Why do We Care?
So, why does it matter whether V was written before D or
after D? Of course, there is the narrow
question about the historical evolution of the texts if you care about such
things but are there any larger implications?
In this post, I want to discuss two:
1. Implications for Broader Evolution of Judaism
How did Judaism evolve?
What came first and what evolved later?
The question of the ordering of the texts has huge importance to
this. Many scholars believe that Judaism
originally evolved as a series of rituals and the Biblical narratives evolved
as a way to explain preexisting rituals.
This would seem to clash with an early-V hypothesis since V is mostly
devoid of any rituals/law but has tons of narrative.
Indeed, the fact that the Decalogue is the only law in D and
that it also dominates the blessings and curses later in the book would seem to
elevate the Decalogue in our understanding of the evolution of Judaism. It would suggest that the religion originally
evolved as just the 10-commandments and some narratives/theology and the bulk
of the law code came later. This kind of
theory certainly makes sense when thinking about certain laws that aren’t too
common in the Torah and seem ancillary such as the law of tzitzis. But what about other rituals, like the Pascal
lamb, which is referred to again and again in the Torah and seems to be a
central part of the Exodus Narrative? Are
we to believe that the original Judaism had no Passover holiday and indeed, no
holidays at all other than the Sabbath?
If V is the oldest text, that might indeed be the implication. The fact that the 10-commandemnts are really
devoid of ritual and focus purely on theological based commandments (e.g. not
worshiping idols) and laws between man (e.g. don’t kill) greatly changes the
nature of the religion. It also helps to
explain why the Decalogue is given such importance in the Biblical narrative as
the core of revelation. In our version
of the Torah, it is difficult to understand why this is true given the Decalogue
is just 10 of many different laws in the Bible
2. Implications for Understanding of Evolution of Biblical
Texts
But does the Early-V hypothesis tell us anything more
generally about how Biblical texts evolved?
On some level, the answer is no.
V is exactly what we would expect to see from an ancient pre-curser of
the Bible: it shares much in common thematically and textually with other
Biblical authors but the sentence structure and ordering shows significant
editing, with many additions and deletions.
Nonetheless, there are some important differences between
the evolution of V/D on the one hand vs. how scholars generally envision the
process of Biblical textual evolution.
So, the question of whether V is early or late has broader implications
for whether we need to rethink our understanding of Biblical textual evolution.
If V is late, it makes sense that its evolution is different from other
examples of textual evolution in the Bible.
If it is early, that might mean we misunderstood the paradigm of
Biblical textual Evolution. How so?
2a. Editing of textual spelling/vocabulary to confirm to
author-specific conventions.
DH loves to point out that different authors use different
spellings/vocabulary/sentence structure etc. How did this come about? The simplest explanation (Option 1) is that
different authors used different conventions during the original drafting of
documents because of their time/place or personal preferences. When these texts were combined, the different
textual conventions became signals of different authors in the combined
text. Option 2 is that at the point of
original drafting, the different texts actually started similar to eachother
but authors later intentionally edited documents to create these sort of
discrepancies intentionally. There might
have been reasons to do such editing such as to make the document conform to
certain theological agendas.
When you just look at the Torah, it seems obvious that
Option 1 is generally correct (though there may be some exceptions). First of all, the final editor of the Torah
obviously did not edit it to force conformity across authors suggesting Option 2 isn’t correct. Additionally, it just
seems weird to believe that these sorts of editorial corrections were common in
the drafting of the Torah and there seems to be no reason to think this was how
it generally worked.
However, under the Early-V hypothesis, it seems clear that
Option 2 is correct. V and D differ in
how they spell the Hebrew pronoun “I” and the term they use for God. The former
appears ~50 times in D and the latter ~200 times in D so these are very common
words. Whichever came second from V/D
clearly went through the earlier text and systematically edited the text to
change the spelling of the pronoun “I” and to change the name of God as these
changes were made systematically. It
can’t be that the later author just used their own preferred spelling in their original
drafting since the later document was mostly copied from the earlier one,
implying a clear intentional editing to bring the text in-line with the latter
author’s drafting conventions.
2b. Evolution as a keenly textual, not theological,
narrative, or legal concept
Even under traditional-DH, it’s quite clear that many of
these authors copied from eachother, or at least, that the
traditions/narratives etc evolved and so there is much influence from one
author to the next. But, did authors
literally sit down and copy specific words from prior texts when drafting their
own document? In traditional DH, we
always emphasize the divergent literary, textual, grammatical etc styles
between authors to demonstrate that the influence was more related to content
and not textual drafting.
