Priestly source

The Priestly source (or simply P) is, according to the documentary hypothesis, one
of four sources of the Torah,[1] together with the Jahwist, the Elohist and the
Deuteronomist. The characteristics of the Priestly source include a set of claims that
are contradicted by non-Priestly passages and therefore uniquely characteristic: no
sacrifice before the institution is ordained by God at Sinai, the exalted status of
Aaron and the priesthood, and the use of the divine title El Shaddai before God
reveals his name to Moses, to name a few.[2]

P was written to show that even when all seemed lost, God remained present with
Israel.[3]
Diagram of the generally-accepted
documentary hypothesis.
J: Jahwist source (7th century BCE
Contents or later)
E: Elohist source (late 9th century
Background BCE)
The Priestly work Dtr1: early (7th century BCE)
Deuteronomist historian
Characteristics, date and scope
Dtr2: later (6th century BCE)
Overview
Deuteronomist historian
Pentateuch
P*: Priestly source (6th/5th century
Joshua
BCE; includes most ofLeviticus)
See also D†: Deuteronomist source (includes
References most of Deuteronomy)
R: redactor
Bibliography
DH: Deuteronomistic history(books
External links of Joshua, Judges, Samuel, Kings)

Background
[4]
The history of exilic and post-exilic Judah is little known, but a summary of current theories can be made as follows:

Religion in monarchic Judah centred around ritual sacrifice in theTemple. There, worship was in the hands of priests
known as Zadokites (meaning that they traced their descent from an ancestor called Zadok, who, according to the
Hebrew Bible, was the high priest appointed bySamuel.[5]) There was also a lower order of religious of ficials called
Levites, who were not permitted to perform sacrifices and were restricted to menial functions.
While the Zadokites were the only priests in Jerusalem, there were other priests at other centres. One of the most
important of these was a temple at Bethel, north of Jerusalem. Bethel, the centre of thegolden
" calf" cult, was one of
the main religious centres of the northernkingdom of Israel and had royal support until Israel was destroyed by the
Assyrians in 721. Aaron was in some way associated with Bethel.
In 587 the Babylonians conquered Jerusalem and took most of the Zadokite priesthood into exile, leaving behind the
Levites, who were too poor and marginalised to represent a threat to their interests. The temple at Bethel now
assumed a major role in the religious life of the inhabitants of Judah, and the non-Zadokite priests, under the
influence of the Aaronite priests of Bethel, began calling themselves "sons of Aaron" to distinguish themselves from
the "sons of Zadok".
When the Zadokite priests returned from exile after c.538 and began re-establishing the temple in Jerusalem they
came into conflict with the Aaronite priests. The Zadokites won the conflict but adopted the Aaronite name, whether
as part of a compromise or in order to out-flank their opponents by co-opting their ancestor.
The Zadokites simultaneously found themselves in conflict with the Levites, who objected to their subordinate
position. The priests also won this battle, writing into the Priestly document stories such as the rebellion Korah,
of
which paints the challenge to priestly prerogative as unholy and unforgivable.
The Priestly work
The Pentateuch or Torah (the Greek and Hebrew terms, respectively, for the bible's books of Genesis, Exodus, Leviticus, Numbers
and Deuteronomy) describe the history of the Israelites from the creation of the world, through the earliest biblical patriarchs and
their wanderings, to the exodus from Egypt and the encounter with God in the wilderness. The books contain many inconsistencies,
repetitions, different narrative styles, and different names for God.[6] There are, for example, two accounts of the creation, two
genealogies of Seth and two of Shem, two covenants with Abraham and two revelations to Jacob at Bethel, two calls to Moses to
rescue the Israelites from Egypt, two sets of laws at Sinai, and two accounts of the Tabernacle/Tent of Meeting.[7] The repetitions,
styles and names are not random, but follow identifiable patterns, and the study of these patterns led scholars to the conclusion that
four separate sources lie behind them.[6][8]

