A Smooth and Cohesive Literary Structure to the Pentateuch

Lost to destructive critics is the literary unity of the Pentateuch in history, theme, and literary composition. In subject matter, the Pentateuch sets the foundation and basis for the entire Bible beginning with God’s creation of life, leading to the greatest act of God’s love in Jesus Christ, and ending in the completion of God’s work in Eschatology.

The book of Genesis establishes the foundational history of the distant past, introduces the Abrahamic Covenant, and initiates the history of man’s redemption. It can be said that Genesis is God and His creation.

Genesis begins with the phrase "in the beginning."

Genesis, studied as a literary structure, can be evaluated in 2 major ways:

1. Historically as it telescopes to a single individual

a. Primeval history

b. Patriarchal narratives

c. The story of Joseph

2. Genealogy

a. Toledoth formula

The structure highlights the birth of the nation of Israel.


Exodus continues the epic with Israel’s redemption from Egypt, subsequent 40 years of wandering, introduction of the Mosaic Law, and the construction of the Tabernacle. Exodus clearly reveals that God is with Israel as its Savior and King.

Exodus is seamlessly continuous with Genesis, but this is subtly missed in modern translations of the Bible. In the literal translation of Exodus 1:1, the verse begins with, "And these are the names of…" Thus Exodus begins with the conjugation "and," which is an obvious reference to the content preceding it. In addition, the last verse of Genesis refers to the same subject of the first verse of Exodus, which is "Israel" or "Joseph."

Exodus 1:1

1) Now these are the names of the sons of Israel who came to Egypt with Jacob; they came each one with his household:

Genesis 50:26

26) So Joseph died at the age of one hundred and ten years; and he was embalmed and placed in a coffin in Egypt.


Scripture taken from the New American Standard Bible ®, Copyright © The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 Used by permission. (www.Lockman.org)

Exodus’ literary structure can be seen in two ways:

1. Geographically

a. Israel in Egypt

b. Israel in the Wilderness

c. Israel at Sinai

2. Topically

a. God saves Israel from bondage

b. God gives Israel His Law

c. God commands Israel to build the Tabernacle

The structure delineates the thrust of the book: salvation, law, and worship.


Leviticus presents the various laws and rituals, sacrificial system, and priesthood for the formal worship of God. Its emphasis is on the purity and cleanliness of man. Leviticus reveals that because God is holy, only those who are ceremonially clean of sin can come into His presence.

Leviticus is seamlessly continuous with Exodus, and this too is subtly missed in modern translations of the Bible. In the literal translation of Leviticus 1:1, the verse begins with, "And the LORD called…" Leviticus, like Exodus, begins with the conjugation "and," which refers to the content in Exodus preceding it. In this case, Exodus ends with the Tabernacle completed and the Lord within it, and Leviticus begins with the Lord speaking from within.

Leviticus 1:1

1) Then the LORD called to Moses and spoke to him from the tent of meeting, saying,

Exodus 40:34-38

34) Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle. 35) Moses was not able to enter the tent of meeting because the cloud had settled on it, and the glory of the LORD filled the tabernacle. 36) Throughout all their journeys whenever the cloud was taken up from over the tabernacle, the sons of Israel would set out; 37) but if the cloud was not taken up, then they did not set out until the day when it was taken up. 38) For throughout all their journeys, the cloud of the LORD was on the tabernacle by day, and there was fire in it by night, in the sight of all the house of Israel.


Scripture taken from the New American Standard Bible ®, Copyright © The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 Used by permission. (www.Lockman.org)

Leviticus’ literary structure is perhaps the easiest to perceive of the Pentateuch and the best way to present, to the priest and lay, how one is to worship a holy God. It is an outline of the various laws and codes.

