Analysis of the Introduction to Leviticus - Research Paper Example

? Documentary Hypothesis & year Genesis, Exodus, Leviticus and Deuteronomy forms the first fivebooks of the bible. Collectively, these books are referred to as the “Pentateuch,” and have been considered one of the most important collections of the Old Testament. These books as such provide the beginning of Humanity, Fall of Humanity, and also establish the foundation of God’s law. Tradition has held it over the years that books were all written by Moses approximately in the year 1,450 BCE. Religion segments often believe that the entire Pentateuch was completely art worked in the hands of Moses before his death. This has been the subject of controversy over years. To the proponents of documentary hypothesis, the book of Leviticus, which is also one of the Pentateuch books was not written by one person, Moses, but instead was a product of various others. Of course, there exists archeological and historical fabrications and evidence which explicitly supports this line of thought. While the debate about documentary evidence continues, there is also compelling evidence to believe the former. It is the intent of this paper to explore arguments against documentary evidence and to show Moses’ authenticity and single handedness in drafting Leviticus. The Hebrew derives the title of Leviticus from the initial word in it Wayyiqra’, which when translated implies “and He [the Lord] called” (1:1). The use of the conjunction “and” describes that Leviticus is a continuation of the previous chapter, Exodus, the flow of thought in this case is continuous and there is no break.1 At the same time, the English title of the book is derived from the word “Vulgate” which is a Latin version, which referred to this book as Liber Leviticus. This Latin title has been suggested as having the same meaning as Leuitikon, which implies “of relation to the Levites.” From the above analysis, it therefore seems quite correct that the title used in this book is appropriate, since the book has Mosaic Covenant that again relates to the Levites, or to be precise to the Israelites, delivered to them by Moses. The overriding theme contained in the book of Leviticus is worship. Moses later re-introduced the theme of worship in the later chapters of the bible in Exodus, but this theme was only concretized in Leviticus. The book illustrates how sinful redeemed Israelites could enjoy a new renewed spiritual relationship with their creator. It also shows how the Israelites could maintain this Holy relationship with God through worship. One of the main revelations that are given in Leviticus is the nature of sin. From the analysis of other chapters, it can be seen that God under estimated man’s ability to commit sin. God first initiated this in Genesis and Exodus, and thus used Leviticus to clarify this sinful nature of man. Additionally, God exposes the theme of atonement in Leviticus. Atonement can be understood as the price of man’s sin. God in Leviticus removed the sins of Israelites until a final sacrifice was paid for sins. God continuously accepted the price of sin through sacrifice until a final atonement was made through Jesus Christ. Through atonement then man could be allowed to enter into a Covenant with God. For this situation, three things had to be given to justify man’s sinful nature. This book has been written by Moses because it contains God revelations to Moses in which he recorded in Leviticus after he renewed the Covenant with Israel (Exod. 34:1-28). This book is solely unique as it contains God’s instructions to Moses. Andrew A. Bonar in his Commentary on Leviticus thus argues, “There is no book in the whole compass of that inspired Volume which the Holy Spirit has given us, that contains more of the very words of God than Leviticus. It is God that is the direct speaker in almost all the pages; His gracious words are recorded in the most original manner that they were uttered.”2 As seen in other similar literary analysis, Leviticus contains revelations that were meant for the priests. While it is also important to note the domineering nature of ritual and legal matters, Moses moved them into the historical accounts, as one would note a clear transition and chronological flow of these accounts from Exodus, Leviticus, and Numbers, in that sequence so that there is a uniform movement forward. It can also be suggested that the book of Leviticus fits within the period of God’s occupations of the tabernacle (Exod. 40: 17, 34-38) and the taking of the agreement at Sinai (Num. 1:1-3). On the other hand, other authors argue that Leviticus has been described to Pentateuch as being documentary hypothesis. In contrast to earlier books in Pentateuch, Leviticus is not dominated by narratives but rather God’s speeches to meeting at the camp meeting. The “documentary hypothesis” or more commonly the “higher critical theory” developed around 1880 AD was premised on four basic assumptions: religion evolution from polytheism to monotheism, thus, Old Testament was considered a product of Hebrew revolutionary process; the fact that writing had not been invented by then, then, there was no way Moses and the Hebrews could have written; given the fact Abraham’s history are not mentioned anywhere except in Torah, then these to them are mere myths and stories and lastly, the five books of Torah represent collections from various authors compiled over years and thus they were not given to Moses as claimed in Pentateuch. According to this theory, the first author is the one who wrote Genesis, coining with him the word Jehova around 900 BC to mean the eternal one. Therefore what is the main argument