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BOOK .. OE now generally admitted that the words " and the judgments " (which are missing in c. 1 b) have been inserted is xxiv. 3a by the redactor to whom the present position of the " judgments " is due.' The majority of critics, therefore, adopt Kuenen's conjecture that the " judgments " were originally delivered by Moses on the borders of Moab, and that when D`s revised version of Ex. xxi.-xxiii. aas combined with JE, the older code was placed alongside of E's other legislation at Horeb
Now it is obvious that the results obtained by the foregoing analysis of J and E have an important bearing on the history of the remaining section of E's legislation, viz. the Decalogue (q.v.), Ex. xx. 1-17 (e--Deut. v. 6-21). At present the " Ten Words" stand in the forefront of E's collection of laws, and it is evident that they were already found, in that position by the author of Deuteronomy, who treated them as the sole basis of the covenant at Horeb
bear , for the most part, a close resemblance to the style of D. They can scarcely, however, have been transferred from Deuteronomy to Exodus (or vice versa), owing to the variations between the two versions: we must rather regard them as the work of a Deuteronomic redactor. But the expansion and revision of the Decalogue were not limited to the Deuteronomic school. Literary traces of J and E in the 2nd, 3rd, 4th and loth commandments point to earlier activity on the part of RJE, while the addition of v. 11, which bases the observance of the Sabbath on P 's narrative of the Creation (Gen. ii. 1-3), can only be ascribed to a priestly writer: its absence from Deut. v. 6 if. is otherwise inexplicable. Thus the Decalogue, as given in Exodus, would seem to have passed through at least three stages before it assumed its present form. But even in its original
3 f.), and (b) the further legislation of E in ch. xx.xxiii: affords close parallels to all the commandments (except the 7th and the loth.), and a comparison of the two leaves no doubt as to which is the more primitive. Hence we can only conclude that the Decalogue, in its original
The confusion introduced into the legislation by later additions, with the consequent displacement of earlier material, has not been without effect on the narratives belonging to the different sources. Hence the sequence of events after the completion of the covenant on Sinai-Horeb is not always easy to trace, though indications are not wanting in both J and E of the probable course of the history. The two main incidents that precede the departure of the children of Israel from the mountain (Num. x. 29 ff.) are (I) the sin of the people, and (2) the intercession of Moses, of both of which a double
' The present text of xxiv. 12 also has probably been transposed in accordance with the view that the " judgment " formed part of the covenant, cf. Deut. v. 31. Originally the latter part of the verse must have run, " That I may give thee the tables of stone which I have written, and may teach thee the law and the commandment." For further details see Bacon, Triple Tradition of Exodus, pp. i i.1 f., 132. f. (I) The Sin of the People.According to J (xxxii. 25-29) the people, during the absence of Moses, break loose," i.e. mutiny. Their behaviour excites the anger of Moses on his return, and in response to his appeal the sons of Levi arm themselves and slay a large number of the people: as a reward for their services they are bidden to consecrate themselves to Yahweh. The fragmentary form of the narrativewe miss especially a fuller account of the " breaking loose "is doubtless due to the latter editor, who substituted the story of the golden calf (xxxii. i-6, 15-24, 35), according to which the sin of the people consisted in direct violation of the 2nd commandment. At the instigation of the people Aaron makes a molten calf out of the golden ornaments brought from Egypt ; Moses and Joshua, on their return to the camp, find the people holding festival in honour of the occasion; Moses in his anger breaks the tables of the covenant which he is carrying: he then demolishes the golden calf, and ad-ministers a severe rebuke to Aaron. The punishment of the people is briefly recorded in v. 35. This latter narrative, which is obviously inconsistent with the story of J, shows unmistakable traces of E. In its present form, however, it can hardly be original, but must have been revised in accordance with the later Deuteronomic conception which represented the sin committed by the people as a breach of the 2nd commandment. Possibly vv. 7-14 are also to be treated as a Deuteronomic,expansion (cf. Deut. ix. 12-14). Though they show clear traces of J, it is extremely difficult to fit them into that narrative in view of Moses' action in vv. 25-29 and of his intercession in ch. xxxiii. ; in any case, vv. 8 and 13 must be regarded as redactional. (2) Moses' Intercession: The time for departure from the Sacred Mount
Israel owing to their disobedience, but in response to Moses' passionate appeal finally consents to let his presence go with them. The account of Moses' intercession has been preserved in J, though the narrative has undergone considerable dislocation. The true sequence of the narrative appears to be as follows: Moses is commanded to lead the people to Canaan (xxxiii. 1-3); he pleads that he is unequal to the task (Num. xi. loc, I I, 12, 14, 15), and, presumably, asks for assistance, which is promised (omitted). Moses then asks for a fuller knowledge of Yahweh and his ways (xxxiii. 12, 13) : this request also is granted (v. 17), and he is emboldened to pray that he may see the glory
xxxv
It is a plausible conjecture that the original narratives of J and E also contained directions for the construction of an ark,' as a substitute for the personal presence of Yahweh, and also for the erection of a " tent of meeting " outside the camp, and that these commands were omitted by RP in favour of the more elaborate instructions given in ch. xxv.xxix. (P). The subsequent narrative of J (Num. X. 33-36, xiv. 44) implies an account of the making of the ark, while the remarkable description in Ex. xxxiii. 7-11 (E) of Moses' practice in regard to the " tent of meeting " points no less clearly to some earlier statement as to the making of this tent. The history of Exodus in its original form doubtless concluded with the visit of Moses' father-in-law and the appointment of judges (ch. xviii.), the departure from the mountain and the battle with Amalck (xvii. 8-16). (c) The Construction of the Tabernacle and its Furniture (ch. xxv.xxxi., xxxv
According to Deut. x. 1 f., which is in the main a verbal excerpt from Ex. xxxiv. i f., Yahweh ordered Moses to make an ark of acacia wood
Nehemiah (Nell, X. 32) (Heb. 33) ; (3) the instructions as to the brazen laver would naturally be expected alongside of those for the altar of burnt-offering in ch. xxvii.; (4) the following section relating to the anointing oil presupposes the altar of incense (v. 28), and further extends the ceremony of anointing to Aaron's sons, though, elsewhere, the ceremony is confined to Aaron (xxix. 7, Lev. viii. 12), cf. the title " anointed priest " applied to the high priest (Lev. iv. 3, &c.) (5) the directions for compounding the incense connect naturallyy with xxx. 1-to, while (6) the appointment of Bezaleel and Oholiah cannot be separated from the rest of ch. xxx.xxxi. The concluding section on the Sabbath (xxxi. 12-17) shows marks of resemblance to H (Lev. xvii.xxvi.), especially in vv. 12-14a, which appear to have been expanded, very possibly by the editor who inserted the passage. The continuation of P's narrative is given in xxxiv. 29-35, which describe Moses' return from the mount
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