What is the JEDP Theory?

The JEDP theory is an approach to the authorship of the Torah (the first five books of the Bible – Genesis, Exodus, Leviticus, Numbers, and Deuteronomy) which asserts that the Torah was not written by Moses, as tradition states, but rather by four different source documents which were later compiled together into the Torah we have today. The four source documents are:

• J – The Yahwist (Jehovist) source, focused on using the name Yahweh (Jehovah) for God. Written c. 950 BCE.
• E – The Elohist source, focused on using the name Elohim for God. Written c. 850 BCE.
• D – The Deuteronomist source, constituting most of the book of Deuteronomy. Written c. 600 BCE.
• P – The Priestly source, focused on ritual, legal matters, genealogies, and the priesthood. Written c. 500 BCE.

According to the JEDP theory, these four sources were compiled and edited together by a series of redactors (editors) to produce the Torah we have today. The specific details posited by the theory include:

• The J and E sources were combined together first. This explains why Genesis switches back and forth between the names Yahweh and Elohim for God.
• The D source was integrated next, providing the legal framework for the books.
• Finally the P source was added last, supplementing the narrative with priestly matters.
• Further editing and redaction continued even after the sources were combined, to smoothen the narrative.

The JEDP theory emerged in the 17th and 18th centuries as scholars sought to explain apparent contradictions, inconsistencies and variations within the Torah text. For example:

• Repetition of stories or laws (e.g. Genesis 1 and 2 give different accounts of creation)
• Anachronisms like mentioning places or people before they existed (e.g. Genesis 14 refers to Dan as a city before it had been conquered)
• Differences in language style, vocabulary and theology between sections
• Varying names used for God (Yahweh vs. Elohim)

By proposing separate underlying source documents, scholars could explain these features as the result of editing together different texts. Each source was seen to have its own style, vocabulary and theological emphasis. Over time, criteria were developed to break up and isolate the putative sources, focusing on terminology, duplicate stories, continuity and more.

Many proponents of the JEDP theory see it as compatible with the divine inspiration of Scripture. God could have revealed his message through a complex literary process involving many sources. However, critics argue the theory undermines Mosaic authorship and the unity of Scripture. Some also dispute the criteria used to break up the text, arguing the evidence is subjective and inconclusive.

The Yahwist (J) Source

The Yahwist source is named after its preferred term for God – Yahweh (Hebrew YHWH). It hypothetically originated in the southern kingdom of Judah c. 950 BCE, making it the oldest source. Characteristics of J include:

• Yahweh is depicted anthropomorphically, visible and walking in the Garden of Eden (Genesis 3:8)
• Focus on the kingdom of Judah and King David’s dynasty
• Emphasis on the covenant between Yahweh and Israel
• Yahweh is a personal deity who interacts directly with people
• Extensive genealogies tracing humans back to Adam and Eve
• Etiological stories explaining origins of names, customs, cultural features etc.
• Possible identification of the author as a woman (based on feminine descriptions and perspectives)

Key stories hypothetically from the J source include:

• Garden of Eden and the Fall (Genesis 2:4-4:2)
• Cain and Abel (Genesis 4:1-16)
• Noah’s ark and the Flood (Genesis 6:5-8:22)
• Tower of Babel (Genesis 11:1-9)
• Near-sacrifice of Isaac (Binding of Isaac) (Genesis 22:1-19)
• Jacob wrestling with the angel (Genesis 32:23-33)
• Joseph narrative (Genesis 37, 39-46)

If the J source theory is correct, the Yahwist author skillfully wove together these stories into a coherent theological narrative explaining the human condition and God’s purposes for Israel. However, identifying specific texts as the J source remains speculative and disputed.

The Elohist (E) Source

In contrast to J, the Elohist source prefers the generic Hebrew term Elohim to refer to God. The E source allegedly originated in the northern kingdom of Israel c. 850 BCE. Distinctives include:

• God is more transcendent and remote compared to J
• Focus on the northern kingdom of Israel and sacred sites like Bethel and Shechem
• Emphasis on prophecy and the role of prophets
• Stories involving Joseph (a symbol of northern power)
• Use of the mountain Horeb instead of Sinai for the giving of the law

Major E texts are thought to include:

• Call of Abraham (Genesis 12:4-13:1)
• Sacrifice of Isaac (Genesis 22:1-14 only)
• Jacob’s travels to Paddan-aram and relations with Laban (Genesis 28-33)
• Moses and the burning bush (Exodus 3:1-4:17)

Again, identifying E texts specifically involves a measure of speculation. But critical scholars argue the remaining stories plausibly represent the Elohist’s theology and contribution to the Torah narrative.

The Deuteronomist (D) Source

Most scholars identify the book of Deuteronomy (apart from some editorial additions) as representing almost the complete D source. The key features are:

• Deuteronomy’s law code and the core of Moses’ speeches
• Emphasis on exclusive worship of Yahweh and centralization of worship in Jerusalem
• The requirement to love God with all one’s heart (Deuteronomy 6:5)
• Future blessings for obedience and curses for disobedience
• Grounding laws in the experience of exodus from Egypt

The D source is thought to have been composed in Jerusalem c. 600 BCE as a “book of law” under king Josiah. Reformers may have drawn on J and E material to produce Deuteronomy and use its authority to institute religious reforms:

• Centralized worship in Jerusalem and destruction of illegal cultic sites
• Renewed covenant ceremony in which the people pledged obedience
• possible inspiration for Josiah’s other reforms

Thus Deuteronomy provided a theological framework to explain Judah’s plight and call the nation to renewed faithfulness. The D source argues true blessing lies in following Yahweh alone according to his law.