The 19th century scholars saw these sources as independent documents which had been carefully edited together, and for most of the
20th century this was the accepted consensus. But in 1973 the American biblical scholar Frank Moore Cross published an influential
work called Canaanite Myth and Hebrew Epic, in which he argued that P was not an independent document (i.e., a written text telling
a coherent story with a beginning, middle and end), but an editorial expansion of another of the four sources, the combined
Jahwist/Elohist (called JE).[9] Cross's study was the beginning of a series of attacks on the documentary hypothesis, continued
notably by the work of Hans Heinrich Schmid (The So-called Jahwist, 1976, questioning the date of the Jahwistic source), Martin
Rose (1981, proposing that the Jahwist was composed as a prologue to the history which begins in Joshua), and John Van Seters
(Abraham in History and Tradition, proposing a 6th-century BCE date for the story of Abraham, and therefore for the Jahwist).[10]
Even more radical wasRolf Rendtorff (The Problem of the Process of Transmission in the Pentateuch, 1989), who argued that neither
the Jahwist nor the Elohist had ever existed as sources but instead represented collections of independent fragmentary stories, poems,
etc.[11]

No new consensus has emerged to replace the documentary hypothesis, but since roughly the mid-1980s an influential theory has
emerged which relates the emergence of the Pentateuch to the situation in Judah in the 5th century BCE under Persian imperial rule.
The central institution in the post-Exilic Persian province of Yehud (the Persian name for the former kingdom of Judah) was the
reconstructed Second Temple, which functioned both as the administrative centre for the province and as the means through which
Yehud paid taxes to the central government. The central government was willing to grant autonomy to local communities throughout
the empire, but it was first necessary for the would-be autonomous community to present the local laws for imperial authorisation.
This provided a powerful incentive for the various groups that constituted the Jewish community in Yehud to come to an agreement.
The major groups were the landed families who controlled the main sources of wealth, and the priestly families who controlled the
Temple. Each group had its own history of origins that legitimated its prerogatives. The tradition of the landowners was based on the
old Deuteronomistic tradition, which had existed since at least the 6th century BCE and had its roots even earlier; that of the priestly
families was composed to "correct" and "complete" the landowners' composition.[12] In the final document Genesis 1-11 lays the
foundations, Genesis 12-50 defines the people of Israel, and the books of Moses define the community's laws and relationship to its
God.[13]

Many scholars attribute the laws in the P source to the desire to glorify the Aaronide priestly caste responsible for their
composition.[14]

Characteristics, date and scope

Overview
The Priestly work is concerned with priestly matters – ritual law, the origins of shrines and rituals, and genealogies – all expressed in
a formal, repetitive style.[15] It stresses the rules and rituals of worship, and the crucial role of priests,[16] expanding considerably on
the role given to Aaron (all Levites are priests, but according to P only the descendants of Aaron were to be allowed to officiate in the
inner sanctuary).[17]
P's God is majestic, and transcendent, and all things happen because of his power and will.[16] He reveals himself in stages, first as
Elohim (a Hebrew word meaning simply "god", taken from the earlier Canaanite word meaning "the gods"), then to Abraham as El
Shaddai (usually translated as "God Almighty"), and finally to Moses by his unique name, Yahweh.[18] P divides history into four
epochs from Creation to Moses by means of covenants between God and Noah, Abraham and Moses.[19] The Israelites are God's
chosen people, his relationship with them is governed by the covenants, and P's God is concerned that Israel should preserve its
identity by avoiding intermarriage with non-Israelites.[16] P is deeply concerned with "holiness", meaning the ritual purity of the
people and the land: Israel is to be "a priestly kingdom and a holy nation" (Exodus 19:6), and P's elaborate rules and rituals are aimed
at creating and preserving holiness.[20]

Good cases have been made for both exilic and post-exilic composition, leading to the conclusion that it has at least two layers,
spanning a broad time period of 571–486 BCE.[21] This was a period when the careful observance of ritual was one of the few means
available which could preserve the identity of the people,[16] and the narrative of the priestly authors created an essentially stable and
secure world in which Israel's history was under God's control, so that even when Israel alienated itself from God, leading to the
[18]
destruction of Jerusalem and the exile in Babylon, atonement could still be made through sacrifice and ritual.