Sample outline of Leviticus’ literary structure

I. Sacrificial Laws (1:1-7:38)

A. Instruction for the Laity (1:1-6:7)

1. Burnt offering (1)

2. Grain offering (2)

3. Fellowship offering (3)

4. Sin offering (4:1-5:13)

5. Guilt offering (5:14-6:7)

B. Instructions for the Priests (6:8-7:38)

II. Priestly Narrative (8:1-10:20)

A. The Formal Beginnings of the Priesthood (8:1-9:24)

B. The Limits on the Priesthood - Nadab and Abihu

III. Laws to Protect Ritual Cleanness (11:1-16:34)

A. Dietary Prescriptions (11)

B. Birth Laws (12)

C. The Discernment and Cleansing of Skin Diseases (13-14)

1. Discerning the disease (13)

2. Cleansing the disease (14)

D. Laws about Bodily Discharges (15)

E. The Day of Atonement (16)

IV. Holiness Code (17-27)

A. The Laws (17:1-24:23)

1. Handling blood (17)

2. Incest laws (18)

3. Miscellaneous laws (19-20)

4. Laws concerning priests and sacrifices (21-22)

5. Sabbath and festivals (24:1-9)

6. Tabernacle law (24:1-9)

7. The story of the punishment of a blasphemer (24:10-23)

8. The Jubilee (25)

B. Blessings and Curses (26)

1. Blessings for obedience (26:1-13)

2. Curses for disobedience (26:14-46)

C. Gifts to the Lord (27)

Numbers is a story of sin and judgment; the death and replacement of a disbelieving generation with the hope of a new generation at the threshold of the Promised Land. Numbers reveals that despite the efforts of man, God is still with His people and fulfills His promises.

Numbers is seamlessly continuous with Leviticus, and this too is subtly missed in modern translations of the Bible. In the literal translation of Numbers 1:1, the verse begins with, "And the LORD spoke…" Numbers, like Exodus and Leviticus, begins with the conjugation "and" connecting it with the content preceding it. Leviticus ends with God reviewing the blessings of obedience and the penalties of disobedience on the basis of the Mosaic Covenant and how to deal with the promises that Israelites make to God in response. Numbers resumes the story at the beginning of the 40 year wander in the wilderness.

Numbers 1:1

1) Then the LORD spoke to Moses in the wilderness of Sinai, in the tent of meeting, on the first of the second month, in the second year after they had come out of the land of Egypt, saying,

