The Bible Says That!? - Who Wrote The Torah? Pt. 2
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Recap
Last week, we talked about the very basics of the Source Documentary Hypothesis and provided a broad picture of what each of the 4 sources look like. If you were not here for that, then please go check that out, because if you don’t you might not know what we’re going to be talking about. Today, we’re going to talk about some of the largest bodies of evidence that support this theory. And the best way to explain this to you is with a love letter!
Linguistic and Terminology – Love Letter
Download the letter provided below by clicking "Download." Work through the letter as you listen and follow along with the class as we discuss the age, terminology, and characteristics of the letter.
This hypothesis is exactly like this letter. Note that when you separate the three sources (each paragraph), the content is primarily the same. It’s actually the same sets of information told three different ways, each with a different emphasis. Each source can be read individually on its own, and the reader will understand the tone, structure, and intent of the letter. (ex. Joshua is grateful, Jordyn is wise, the class thinks Joshua is amazing!, and – in essence – that the class learned.)
When we take the Hebrew text of the Torah that has been identified by their various sources, JEDP, you will find that each source has its own linguistic characteristics and belong to its own time period.
The Hebrew of J and E are from the oldest eras of biblical Hebrew (Like the example from the 1800’s)
The Hebrew of P comes from a slightly later age (like the example from the 1950’s)
The Hebrew of D comes from an even later stage.
Age goes J+E > P > D (Oldest to youngest) known as the “Classical biblical Hebrew” stage. This stage is earlier than the text that comes from the post-exile Cir. 586 BCE.
We know this because with the use of archaeology, we can go find ancient inscriptions in the dirt, on jars, on walls, etc., of all sorts of different stages of Hebrew and match them up to the biblical texts. Texts like the Dead Sea Scrolls confirm the late biblical Hebrew characteristics. You might ask, “Well how can you identify which texts belong to which Source? Using the age of the language is a great start. The next several categories of evidence are also used to help us determine which texts belong to which source.
Tangible examples of this:
Use of the 3rd Person Singular Feminine Ending -ת (-T) Instead of -ה (-AH): עָשְׂתָה (asatah, “she did”) vs. עָשָׂה (asah, later form).
Use of Independent Personal Pronouns Instead of Verbal Suffixes: וַאֲנִי אֵרְאֶה (va’ani er’eh, “And I will see”) vs. אֶרְאֶה (er’eh, later form).
In early Hebrew, pronouns are often explicitly stated for emphasis, whereas later Hebrew tends to drop them, relying on verb conjugations.
Brief examples of Terminology (all taken from [Friedman, 8-9])
The mountain of God is called “Sinai” in J and P (20 times) but it is called Mt. “Horeb” or the “mountain of God” in E and D (14 Times). There is no exception to this phrase.
The phrase “The Place where YHWH sets his name” or “The place where YHWH tents his name” occurs 10 times in D, and nowhere in J, E, or P.
The phrase “Gathered to his people” was a common euphemism for death. All 11 instances are in P
The Phrase “be fruitful and multiply” occurs 12 times, all of which are in P.
The word “Cubit” occurs 59 times in the torah, 56 are in P
The phrase “With all your heart and with all your soul” occurs 9 times, all of which are in D
The phrases, “to go after other gods” and “To turn to other gods” and “To worship other gods” occur 12 times, all of which are in D.
The term “to know” is a euphemism for sex and occurs 5 times, all in J, and never in any other sources
“to lie with” is a euphemism for sex and occurs 13 times, 11 are in J.
“YHWH’s glory” = 13 total, 12 in P
“Plague” = 15 total, 14 in P
“Chieftain” = 69 total, 67 in P, other = 1 in J and 1 in E.
“Congregation” 100+ times, all of which are in P.
“Sheol” in the Torah occurs 6 times, all in J.
“To Suffer” occurs 7 times, all in J.
Consistent Content (Friedman, 10-12)
God’s Name
Some people think that “Hey, J uses “YHWH” and E uses “Elohim” and P uses both. This is not technically correct. As mentioned last week, key distinction between which source uses which name is at which point is the name YHWH revealed first to humans?
For J, God’s name, YHWH, is known since the beginning of creation. So J uses YHWH all throughout his writings.
