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Introduction It is believed that the name Pentateuch “the firstborn five books of the Ancient Testament, the book of the Law” (The Columbia Viking Desk Encyclopaedia, 1964, p.1402) was firstborn found in the letter of Elora of a second century Gnostic, Ptolemy and passed into Christian use. These books are called The Law (Torah) or the Law of Moses by the Jews. (Everyman’s Encyclopedia, 1978). It would be hard to overestimate the role that the Pentateuch has played in the course of biblical erudition. In all likelihood, these firstborn five books in the Bible – Genesis, Exodus, Leviticus, Numbers and Deuteronomy- have been subjected to scrutiny more than any release block, with the sole possible exclusion of the Gospels (Knight and Tucker, 1985). Origin The word Pentateuch derives from the Greek pentateuchos “five-volumed (book)”, following the Jewish identification “the five-fifths of the law”. Jews call it the Torah, that is instruction, often times rendered in English Law as it is called in the New Testament (Greek nomon; model, Matt. 5:17; Luke 16:17; Acts 7:53; 1 Cor. 9:8). According to Lasor, Hubbard and Bush (1982), the Pentateuch was “the most primary section of the Jewish canon, with an authority and sanctity far exceeding that attributed to the prophets and writing” (p.54). They observe that the books of the Pentateuch are not ‘books’ in the modern sense of independent self-contained entries, but were purposefully structured and intended as part of a more prominent unity; accordingly the term Pentateuch is not only commodious but necessary. But, contracted this fact of the unity of the larger corpus, the traditionalisti five-fold section is necessary not plainly as a commodious means of reference to the material, but because here is clear editorial proof establishing just these five books as authenti subdivisions of the material. Despite marks of real disparity and complexity in structure and origins, far more primary and essential is the overarching unity which the Pentateuch evidences. A careful conception of the Pentateuch will reveal, besides a definitive unity of function, plot and arrangement, a diversity – a complexity – that is evenly arresting. Authorship The conventional view according to Halley (1962) is that “Moses wrote the Pentateuch substantially…with the exclusion of the few verses at the close which give an account of his death, and occasional interpolations made by copyists for explanatory purposes” (p.56). This is in consonance with the view of Childs (1979). A innovative critical view is that of a composite work of respective scholars of priests made with regards to the eighth century B.C., for partisan purposes, based on oral traditions, the essential redactors of which are called J (for Jahweh/Yahweh, the personal name of God), E (for Elohim, a generic name for God), D (for Deuteronomic) and P (for priestly). Each is claimed to be unique. But, “this view is not supported by conclusive exploration or evidence, and intensive archaeological and literary exploration has tended to undercut a fantastic deal of of the arguments applied to challenge Variety authorship” (The NIV Study Bible, 1984, p.2). Jews and Christians similar have kept Moses to be the author/compiler of the Pentateuch. Contents The Pentateuch comprises of the original five afore-mentioned books of the Bible. It ought to be observed that the firstborn phrase in the Hebrew text of Genesis 1:1 is bereshith [in (the) beginning] which is likewise the Hebrew title of the book. The English title, Genesis, is Greek in origin and is derived from geneseos ‘birth’, ‘genealogy’ or ‘history of origin’. Genesis accordingly appropriately describes it is contents since it is principally a book of beginnings. ‘Exodus’ is a Latin word from Greek exodos, importance ‘exit’, ‘departure’. Leviticus receives it is name from the Greek translation of the Ancient Testament (Septuagint) importance ‘relating to the Levites’. It principally worries the service of worship at the tabernacle which was conducted by the priests who were the sons of Aaron, helped by numerous from the rest of the tribe of Levi. Exodus gave the directions for building the tabernacle and Leviticus the laws and regulatings for worship here including instructions on ceremonial cleanness, moral laws, holy days, the Sabbath year and the Year of the Jubilee. The English name of the book Numbers comes from the Septuagint and is based on the census lists found in it. The Hebrew title of the book (bedmidbar, ‘in the desert’), is more descriptive of it is contents. It presents an account of the thirty-eight year amount of time of Israel’s wandering in the desert following the establishment of the covenant of Sinai. The word ‘Deuteronomy’ (importance the repetition of the law’), the name of the last book of the Pentateuch, arose from a mistranslation in the Greek Septuagint and the Latin Vulgate of a phrase in Deuteronomy 17:18, which in Hebrew means ‘copy of the law’. The error is not severe nonetheless since Deuteronomy is, in a sure sense, a repetition of the law. Commonly, the unity of the Pentateuch will have to be stressed when discussion about the content. This is invented by an interest in the historical narrative forming the Pentateuch’s central cohesive source of support and stability and