front matter for david bokovoy's _authoring the old testament: genesis-deuteronomy_

8/13/2019 Front matter for David Bokovoy's _Authoring the Old Testament: Genesis-Deuteronomy_

1/24

Authoringthe Old Testament

Bokovoy_Authoring1.indb 1 1/28/2014 2:08:41 PM

Uncorrected Proof - Jan. 28, 2014


2/24Bokovoy_Authoring1.indb 2 1/28/2014 2:08:41 PM



3/24

Authoringthe Old TestamentGenesis Deuteronomy

David Bokovoy

Greg Kofford Books

Salt Lake City, 2014




4/24

Copyright 2014 David BokovoyCover design copyright 2014 Greg Kofford Books, Inc.Cover design by Loyd Ericson

Published in the USA.All rights reserved. No part of this volume may be reproduced in any formwithout written permission from the publisher, Greg Kofford Books. Teviews expressed herein are the responsibility of the author and do not neces-sarily represent the position of Greg Kofford Books.

Greg Kofford BooksP.O. Box 1362

Draper, U 84020www.gregkofford.comfacebook.com/gkbooks

Also available in ebook.

2017 16 15 14 13 5 4 3 2 .

__________________________________________________

Library of Congress Cataloging-in-Publication Data

Bokovoy, David E., author. Authoring the Old estament : Genesis-Deuteronomy / David Bokovoy.

pages cm Includes bibliographical references and index. ISBN 978-1-58958-588-1 (alk. paper)1. Bible. Pentateuch--Authorship. 2. Bible. Pentateuch--Criticism,interpretation, etc. 3. Pearl of Great Price. Book of Moses--Criticism,interpretation, etc. 4. Pearl of Great Price. Book of Abraham--Criticism,interpretation, etc. 5. Book of Mormon--Criticism, interpretation, etc. I.itle.BS1225.52.B65 2014

222.1066--dc23 2014001377




5/24

o my daughter Kate Bokovoy currently serving a missionin Rancagua, Chile. You exemplify the fact that faith, love,service, and critical thinking are all essential components of

developing spirituality.




7/24

Contents

Foreword by John W. Welch, ix

Acknowledgements, xiii

Prologue, xv

1. Reading the Bible Critically, 1

2. Documentary Sources in the Pentateuch, 17

3. Identifying the Sources, 41

4. Dating the Sources, 73

5. Mesopotamian Influence on the Pentateuch, 89

6. Reading the Pentateuch Critically as a Latter-day Saint, 123

7. Higher Criticism and the Book of Moses, 135

8. Higher Criticism and the Book of Abraham, 161

9. Higher Criticism and the Book of Mormon, 191

10. Conclusion, 215

Recommended Readings for Further Study, 223

Bibliography, 225

Scripture Index, 239

Subject Index, 245

Tables

3.1 Summary of Distinguishing Characteristics, 71

4.1 Summary of Dating and Author Locations, 87




8/24


9/24

Foreword

Authoring the Old estament is a welcome introduction, from a faithfulLatter-day Saint perspective, to the academic world of Higher Criticismof the Hebrew Bible. As is well known, the Bible is an extremely rich andcomplex collection of writings. Biblical books report the spoken words ofmany prophets and historians. Tey embrace a huge array of subjects, uti-lizing a host of literary forms and styles, and serving a wealth of purposespast, present, and future.

Tis important book is a successful stride forward into a very widearena. Its author, David Bokovoy, openly and humbly acknowledges thatthis is not, of course, a comprehensive study. Indeed, it would take hun-

dreds of volumes to examine completely the authorship, cultural back-grounds, and textual history of the first five books of the Bible, let alone allof its sixty-six books. And bringing Latter-day Saint scriptures, teachings,and issues into the picture complicates the discussion exponentially.

