21).
7. Deuteronomy 17:18. The book kept "before the priests the
Levites", and to be copied by the king. This was the standard
copy (chapter 31:9, 25, 26); to be read at the Feast of
Tabernacles in the Sabbatic years (chapter 31:10-13).
8. Deuteronomy 31:19, 22, 24. "The song of Moses" to be
written (compare the reason, verses 16-18). Ascribed to
Jehovah.
9. Joshua 1:8. "This book of the law" came into custody of
Joshua (compare 1-8) as distinct from the book of Joshua,
and containing, not Deuteronomy merely, but the whole
"book of the law" as thus traced above (compare Psalms 1:2.
Luke 24:44).
10. Joshua 8:30-35. A copy of the law made from "the book" on
the rocks in mount Ebal.
11. Joshua 23:6, 7 again referred to.
12. Joshua 24:26. Joshua himself "wrote in the book", and
doubtlessly added Deuteronomy 34.
13. 1Samuel 10:25. Samuel continued the writing in "the book".
(So the Hebrew.)
14. 1Kings 2:1-4. David charges Solomon with regard to this
"written" law of Moses.
15. 2Chronicles 17:7-9. Jehoshaphat sent the princes, Levites,
and priests, and they "taught in Judah, and had the book of
the law of Jehovah with them".
16. 2Chronicles 23:11 (2Kings 11:12). It was given to Joash
according to Deuteronomy 17:18.
17. 2Chronicles 25:4 (2Kings 14:6). Amaziah spared the children
of his father's murderers according to "that which was
written in the book of the law of Moses" (compare
Deuteronomy 24:4).
18. 2Chronicles 30:2, 5, 18. Hezekiah's passover kept in second
month as "it was written". This was written in Numbers 9:6-14.
19. 2Chronicles 35:12. Josiah's passover kept "as it is written in
the book of Moses".
20. 2Kings 17:37. "The law ... which He wrote for you", that is
to say, Jehovah (compare verse 35).
21. 2Kings 22:8. "Hilkiah, the high priest ... found the book of
the law in the house of the Lord". In verse 10, "Shaphan
read it before the king" (Josiah). Huldah the prophetess
confirms this reference (verses 14-20). In 2Chronicles 34:14 it
is described as "the book of the law of Jehovah by the hand
of Moses".
22. Jeremiah refers to this event when he speaks, as in chapter
15:16.
23. Isaiah refers to this book as, in his day, a "sealed" book
(chapter 29:11-13). The Lord Jesus refers to this as opposed
to the "precepts of man" (Matthew 15:1-9. Mark 7:1-13).
24. Ezra ascribes the law of Moses. Compare 3:2 (Numbers 28,
29); 6:18; 7:6, 10, 14, 21, 25. And all is to be done according to
it (compare 10:3 with 9:11, 12. Leviticus 18:24-30, and
Deuteronomy 23:3-6).
25. In Esther 3:8, the laws were extant, and known as "diverse
from all people".
26. Nehemiah (1:7-9) speaks to Jehovah of the "statutes and
judgments He gave by Moses".
27. Nehemiah 8:8. The book is read according to its
requirements.
28. Nehemiah 8:14, 17. The Feast of Tabernacles was kept
according to Leviticus 23:39-43.
29. Nehemiah 10:28, 29. A solemn covenant was made "to walk
in God's law, which was given by Moses the servant of
God".
30. Nehemiah 13:1. "They read in the book of Moses"
concerning the law as written in Deuteronomy 23:3, 4.
31. Daniel in his prayer (chapter 9:11) refers to the curse fulfilled
on the nation as "written in the law of Moses the servant of
God".
32. Malachi 4:4 completes the cycle, and refers all to Horeb
where the people received the law (as distinct from Sinai,
where Moses received it), and to Moses by whom it was
given (not to Ezra or to some "Redactors" of a later day)."
This Is Appendix 47 From The Companion Bible.
Another interesting phenomenon is the assumption that because different names and titles for God are used throughout the Pentateuch, that it must have had mulitple authors.