that proves discredits the documentary theory and legitimizing Moses as the authentic author of Pentateuch? The verse “And it came to pass, that when Moses had made an ending of writing the words of this law in a book, until they were finished, that Moses commanded the Levites, which bore the ark of the Covenant of the Lord, saying, Take this book of the law, and put it inside of the ark of the covenant of the Lord your God, that it may be there for a witness against thee”3 Additionally, the use of the term “having written” as claimed in the documentary hypothesis does not necessarily imply someone having to sit down and pen down these words. In fact, when it is said that Moses “wrote” the Pentateuch, or being responsible for its authorship, it must be seen that in line with the earlier year’s ancient Mesopotamian practice, it does not signify that he actually wrote those words using his own handwritings, though such may also have been the case. There is a quite level of evidence to suggest therefore that much of the Pentateuch was also dictated to the scribes similar to what happened in the Hammurabi law. This therefore does not Moses’ authorship of the Pentateuch. Looking at his life history, Moses was in fact well positioned to author the Pentateuch contrary to the claim by the documentary hypothesis that Moses was not educated and that writing had not been invented by then. Foremost, Moses was a well trained royal Egyptian court servant who had outstanding academic achievements. This could not have been possible without the knowledge of writing, as even women’s toilet articles had some sort of inscription. Similarly, Moses received some degree of Hebrew socialization in his early childhood and there are biblical accounts of his encounter with God at that early age. Moses’ writings in the Pentateuch are mostly based on Sinai and Egypt geographical landscape, displaying his good command of the geography and climate of these two areas. Furthermore Moses wandered in the Sinai wilderness for 40 years, could this have not been enough inspiration to write these books? The Documentary hypothesis also highlights issues to do Moses’ moral grounds to write the Pentateuch. Is there a deliberate attempt to distort the notion that Moses was indeed the founder of the Commonwealth of Israel? Could that not have accorded him enough incentive to give the nation reliable ethical and devout grounds? To further support Moses’ authenticity in writing, it is important to also mention that even the slaves were scribing their names on stone walls, and then it inconceivable someone having Moses’ background would fail to document his life’s records in the most preferable methods. Kurt Sethe4 in 1931 also describes Moses as one of the greatest authorities in his century that made profound contributions to the process of civilization in Egypt. There are also various verses and chapters in the bible that authoritatively associate their authorship to Moses including, sections in Exodus 12:20-24, Leviticus 1-16, Numbers 4:1-21, 27:6-23 and Deuteronomy, the first thirty three chapters. The objections towards Moses’ authorship in Leviticus has also been brought about citing existing differences in the language use, style and the way customs and cultures have been referred to claiming such provisions singly excludes Moses in the process at the benefit of many unknown authors. However, it should be understood that changes in style do not necessarily imply change of authorship but a shift in focus and context. On a practical manner even language and grammatical style changes almost every time after the first review. This also changes into narrower and more detailed style usage for instance the use of verb, tenses and the point of view. So the view being advanced by the critics is that the style used in Leviticus Chapter one is more stereotyped and precise with the same consistent formulae all through. The change of style in chapter two therefore represents a diversified approach in writing. God inspired Moses to change his style of writing so as to match the changing context of his writing. This style is also what is used in even the current newspapers. As have been briefly demonstrated, the documentary theory is just of the contemporary works of critics keen on discrediting the Bible as a holy book with Godly scriptures. The message of Leviticus can be summarized on the basis on three key themes: sin, redemption and atonement. God gave a provision for elimination of human sin so that people can reconnect with him through fellowship. The sacrificial approach in Israel was used as a symbol that narrowed the gap between man’s inadequacy and God’s presence, though this was just a temporary solution from man’s disengagement with God. Leviticus clarifies both the sinful man and God’s holiness. The proper response to a redeemed sinner is through worship. This could only be achieved through God’s communication through Moses and not a through a list of unknown authors who cannot even verify authorship of their inspirations. Bibliography Bacchiocchi, Samuele. Sabbatical Typologies of Messianic Redemption. (Journal for the Study of Judaism, 4: 153-76, 1986). Baker, David W. Division Markers and the structure of Leviticus . (Journal for the Study of the Old Testament, 4: 9-15, 1979) Bonar, Andrew. A Commentary on Leviticus. (London: Banner of Truth Trust, 1966). Neusner, Jacob. Testing the Documentary Hypothesis: Abot, Arna and the Canonical Process of Formulating the Rabbing Documents. (Review of Rabbinic Judaism, 2009). Zenger, Erich. The Book of Leviticus-An Important Book in Jewish-Christian Dialogue. (European Judaism, 5: 88-93, 2008). Read More