Leviticus 26:1-46

1) 'You shall not make for yourselves idols, nor shall you set up for yourselves an image or a sacred pillar, nor shall you place a figured stone in your land to bow down to it; for I am the LORD your God. 2) ‘You shall keep My sabbaths and reverence My sanctuary; I am the LORD. 3) 'If you walk in My statutes and keep My commandments so as to carry them out, 4) then I shall give you rains in their season, so that the land will yield its produce and the trees of the field will bear their fruit. 5) 'Indeed, your threshing will last for you until grape gathering, and grape gathering will last until sowing time. You will thus eat your food to the full and live securely in your land. 6) 'I shall also grant peace in the land, so that you may lie down with no one making you tremble. I shall also eliminate harmful beasts from the land, and no sword will pass through your land. 7) 'But you will chase your enemies and they will fall before you by the sword; 8) five of you will chase a hundred, and a hundred of you will chase ten thousand, and your enemies will fall before you by the sword. 9) 'So I will turn toward you and make you fruitful and multiply you, and I will confirm My covenant with you. 10) 'You will eat the old supply and clear out the old because of the new. 11) ‘Moreover, I will make My dwelling among you, and My soul will not reject you. 12) 'I will also walk among you and be your God, and you shall be My people. 13) ‘I am the LORD your God, who brought you out of the land of Egypt so that you would not be their slaves, and I broke the bars of your yoke and made you walk erect. 14) 'But if you do not obey Me and do not carry out all these commandments, 15) if, instead, you reject My statutes, and if your soul abhors My ordinances so as not to carry out all My commandments, and so break My covenant, 16) I, in turn, will do this to you: I will appoint over you a sudden terror, consumption and fever that will waste away the eyes and cause the soul to pine away; also, you will sow your seed uselessly, for your enemies will eat it up. 17) 'I will set My face against you so that you will be struck down before your enemies; and those who hate you will rule over you, and you will flee when no one is pursuing you. 18) 'If also after these things you do not obey Me, then I will punish you seven times more for your sins. 19) 'I will also break down your pride of power; I will also make your sky like iron and your earth like bronze. 20) 'Your strength will be spent uselessly, for your land will not yield its produce and the trees of the land will not yield their fruit. 21) 'If then, you act with hostility against Me and are unwilling to obey Me, I will increase the plague on you seven times according to your sins. 22) 'I will let loose among you the beasts of the field, which will bereave you of your children and destroy your cattle and reduce your number so that your roads lie deserted. 23) 'And if by these things you are not turned to Me, but act with hostility against Me, 24) then I will act with hostility against you; and I, even I, will strike you seven times for your sins. 25) 'I will also bring upon you a sword which will execute vengeance for the covenant; and when you gather together into your cities, I will send pestilence among you, so that you shall be delivered into enemy hands. 26) 'When I break your staff of bread, ten women will bake your bread in one oven, and they will bring back your bread in rationed amounts, so that you will eat and not be satisfied. 27) 'Yet if in spite of this you do not obey Me, but act with hostility against Me, 28) then I will act with wrathful hostility against you, and I, even I, will punish you seven times for your sins. 29) 'Further, you will eat the flesh of your sons and the flesh of your daughters you will eat. 30) 'I then will destroy your high places, and cut down your incense altars, and heap your remains on the remains of your idols, for My soul shall abhor you. 31) 'I will lay waste your cities as well and will make your sanctuaries desolate, and I will not smell your soothing aromas. 32) 'I will make the land desolate so that your enemies who settle in it will be appalled over it. 33) 'You, however, I will scatter among the nations and will draw out a sword after you, as your land becomes desolate and your cities become waste. 34) ‘Then the land will enjoy its sabbaths all the days of the desolation, while you are in your enemies' land; then the land will rest and enjoy its sabbaths. 35) 'All the days of its desolation it will observe the rest which it did not observe on your sabbaths, while you were living on it. 36) 'As for those of you who may be left, I will also bring weakness into their hearts in the lands of their enemies. And the sound of a driven leaf will chase them, and even when no one is pursuing they will flee as though from the sword, and they will fall. 37) 'They will therefore stumble over each other as if running from the sword, although no one is pursuing; and you will have no strength to stand up before your enemies. 38) 'But you will perish among the nations, and your enemies' land will consume you. 39) 'So those of you who may be left will rot away because of their iniquity in the lands of your enemies; and also because of the iniquities of their forefathers they will rot away with them. 40) 'If they confess their iniquity and the iniquity of their forefathers, in their unfaithfulness which they committed against Me, and also in their acting with hostility against Me-- 41) I also was acting with hostility against them, to bring them into the land of their enemies-- or if their uncircumcised heart becomes humbled so that they then make amends for their iniquity, 42) then I will remember My covenant with Jacob, and I will remember also My covenant with Isaac, and My covenant with Abraham as well, and I will remember the land. 43) 'For the land will be abandoned by them, and will make up for its sabbaths while it is made desolate without them. They, meanwhile, will be making amends for their iniquity, because they rejected My ordinances and their soul abhorred My statutes. 44) 'Yet in spite of this, when they are in the land of their enemies, I will not reject them, nor will I so abhor them as to destroy them, breaking My covenant with them; for I am the LORD their God. 45) 'But I will remember for them the covenant with their ancestors, whom I brought out of the land of Egypt in the sight of the nations, that I might be their God. I am the LORD.'" 46) These are the statutes and ordinances and laws which the LORD established between Himself and the sons of Israel through Moses at Mount Sinai.

