THE COMPOSITION OF THE SINAI NARRATIVE IN EXODUS XIX 1-XXIV 11 by T.D. ALEXANDER Belfast The past two decades have witnessed an increasing willingness on the part of contemporary scholars to re-examine long established ideas regarding the composition of the Pentateuch. In particular, J. Van Seters, R. Rendtorff and R.N. Whybray have challenged vigorously the validity of the Documentary Hypothesis propounded over a cen- tury ago by K.H. Graf, A. Kuenen and J. Wellhausen.' In the light of current doubts regarding the nature and extent of the sources under- lying the books of the Pentateuch, this essay examines afresh the com- position of the Sinai Narrative in Ex. xix 1-xxiv 11. Justification for doing so comes not only from the present uncertainty regarding the Documentary Hypothesis but also from the fact that scholarly efforts to uncover the source(s) of these chapters in Exodus have proved less than satisfactory. As J.1. Durham observes, “Though many helpful observations may be harvested from the critical work of more than a century, the sum total of that work is a clear assertion that no literary solution to this complex narrative has been found, with more than a hint that none is likely to be found”.? Although Durham’s assessment reflects well the current state of play regarding Ex. xix |-xxiv 11, there are perhaps grounds for hoping that a new approach, freed from some of the constraints of previous studies, may yet yield a better understanding of the process by which these chapters were composed. It will be argued below that Ex. xix ' Gf. J. Van Seters, Abraham in History and Tradition (New Haven/London, 1975); R. Rendtoxff, Das iberlefenungsgeschichlliche Problem des Pentateuch (Berlin, 1977); RN. Whybray, The Making of the Pentateuch: A Methodological Study (Sheffield, 1987). For a summary of the contributions made by these scholars to current Pentateuchal studies, see T.D. Alexander, Abraham in the Negeo: A Source-critical Investigation of Genesis 20:1-22:19 (Carlisle, 1997), pp. 1-27. 2 Exodus (Waco, 1984), p. 259. © Koninklijke Brill NV, Leiden, 1999 Vetus. Testamentum XLIX, 1THE SINAI NARRATIVE 3 l-xxiv 1] displays greater signs of literary unity than has been recog- nised in the past, the key to this resting in the narrative framework which surrounds the divine speeches in Ex. xix 3-6 and Ex. xx 22- xxiv 2. I As presently constituted Ex. xix 1-xxiv 11 describes the ratification of a covenant between Yahweh and the Israelites, involving a divine theophany at Mount Sinai. Central to these events are a number of important divine speeches, While the best known of these is the Deca- logue (Ex. xx 2-17), we shall focus initially on the addresses in Ex. xix 3-6 and Ex. xx 22-xxiv 2. As D. Patrick has observed, these latter speeches, in spite of their very differing lengths, share a common nar- rative framework.’ Expanding slightly upon Patrick’s observations, the parallels between Ex. xix 2b-8a and Ex. xx 21-xxiv 3 are set out in Table I. Table I Ex. xix 2b-8a Ex. xx 2l-xxiv 3 wyhen-sm yirl ngd hr wmsh th Lh Ukym — wy'md h'm mehg wmih ngs Lh pl 2r-sin Bly wygr “hw yhwh mn-hhr Umar wy’mr yhwh “L-mih kh mr lbyt y'qb whayd Uny yér'l kh mr “l-bny yirl ‘im r'ytm 5 Syby Imsrym ws? "thn t- “tm r'ytm ky mn-himym dbrty ‘km knpy niym wb? *thn by Main part of the speech Main part of the speech yb? mik wygr’ legny h’m wyim Ipnyhm t — wyb? mih wyspr bm °t kl-dbry yhwh Ke-hdbrym h'lh °5r swohew yhwh w't K-hmiptym wy'nw Kh‘ yhdw wy'mrw kl 3i-dbr wy'n Kl-h'm qul “hd wy'mrw K-hdbyym phavh nh 2sr-dbr yhwh nh * “The Covenant Code Source”, VT 27 (1977), pp. 145-57; cf. idem, Old Testament Law (London, 1986), p. 64.4 T.D. ALEXANDER Among the most striking aspects of these parallels are the following. A contrast is made between Moses’ ascent to Yahweh (Ex. xix 3; xx 21) and the people remaining at the foot of the mountain (Ex. xix 2b; xx 21); in both cases this contrast is marked by a break in the waw- consecutive sequence, and by naming the subject, Moses, prior to a perfect verb. After Moses separates from the Israelites, Yahweh takes the initiative and speaks to him (Ex. xix 3; xx 22). Each speech begins with the expression, kdh ta’mar, emphasising that Moses is to convey Yahweh’s remarks to the people “word for word”. In both instances Yahweh’s opening words for the Israelites are ’attem r‘’item; these intro- duce brief comments about prior divine activities witnessed by the peo- ple. Later, after hearing what Yahweh has to say, Moses returns and, as instructed, reports all that he has been told (Ex. xix 7; xxiv 3). Finally, the people respond positively, affirming their willingness to do all that Yahweh has said (Ex. xix 8; xxiv 3; cf. xxiv 7). Although minor variations in wording exist, the strong similarities between the nar- rative frameworks and the introductory words of the divine speeches in Ex. xix 3-6 and Ex. xx 22-xxiv 2 suggest common authorship.’ To the issue of the identity of this author we shall return later. Tl While Yahweh’s words in Ex. xix 3-6 are normally assigned to the same source as the narrative that follows in verses 7-8,° source critics have generally not observed any connections between the speech in Ex. xx 22-xxiv 2 and its narrative framework. Since the time of Well- hausen Ex. xx 22-xxiii 33 has generally been viewed as coming from an independent source,’ having nothing in common with Ex. xxiv 1-11. In the light of this, and given that the parallels noted above include only the very opening words of Yahweh’s speech (i.¢., Ex. xx + B, Jacob, Exodus (Hoboken, NJ., 1992), p. 525. 5 While a later author could have modelled the narrative framework and opening words of one divine speech upon an already existing account, it is much more likely that a single author was responsible for composing both. © The source analysis of Ex. xix will be discussed later. 7 It is not possible to consider here the process by which Ex. xx 22-xxili 33 was composed. For four recent, but differing approaches, see E. Otto, Wandel der Rechts- begrindungen in der Gesellschaflsgeschichle des Antiken Israel: Eine Rechtsgeschichte des “Bundesbuches” Ex. XX 22-XXHI 13 (Leiden, 1988); L. Schwienhorst-Schonberger, Das Bundesbuch [Ex 20, 22-23, 33] (Berlin, 1990); Y. Osumi, Die Kompositionsgeschichte des Bundesbuches Exodus 20, 226-23, 33 (Gottingen, 1991); J.M. Sprinkle, “The Book of the Covenant’: A Literary Approach (Sheffield, 1994).