But do you know what the fact that "different names and titles for God are used throughout the Pentateuch" proves?
It proves that "different names and titles for God are used throughout the Pentateuch".
...and that's it!
The multi-authorship stuff is all supposition brought about by the "Higher Criticsim", who were comprised mostly of atheists who popped up during the 1600's - 1800's.
Check this out:
"It is an allegation of the "Higher" Criticism (which dispenses
with documentary or Manuscript evidence, and therefore differs
altogether from "Textual" Criticism) that the five books known as
the Pentateuch were not written by, or during the time of Moses, but
in the time of a king Manasseh, or even as late as Ezra.
But a definite "book" is spoken of throughout the Old Testament
as being constantly written in, with directions how it was to be
added to and kept up by the prophets raised up from time to time for
that purpose, among others.
The first occurrence is in Exodus 17:14. To this, in the margin, all
the others are referred back. They are given below, so that the chain
may be examined link by link and its completeness and perfection
seen.
1. Exodus 17:14. Written by Jehovah's command (compare
Deuteronomy 25:19). Hebrew "the book" (bassepher).
2. Exodus 24:4, 7. Written by Moses, and "the book of the
covenant sprinkled", with the people.
3. Exodus 34:27. Jehovah's command, "Write thou".
4. Numbers 33:1, 2. Written by Moses "by the commandment
of Jehovah". From the first three months of first year to last
quarter of fortieth year (compare Deuteronomy 1:2, 3 with
2:14).
5. Deuteronomy 1:5. The word "declare" = set forth plainly,
and implies writing (the word occurs only in Deuteronomy
27:8 and Habakkuk 2:2), and includes from Deuteronomy 1:6
to 33:29.
6. Deuteronomy 4:8 includes more than this book of
Deuteronomy, and 4:2 must refer to what was then written
(compare 26:16; 29:21).
7. Deuteronomy 17:18. The book kept "before the priests the
Levites", and to be copied by the king. This was the standard
copy (chapter 31:9, 25, 26); to be read at the Feast of
Tabernacles in the Sabbatic years (chapter 31:10-13).
8. Deuteronomy 31:19, 22, 24. "The song of Moses" to be
written (compare the reason, verses 16-18). Ascribed to
Jehovah.
9. Joshua 1:8. "This book of the law" came into custody of
Joshua (compare 1-8) as distinct from the book of Joshua,
and containing, not Deuteronomy merely, but the whole
"book of the law" as thus traced above (compare Psalms 1:2.
Luke 24:44).
10. Joshua 8:30-35. A copy of the law made from "the book" on
the rocks in mount Ebal.
11. Joshua 23:6, 7 again referred to.
12. Joshua 24:26. Joshua himself "wrote in the book", and
doubtlessly added Deuteronomy 34.
13. 1Samuel 10:25. Samuel continued the writing in "the book".
(So the Hebrew.)
14. 1Kings 2:1-4. David charges Solomon with regard to this
"written" law of Moses.
15. 2Chronicles 17:7-9. Jehoshaphat sent the princes, Levites,
and priests, and they "taught in Judah, and had the book of
the law of Jehovah with them".
16. 2Chronicles 23:11 (2Kings 11:12). It was given to Joash
according to Deuteronomy 17:18.
17. 2Chronicles 25:4 (2Kings 14:6). Amaziah spared the children
of his father's murderers according to "that which was
written in the book of the law of Moses" (compare
Deuteronomy 24:4).
18. 2Chronicles 30:2, 5, 18. Hezekiah's passover kept in second
month as "it was written". This was written in Numbers 9:6-14.
19. 2Chronicles 35:12. Josiah's passover kept "as it is written in
the book of Moses".
20. 2Kings 17:37. "The law ... which He wrote for you", that is
to say, Jehovah (compare verse 35).