Rarely do sacred textsbiblical or otherwisecome with a foreword,explaining everything one would like to know about when, where, why,and by whom each text was written. And so there are questions as onestrives to be immersed in the worlds of the scriptures. Tis book wrestleswith questions, and even for good questions there are not always clear an-

swers. Matters involving texts and topics that are hundreds or thousandsof years old are seldom cut and dried, and much remains debatable andopen to discussion. Yet there is value in wrestling with all scripturesaslong as that does not turn into wresting them.

In order to grapple with the vast corpus of biblical material, scholarshave fashioned a number of tools. One of those tools, perhaps inaptly, isknown as Higher Criticism. It was Voltaire who once said of the HolyRoman Empire that it was neither holy, nor Roman, nor an empire; and

likewise one might note that Higher Criticism is neither higher nor criti-cal. A product of Enlightenment thought, it claims no necessarily higher




10/24

Authoring the Old Testamentx

moral ground or higher utility than other tools used by various scholarsin studying the Bible. Nor is it critical, either in the sense of being con-demning, crucial, or decisive. Higher just means above or behind the

wording of the text, while the word criticism (which comes from theGreek word kritikos) has to do with adopting standards, weighing some-times microscopic evidence, and exercising careful judgment.

Explaining the exploratory nature and the developing operation ofmany applications of Higher Criticism is the purpose of this book, andit accomplishes this objective boldly and admirably, both in relation tothe Bible and Latter-day Saint scripture. Although mastering the toolof Higher Criticism requires years of training and experience, and even

though its hypotheses and proposed conclusions need not always be ac-cepted, all readers can understand and take advantage of many of thepropositions and insights offered here.

Books about features of the Bible are very much needed within theLDS tradition, which is still a young religion, working out the full im-plications of the scriptures and doctrines revealed by the Prophet JosephSmith, as well as identifying avenues through which Mormons may fullycommunicate with members of all other faith traditions. Many tools, in-cluding Higher Criticism, may well prove helpful in this process. Any

tool, of course, can be used to build up or to tear down; a drill can drillholes to help fasten things together, or just to poke holes. And a personusing a tool must know how and when to use it, and when some other toolmight yield better results, and this book models well ways in which thiscan be done with discretion.

Many miles lie ahead in this endeavor, and so it is good that thisbook promises two sequel volumes, one on the Deuteronomistic Historyand the other on the prophetic books of the Hebrew Bible. Actually, Ihope that this book will be the first of many more such books explain-ing dozens of other exegetical tools and approaches to scripture. With somuch ground to cover, it is good that Latter-day Saints need not reinventevery wheel. Biblical scholarship can contribute much to the understand-ing of LDS scripture, and in due time LDS scripture may return the favor,shedding light on possible meanings, history, reception, and authority ofbiblical texts.

In the meantime, we all carry on in our daily walk, seeking to be guid-ed by the inspiration found in the revelations of God, as David Bokovoy

sincerely hopes this book will engender. While it is good to ponder in-terpretive questions about the authorship of any text, it is even better to




11/24

Foreword xi

know and embrace the inspiration behind the holy scriptures. For JosephSmith, who was himself involved with the authorship of scripture, it wasthrough inspiration that the scriptures radiated the word of God. In his

revision of the Bible, Joseph Smith modified the reading of Pauls words asrendered by the King James Version in 2 imothy 3:16, that all scriptureis inspired and is profitable . . . , preferring the insight that all scrip-turegiven by inspiration of Godis profitable . . . . It was readily evidentto Joseph that God may use an array of servantsprophets, scribes, re-corders, abridgers, and translatorsin bringing forth his word; and stillwhether by mine own voice or by the voice of my servants, it is the same(D&C 1:38).

For all of this, David Bokovoy is to be commended for his breadthof coverage and for his own original contributions. He is a skilled wres-tler. He has a thorough grasp of this field of biblical studies, the abilityto wisely reduce complex issues to their fundamental elements, and thestrength, training, and determination to seek out and offer engaging solu-tions. While resisting, as I do, some of his holds, readers will be positivelyserved and firmly impressed by the many strengths of this book, coupledwith Davids genuine dedication to learning by study and also by faith.