For E and P, God’s Name, YHWH, isn’t known until later in human history, specifically, in the time of Moses. In their writings, they say Elohim or El before moses, then once Moses is on the scene, they start to use YHWH. Specifically, Exodus 6:2-3(P) “And God spoke to Moses and said to him, I am YHWH. And I appeared to Abraham, to Isaac, and to Jacob as El Shadday, and I was not known to them by my name, YHWH.” After this event, E and P both use YHWH and Elohim interchangeably.
In Gen 17:1 P writes that “YHWH appeared to Abram and said to him, ‘I am El Shadday.’”
At this point, the sources are nearly 100 percent consistent with these usages of God’s names. Now there is one additional piece that you should know about
The J source – as the narrator – never uses Elohim. He only uses YHWH. However, when characters in his narrative are quoted by J, The characters within J may use Elohim. HOWEVER, J – the narrator – never uses the word, without a single exception in all of the Torah.
To be fair, there is an exception to the rule. Are you ready? Out of 2000 usages of YHWH and El/Elohim, we do concede that there are exactly 3 exceptions to this rule.
Sacred Objects
Tabernacle: mentioned over 200 times in P. it receives more attention than any other holy object in his writings. The tabernacle is the only permitted site of sacrifice for P. Yet it is never even mentioned in any of J or D’s writings. It is only mentioned in E 3 times. The presence of God is associated with this tent for P.
Exodus 33:7-11 which mentions the tent directly
Exodus 24:4-7 which mentions sacrifice on an altar, with a potential indirect reference to the tent.
Numbers 11:16-17, 24-30 which mentions the tent directly.
Ark: serves as a critical relic that must go with Israel on all its travels and military successes. Mentioned in J (Num. 10:33-36; 14:44) but never mentioned in E. For J this seems to be where the presence of God rests – upon the seat of the cover of the ark.
The gold Cherubs: described as being on the ark in P and even the Garden of Eden for J. But Cherubs are nowhere mentioned flat out or on the ark in E or D.
The Urim and Thummim: These priestly tools are kept with the High Priest within his breastplate. They are found in P, but nowhere mentioned in J, E, or D.
Miracles by a staff: In E, Moses’ staff does the miracles of the exodus. But in P, Aaron’s staff does the miracles.
Staff to snake: Exod 4:2-5, 17, 20 (E–Moses); Exod 7:9-12 (P-Aaron)
Nile to blood: Exod 7:15-17, 20b (E Moses); Exod 7:19 (P- Aaron)
Moses vs. Aaron as the Miracle Worker:
In E/J, Moses is the key figure, wielding his staff directly to perform miracles.
In P, Aaron often acts as the intermediary, using his staff in a more ritualistic manner.
Action vs. Ritual:
In E/J, Moses strikes things (the Nile, the rock) or stretches out his staff in a dramatic, prophetic act.
In P, Aaron lifts, stretches, or places his staff as a ritual action, often linked to priestly power (e.g., staff-budding in Num 17).
Thematic Differences:
E/J Miracles: Display prophetic power and leadership (Moses as God's chosen deliverer).
P Miracles: Emphasize priestly authority (Aaron as mediator between God and the people).
Priestly leadership
For P, only Priests from Aaron's line can be priests. P uses phrases like “the priests and the levites” as two defined groups. There are no mentions of dreams, angels/ celestial entities/ or talking animals, yet these things happen in J, E, and D. The word “Prophet” or “Prophesy” does not even occur in P with he exception of 1 instance – Exodus 7:1 which is talking about The High Priest Aaron figuratively. For D, Priests and Judges help with the matters of the law, but with P, Judges are not even mentioned.
Phrases or words like “Mercy,” “Grace,” repentance,” and “kindness” never even occur in P as his main focus is on Justice. Mercy for P is not a major theme, although it still exists to some extent. Justice is the defining characteristic of God. For P, one cannot simply be sorry for their sin, they must take action and bring a sacrifice to a priest. But for D, all Levites are priests! D uses phrases like “the Levitical priests” as a single group.
Numbers
That’s all P. Measurements, numbers, order, specific and detailed instructions, are all major pieces that P includes. When compared to J, E, and D, it is staggering how little these sources are interested in such things.
Take away
How has this evidence shaped your understanding of each source?
What is your response so far? Questions? Thoughts? Concerns?