Pentateuch
P is responsible for the first of the two creation stories in Genesis (Genesis 1), for Adam's genealogy, part of the Flood story, the
Table of Nations, and the genealogy of Shem (i.e., Abraham's ancestry).[22] Most of the remainder of Genesis is from the Yahwist,
[23]
but P provides the covenant with Abraham (chapter 17) and a few other stories concerning Abraham, Isaac and Jacob.

The book of Exodus is also divided between the Yahwist and P, and the usual understanding is that the Priestly writer(s) were adding
to an already-existing Yahwist narrative.[24] Chapters 1–24 (from bondage in Egypt to God's appearances at Sinai) and chapters 32–
34 (the golden calf incident) are from the Yahwist and P's additions are relatively minor, noting Israel's obedience to the command to
be fruitful and the orderly nature of Israel even in Egypt.[25] P was responsible for chapters 25–31 and 35–40, the instructions for
making the Tabernacle and the story of its fabrication.[26]

Leviticus 1–16 sees the world as divided between the profane (i.e., not holy) masses and the holy priests. Anyone who incurs
impurity must be separated from the priests and the Temple until purity is restored through washing, sacrifice, and the passage of
time.[27] Leviticus 17–26 is called the Holiness code, from its repeated insistence that Israel should be a holy people; scholars accept
[28]
it as a discrete collection within the larger Priestly source, and have traced similar holiness writings elsewhere in the Pentateuch.

In Numbers the Priestly source contributes chapters 1–10:28, 15–20, 25–31, and 33–36, including, among other things, two censuses,
rulings on the position of Levites and priests (including the provision of special cities for the Levites), and the scope and protection of
the Promised Land.[29] The Priestly themes in Numbers include the significance of the priesthood for the well-being of Israel (the
ritual of the priests is needed to take away impurity), and God's provision of the priesthood as the means by which he expresses his
faithfulness to the covenant with Israel.[30]

The Priestly source in Numbers originally ended with an account of the death of Moses and succession of Joshua ("Then Moses went
up from the plains of Moab to Mount Nebo..."), but when Deuteronomy was added to the Pentateuch this was transferred to the end
of Deuteronomy.[31]

Joshua
It was once thought that P and J extended into Joshua: the similarity between Joshua's crossing of the Jordan and Moses' crossing of
the Red Sea is especially striking, for example. This hypothesis has lost almost all its supporters as it has become apparent that
Joshua is thoroughly Deuteronomistic. While the crossing of the Jordan has extremely Priestly elements (the Israelites need the
presence of the Levites, holding the Ark of the Covenant, in order to cross), it is more probable that the Deuteronomist knew a
[32]
"priestly" tradition of the Exodus separate from the one that produced the Pentateuch.

See also
 Deuteronomist
Elohist
Torah
Documentary hypothesis
Holiness code
Jahwist