framework and into which the blocks of legal texts have been placed. A clue to this narrative’s central role and importance is the fact that the Ancient Testament events most many times cited in the New Testament as the background and preparation for God’s work in Christ are incisively that sequence of divine acts from Abraham’s call through the kingship of David. Summaries or ‘confession’ of this sequence of divine acts plays a central role in Scripture. The basic details confessing God’s saving acts on behalf of His people could be illustrated thus: i. God chose Abraham his young (Acts 13:17; Josh.24:3) and promised them the land of Canaan (Deut. 6:23) ii. Israel went down into Egypt (Acts 13:17; Josh. 24:5-7; Deut. 6:21ff; 28:8) iii. God brought Israel into Canaan as promised (Acts 13:19; Josh.24:11-13; Deut. 6:23; 26:9). This is but the narrative central cohesive source of support and stability of the Pentateuch in miniature. The plot that unifies the dissimilar parts forming the building blocks of the Pentateuch includes: look excellent, election, deliverance, covenant, law and land. It is realistically observed that “the one element universally present and central to these credos…is the Exodus, representing Yahweh’s deliverance and the historical realization of His election of Israel as His people” (Lasor, Hubbard, Bush, 1982, p.55). The Pentateuch has two major divisions: Genesis 1-11 and Genesis 12- Deuteronomy 34. The relation amid them is one question and answer, conundrum and solution; the clue is Genesis 12:3. This structure not only elucidates the strip unity of the Pentateuch but also reveals that the structure started out stretchings far beyond the Pentateuch itself. The end and feeling of satisfaction lie beyond Deuteronomy 34 – without doubt beyond the Ancient Testament. It could be safely asserted that in all likelihood no where does the Ancient Testament set forth an extreme solution to the universal conundrum which Genesis 1-11 so poignantly describes. The Ancient Testament in truth does not arrive at full redemption. When the Ancient Testament ends, Israel is still looking for the final consummation when hope shall be fulfilled and look excellent become fact. The juncture of Genesis 10-11 and chapters 12ff., is not only one of the most primary places in the whole Ancient Testament but one of the most essential in the entire Bible. Here starts the redemptive history that awaits the proclamation of the excellent news of God’s new redemptive act in Jesus Christ; only then will be found the way in which the benediction of Abraham will bless all the families of the earth. The Pentateuch is genuinely open-finished, for the salvation history which commenced awaits the consummation in the Son of Abraham (Matt. 1:1) who draws all humans to Him (John 12:32) punctuating the alienation of humanity from God and from one another. Function The intention of the Pentateuch was a leading into the realization by God that He was the Creator and Sustainer of the universe as well as the Ruler of History. It testifies to God’s saving acts, the central act life the exodus from Egypt. God invaded the consciousness of the Israelites and revealed Himself as the redeeming God. Knowledge of God as Redeemer subsequently led to a noesis of Him as Creator; understanding the Lord as the God of grace accordingly prompted an understanding as the God of scenery after He showed control over scenery as evidenced in the plagues, the crossing of the Red Sea and sustenance in the wilderness. It ought to be stressed that God’s grace was evident not only in deliverance and guidance, but in the giving of the law and the initiation of the covenant. Israel’s supposed pledge of obedience, oath of stanchness to God and His will is her response. One must hasten to note that this response is a gift of God’s grace. The Pentateuch stands or better still possesses a rich surrounded by unity recording God’s revelation in history and His Lordship over history and testifying to Israel’s response and disobedience. It in general witnesses to God’s holiness which “separates Him from men, and His gracious like, which binds Him to them on His terms” (New Bible Dictionary, 1962, p.909). Themes Although various themes could be identified amid Genesis and Deuteronomy, distinctive but inter-related, tangled and valuable ones could be identified. These include election, foundation, fall/sin, covenant, law and exodus. Israel was God’s elect. According to Stott (1988), the Bible is “sacred history – the tale of God’s dealing with a queer people for a queer function” (p.45). They were convinced that God had done this for no other nation (Ps. 147:20). Fantastic thinkers of Greece (including Plato, Socrates and Aristotle) are not the focus but scriptural record concentrates on men like Abraham, Moses, David, Isaiah and the prophets to whom the word of the Lord came, and on Jesus Christ, God’s Word made flesh. Abraham’s call has a present day signification to us and must not be somewhat regarded as an event of the past. Election – God’s particular choice of individuals- in the end holds two subsidiary features; look excellent and responsibility. Abraham is promised young, agreed the land of Canaan as his children’s inheritance and promised a fantastic name in the future. God’s particular favour was to rest not only on Abraham and his