Pentateuch
NET Glossary: the five books of Moses in the Old Testament: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy
Pentateuch [ebd]
the five-fold volume, consisting of the first five books of the Old Testament. This word does not occur in Scripture, nor is it certainly known when the roll was thus divided into five portions Genesis, Exodus, Leviticus, Numbers, Deuteronomy. Probably that was done by the LXX. translators. Some modern critics speak of a Hexateuch, introducing the Book of Joshua as one of the group. But this book is of an entirely different character from the other books, and has a different author. It stands by itself as the first of a series of historical books beginning with the entrance of the Israelites into Canaan. (See JOSHUA.)
The books composing the Pentateuch are properly but one book, the "Law of Moses," the "Book of the Law of Moses," the "Book of Moses," or, as the Jews designate it, the "Torah" or "Law." That in its present form it "proceeds from a single author is proved by its plan and aim, according to which its whole contents refer to the covenant concluded between Jehovah and his people, by the instrumentality of Moses, in such a way that everything before his time is perceived to be preparatory to this fact, and all the rest to be the development of it. Nevertheless, this unity has not been stamped upon it as a matter of necessity by the latest redactor: it has been there from the beginning, and is visible in the first plan and in the whole execution of the work.", Keil, Einl. i.d. A. T.
A certain school of critics have set themselves to reconstruct the books of the Old Testament. By a process of "scientific study" they have discovered that the so-called historical books of the Old Testament are not history at all, but a miscellaneous collection of stories, the inventions of many different writers, patched together by a variety of editors! As regards the Pentateuch, they are not ashamed to attribute fraud, and even conspiracy, to its authors, who sought to find acceptance to their work which was composed partly in the age of Josiah, and partly in that of Ezra and Nehemiah, by giving it out to be the work of Moses! This is not the place to enter into the details of this controversy. We may say frankly, however, that we have no faith in this "higher criticism." It degrades the books of the Old Testament below the level of fallible human writings, and the arguments on which its speculations are built are altogether untenable.
The evidences in favour of the Mosaic authorship of the Pentateuch are conclusive. We may thus state some of them briefly:
(1.) These books profess to have been written by Moses in the name of God (Ex. 17:14; 24:3, 4, 7; 32:7-10, 30-34; 34:27; Lev. 26:46; 27:34; Deut. 31:9, 24, 25).
(2.) This also is the uniform and persistent testimony of the Jews of all sects in all ages and countries (comp. Josh. 8:31, 32; 1 Kings 2:3; Jer. 7:22; Ezra 6:18; Neh. 8:1; Mal. 4:4; Matt. 22:24; Acts 15:21).
(3.) Our Lord plainly taught the Mosaic authorship of these books (Matt. 5:17, 18; 19:8; 22:31, 32; 23:2; Mark 10:9; 12:26; Luke 16:31; 20:37; 24:26, 27, 44; John 3:14; 5:45, 46, 47; 6:32, 49; 7:19, 22). In the face of this fact, will any one venture to allege either that Christ was ignorant of the composition of the Bible, or that, knowing the true state of the case, he yet encouraged the people in the delusion they clung to?
(4.) From the time of Joshua down to the time of Ezra there is, in the intermediate historical books, a constant reference to the Pentateuch as the "Book of the Law of Moses." This is a point of much importance, inasmuch as the critics deny that there is any such reference; and hence they deny the historical character of the Pentateuch. As regards the Passover, e.g., we find it frequently spoken of or alluded to in the historical books following the Pentateuch, showing that the "Law of Moses" was then certainly known. It was celebrated in the time of Joshua (Josh. 5:10, cf. 4:19), Hezekiah (2 Chr. 30), Josiah (2 Kings 23; 2 Chr. 35), and Zerubbabel (Ezra 6:19-22), and is referred to in such passages as 2 Kings 23:22; 2 Chr. 35:18; 1 Kings 9:25 ("three times in a year"); 2 Chr. 8:13. Similarly we might show frequent references to the Feast of Tabernacles and other Jewish institutions, although we do not admit that any valid argument can be drawn from the silence of Scripture in such a case. An examination of the following texts, 1 Kings 2:9; 2 Kings 14:6; 2 Chr. 23:18; 25:4; 34:14; Ezra 3:2; 7:6; Dan. 9:11, 13, will also plainly show that the "Law of Moses" was known during all these centuries.