21. 2Kings 22:8. "Hilkiah, the high priest ... found the book of
the law in the house of the Lord". In verse 10, "Shaphan
read it before the king" (Josiah). Huldah the prophetess
confirms this reference (verses 14-20). In 2Chronicles 34:14 it
is described as "the book of the law of Jehovah by the hand
of Moses".
22. Jeremiah refers to this event when he speaks, as in chapter
15:16.
23. Isaiah refers to this book as, in his day, a "sealed" book
(chapter 29:11-13). The Lord Jesus refers to this as opposed
to the "precepts of man" (Matthew 15:1-9. Mark 7:1-13).
24. Ezra ascribes the law of Moses. Compare 3:2 (Numbers 28,
29); 6:18; 7:6, 10, 14, 21, 25. And all is to be done according to
it (compare 10:3 with 9:11, 12. Leviticus 18:24-30, and
Deuteronomy 23:3-6).
25. In Esther 3:8, the laws were extant, and known as "diverse
from all people".
26. Nehemiah (1:7-9) speaks to Jehovah of the "statutes and
judgments He gave by Moses".
27. Nehemiah 8:8. The book is read according to its
requirements.
28. Nehemiah 8:14, 17. The Feast of Tabernacles was kept
according to Leviticus 23:39-43.
29. Nehemiah 10:28, 29. A solemn covenant was made "to walk
in God's law, which was given by Moses the servant of
God".
30. Nehemiah 13:1. "They read in the book of Moses"
concerning the law as written in Deuteronomy 23:3, 4.
31. Daniel in his prayer (chapter 9:11) refers to the curse fulfilled
on the nation as "written in the law of Moses the servant of
God".
32. Malachi 4:4 completes the cycle, and refers all to Horeb
where the people received the law (as distinct from Sinai,
where Moses received it), and to Moses by whom it was
given (not to Ezra or to some "Redactors" of a later day)."
This Is Appendix 47 From The Companion Bible.
Another interesting phenomenon is the assumption that because different names and titles for God are used throughout the Pentateuch, that it must have had mulitple authors.
But do you know what the fact that "different names and titles for God are used throughout the Pentateuch" proves?
It proves that "different names and titles for God are used throughout the Pentateuch".
...and that's it!
The multi-authorship stuff is all supposition brought about by the "Higher Criticsim", who were comprised mostly of atheists who popped up during the 1600's - 1800's.
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0
PaladinValer
Traditional Orthodox Anglican
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Problem is, we know for a fact that the Hebrews used different names for God at different periods in history.
RV's refutation is therefore inaccurate due to history.
Just because the Torah wasn't literally written by Moses doesn't mean squat. The fact that they are part of the canon is enough for me.
RV's refutation is therefore inaccurate due to history.
Just because the Torah wasn't literally written by Moses doesn't mean squat. The fact that they are part of the canon is enough for me.
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The lie that Moses did not write the Pentateuch is uundocumented supposition which the numbered items above from the WORD of GOD should be sufficent to prove.
"Making the word of God of none effect through" supposition is naughty!
Do you believe God, or human reasoning, "deep analysis", and supposition? Human thinking is soddish.
The Hebrews used different names for God in History...I was not aware of this. But in the Pentateuch, what GOD chooses to use to represent Himself and what "the Hebrews used" are two different things.
"Making the word of God of none effect through" supposition is naughty!
Do you believe God, or human reasoning, "deep analysis", and supposition? Human thinking is soddish.
The Hebrews used different names for God in History...I was not aware of this. But in the Pentateuch, what GOD chooses to use to represent Himself and what "the Hebrews used" are two different things.
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PaladinValer
Traditional Orthodox Anglican
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Illogical argument, RV on a number of fronts; too many logical fallacies are used.
Can you give me a more logical one?
Can you give me a more logical one?
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Please articulate.
Inasmuch as my second post was not intended to be logical, necessarily, your observation is moot.
God has emotion, but He too is logical. So logical that the record He kept of His book throughout the OT is perfect.
1. Exodus 17:14. Written by Jehovah's command (compare
Deuteronomy 25:19). Hebrew "the book" (bassepher).