Leviticus 27:1-34

1) Again, the LORD spoke to Moses, saying, 2) "Speak to the sons of Israel and say to them, 'When a man makes a difficult vow, he shall be valued according to your valuation of persons belonging to the LORD. 3) 'If your valuation is of the male from twenty years even to sixty years old, then your valuation shall be fifty shekels of silver, after the shekel of the sanctuary. 4) 'Or if it is a female, then your valuation shall be thirty shekels. 5) 'If it be from five years even to twenty years old then your valuation for the male shall be twenty shekels and for the female ten shekels. 6) 'But if they are from a month even up to five years old, then your valuation shall be five shekels of silver for the male, and for the female your valuation shall be three shekels of silver. 7) 'If they are from sixty years old and upward, if it is a male, then your valuation shall be fifteen shekels, and for the female ten shekels. 8) 'But if he is poorer than your valuation, then he shall be placed before the priest and the priest shall value him; according to the means of the one who vowed, the priest shall value him. 9) 'Now if it is an animal of the kind which men can present as an offering to the LORD, any such that one gives to the LORD shall be holy. 10) 'He shall not replace it or exchange it, a good for a bad, or a bad for a good; or if he does exchange animal for animal, then both it and its substitute shall become holy. 11) 'If, however, it is any unclean animal of the kind which men do not present as an offering to the LORD, then he shall place the animal before the priest. 12) 'The priest shall value it as either good or bad; as you, the priest, value it, so it shall be. 13) 'But if he should ever wish to redeem it, then he shall add one-fifth of it to your valuation. 14) 'Now if a man consecrates his house as holy to the LORD, then the priest shall value it as either good or bad; as the priest values it, so it shall stand. 15) 'Yet if the one who consecrates it should wish to redeem his house, then he shall add one-fifth of your valuation price to it, so that it may be his. 16) 'Again, if a man consecrates to the LORD part of the fields of his own property, then your valuation shall be proportionate to the seed needed for it: a homer of barley seed at fifty shekels of silver. 17) 'If he consecrates his field as of the year of jubilee, according to your valuation it shall stand. 18) 'If he consecrates his field after the jubilee, however, then the priest shall calculate the price for him proportionate to the years that are left until the year of jubilee; and it shall be deducted from your valuation. 19) 'If the one who consecrates it should ever wish to redeem the field, then he shall add one-fifth of your valuation price to it, so that it may pass to him. 20) 'Yet if he will not redeem the field, but has sold the field to another man, it may no longer be redeemed; 21) and when it reverts in the jubilee, the field shall be holy to the LORD, like a field set apart; it shall be for the priest as his property. 22) 'Or if he consecrates to the LORD a field which he has bought, which is not a part of the field of his own property, 23) then the priest shall calculate for him the amount of your valuation up to the year of jubilee; and he shall on that day give your valuation as holy to the LORD. 24) 'In the year of jubilee the field shall return to the one from whom he bought it, to whom the possession of the land belongs. 25) 'Every valuation of yours, moreover, shall be after the shekel of the sanctuary. The shekel shall be twenty gerahs. 26) 'However, a firstborn among animals, which as a firstborn belongs to the LORD, no man may consecrate it; whether ox or sheep, it is the LORD'S. 27) 'But if it is among the unclean animals, then he shall redeem it according to your valuation and add to it one-fifth of it; and if it is not redeemed, then it shall be sold according to your valuation. 28) 'Nevertheless, anything which a man sets apart to the LORD out of all that he has, of man or animal or of the fields of his own property, shall not be sold or redeemed. Anything devoted to destruction is most holy to the LORD. 29) 'No one who may have been set apart among men shall be ransomed; he shall surely be put to death. 30) 'Thus all the tithe of the land, of the seed of the land or of the fruit of the tree, is the LORD'S; it is holy to the LORD. 31) 'If, therefore, a man wishes to redeem part of his tithe, he shall add to it one-fifth of it. 32) 'For every tenth part of herd or flock, whatever passes under the rod, the tenth one shall be holy to the LORD. 33) 'He is not to be concerned whether it is good or bad, nor shall he exchange it; or if he does exchange it, then both it and its substitute shall become holy. It shall not be redeemed.'" 34) These are the commandments which the LORD commanded Moses for the sons of Israel at Mount Sinai.


Scripture taken from the New American Standard Bible ®, Copyright © The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 Used by permission. (www.Lockman.org)

Numbers’ literary structure can be seen in three ways: chronologically, geographically, and topically. While scholars debate the merits of each perspective, each has provided a better understanding of the time, setting, and theological significance of the book: the death of the old and rise of the new.


Deuteronomy contains a second version of the Mosaic Covenant that was previously revealed in Exodus, Leviticus, and Numbers. Now, while the Israelites await on the plains of Moab, they are reminded that they are a nation elected and set apart by God, and unified and defined by their covenant renewal with God. Deuteronomy defines the ideal nation of Israel: one people with one God on one land with one sanctuary and one law.