John W. Welch

January 28, 2014




13/24

Acknowledgements

Its for myself and my friends my stories are sung.

Bob Dylan, Restless Farewell, 1964

Some time ago, I was approached by my friend Loyd Ericson andinvited to write a basic introduction to Higher Criticism and the Oldestament for Kofford Books. I was grateful for his confidence that I couldsuccessfully produce such a work and agreed that the book was needed. SoI responded, Sure, I would be happy to do that. In my mind, however, Iwasnt convinced that now was the right time to undertake such a project.I had a very heavy teaching load and my family was still recovering frommy dissertation. After a second visit with Loyd, I realized he was seriousabout the project, and I determined to give it my immediate attention.Im grateful to Loyd for his confidence and edits. From start to finish,Loyd was a tremendous help in putting together this volume. I sincerelyhope that he is pleased with our efforts.

I need to also immediately express sincere gratitude to my brotherDaniel Bokovoy who carefully read through each chapter as it was com-pleted. It was very important to me to write in a way that would help

engage a general audience. If this book is at all successful in that goal, itsbecause of Danny.

I am also grateful to my friends Matt aylor and Jason Payne withwhom I frequently discussed this challenging project. Tey both gave con-stant encouragement. As I tried to lay out my objectives, my friend aylorPetrey read an initial copy of the introduction and offered helpful advice.

Im also very grateful to my former professor and friend John W.Welch (Jack) for providing the foreword to this volume. His work hasmeant so much to me and others interested in LDS scholarship. I respect

his vision of the need for Mormon Studies to seriously engage academicwork on the Bible. I had the privilege to attend his first Society of Biblical




14/24

Authoring the Old Testamentxiv

Literature presentation in Boston. Tis was the first time a Latter-daySaint had offered original research on the Bible in that prestigious venue.It was an inspiring moment. Jack has devoted years of careful study to

biblical law; and as one trained in the application of legal principles, hesees many of the issues raised in this book differently than I do. His vi-sion, however, is that we, as Latter-day Saints, should openly address anddiscuss these complex issues with kindness, faith, and critical analysis. Hetherefore continues to serve as examples of both a scholar and a saint. Imfortunate to have him as a friend and mentor.

I feel that its also important that I express gratitude to my friend andformer professor, David Wright, who first helped me to develop a love for

studying the Bible critically.Most of all, Im grateful to my wife, Carolyn, who supported thishighly personal project, as she has every venture Ive ever undertaken.

In many ways, this book has been a group effort. I alone, however,am responsible for any mistakes that might appear. It is my sincere hopethat this study will help confirm that within Mormonism, spirituality andcritical thinking are not only not mutually exclusive paradigms, they area united undertaking.




15/24


16/24

Authoring the Old Testamentxvi

SinceAuthoring the Old estamenthas been written specifically for an LDSaudience, I will connect each volume with both Latter-day Saint thought andthe unique books of LDS scripture.2In so doing, I am acting as neither critic

nor apologist. However, throughout the study, I will offer various paradigmsthat a believer might adopt to make sense of biblical scholarship in light of hisor her spiritual convictions. In so doing, I am not trying to convert my readerto Mormonismper se, nor to the types of methodologies scholars employ toanswer the question, Who wrote the Old estament?

Te Hebrew Bible is without question among the most influentialwritings in the history of the Western world. It is a scribal compilation ofa diverse assortment of religious texts written over a thousand-year period.

