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The documentary hypothesis (DH), sometimes called the Wellhausen hypothesis, proposes that the Torah (the first five books of the Bible) was derived from originally independent, parallel, and complete narratives, which were subsequently combined into the current form by a series of redactors. The number of these narratives is usually set at four, but the precise number is not an essential part of the hypothesis. The hypothesis was developed in the 18th and 19th centuries from the attempt to reconcile inconsistencies in the biblical text. By the end of the 19th century, it was generally agreed there were four main sources, combined into their final form by a series of redactors, R. These four sources came to be known as the Yahwist, or Jahwist, J (J being the German equivalent of the English letter Y); the Elohist, E; the Deuteronomist, D, (the name comes from the Book of Deuteronomy, D's contribution to the Torah); and the Priestly Writer, P.〔(''A Basic Vocabulary of Biblical Studies For Beginning Students: A Work in Progress'', Fred L. Horton, Kenneth G. Hoglund, and Mary F. Foskett, Wake Forest University, 2007 )〕 Furthering insights on the Pentateuch's composition history already made by others in the course of the 19th century—namely, Wilhelm Vatke, Eduard Reuss, Karl Heinrich Graf, and Abraham Kuenen—the German biblical scholar and orientalist Julius Wellhausen gave the chronological sequence JEDP a coherent setting in a notional evolving religious history of Israel, which he saw as one of ever-increasing priestly power. Wellhausen's formulation was: * the Yahwist source (J) : written c. 950 BCE in the southern Kingdom of Judah. * the Elohist source (E) : written c. 850 BCE in the northern Kingdom of Israel. * the Deuteronomist (D) : written c. 600 BCE in Jerusalem during a period of religious reform. * the Priestly source (P) : written c. 500 BCE by Kohanim (Jewish priests) in exile in Babylon. While the hypothesis has been critiqued and challenged by other models, especially in the last part of the 20th century, its terminology and insights continue to provide the framework for modern theories on the composite nature and origins of the Torah〔Wenham, Gordon. "(Pentateuchal Studies Today )," ''Themelios'' 22.1 (October 1996)〕 == Before Wellhausen == The traditional view that Moses was the author of the Torah came under increasing and detailed scrutiny in the 17th century. In 1651 Thomas Hobbes, in chapter 33 of ''Leviathan'', cited several passages, such as ("no man knoweth of his sepulchre to this day", implying an author living long after Moses' death); (referring to a previous book of Moses' deeds) and ("and the Canaanite was then in the land", implying an author living in a time when the Canaanite was no longer in the land); and concluded that none of these could be by Moses. Others, including Isaac de la Peyrère, Baruch Spinoza, Richard Simon, and John Hampden came to the same conclusion, but their works were condemned, several of them were imprisoned and forced to recant, and an attempt was made on Spinoza's life.〔For a brief overview of the Enlightenment struggle between scholarship and authority, see Richard Elliott Friedman, "Who Wrote the Bible?", pp.20–21 (hardback original 1987, paperback HarperCollins edition 1989).〕 In 1753 Jean Astruc printed (anonymously) ''Conjectures sur les mémoires originaux, dont il paraît que Moïse s'est servi pour composer le livre de la Genèse'' ("Conjectures on the original accounts of which it appears Moses availed himself in composing the Book of Genesis"). Astruc's motive was to refute Hobbes and Spinoza – "the sickness of the last century", as he called their work. To do this, he applied to Genesis the tools of literary analysis which scholars were already using with Classical texts such as the Iliad to sift variant traditions and arrive at the most authentic text. He began by identifying two markers which seemed to identify consistent variations, the use of "Elohim" or "YHWH" (Yahweh) as the name for God, and the appearance of duplicated stories, or doublets, such as the two accounts of the creation in the first and second chapters of Genesis and the two accounts of Sarah and a foreign king (Gen. 12 and Gen. 20). He assigned verses to ruled columns, the "Elohim" verses in one column, the "YHWH" verses in another, and the members of the doublets in their own columns beside these. The parallel columns thus constructed contained two long narratives, each dealing with the same incidents. Astruc suggested that these were the original documents used by Moses, and that Genesis as written by Moses had looked just like this, parallel accounts meant to be read separately. According to Astruc, a later editor had combined the columns into a single narrative, creating the confusions and repetitions noted by Hobbes and Spinoza.〔Gordon Wenham, "Exploring the Old Testament: Volume 1, the Pentateuch", (2003), PP.162–163.〕 The tools adapted by Astruc for biblical source criticism were developed much further by subsequent scholars, most of them German. From 1780 onwards Johann Gottfried Eichhorn extended Astruc's analysis beyond Genesis to the entire Pentateuch, and by 1823 he had concluded that Moses had had no part in writing any of it. In 1805 Wilhelm de Wette concluded that Deuteronomy represented a third independent source. About 1822 Friedrich Bleek identified Joshua as a continuation of the Pentateuch via Deuteronomy, while others identified signs of the Deuteronomist in Judges, Samuel, and Kings. In 1853 Hermann Hupfeld suggested that the Elohist was really two sources and should be split, thus isolating the Priestly source; Hupfeld also emphasized the importance of the Redactor, or final editor, in producing the Torah from the four sources. Not all the Pentateuch was traced to these four sources: numerous smaller sections were identified, such as the Holiness Code contained in Leviticus 17 to 26.〔Richard Elliott Friedman, "Who Wrote the Bible?", pp.22–24.〕 Scholars also attempted to identify the sequence and dates of the four sources and to propose who might have produced them and why. De Wette had concluded in 1805 that none of the Pentateuch was composed before the time of David; since Spinoza, D was connected with the priests of the Temple in Jerusalem during the reign of Josiah in 621 BC; beyond this, scholars argued variously for composition in the order PEJD, or EJDP, or JEDP: the subject was far from settled.〔Richard Elliott Friedman, "Who Wrote the Bible?", p.25., and Alexander Rofe, "Introduction to the Composition of the Pentateuch", (1999), ch.2. See also (Raymond F. Surberg, "Wellhausianism Evaluated After a Century of Influence", section II, ''The Contribution of the Prolegomena from a Critical Viewpoint'' ).〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Documentary hypothesis」の詳細全文を読む スポンサード リンク
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