Deuteronomy is seamlessly continuous with Numbers, because the second generation of Israelites is gathered on the plains of Moab and preparing for the start of the Conquest. The Pentateuch ends with Deuteronomy and the death of Moses.

Deuteronomy 34:1-12

1) Now Moses went up from the plains of Moab to Mount Nebo, to the top of Pisgah, which is opposite Jericho. And the LORD showed him all the land, Gilead as far as Dan, 2) and all Naphtali and the land of Ephraim and Manasseh, and all the land of Judah as far as the western sea, 3) and the Negev and the plain in the valley of Jericho, the city of palm trees, as far as Zoar. 4) Then the LORD said to him, "This is the land which I swore to Abraham, Isaac, and Jacob, saying, 'I will give it to your descendants'; I have let you see it with your eyes, but you shall not go over there." 5) So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD. 6) And He buried him in the valley in the land of Moab, opposite Beth-peor; but no man knows his burial place to this day. 7) Although Moses was one hundred and twenty years old when he died, his eye was not dim, nor his vigor abated. 8) So the sons of Israel wept for Moses in the plains of Moab thirty days; then the days of weeping and mourning for Moses came to an end. 9) Now Joshua the son of Nun was filled with the spirit of wisdom, for Moses had laid his hands on him; and the sons of Israel listened to him and did as the LORD had commanded Moses. 10) Since that time no prophet has risen in Israel like Moses, whom the LORD knew face to face, 11) for all the signs and wonders which the LORD sent him to perform in the land of Egypt against Pharaoh, all his servants, and all his land, 12) and for all the mighty power and for all the great terror which Moses performed in the sight of all Israel.


Scripture taken from the New American Standard Bible ®, Copyright © The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 Used by permission. (www.Lockman.org)

Deuteronomy’s literary structure, traditionally viewed as three speeches by Moses, is marked by the description of Israel’s location preceding his sermons (Deuteronomy 1:5; 4:44-49; 29:1).

Deuteronomy 1:5

5) Across the Jordan in the land of Moab, Moses undertook to expound this law, saying,

Moses reviews Israel’s past up to their present moment at the doorstep of the Promised Land.

Deuteronomy 4:44-49

44) Now this is the law which Moses set before the sons of Israel; 45) these are the testimonies and the statutes and the ordinances which Moses spoke to the sons of Israel, when they came out from Egypt, 46) across the Jordan, in the valley opposite Beth-peor, in the land of Sihon king of the Amorites who lived at Heshbon, whom Moses and the sons of Israel defeated when they came out from Egypt. 47) They took possession of his land and the land of Og king of Bashan, the two kings of the Amorites, who were across the Jordan to the east, 48) from Aroer, which is on the edge of the valley of Arnon, even as far as Mount Sion (that is, Hermon), 49) with all the Arabah across the Jordan to the east, even as far as the sea of the Arabah, at the foot of the slopes of Pisgah.

Moses speaks towards the future focused on Israel’s covenantal relationship.

Deuteronomy 29:1

1) These are the words of the covenant which the LORD commanded Moses to make with the sons of Israel in the land of Moab, besides the covenant which He had made with them at Horeb.

Moses exhorts and leads Israel’s renewal of their commitment to the covenant.


Scripture taken from the New American Standard Bible ®, Copyright © The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 Used by permission. (www.Lockman.org)

Another literary structure seen in Deuteronomy is the strong resemblance to a combined form of a second millennium suzerain-vassal treaty with the structure of ancient Near Eastern law codes.


Writing the Pentateuch as a single continuous literary unit provides Moses with the knowledge and familiarity of the patriarchs and their distant history.

Moses knew about God’s week of Creation.

"For in six days the LORD made the heavens and the earth, the sea and all that is in them, and rested on the seventh day; therefore the LORD blessed the sabbath day and made it holy. (Exodus 20:11)


Scripture taken from the New American Standard Bible ®, Copyright © The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 Used by permission. (www.Lockman.org)

Moses reminds God of His covenant with Abraham, Isaac, and Jacob.

