Priestly Source - The Priestly Work

The Priestly Work

The Pentateuch or Torah (the Greek and Hebrew terms, respectively, for the bible's books of Genesis, Exodus, Leviticus, Numbers and Deuteronomy) describe the history of the Israelites from the creation of the world, through the earliest biblical patriarchs and their wanderings, to the exodus from Egypt and the encounter with God in the wilderness. The books contain many inconsistencies, repetitions, different narrative styles, and different names for God. There are, for example, two accounts of the creation, two genealogies of Seth and two of Shem, two covenants with Abraham and two revelations to Jacob at Bethel, two calls to Moses to rescue the Israelites from Egypt, two sets of laws at Sinai, and two accounts of the Tabernacle/Tent of Meeting. The repetitions, styles and names are not random, but follow identifiable patterns, and the study of these patterns led scholars to the conclusion that four separate sources lie behind them.

The 19th century scholars saw these sources as independent documents which had been carefully edited together, and for most of the 20th century this was the accepted consensus. But in 1973 the American biblical scholar Frank Moore Cross published an influential work called Canaanite Myth and Hebrew Epic, in which he argued that P was not an independent document (i.e., a written text telling a coherent story with a beginning, middle and end), but an editorial expansion of another of the four sources, the combined Jahwist/Elohist (called JE). Cross's study was the beginning of a series of attacks on the documentary hypothesis, continued notably by the work of Hans Heinrich Schmid (The So-called Jahwist, 1976, questioning the date of the Jahwistic source), Martin Rose (1981, proposing that the Jahwist was composed as a prologue to the history which begins in in Joshua), and John Van Seters (Abraham in History and Tradition, proposing a 6th century BCE date for the story of Abraham, and therefore for the Jahwist). Even more radical was Rolf Rendtorff (The Problem of of the Process of Transmission in the Pentateuch, 1989), who argued that neither the Jahwist nor the Elohist had ever existed as sources but instead represented collections of independent fragmentary stories, poems, etc.

No new consensus has emerged to replace the documentary hypothesis, but since roughly the mid-1980s an influential theory has emerged which relates the emergence of the Pentateuch to the situation in Judah in the 5th century BCE under Persian imperial rule. The central institution in the post-Exilic Persian province of Yehud (the Persian name for the former kingdom of Judah) was the reconstructed Second Temple, which functioned both as the administrative centre for the province and as the means through which Yehud paid taxes to the central government. The central government was willing to grant autonomy to local communities throughout the empire, but it was first necessary for the would-be autonomous community to present the local laws for imperial authorisation. This provided a powerful incentive for the various groups that constituted the Jewish community in Yehud to come to an agreement. The major groups were the landed families who controlled the main sources of wealth, and the priestly families who controlled the Temple. Each group had its own history of origins that legitimated its prerogatives. The tradition of the landowners was based on the old Deuteronomistic tradition, which had existed since at least the 6th century BCE and had its roots even earlier; that of the priestly families was composed to "correct" and "complete" the landowners' composition. In the final document Genesis 1-11 lays the foundations, Genesis 12-50 defines the people of Israel, and the books of Moses define the community's laws and relationship to its God.