Being of the nature of a pilgrimage feast the booths were temporary erections for the accommodation of the pilgrims. But in early Jewish tradition, in both Yahvist and Elohist sources of the Pentateuch (Exod.
In the Elohist Book of the Covenant (Exod.
Thus in the Elohist and in Deuteronomy the date of the festival is only vaguely stated to be in the month of Abib, while in the Holiness Code and in the Priestly History the exact date is given.
So too even in the Elohist the time is appointed.
the Ephraimite or Elohist source, E), see GENESIS and BIBLE: Old Testament Criticism.
oldest source, and if, in accordance with many critics, this chapter is ascribed to the Elohist or Ephraimite school, its incorporation can scarcely be older than the middle of the 8th century, and is probably later.
That the pre-Deuteronomic sources are to be identified with the Judaean (J, or Yahwist) and Ephraimite (E, or Elohist) strands of the Hexateuch is, however, not certain.
No competent scholars now question the existence, hardly any one the relative dates, of J, E, and P. In Numbers one can tell almost at a glance which parts belong to P, the Priestly Code, and which to JE, the narrative resulting from the combination of the Judaic work of the Yahwist with the Ephraimitic work of the Elohist.
That the older sources (which often prove to be composite) are actually identical with the Yahwist or Judaean (J) and the Elohist or Ephraimite (E) narratives (on which see Genesis) is not improbable, though, especially as regards the former, still very uncertain.
Apart from the ordinary arguments of historical criticism, it is to be noticed that external evi dence does not support the assumption that the records preserve 6 On the course of modern criticism and on the various sources: P, J (Judaean or Yahwist), E (Ephraimite or Elohist), see Bible (Old Test.
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