Though many Old Testament scholars prefer no longer to speak of the Elohist source in the Pentateuch, Gnuse seeks to defend the existence of this pentateuchal tradition by responding to scholarly critics, isolating texts belonging to the source and offering a theological assessment of these texts. Dream reports in ancient Near Eastern texts from the seventh and sixth centuries BCE bear striking familiarity with the biblical dream reports in the Elohist. Prophetic narratives in the books of Samuel and Kings appear to have inspired the subsequent creation of the Elohist narratives in the Pentateuch. Thus, Gnuse situates the Elohist tradition in the seventh century BCE after the fall of the state of Israel in the north in 722 BCE, which is a later date than scholars have attributed to this source in the past. Because of this setting the Elohist texts may be assessed differently than they have been in the past. The texts might have spoken to exiles from the northern state with themes that bespeak devotion to one God, hope of restoration, and absolute obedience to a transcendent deity who is revealed through dreams, fire, and prophets. The author also ponders what these texts say to our modern age.

This collection of thirteen articles in English by scholars from several countries concerns questions in the Pentateuch. Seven are on the book of Genesis: the use of 'ādām in Genesis i-v; the Toledot of Adam; Genesis x in the light of Babylonian geography; the site of Salem; the date and composition of Genesis xiv; Abraham's righteousness in Genesis xv 6; the Hagar tradition in Genesis xvi and xxi. Three are on Deuteronomy: "Yahweh is one"; return to Egypt in Deuteronomy xvii 16 and xxviii 68; the creed in Deuteronomy xxvi. There are also essays on the Elohistic depiction of Aaron; the wilderness itineraries and recent archaeological research; and the dietary laws of the Pentateuch. Substantial contributions are made to the study of different parts of the Pentateuch.

Moses told the Israelites that after eating manna they would see the glory of God. And indeed they did. Dan Merkur posits that this event was an initiation into a psychedelic mystery cult that induced spiritual visions through eating bread containing psychoactive fungus. This practice, he reveals, was a continuation of an ancient tradition of visionary mysticism.

The Israelite exodus from Egypt forms the foundational national origin narrative in the Hebrew Bible. Although it is a compelling and popular tale, only minimal supportive circumstantial evidence exists beyond the Bible. In this book Michael D. Oblath details the geographical context within which the Hebrew Bible was written. With this backdrop, he presents the geographical conceptualization of the exodus as described by the biblical sources. Within their references to the various exodus itinerary sites, these sources consistently locate the sites in proximity to known geographical locations. Oblath indicates that, within the geographical memory of the biblical sources, the presupposition of an exodus from Egypt is incorrect. Rather, the narrative describes events originating in the southern region of ancient Israel, between the Negeb and the Gulf of Elath.

Ezra and the Second Wilderness addresses the relationship between Ezra, the Ezra Memoir, and the Pentateuch. Tracing the growth of the Ezra Memoir and its incorporation into Ezra-Nehemiah, Philip Y. Yoo discusses the literary strategies utilized by some of the composers and redactors operating in the post-exilic period. After the strata in Ezra 7-10 and Nehemiah 8-10 are identified, what emerges as the base Ezra Memoir is a coherent account of Ezra's leadership of the exiles from Babylon over the course of a single year, one that is intricately modelled on the multiple presentations of Moses and the Israelite wilderness preserved in the Pentateuch. Through discussion of the detected influences, allusions, and omissions between the Pentateuch and the Ezra Memoir, Yoo shows that the Ezra Memoir demonstrates a close understanding of its source materials and received traditions as it constructs the Babylonian returnees as the inheritors of torah and, in turn, the true and unparalleled successors of the Israelite cult. This study presents the Ezra Memoir as a sophisticated example of 'biblical' interpretation in the Second Temple period. It also suggests that the Ezra Memoir has access to the Pentateuch in only its constituent parts. Acknowledging not only the antiquity but also efficacy of its prototypes, the Ezra Memoir employs a variety of hermeneutical strategies in order to harmonize the competing claims of its authoritative sources. In closing the temporal gap between these sources and its own contemporary time, the Ezra Memoir grants authority to the utopic past yet also projects its own vision for the proper worship of Israel's deity.

According to the opinio communis of the exegetes, the sin of Moses is one of the most difficult conundrums to resolve in the history of interpretation. This Pentateuchal puzzle has not only perplexed ancient and modern exegetes but has also produced a multiplicity of answers. A plethora of explanations proposed by exegetes on the sin of Moses appears to be strong on conjectural ingenuity but weak on textual evidence. A fresh exegetical probe is therefore warranted using a hermeneutical strategy whereby a narrative approach is attempted in order to understand Num. 20:1-13 in the light of Exodus 17:1-7. These narrative analogies are part of a distinctive feature in the Hebrew narrative style labelled Type- scene. The main thrust of this book is that the sin of Moses recorded in Numbers 20:1-13 is linked to the unlawful and wilful act of trifling with the sacred staff in striking the rock. This is because the staff of Moses has already become the staff of God (Exod. 4:20;17;9). Moses' abuse and misuse of the staff constitutes an act of lese-majeste because it is seen as an act of rebellion against YHWH's authority. Inevitably, Moses eclipses YHWH's personality, presence and power in the eyes of the people. His condign punishment is the forfeiture of the privilege of leading the people into the Promised Land.