family but to all men through him (Gal. 3:29). God’s promises to Abraham consequently were not for the selfish enjoyment of a chosen few but could gain others if applied responsibly. It is incontrovertible that God’s choice of Israel has a missionary function. A covenant, in the Hebrew context, covered all humane relationships and not a fixed definition of a matter of legal documents and sealing-wax in the modern mind. This bond united people in mutual obligations. Naturally, people’s kinship to God must be conveyed in covenant terms. Covenant terms could be employed to describe three distinctive occasions in the Pentateuch: i. God’s promises never again to demolish the planet with a flood (Gen. 9:9) ii. God’s promises to Abram (Gen. 15:18; 17:4) iii. The Sinai Covenant conventional with Moses and summarized in the ‘book of the covenant’ (Ex.24:4). It ought to be borne in mind that altho covenants were in general amongst equals, unfailingly it denotes a kinship amongst Creator and a lesser partner. But, the theological signification of the covenant ought to be highlighted. Based on initiative of God and implying a new revelation of the Creator, it made moral and ritual demands upon the people. Taylor (1973) realistically observes that “the thought of law is central to the Pentateuch and…it gives it is name to the book as a whole” (p.124). It fundamentally covers the Ten Commandments (Decalogue – Ex. 20; Deut.5) and associates with these respective collections of laws classified as: i. The book of the Covenant (Ex. 21-23) ii. The Holiness Code (Lev. 17:26) iii. The Law of Deuteronomy (Deut. 12:26) Since Israel was part of the Eastern Mediterranean culture and shared in the thoughts and experience of her neighbours, various samenesses could be brought up exceptionally with the Code of Hammurabi. The divergences notwithstanding made Israel’s laws distinctive. They could be summarized thus: i. Uncompromising monotheism (that is relating everything to the one right God) ii. Remarkable interest for slaves, strangers, women and orphans (the underprivileged) iii. Community spirit based on the covenant kinship shared by all Israel with the Lord In a brilliant summary, Cornfeld (1961) observed that “Hebrew law appears from it is earliest times to stand on a higher ethical amount and postulates moral humane kinship which do not seem to be equalled in other Near Eastern Legislations” (p.213). Israel must approach God with a due sense of His moral and spiritual distinctiveness. The elaborated sacrificial system in general found it is fulfilment in the solitary sacrifice of Christ – the perfective Lamb of God- through whom sins are not only forgiven but atonement made for all men everlastingly (Heb. 10:1-18). The exodus ought to be place in genteel perspective. Described in Exodus 1-12, the Jews view it as the outstanding intervention or saving act of God which later generations reminisced. This miraculous intervention was God’s act of victory of the gods showing total supremacy. Recalled yearly in the Feast of the discount, subsequent generations were reminded that they were initially members of a slave community mercifully redeemed from bondage. They were positive to use this as a deterrent, particularly when curses reward disobedience. The historical significance was definitive. God could repeat His primary act. In Isaiah 51:9-11, Israel looked for a second exodus while in exile in Babylon. The afore-mentioned themes are never submerged in the Pentateuch. Probably, the only other theme (which recurs in demoralizing regularity) is Israel’s obstinate and persistent sinfulness. Among other things, they were slow to receive Moses as their deliverer, grumbled with regards to hardship and desired to ‘go back to Egypt’. Not even Moses was immune and was punished by not life permitted to lead God’s persons in the promised land. Conclusion Together, the five books trace Israel’s origin from the earliest times, through the patriarchs; then the Exodus and Sinai periods prior to the entry to Canaan; they also integrate much legal instruction. God’s response to sin is systematically a blend of judgement and mercy. Beyond the prompt discipline of Adam and Eve, and confusedness of tongues at Babel, God tempers justice with salvation. It is understandable hence that in spite of man’s path, God called Abraham to be the channel of grace and revelation to all mankind. BIBLIOGRAPHY Childs, B. (1979). Introduction to the Ancient Testament as Scripture. Philadelphia: Fortress Press. The Columbia-Viking Desk Encyclopedia (1964). New York: Dell Publishing Co. Cornfeld, G. (1961). Adam to Daniel. New York: The Macmillan Company. Everyman’s Encyclopedia, Vol. 1. (1979). London : Dent and Sons. Halley, H.H. (1962). Halley’s Pocket Bible Handbook: An Abbreviated Bible Commentary. Minnesota: Knight, D.A. and G.M. Tucker (1985). The Hebrew Bible and it is Modern Interpreters. Minnesota: Lasor, W.S., D.A. Hubbard and F.W. Bush (1982). Ancient Testament Survey: The Message, Form and The New Bible Dictionary (1962). London: The Inter-Varsity Fellowship. NIV Study Bible (1984). Michigan: Zondervan Publishing Household. Stott, J. (1988). Understanding the Bible. London: Scripture Union. Taylor, J. (1973). The Five Books. In The Lion Handbook to the Bible. Herts: Lion Publishing.
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