Granting that in the time of Moses there existed certain oral traditions or written records and documents which he was divinely led to make use of in his history, and that his writing was revised by inspired successors, this will fully account for certain peculiarities of expression which critics have called "anachronisms" and "contradictions," but in no way militates against the doctrine that Moses was the original author of the whole of the Pentateuch. It is not necessary for us to affirm that the whole is an original composition; but we affirm that the evidences clearly demonstrate that Moses was the author of those books which have come down to us bearing his name. The Pentateuch is certainly the basis and necessary preliminary of the whole of the Old Testament history and literature. (See DEUTERONOMY.)
PENTATEUCH [bridgeway]
From early Christian times, and possibly before, the first five books of the Old Testament have collectively been known as the Pentateuch. The name comes from two Greek words, penta meaning ‘five’, and teuchos meaning ‘a volume’. The Hebrews usually referred to the whole Pentateuch as ‘the law’ (2 Chron 17:9; Neh 8:14,18; Matt 5:17; 11:13; 12:5; Luke 24:44). It was originally one continuous book, but was divided into five sections for convenience. The English titles of the five separate books are taken from the early Greek translation known as the Septuagint.Authorship
Age-old Hebrew and Christian tradition recognizes Moses as the author of the Pentateuch, though the Pentateuch itself nowhere names its author (2 Chron 35:12; Neh 13:1; Mark 12:26; John 5:46). The Bible speaks frequently of Moses’ literary activity. He wrote down the law that Israel received from God (Exod 24:4; 34:27; Deut 31:9,24), he kept records of Israel’s history (Exod 17:14; Num 33:2) and he wrote songs and poems (Exod 15:1; Deut 31:22,30).
Moses would certainly have been familiar with the family records, ancient songs and traditional stories that people had preserved and handed down from one generation to the next (cf. Gen 5:1; 6:9; 10:1; 11:10,27). Like all writers he would have used material from a variety of sources, particularly if writing about times and places other than his own (cf. Gen 26:32-33; 35:19-20; 47:26; Num 21:14). In addition he received direct revelations from God and spoke with God face to face (Exod 32:7-8; 33:11; Num 12:6-8).
In different eras, critics who reject Moses’ authorship of the Pentateuch have suggested various theories for a much later composition. Most of these theories are based on the different names used for God, the similar or contrasting features in narrative accounts, the varying features of Israel’s religious system, and the usage of certain words and phrases. Broadly speaking, these critics have suggested four independent documents that date no earlier than the period of Israel’s monarchy, and that a later editor (or editors) combined into one. The four documents are referred to respectively as J (because it speaks of God as Jehovah, or Yahweh), E (because it speaks of God as Elohim), D (because it bases its content on Deuteronomy) and P (because it deals mainly with matters of priestly interest).
These theories have been argued, answered, revised and contradicted many times over. Debating the mechanics of composition, however, may not always be profitable. The important consideration is not how the Pentateuch was written, but what it means. It stands in both the Hebrew and Christian Bibles as a book whose unity is clear and whose message is the living Word of God (John 5:39,45-47; 7:19; Luke 16:31; Acts 15:21).
Message
Genesis introduces the basic issues concerning God the Creator and the people and things he created. It shows that he created human beings good and wanted them to live in harmony with him. Instead of doing so, they rebelled and God punished them. In his grace, however, he did not destroy the human race, but gave it the opportunity for a fresh start. People went the same way as before, but God still extended his favour, promising to work through one of the few remaining believers (Abraham) to bring blessing to the whole world.
God promised that Abraham would produce a notable line of descendants, that those descendants would enjoy a special relationship with himself, and that he would give them a national homeland. In due course Abraham started the family and his descendants began to multiply, but through a variety of circumstances they eventually found themselves slaves in Egypt. The book of Exodus shows that God, faithful to his promise, gave them a leader (Moses) through whom he brought them out of Egypt, gave them his law, and established them in a special covenant relationship with himself. He was their God and they were his people.
Leviticus and the beginning of Numbers give details of how the people were to maintain and enjoy their covenant relationship with God. The remainder of Numbers shows how the people moved on towards the promised land, and Deuteronomy shows the life God required of them once they settled in that land.
The grace of God and the sovereign choice of God are prominent themes in the Pentateuch. The deliverance from Egypt was the turning point in the people’s history, the covenant was the basis of their existence, and the law was the framework for their behaviour. The purposes of God were on their way to fulfilment (cf. Gen 12:1-3; Gal 3:16; cf. Deut 18:18-19; Acts 3:18-23).