The Priestly (P) Source

The Priestly source represents the latest stage in the Torah’s compilation c. 500 BCE during exile in Babylon. It supplements the Torah narrative with legal, ritual and administrative details relevant to the priests and cult:

• Precise dates, ages and genealogies
• Rules for sacrifice, worship, ritual purity, diet, tithes, etc.
• Instructions for the tabernacle, ark, vestments and utensils
• Origins of Israel’s priestly system and religious festivals
• Emphasis on God’s cosmic creative powers
• Stories of origins and world beginnings (creation, flood, ancestry)

P texts are found scattered throughout Genesis-Exodus (called Pg) and Numbers-Deuteronomy (Pn). Key passages include:

• Genesis 1:1-2:3 (the creation account)
• Genesis 5 (Adam to Noah genealogy)
• Genesis 6:9-22 (flood story)
• Genesis 17 (covenant of circumcision)
• Exodus 25-31 (instructions for the tabernacle)
• All of Leviticus
• Numbers 1, 3, 4 genealogies and census lists

For priestly exiles, these texts provided assurance of God’s sovereignty, Israel’s election, and the future hope of return to the land and renewed temple worship. The P source wove Priestly theology into Israel’s sacred history.

Redaction of the Pentateuch

According to the JEDP theory, the four hypothesized source documents went through several stages of editing:

1. J and E were combined c. 750 BCE by a Redactor (RJE) into a single JE narrative.
2. D was added to JE c. 600 BCE by a Redactor (RJED).
3. Pg and Pn were woven into JED c. 400 BCE by a Priestly Redactor (RP) to complete the Torah.
4. Final minor editing continued into the post-exilic period.

This model explains features like the two creation stories (Genesis 1 P and Genesis 2 J) and duplicate versions of stories (e.g. Abraham’s covenant in Genesis 15 J and 17 P). The redactors are thought to have joined the sources together, while smoothing over only the biggest inconsistencies.

Critical scholars also attribute apparent anachronisms in the Torah to the work of later redactors. For example, Genesis 14’s mention of the city Dan is thought to reflect later geographical knowledge rather than accurate Mosaic authorship.

In summary, the JEDP theory hypothesizes that through an evolutionary (not sudden) process of compiling sources and editorial updating, the Torah reached its final canonical form that tradition attributes to Moses alone.

Arguments for JEDP Theory

What evidence and reasoning leads critical scholars to posit the JEDP theory? Some key arguments include:

• Different divine names – Genesis uses both Yahweh and Elohim until Exodus 3 where Yahweh is revealed. This implies combination of different sources.
• Doublets – Stories told twice like Genesis 12 and 20 both saying Abraham passed off Sarah as his sister. Genesis 1 and 2 give different creation accounts.
• Contradictions – Tensions between legal instructions suggest mixing of sources.
• Anachronisms – Mention of people, places, customs that did not exist in Moses’ time.
• Language – Differences in style and vocabulary between hypothesized sources.
• Theological viewpoint – Emphases and portrayals of God differ between Pentateuch sections.
• Historical development – The texts reflect progressive revelations suited to their historical context.

In general, critical scholars argue the Torah’s compositional layers must be unpeeled to recover the sources from which it was constructed. This allows its meaning to be properly understood.

Criticisms of the JEDP Theory

Conservative scholars object to JEDP theory on both methodological and theological grounds. Issues they raise include:

• The criteria for separating sources are speculative and subjective.
• The theory assumes evolutionary development where God could simply inspire complexity.
• Doublets and repetitions can serve deliberate literary purposes.
• Supposed contradictions often dissolve under scrutiny.
• Unified themes, theology and structure reflect single authorship.
• Mosaic authorship is well-attested in Scripture and tradition.
• Archaeological evidence supports traditional dating, not late P source.
• Textual history of Torah does not allow for hypothesized revisions.

In general, critics of JEDP argue that its conclusions are subjective rather than compelling. The textual evidence is better explained through traditional Mosaic authorship of a literary unified whole. JEDP is seen as minimizing divine inspiration to fabricate an evolutionary model.

Theological Implications of JEDP Theory

What are the potential impacts of accepting JEDP theory on how we understand God’s Word and its message? Some key issues include:

• Mosaic authorship – JEDP contradicts Mosaic writing of Torah claimed in many texts (Exodus 17:14, etc).
• Torah unity – Multiple sources undermines the Torah as a coherent work of singular vision.
• Scripture authority – Human source documents may be seen as imperfect or contradictory.
• Development of religion – JEDP supports an evolutionary model rather than fixed revelation.
• Accommodation – Does God accommodate flawed sources and their worldview?
• Divine inspiration – How does inspiration work through fragmentary, contradictory sources?

On the other hand, defenders of JEDP argue that God could use a complex literary process to develop his self-revelation progressively. This communicates through different genres to changing audiences while retaining an overall divine message.

Conclusion

The JEDP theory remains a highly influential hypothesis in biblical scholarship, though also controversial. On one hand, it provides an explanatory framework for many textual features in the Torah. But opponents argue its conclusions are overstated and incompatible with Scripture’s doctrines of inspiration and authority.

Ongoing debates continue around:

• The criteria used to identify different sources, and whether these stand up to scrutiny
• The relationship of JEDP to traditional authorship and unity of the Torah
• The level of speculation involved in reconstructing the theory’s evolutionary process
• The theological implications of progressive revelation versus traditional Mosaic authorship

For those seeking understanding of the Pentateuch, awareness of the possibilities within JEDP source criticism remains important. But care must also be taken to weigh its claims against the witness of Scripture as God’s authoritative Word.