Te scholarly consensus holds that these writings, which include variousgenres such as narratives, laws, poetry, wisdom sayings, prophecy, andapocalyptic texts, were composed from approximately the twelfth throughthe second centuries BC.3

Despite the title of this series, ancient scribes were not authors in thecontemporary sense. In his study on Near Eastern and biblical scribal activ-ity, Karel van der oorn explains this distinction by stating that the makingof the Hebrew Bible is owed to the scribal class rather than a limited numberof individuals and that, rather than trying to identify authors, we should

instead simply seek to penetrate the mind-set of the scribal elite.4Van deroorn goes on to suggest that scribes were artisansrather than artists, sinceunlike modern authors, scribes did not take into consideration intellectualproperty in the formation of their own literary work.5When all is said anddone, the Old estament is a scribal compilation of assorted religious texts,and scribal artisans were very much copiers and preservers of holy tradition.6

2. I recognize that some readers will no doubt feel tempted to start with theconcluding chapters that focus on the implications of Higher Criticism for the

Book of Moses, the Book of Abraham, and the Book of Mormon. I hope that myreader will avoid this temptation and instead choose to approach this book likehe or she would a detective novel. I believe that it is essential that the reader firstunderstand the case before skipping ahead to learn the ending.

3. Marc Zvi Brettler, Biblical Hebrew for Students of Modern Israeli Hebrew, 2.4. See Karel van der oorn, Scribal Culture and the Making of the Hebrew Bible, 5.5. Ibid.6. Much of the recent commentary on scribal culture and creativity, including

work done by van der oorn, focuses upon the issue of text critical data, comparing

manuscript variants such as those featured in the Septuagint, Masoretic ext, DeadSea Scrolls, and other minor texts. In addition to van der oorn, see especially SethL. Sanders, Te Invention of Hebrew (Urbana and Chicago: University of Illinois




17/24


18/24

Authoring the Old Testamentxviii

dience, and this book is indebted to them all.10Authoring the Old estamentis unique, though, since it is written specifically for Mormons.

In biblical studies, Historic Criticism seeks to uncover the way in

which an original author and an ancient audience would have understoodthat writers message. Often contemporary readers of ancient texts assumethat ancient authors saw the world in a way that parallels the modern reli-gious experience. But if readers approach a text this way, they fail to allowthe original author to share his own experience with the divine. In otherwords, reading modern conceptions into ancient texts limits the originalauthors ability to tell us what heknows. And what he knowsis often vastlydifferent than our own knowledge. Elder John A. Widtsoe expressed this

idea with these words:Many Bible accounts that trouble the inexperienced reader become clear andacceptable if the essential meaning of the story is sought out. o read theBible fairly, it must be read as President Brigham Young suggested: Do youread the scriptures, my brethren and sisters, as though you were writing thema thousand, two thousand, or five thousand years ago? Do you read them asthough you stood in the place of the men who wrote them? . . . Tis is ourguide. Te scriptures must be read intelligently.11

By reading scripture critically, a believer in the texts inspiration can gain

an increased understanding of the various ways in which God has touchedthe hearts and minds of his children.

If this is the readers first exposure to Historical Criticism, this bookwill forever transform the way she looks at the Old estament. It is asecular approach. However, for a believer in holy writ, reading scrip-tural texts while looking for the diverse (and often contradictory) waysin which authors express their religious views accepts that God speaksto individuals according to their traditions and abilities. Tis perspec-tive accords with the revelatory process described in the Doctrine andCovenants: [Revelations] were given unto my servants in their weakness,after the manner of their language, that they might come to understand-ing (D&C 1:24). Revelation is highly personal. And apparently, in His

10. See, for example, Richard Elliott Friedman, Who Wrote the Bible? (SanFrancisco: HarperSanFrancisco, 1997); Michael Coogan, Te Old estament: AHistorical and Literary Introduction to the Hebrew Scriptures (Oxford: OxfordUniversity Press, 2010); John J. Collins, Introduction to the Hebrew Bible

(Minneapolis: Fortress Press, 2004); and although written for a Jewish audience,see Marc Zvi Brettler, How to Read the Bible(Philadelphia: JPS, 2005).11. John A. Widtsoe, Evidences And Reconciliations, section IV.3.