2. Exodus 24:4, 7. Written by Moses, and "the book of the
covenant sprinkled", with the people.
3. Exodus 34:27. Jehovah's command, "Write thou".
4. Numbers 33:1, 2. Written by Moses "by the commandment
of Jehovah". From the first three months of first year to last
quarter of fortieth year (compare Deuteronomy 1:2, 3 with
2:14).
5. Deuteronomy 1:5. The word "declare" = set forth plainly,
and implies writing (the word occurs only in Deuteronomy
27:8 and Habakkuk 2:2), and includes from Deuteronomy 1:6
to 33:29.
6. Deuteronomy 4:8 includes more than this book of
Deuteronomy, and 4:2 must refer to what was then written
(compare 26:16; 29:21).
7. Deuteronomy 17:18. The book kept "before the priests the
Levites", and to be copied by the king. This was the standard
copy (chapter 31:9, 25, 26); to be read at the Feast of
Tabernacles in the Sabbatic years (chapter 31:10-13).
8. Deuteronomy 31:19, 22, 24. "The song of Moses" to be
written (compare the reason, verses 16-18). Ascribed to
Jehovah.
9. Joshua 1:8. "This book of the law" came into custody of
Joshua (compare 1-8) as distinct from the book of Joshua,
and containing, not Deuteronomy merely, but the whole
"book of the law" as thus traced above (compare Psalms 1:2.
Luke 24:44).
10. Joshua 8:30-35. A copy of the law made from "the book" on
the rocks in mount Ebal.
11. Joshua 23:6, 7 again referred to.
12. Joshua 24:26. Joshua himself "wrote in the book", and
doubtlessly added Deuteronomy 34.
13. 1Samuel 10:25. Samuel continued the writing in "the book".
(So the Hebrew.)
14. 1Kings 2:1-4. David charges Solomon with regard to this
"written" law of Moses.
15. 2Chronicles 17:7-9. Jehoshaphat sent the princes, Levites,
and priests, and they "taught in Judah, and had the book of
the law of Jehovah with them".
16. 2Chronicles 23:11 (2Kings 11:12). It was given to Joash
according to Deuteronomy 17:18.
17. 2Chronicles 25:4 (2Kings 14:6). Amaziah spared the children
of his father's murderers according to "that which was
written in the book of the law of Moses" (compare
Deuteronomy 24:4).
18. 2Chronicles 30:2, 5, 18. Hezekiah's passover kept in second
month as "it was written". This was written in Numbers 9:6-14.
19. 2Chronicles 35:12. Josiah's passover kept "as it is written in
the book of Moses".
20. 2Kings 17:37. "The law ... which He wrote for you", that is
to say, Jehovah (compare verse 35).
21. 2Kings 22:8. "Hilkiah, the high priest ... found the book of
the law in the house of the Lord". In verse 10, "Shaphan
read it before the king" (Josiah). Huldah the prophetess
confirms this reference (verses 14-20). In 2Chronicles 34:14 it
is described as "the book of the law of Jehovah by the hand
of Moses".
22. Jeremiah refers to this event when he speaks, as in chapter
15:16.
23. Isaiah refers to this book as, in his day, a "sealed" book
(chapter 29:11-13). The Lord Jesus refers to this as opposed
to the "precepts of man" (Matthew 15:1-9. Mark 7:1-13).
24. Ezra ascribes the law of Moses. Compare 3:2 (Numbers 28,
29); 6:18; 7:6, 10, 14, 21, 25. And all is to be done according to
it (compare 10:3 with 9:11, 12. Leviticus 18:24-30, and
Deuteronomy 23:3-6).
25. In Esther 3:8, the laws were extant, and known as "diverse
from all people".
26. Nehemiah (1:7-9) speaks to Jehovah of the "statutes and
judgments He gave by Moses".
27. Nehemiah 8:8. The book is read according to its
requirements.
28. Nehemiah 8:14, 17. The Feast of Tabernacles was kept
according to Leviticus 23:39-43.
