Analysis of information sources in references of the Wikipedia article "Autori ai cărților lui Moise" in Romanian language version.
The first question was whether Moses could really have been the author of the Five Books of Moses, since the last book, Deuteronomy, described in great detail the precise time and circumstances of Moses' own death. Other incongruities soon became apparent: the biblical text was filled with liter¬ary asides, explaining the ancient names of certain places and frequently noting that the evidences of famous biblical events were still visible "to this day." These factors convinced some seventeenth century scholars that the Bible's first five books, at least, had been shaped, expanded, and embel-lished by later, anonymous editors and revisers over the centuries.
By the late eighteenth century and even more so in the nineteenth, many critical biblical scholars had begun to doubt that Moses had any hand in the writing of the Bible whatsoever; they had come to believe that the Bible was the work of later writers exclusively. These scholars pointed to what appeared to be different versions of the same stories within the books of the Pentateuch, suggesting that the biblical text was the product of several recognizable hands. A careful reading of the book of Genesis, for example, revealed two conflicting versions of the creation (1:1—2:3 and 2:4-25), two quite different genealogies of Adam's offspring (4:17-26 and 5:1-28), and two spliced and rearranged flood stories (6:5-9:17). In addi¬tion, there were dozens more doublets and sometimes even triplets of the same events in the narratives of the wanderings of the patriarchs, the Exo¬dus from Egypt, and the giving of the Law.
A Moses-like figure may have existed somewhere in southern Transjordan in the mid-late 13th century s.c., where many scholars think the biblical traditions concerning the god Yahweh arose.
Van Seters concluded, 'The quest for the historical Moses is a futile exercise. He now belongs only to legend.' ... "None of this means that there is not a historical Moses and that the tales do not include historical information. But in the Pentateuch, history has become memorial. Memorial revises history, reifies memory, and makes myth out of history.
There is no one evangelical perspective of the Old Testament. The most conservative insist on the Mosaic authorship of the Pentateuch, [...]
From the 11th to the 21st centuries, however, scholars have been expressing doubts about Mosaic authorship. At present, except for Orthodox Jews and fundamentalist Christians who believe in Mosaic authorship as a matter of faith, no scholar on earth holds that Moses – or any one person – was the recorder of the Torah.
The first question was whether Moses could really have been the author of the Five Books of Moses, since the last book, Deuteronomy, described in great detail the precise time and circumstances of Moses' own death. Other incongruities soon became apparent: the biblical text was filled with liter¬ary asides, explaining the ancient names of certain places and frequently noting that the evidences of famous biblical events were still visible "to this day." These factors convinced some seventeenth century scholars that the Bible's first five books, at least, had been shaped, expanded, and embel-lished by later, anonymous editors and revisers over the centuries.
By the late eighteenth century and even more so in the nineteenth, many critical biblical scholars had begun to doubt that Moses had any hand in the writing of the Bible whatsoever; they had come to believe that the Bible was the work of later writers exclusively. These scholars pointed to what appeared to be different versions of the same stories within the books of the Pentateuch, suggesting that the biblical text was the product of several recognizable hands. A careful reading of the book of Genesis, for example, revealed two conflicting versions of the creation (1:1—2:3 and 2:4-25), two quite different genealogies of Adam's offspring (4:17-26 and 5:1-28), and two spliced and rearranged flood stories (6:5-9:17). In addi¬tion, there were dozens more doublets and sometimes even triplets of the same events in the narratives of the wanderings of the patriarchs, the Exo¬dus from Egypt, and the giving of the Law.
From the 11th to the 21st centuries, however, scholars have been expressing doubts about Mosaic authorship. At present, except for Orthodox Jews and fundamentalist Christians who believe in Mosaic authorship as a matter of faith, no scholar on earth holds that Moses – or any one person – was the recorder of the Torah.
From the 11th to the 21st centuries, however, scholars have been expressing doubts about Mosaic authorship. At present, except for Orthodox Jews and fundamentalist Christians who believe in Mosaic authorship as a matter of faith, no scholar on earth holds that Moses – or any one person – was the recorder of the Torah.
