The first five books of the Bible, considered as a unit, were called by the Jews the “The Torah,” or the Law. Because there were five books, they have been called the “Pentateuch,” which is the English equivalent of a Greek and Latin word meaning “the five-volume book.”
The Pentateuch consists of the books of Genesis, Exodus, Leviticus Numbers, and Deuteronomy. The Jews called these books after the opening word. The Latin, Greek, and English translations follow the same principle. To this day, Vatican documents, usually, receive their titles from the opening Latin words
The Pentateuch consists in the main of a series of narratives which run from the creation of the world to the death of Moses. Beginning with a “pre-history” of humanity, it concentrates om a particular line of descent which issues in the Chosen People, whose history it then follows from their departure from Egypt to their arrival in the Valley of the Jordan, in sight of Palestine. This history serves as framework to a collection of legislation regulating the religious and civil life of the Israelites; hence the name “Torah,” or Law.
It is important to realize that these five books are not the work of any particular individual or group. As one Biblical scholar puts it: “The Pentateuch is the Voice of Israel itself.” Traditions were handed down orally in detached segments or in small collections within clan and tribal circles for centuries. Such material was told and retold at local sanctuaries, within the Temple, and at the royal court. Thus much of what we read in these books takes its roots in the patriarchal past. A sizeable role in the preservation and collection was always attributed to Moses as the Law-giver.
During Israel’s early centuries of settled life in Palestine these books were molded into shape with Mases as the head and source of the traditions and teaching, as the nation’s organizing spirit, its religious leader, its earliest legislator.
Biblical scholars have identified three or four different traditions or cycles of traditions combined in the Pentateuch. They have been named the. The Yahwist, Elohist, Priestly, and Deuteronomic Traditions. The first two take their names from the particular Hebrew word for God used in the text.
The narratives belonging to the Yahist Tradition have in common (as well as certain details of grammar and vocabulary) a vivid and direct sryle an extraordinary subtlety in psychology joined with perfect simplicity of expression , an unexcelled mastery of story- telling. Profound religious answers are given to some of of the gravest questions which occur to us; the presence of evil in a world created by a good and loving God; death and suffering; men with the same nature yet speaking different languages; can a just person ward off punishment from the unjust? The greater part of the text of the Book of Genesis is supplied by the Yahist Tradition which establishes the outline of the patriarchal history and sets it in the perspective of human development and God’s grand design for humankind.
The Eloist Tradition is less picturesque and colorful, more self -conscience and circumspect in expression . There is an effort to stress the distance between us from God, to convey the spiritual nature of God. God remains invisible, speaking out of clouds of fire, very often in dreams, or through angels as His messengers. This tradition begins with the call of Abraham in Chapter 15 of Genesis.
The Priestly Tradition contains more legislation than narration; a large part of it is simply rubrics for ceremonies governing the various sacrifices and purifications. This tradition makes up a large part of Exodus, all of Leviticus, much of Numbers. It gives much prominence to Aaron and his sons. In Genesis it provides the skeleton of the complete book; it gives a chronology, lists, dates, the genealogies which connect the episodes and the characters. The line of descent is traced from Adam to the grandsons of Jacob. There is a juridical interest in the Sabbath rest after creation, the covenants with Noah and Apraham, the purchase of the cave at Machpelah.
The Deuteronomic Tradition is oratorical in style . Its main characteristic is the stress on the doctrine of election as evidence of God’s love for Israel and a compelling motive for Iaael’s fidelity to Him. There is scarcely a trace of this tradition in the first four books of the Pentateuch.
The main outline of Genesis can be stated very simply:
Religious pre-history
Creation, the Fall and the corruption of mankind 1:1-6:4)
The Flood (6:5-9:17
From the Flood to Abraham (9:18-11:32)
History of the Patriarchs
Abraham (12:1-25:18)
Isaac and Jacob (25:19-37:1)
Joseph (37:2-50:36)
The themes of promise. Election, covenant run through the book but each section has its own characteristics. In the first chapters we see God’s benevolence frustrated by repeated human infidelities; in the Flood story, the divine reaction to to sin; in the career of Abraham, the test and reward of faith; in that of Jacob, that the freedom of God’s choice is prior to any human response; in that of Joseph, divine providence controlling men’s designs and turning them to its own ends. These are lessons for all times.