19/24

Prologue xix

efforts to communicate with human beings, God seldom transcends theboundaries of culture.

Identifying the various ways in which ancient authors interpreted and

expressed their experiences with divinity can greatly enhance our ownknowledge of the divine, even when (and we might say especiallywhen)those ideas contradict our own. Ancient authors conceptions were oftenvastly different from those held in the modern era. Terefore, a religiousreader gains invaluable insights from ancient sources by identifying themesand ideas that do not reflect his own spiritual views. As a result, this studyis notpurely secular. I believe that there is a deep spiritual component tothis endeavor. Te Historical Critical method is a useful way for a religious

reader to analyze texts.As we explore the issue of Higher Criticism in the Old estament,I recognize that some of these scholarly theories may prove uncomfort-able to some Latter-day Saint readers. In an academic quest to read theBible independently from any contemporary theological lens, a certaindegree of discomfort for believers is in some ways inevitable. In my ownlife, however, I have found that this is not a bad thing. I believe that itis healthy for each of us to question our religious assumptions and tocontinually use the incredible gift God has given us to search for truth:

our brain. In this process, we should not be afraid to ask questions andentertain challenging topics.

Many years ago, I was a young LDS seminary teacher with a mastersdegree in Near Eastern and Judaic Studies, and I had a sincere passion forteaching teenagers insights from the Bible. One day I found myself in aclass filled with restless students; I could tell from their body language thatthey had little interest in engaging my lesson on the New estament. I hadnearly given up on gaining their enthusiasm when a normally rambunc-tious teenage boy slowly raised his hand and asked a question.

Tough I can no longer recall whatit was he asked, Ill never forgetthe boys response when I was visibly pleased, and sincerely praised him infront of his peers for coming to class with such a fascinating theologicalquestion. He said, Really?! Because when I asked my mom that samequestion last night she got mad at me for doubting the Church!

I was shocked! In hindsight, I realize that I have no ideahowthe con-versation between this young man and his mother actually took place, andas a general rule, when it comes to teenagers and their perceptions, Im

typically willing to give adults the benefit of the doubt. But unfortunately,




20/24

Authoring the Old Testamentxx

from what Ive witnessed, it is true that some within the Mormon com-munity strongly oppose critically engaging religious issues.

I have often asked myself the question, what is it about our cultural

tradition that leaves some Latter-day Saints with the impression that itis not only wrong to express uncertainty about our theology, but thatdoubts in any form are a result of sin. Under this attitude, it is neverright to question such issues as the historicity of scripture, the veracity ofthe Restoration, or the counsel of our Church leaders. Some of us havebought into the notion that it is immoral to even ask such questions. Yetin reality, nothing could be further from the truth.

In their impressive study, Te God Who Weeps: How Mormonism Makes

Sense of Life, erryl and Fiona Givens explain the matter in this way:Te call to faith is a summons to engage the heart, to attune it to resonatein sympathy with principles and values and ideals that we devoutly hope aretrue and which we have reasonable but not certain grounds for believing tobe true. Tere must be grounds for doubt as well as belief, in order to renderthe choice more truly a choice, and therefore the more deliberate, and ladenwith personal vulnerability and investment. An overwhelming preponder-ance of evidence on either side would make our choice as meaningless aswould a loaded gun pointed at our heads. Te option to believe must appear

on ones personal horizon like the fruit of paradise, perched precariouslybetween sets of demands held in dynamic tension.12

Viewed in this light, doubts and uncertainties that arise from serious in-vestigation can be seen as an essential component in our spiritual growth.

We should not, therefore, treat each other (or even ourselves for thatmatter) as sinners when we doubt. In fact, the acceptance of a questioningattitude is exemplified in the biblical passage that sparked the Restoration:If any of you lack wisdom, let him ask of God, that giveth to all men liber-ally, and upbraideth not (James 1:5). Among other things, this famous

scriptural line suggests that God will not upbraid or scold the questionersince questioning is an essential part of spiritual and intellectual maturity.