29. Nehemiah 10:28, 29. A solemn covenant was made "to walk
in God's law, which was given by Moses the servant of
God".
30. Nehemiah 13:1. "They read in the book of Moses"
concerning the law as written in Deuteronomy 23:3, 4.
31. Daniel in his prayer (chapter 9:11) refers to the curse fulfilled
on the nation as "written in the law of Moses the servant of
God".
32. Malachi 4:4 completes the cycle, and refers all to Horeb
where the people received the law (as distinct from Sinai,
where Moses received it), and to Moses by whom it was
given (not to Ezra or to some "Redactors" of a later day)."
These above verses demonstrate that what you have been taught is at least debatable.
The Divine Names and Titles
Inasmuch as my second post was not intended to be logical, necessarily, your observation is moot.
God has emotion, but He too is logical. So logical that the record He kept of His book throughout the OT is perfect.
1. Exodus 17:14. Written by Jehovah's command (compare
Deuteronomy 25:19). Hebrew "the book" (bassepher).
2. Exodus 24:4, 7. Written by Moses, and "the book of the
covenant sprinkled", with the people.
3. Exodus 34:27. Jehovah's command, "Write thou".
4. Numbers 33:1, 2. Written by Moses "by the commandment
of Jehovah". From the first three months of first year to last
quarter of fortieth year (compare Deuteronomy 1:2, 3 with
2:14).
5. Deuteronomy 1:5. The word "declare" = set forth plainly,
and implies writing (the word occurs only in Deuteronomy
27:8 and Habakkuk 2:2), and includes from Deuteronomy 1:6
to 33:29.
6. Deuteronomy 4:8 includes more than this book of
Deuteronomy, and 4:2 must refer to what was then written
(compare 26:16; 29:21).
7. Deuteronomy 17:18. The book kept "before the priests the
Levites", and to be copied by the king. This was the standard
copy (chapter 31:9, 25, 26); to be read at the Feast of
Tabernacles in the Sabbatic years (chapter 31:10-13).
8. Deuteronomy 31:19, 22, 24. "The song of Moses" to be
written (compare the reason, verses 16-18). Ascribed to
Jehovah.
9. Joshua 1:8. "This book of the law" came into custody of
Joshua (compare 1-8) as distinct from the book of Joshua,
and containing, not Deuteronomy merely, but the whole
"book of the law" as thus traced above (compare Psalms 1:2.
Luke 24:44).
10. Joshua 8:30-35. A copy of the law made from "the book" on
the rocks in mount Ebal.
11. Joshua 23:6, 7 again referred to.
12. Joshua 24:26. Joshua himself "wrote in the book", and
doubtlessly added Deuteronomy 34.
13. 1Samuel 10:25. Samuel continued the writing in "the book".
(So the Hebrew.)
14. 1Kings 2:1-4. David charges Solomon with regard to this
"written" law of Moses.
15. 2Chronicles 17:7-9. Jehoshaphat sent the princes, Levites,
and priests, and they "taught in Judah, and had the book of
the law of Jehovah with them".
16. 2Chronicles 23:11 (2Kings 11:12). It was given to Joash
according to Deuteronomy 17:18.
17. 2Chronicles 25:4 (2Kings 14:6). Amaziah spared the children
of his father's murderers according to "that which was
written in the book of the law of Moses" (compare
Deuteronomy 24:4).
18. 2Chronicles 30:2, 5, 18. Hezekiah's passover kept in second
month as "it was written". This was written in Numbers 9:6-14.
19. 2Chronicles 35:12. Josiah's passover kept "as it is written in
the book of Moses".
20. 2Kings 17:37. "The law ... which He wrote for you", that is
to say, Jehovah (compare verse 35).
21. 2Kings 22:8. "Hilkiah, the high priest ... found the book of
the law in the house of the Lord". In verse 10, "Shaphan
read it before the king" (Josiah). Huldah the prophetess
confirms this reference (verses 14-20). In 2Chronicles 34:14 it
is described as "the book of the law of Jehovah by the hand
of Moses".