"Remember Abraham, Isaac, and Israel, Your servants to whom You swore by Yourself, and said to them, 'I will multiply your descendants as the stars of the heavens, and all this land of which I have spoken I will give to your descendants, and they shall inherit it forever.'" (Exodus 32:13)

Genesis 15:5-7 - The Covenant with Abraham

5) And He took him outside and said, "Now look toward the heavens, and count the stars, if you are able to count them." And He said to him, "So shall your descendants be." 6) Then he believed in the LORD; and He reckoned it to him as righteousness. 7) And He said to him, "I am the LORD who brought you out of Ur of the Chaldeans, to give you this land to possess it."

Genesis 26:2-5 - The Covenant with Isaac

2) The LORD appeared to him and said, "Do not go down to Egypt; stay in the land of which I shall tell you. 3) "Sojourn in this land and I will be with you and bless you, for to you and to your descendants I will give all these lands, and I will establish the oath which I swore to your father Abraham. 4) "I will multiply your descendants as the stars of heaven, and will give your descendants all these lands; and by your descendants all the nations of the earth shall be blessed; 5) because Abraham obeyed Me and kept My charge, My commandments, My statutes and My laws."

Genesis 35:9-13 - The Covenant with Jacob

9) Then God appeared to Jacob again when he came from Paddan-aram, and He blessed him. 10) God said to him, "Your name is Jacob; you shall no longer be called Jacob, but Israel shall be your name." Thus He called him Israel. 11) God also said to him, "I am God Almighty; be fruitful and multiply; a nation and a company of nations shall come from you, and kings shall come forth from you. 12) "The land which I gave to Abraham and Isaac, I will give it to you, and I will give the land to your descendants after you." 13) Then God went up from him in the place where He had spoken with him.


Scripture taken from the New American Standard Bible ®, Copyright © The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 Used by permission. (www.Lockman.org)

Moses knew that 70 people went to Egypt.

"Your fathers went down to Egypt seventy persons in all, and now the LORD your God has made you as numerous as the stars of heaven. (Deuteronomy 10:22)

Genesis 46:26-27

26) All the persons belonging to Jacob, who came to Egypt, his direct descendants, not including the wives of Jacob's sons, were sixty-six persons in all, 27) and the sons of Joseph, who were born to him in Egypt were two; all the persons of the house of Jacob, who came to Egypt, were seventy.


Scripture taken from the New American Standard Bible ®, Copyright © The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 Used by permission. (www.Lockman.org)

Moses knew that the Israelites were originally from Mesopotamia.

"You shall go to the priest who is in office at that time and say to him, 'I declare this day to the LORD my God that I have entered the land which the LORD swore to our fathers to give us.' "Then the priest shall take the basket from your hand and set it down before the altar of the LORD your God. "You shall answer and say before the LORD your God, 'My father was a wandering Aramean, and he went down to Egypt and sojourned there, few in number; but there he became a great, mighty and populous nation. (Deuteronomy 26:3-5)

Genesis 25:20 - Bethuel was the son of Abraham’s brother Nahor

20) and Isaac was forty years old when he took Rebekah, the daughter of Bethuel the Aramean of Paddan-aram, the sister of Laban the Aramean, to be his wife.


Scripture taken from the New American Standard Bible ®, Copyright © The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 Used by permission. (www.Lockman.org)

Moses knew the exact words of Jacob’s blessing on Joseph.

And with the choice things of the earth and its fullness, and the favor of Him who dwelt in the bush. Let it come to the head of Joseph, and to the crown of the head of the one distinguished among his brothers. (Deuteronomy 33:16)

Genesis 49:26

26) "The blessings of your father have surpassed the blessings of my ancestors up to the utmost bound of the everlasting hills; may they be on the head of Joseph, and on the crown of the head of the one distinguished among his brothers.


Scripture taken from the New American Standard Bible ®, Copyright © The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 Used by permission. (www.Lockman.org)

The literary unity of the Pentateuch is recognized by both constructive and destructive critics. This unity implies a single author; however, destructive critics refuse to acknowledge Moses and instead have chosen to speculate with hypothetical editor(s) to account for this unity.


References:

1. Dillard RB, Longman III T, An Introduction to the Old Testament, Grand Rapids, MI: Zondervan (1994).



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