If the revelations in the Doctrine and Covenants teach us anything, itis the power of a good question. Many of these revelations came as a resultof theological concerns Joseph Smith developed while carefully workinghis way through the Bible. Rather than a sign of sin, a questioning at-titude should be recognized for what it truly is, a desire to obtain truth.Tis concept was understood by one of the greatest questioning minds

12. erryl Givens and Fiona Givens, Te God Who Weeps: How MormonismMakes Sense of Life, 4.




21/24


22/24

Authoring the Old Testamentxxii

tion from God have every reason to believe that it will endure every test; andthe more thoroughly it is investigated, the greater shall be its ultimate triumph.Here it is in the world; let the world make the most of it, or the least of it. It

is and will remain true. But it will not do for those who believe it to supposethat they can dismiss objections to this American volume of scripture by theassumption of a lofty air of superiority, and a declaration as to what is enoughfor us or anybody else to know. Te Book of Mormon is presented to the worldfor its acceptance; and the Latter-day Saints are anxious that their fellow menshould believe it. If objections are made to it, to the manner of its translation,with the rest, these objections should be patiently investigated, and the mostreasonable explanations possible, given.14

Admittedly, this type of analysis creates some problems for some of

our traditional paradigms. Some of our assumptions regarding the devel-opment of scriptural texts cannot be sustained. Questioning these matterswith a critical mind, however, is no sin; neither is struggling with possibleinconsistencies within our own religious understandings. According to theLectures on Faith, Jesus Christ himself was exposed to more powerful con-tradictions than any man can be (Lectures on Faith 5:2). And to quoteLDS scripture, art thou greater than he? (D&C 122:8).

Even though I am writing this book as neither critic nor apologist, Imust admit that I am a believer. But I am also a critical biblical scholar.In my academic training and writings, I strive to avoid allowing my ownreligious views to influence the way I interpret the Bible as an ancienttext. I often take the same approach to the LDS scriptures as well. In thiseffort, I have often felt that walking and writing in both worlds makes mesomewhat of an intellectual/spiritual amphibian. Sometimes I approachthe text as critic, and other times as religious truth seeker, using the Bibleand other scriptural sources as a revelatory tool. I recognize that this is acontradiction. Fortunately, however, when it comes to facing contradic-

tions, I am in good company. It is my sincere hope that this work willallow readers to find words of wisdom as they seek learning even bystudy and also by faith (D&C 109: 7).

Finally, because I am writing to a Latter-day Saint audience, whenpossible I will cite from the King James Version (KJV) of the Bible.Any translation is an interpretation, and I would encourage readers toalways consider other editions of the Bible in their studies. My use ofthe KJV in these volumes is designed to show that the observations ofHigher Criticism can be applied directly to the Bible typically used by

14. B. H. Roberts, Te ranslation of the Book of Mormon, 43536.




23/24

Prologue xxiii

LDS readers. Occasionally, I will cite alternative translations. Tese in-clude the Jewish Publication Society translation (JPS) of the Hebrew andAramaic in what is known as the Masoretic text.15Tis Jewish version of

the Hebrew Bible was first published in a complete form in 1985. I willalso occasionally make use of the New Revised Standard Version (NRSV),a translation of the Christian Bible (both Old and New estaments) firstpublished in 1989. When other editions, including my own translation,are cited, I will provide a note indicating the source.

So . . . who didwrite the Bibles first five books?

15. Te Masoretic ext (M) is the authoritative Hebrew version of the JewishBible (Christian Old estament). Te M is widely used as the basis for thetranslation of the Old estament in Christian Bibles.




24/24


front matter for david bokovoy's _authoring the old testament: genesis-deuteronomy_

Documents