References
1. McDermott, John J., "Reading the Pentateuch: a historical introduction" (Pauline Press, 2002) p. 21.
Books.google.com.au. October 2002.ISBN 978-0-8091-4082-4. Retrieved 2010-10-03.
2. Baden, pp.2-3
3. Boadt, pp.103-104
4. Min, pp.63-65
5. The Wiersbe Bible Commentary: Old T
estament David C Cook pg 499
6. Gooder, pp.11-12
7. Van Seters (2004), p.23
8. Campbell&O'Brien, ch.2
9. Campbell&O'Brien, pp.1-6
10. Campbell&O'Brien, pp.10-11
11. Campbell&O'Brien, p.11
12. Ska, pp.217-218, 226
13. Ska, p.231
14. Title = Revelation and Authority: Sinai in Jewish Scripture and Tradition Author = Benjamin D. Sommer Pub = The
Anchor Yale Bible Reference Library Date = June 30, 2015 pg = 18
15. Viviano, p.41
16. Gilbert, p.34
17. Kugler&Hartin, pp.xix, 49
18. Bandstra, p.26
19. McKenzie, p.46
20. Brueggemann, pp.98-99
21. Min, pp.60-61
22. Kugler&Hartin, p.55
23. Kugler&Hartin, p.65
24. Kugler&Hartin, p.75
25. Kugler&Hartin, p.78
26. Kugler&Hartin, pp.75-76
27. Kugel&Hartin, p.83
28. Stackert, pp.12-16
29. Kugler&Hartin, p.97
30. Kugler&Hartin, p.98
31. Campbell&O'Brien, p.90
32. Kugler&Hartin, p.122

Bibliography
Albertz, Rainer (2003).Israel in exile: the history and literature of the sixth century B.C.E.Society of Biblical
Literature.
Albertz, Rainer (1994).History of Israelite Religion, Volume 1: From the beginnings to the end of the monarchy.
Westminster John Knox Press.
 Albertz, Rainer (1994).History of Israelite Religion, Volume 2: From the Exile to the Maccabees. Westminster John
Knox Press.
Baden, Joel S (2009). J, E, and the redaction of the Pentateuch. Mohr Siebeck.
Bandstra, Barry L (2009).Reading the Old Testament: an introduction o t the Hebrew Bible. Wadsworth.
Blum, Erhard (1998). "Issues and Problems in the Contemporary Debate Regarding the Priestly ritings".W In Sarah
Shectman, Joel S. Baden.The strata of the priestly writings: contemporary debate and future directions .
Theologischer Verlag.
Boadt, Lawrence (1984).Reading the Old Testament: An Introduction. Paulist Press.
Brueggemann, Walter (2002). Reverberations of faith: a theological handbook of Old eTstament themes.
Westminster John Knox.
Campbell, Antony F; O'Brien, Mark A (1993).Sources of the Pentateuch: texts, introductions, annotations . Fortress
Press.
Gilbert, Christopher (2009).A Complete Introduction to the Bible. Paulist Press.
Gooder, Paula (2000). A Complete Introduction to the Bible. T&T Clark.
Kugler, Robert; Hartin, Patrick (2009).An Introduction to the Bible. Eerdmans.
Lipschits, Oded (2005).The Fall and Rise of Jerusalem. Eisenbrauns.
McKenzie, Steven L (2000).Covenant. Chalice Press.
Min, Kyung-Jin (2004).The Levitical authorship of Ezra-Nehemiah. T&T Clarke.
Nicholson, Ernest (1998).The Pentateuch in the Twentieth Century: The Legacy of Julius Wellhausen. Oxford
University Press.
Rabin, Elliott (2006). Understanding the Hebrew Bible: a reader's guide . KTAV Publishijg House.
Ska, Jean-Louis (2006).Introduction to reading the Pentateuch. Eisenbrauns.
Van Seters, John (2004).The Pentateuch: a social-science commentary . Continuum International Publishing Group.
Van Seters, John (1998). "The Pentateuch".In Steven L. McKenzie, Matt Patrick Graham.The Hebrew Bible today:
an introduction to critical issues. Westminster John Knox Press.
Stackert, Jeffrey (2009). Rewriting the Torah: literary revision in Deuteronomy and the holiness code. Mohr Siebeck.
Viviano, Pauline A (1999).Stephen R. Haynes, Steven L. McKenzie, ed.Form criticism [To each its own meaning: an
introduction to biblical criticisms and their application
]. Westminster John Knox Press.

External links
The Priestly source isolated, at wikiversity
The narrative of the priestly source isolated, at wikiversity

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