When it comes to V & D, this is clearly not the
case. The close textual similarity
between the texts on its own suggests a strong textual influence but if you
look closely, you can see specific examples where authors seem to be copying
words from each other specifically, and not copying content. One example was in the prior post where we
talked about the “10 trials” which in our Torah refers to the 10 times the Jews
tested God but in V refers to the 10 plagues.
Thus, the text is similar (10 times) but the meaning is totally
different. Another great example is in
the Decalogue:
We have in our Bible:
אָנֹכִי יְהוָה אֱלֹהֶיךָ, אֵל קַנָּא--פֹּקֵד
עֲוֺן אָבוֹת עַל-בָּנִים וְעַל-שִׁלֵּשִׁים וְעַל-רִבֵּעִים, לְשֹׂנְאָי. ט וְעֹשֶׂה
חֶסֶד, לַאֲלָפִים--לְאֹהֲבַי, וּלְשֹׁמְרֵי מצותו
The parallel verse in V:
לא תשבע · בשמי · לשקר · כי · אנך · אקנא · את
עון · אבת · על · בנם · על · שלשם · ועל
רבעם · לנ
שאי שמי · לשקר
In both texts, God is visiting the sins on the fathers on
the sons. But who are these people deserving
of such harsh punishment? In D, it is
the people that hate God “שנאי”. In V it
is those who lift his name “נשאי” in vain.
Note two letters have switched position and the meaning is totally
different. Thus, there is a clear
example of copying a text (with a slight modification of letter ordering) that
totally changes the meaning. This isn’t
just a matter of a typo since the entire text around this key word in each document
pivots to accommodate the spelling in that particular text. In D, the idea of God visiting punishment
against those who hate Him is paralleled with God rewarding those who love Him,
a concept missing in V. In V, this
sentence is particularly nestled in the commandment of false swearing (those
who lift my name in vain) whereas in D it appears in a different commandment
entirely [not worshiping idols]. Thus,
whichever author came later copied this text, reversed two of the letters to
completely change the meaning and then reworked the text to align to the new
meaning, a clear example of copying specifically a text without copying
content.
3. What does this mean for DH?
The above picture paints an evolution of the religion in the
form of D/V which is much more textual than the thematic evolution we are familiar
with in the DH. What are the implications? I think there are three possibility and it
largely depends on when you think V was written
3a. Late V
As with the prior posts, if we believe V was much later than
the rest of the textual evolution in the Torah, it would explain why the
evolution of V is more textual than thematic.
By the time V was written, the Torah was already ossified as a text so
when V was drafted, the specific relation of V to the text of the Torah was
more important. This would certainly be
true if V was a 19th century forgery as by that time, most of what we
knew of ancient Israelite religion came from the Torah. But, even if V is 2,000 years old, by that
time we have reason to believe the text of the Torah was mostly ossified so V’s
close textual relationship to prior texts would make sense
3b. V as an alternative paradigm
The second possibility is that V is indeed ancient and just
represents a different paradigm of textual evolution relative to what we’ve
seen before. Why would it be so
different? The obvious answer is that V
& D would be two closely related books from the same school so have a
different relationship than, for example, P vs. D. In other words, maybe there were certain schools
of thought in ancient Israel, broken down perhaps geographically, temporally,
theologically and they produced different documents. Thus, there might have been 10 different
version of the Torah within the P school and another 10 within the D
school. D & V would be two different
versions within the D school which explains their close relationship and
textual evolution. Similarly, the same
might be true of different texts within the P school but these are no longer transparent
to us since all we have is one version of the Torah. Therefore, when we look at the Torah, we
mostly see the starker differences between the schools but that elides more
subtle distinctions within the schools that the V/D split allows us to see.
3c. V as a paradigm shift
The final possibility is that our prior understanding of the
Torah’s evolution was just wrong. After
all, we don’t have specific examples of original Biblical texts so our
understanding of the textual evolution is based on conjecture and piecing
together the fragments from within the Torah.
It’s possible that our attempts to do this have been misguided and V is
showing us the way texts actually evolved which just wasn’t apparent to us
until now without the specific examples of the original texts. This is the most interesting possibility as
it potentially upends our entire thinking about Biblical evolution. While tantalizing, this possibility rests on
an assumption that V is indeed an original text and, per my last post, I am
somewhat skeptical of this.