22. Jeremiah refers to this event when he speaks, as in chapter
15:16.
23. Isaiah refers to this book as, in his day, a "sealed" book
(chapter 29:11-13). The Lord Jesus refers to this as opposed
to the "precepts of man" (Matthew 15:1-9. Mark 7:1-13).
24. Ezra ascribes the law of Moses. Compare 3:2 (Numbers 28,
29); 6:18; 7:6, 10, 14, 21, 25. And all is to be done according to
it (compare 10:3 with 9:11, 12. Leviticus 18:24-30, and
Deuteronomy 23:3-6).
25. In Esther 3:8, the laws were extant, and known as "diverse
from all people".
26. Nehemiah (1:7-9) speaks to Jehovah of the "statutes and
judgments He gave by Moses".
27. Nehemiah 8:8. The book is read according to its
requirements.
28. Nehemiah 8:14, 17. The Feast of Tabernacles was kept
according to Leviticus 23:39-43.
29. Nehemiah 10:28, 29. A solemn covenant was made "to walk
in God's law, which was given by Moses the servant of
God".
30. Nehemiah 13:1. "They read in the book of Moses"
concerning the law as written in Deuteronomy 23:3, 4.
31. Daniel in his prayer (chapter 9:11) refers to the curse fulfilled
on the nation as "written in the law of Moses the servant of
God".
32. Malachi 4:4 completes the cycle, and refers all to Horeb
where the people received the law (as distinct from Sinai,
where Moses received it), and to Moses by whom it was
given (not to Ezra or to some "Redactors" of a later day)."
These above verses demonstrate that what you have been taught is at least debatable.
The Divine Names and Titles
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It just doesn't make sense that Moses would write, "And Moses said...." as opposed to, "And I said...."
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Sure it does. Having "I" did this and "I" did that puts a lot of focus on Moses rather than God. (Take a course on Business Writing - and they'll tell you to avoid using "I" as much as you can, because it sounds selfish.)leecappella said:
Paul sometimes did the same thing - he wrote about "a man" who was "caught up to heaven". Paul is talking about himself, but didn't want to seem as though he was bragging about himself, so he used 3rd person.
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imind
Senior Veteran
below is an excellent site discussing the authorship of the pentateuch, as it gives both a 'conservative' and 'liberal' theological viewpoint.
authorship of the pentateuch
personally, i believe it was written separately by the 4 traditions, with the fifth bringing them together.
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XianJedi said:
Ok. Please refer me to some text that tells me that it was Paul who was caught up to heaven. I am not aware of this. Thanks.
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Polycarp1
Born-again Liberal Episcopalian
It's also quite plausible to make the "Four-Source Hypothesis" conform to the idea that Moses was the originator of the Torah.
First, there is no record, in Scripture or elsewhere, of Moses actually sitting down and writing or dictating the Torah. The fact that it exists and is attributed to him, including in the text of Scripture, is the grounds for supposing that "he wrote it."
Everyone who's had high school English knows what a "Shakespearean sonnet" is ... one written in the style and rhyme scheme that Shakespeare used. It includes but is not limited to the ones that Shakespeare himself wrote. To say, "Elizabeth Barrett Browning wrote one of the most famous Shakespearean sonnets" is not in error but rather saying that she wrote it in the Shakespearean style and rhyme scheme.
Several of the "Psalms of David" allude to events happening after David's death. Again what we have is a style originated by the shepherd boy who became king, and the "of" is speaking of style, not of authorship.
The "five books of Moses" are Genesis and the four following books which speak of his time as leader of the Twelve Tribes, and contain the law which is attributed to him (to God speaking through him, to be technical).
Again the "of" does not necessarily mean authorship, but in this case subject matter. "A biography of Ronald Reagan" does not mean one which he wrote, but another author's account of what he said and did.
So one can hypothesize very easily four traditions: (1) one centered at Bethel preserving Judah's remembrances of what Moses had done and taught, containing authentic Mosaic material but worked by a highly skilled storyteller intent on preserving vividly the stories by which the Judahites tied themselves to their ancestry; (2) one centered at Shechem doing likewise for the tribe of Ephraim and eventually the Northern Kingdom, with a tendency to see God at work through nature rather than in strictly supernatural ways; (3) one centered at Shiloh and later Jerusalem focusing on the duties of the Levites and Priests, with a fussbudgetly attention to details and genealogies; (4) one preserved by the prophetic schools with a focus on moral duty and in particular on Moses's final teachings, which reemphasized them. These gave rise respectively to the Yahwistic or J tradition, the Elohistic or E tradition, the Priestly tradition, and the Deuteronomic tradition.
Each school preserved the authentic Mosaic teachings and "embroidered" them with locally preserved stories of patriarchal times and of events where that tribe's ancestors played important parts (Judah himself and Caleb in Judah, Joshua in Ephraim, Aaron and Miriam in the Levites). At a point near the Exile, these were brought together and integrated into the seamless text that preserves what we know of patriarchal times, the Egyptian captivity, the Exodus, and the sojourn in the Wilderness, closing with Moses's death as the Israelites prepared to enter the Promised Land.
This bears out the traditional understanding that they were "the works of Moses" and yet recognizes the clear differences in the four strands of tradition that are found interwoven through most of the Torah.
First, there is no record, in Scripture or elsewhere, of Moses actually sitting down and writing or dictating the Torah. The fact that it exists and is attributed to him, including in the text of Scripture, is the grounds for supposing that "he wrote it."
Everyone who's had high school English knows what a "Shakespearean sonnet" is ... one written in the style and rhyme scheme that Shakespeare used. It includes but is not limited to the ones that Shakespeare himself wrote. To say, "Elizabeth Barrett Browning wrote one of the most famous Shakespearean sonnets" is not in error but rather saying that she wrote it in the Shakespearean style and rhyme scheme.
Several of the "Psalms of David" allude to events happening after David's death. Again what we have is a style originated by the shepherd boy who became king, and the "of" is speaking of style, not of authorship.
The "five books of Moses" are Genesis and the four following books which speak of his time as leader of the Twelve Tribes, and contain the law which is attributed to him (to God speaking through him, to be technical).
Again the "of" does not necessarily mean authorship, but in this case subject matter. "A biography of Ronald Reagan" does not mean one which he wrote, but another author's account of what he said and did.
So one can hypothesize very easily four traditions: (1) one centered at Bethel preserving Judah's remembrances of what Moses had done and taught, containing authentic Mosaic material but worked by a highly skilled storyteller intent on preserving vividly the stories by which the Judahites tied themselves to their ancestry; (2) one centered at Shechem doing likewise for the tribe of Ephraim and eventually the Northern Kingdom, with a tendency to see God at work through nature rather than in strictly supernatural ways; (3) one centered at Shiloh and later Jerusalem focusing on the duties of the Levites and Priests, with a fussbudgetly attention to details and genealogies; (4) one preserved by the prophetic schools with a focus on moral duty and in particular on Moses's final teachings, which reemphasized them. These gave rise respectively to the Yahwistic or J tradition, the Elohistic or E tradition, the Priestly tradition, and the Deuteronomic tradition.
Each school preserved the authentic Mosaic teachings and "embroidered" them with locally preserved stories of patriarchal times and of events where that tribe's ancestors played important parts (Judah himself and Caleb in Judah, Joshua in Ephraim, Aaron and Miriam in the Levites). At a point near the Exile, these were brought together and integrated into the seamless text that preserves what we know of patriarchal times, the Egyptian captivity, the Exodus, and the sojourn in the Wilderness, closing with Moses's death as the Israelites prepared to enter the Promised Land.
This bears out the traditional understanding that they were "the works of Moses" and yet recognizes the clear differences in the four strands of tradition that are found interwoven through most of the Torah.
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