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The Torah itself makes a statement of authorship in various verses. Notable among these is {{Bibleref|Deuteronomy|31:9}},{{Bibleref|Deuteronomy|31:24-26}}, describing how Moses writes "this law" on a scroll and lays it beside the [[ark of the Covenant]].<ref>[http://quod.lib.umich.edu/cgi/r/rsv/rsv-idx?type=DIV1&byte=719426 Deuteronomy].</ref> Similar passages include, for example, Exodus 17:14, "And Jehovah said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua: that I will utterly blot out the remembrance of Amalek from under heaven;" Exodus 24:4, "And Moses wrote all the words of Jehovah, and rose up early in the morning, and builded an altar under the mount, and twelve pillars, according to the twelve tribes of Israel;" and Exodus 34:27, "And Jehovah said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel."<ref>[http://quod.lib.umich.edu/cgi/r/rsv/rsv-idx?type=DIV1&byte=217012 Exodus]</ref> Also {{Bibleref|Leviticus|26:46}} states, "These are the decrees, the laws and the regulations that the LORD established on Mount Sinai between himself and the Israelites through Moses"  

The Torah itself makes a statement of authorship in various verses. Notable among these is {{Bibleref|Deuteronomy|31:9}},{{Bibleref|Deuteronomy|31:24-26}}, describing how Moses writes "this law" on a scroll and lays it beside the [[ark of the Covenant]].<ref>[http://quod.lib.umich.edu/cgi/r/rsv/rsv-idx?type=DIV1&byte=719426 Deuteronomy].</ref> Similar passages include, for example, Exodus 17:14, "And Jehovah said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua: that I will utterly blot out the remembrance of Amalek from under heaven;" Exodus 24:4, "And Moses wrote all the words of Jehovah, and rose up early in the morning, and builded an altar under the mount, and twelve pillars, according to the twelve tribes of Israel;" and Exodus 34:27, "And Jehovah said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel."<ref>[http://quod.lib.umich.edu/cgi/r/rsv/rsv-idx?type=DIV1&byte=217012 Exodus]</ref> Also {{Bibleref|Leviticus|26:46}} states, "These are the decrees, the laws and the regulations that the LORD established on Mount Sinai between himself and the Israelites through Moses"  

[[book of Joshua|Joshua]],<ref>[http://quod.lib.umich.edu/cgi/r/rsv/rsv-idx?type=DIV1&byte=878799 Joshua 1:7-8]</ref> [[book of Kings|Kings]],<ref>[http://quod.lib.umich.edu/cgi/r/rsv/rsv-idx?type=DIV1&byte=1359280 1 Kings 2-3] and [http://quod.lib.umich.edu/cgi/r/rsv/rsv-idx?type=DIV1&byte=1495410 2 Kings 23:21 and 25]</ref> [[book of Chronicles|Chronicles]],<ref>[http://quod.lib.umich.edu/cgi/r/rsv/rsv-idx?type=DIV1&byte=1747524 2 Chronicles 8:13, 34:14 and 35:12]</ref> [[Book of Ezra|Ezra]]<ref>[http://quod.lib.umich.edu/cgi/r/rsv/rsv-idx?type=DIV1&byte=1895703 Ezra 3:2 and 6:18]</ref> and [[Book of Nehemiah|Nehemiah]]<ref>[http://quod.lib.umich.edu/cgi/r/rsv/rsv-idx?type=DIV1&byte=1939289 Nehemiah 8:1 and 13:1]</ref> all contain verses implying belief in Mosaic authorship of the Torah, indicating that the belief possibly existed during the time of Joshua, his book is said to have been written around the 1300's bc. Also because of the belief in Mosaic authorship is found in the book of Nehemiah it can be certain that this belief existed during the Post-Exilic period. It was certainly well established by the time of the [[Talmud]] (c. 200-500 AD), the authors of which held that Moses received the Torah during the forty years of wandering in the wilderness. The early Christian church with its Jewish roots accepted the Torah, and Mosaic authorship, as part of its own spiritual inheritance.

[[book of Joshua|Joshua]],<ref>[http://quod.lib.umich.edu/cgi/r/rsv/rsv-idx?type=DIV1&byte=878799 Joshua 1:7-8]</ref> [[book of Kings|Kings]],<ref>[http://quod.lib.umich.edu/cgi/r/rsv/rsv-idx?type=DIV1&byte=1359280 1 Kings 2-3] and [http://quod.lib.umich.edu/cgi/r/rsv/rsv-idx?type=DIV1&byte=1495410 2 Kings 23:21 and 25]</ref> [[book of Chronicles|Chronicles]],<ref>[http://quod.lib.umich.edu/cgi/r/rsv/rsv-idx?type=DIV1&byte=1747524 2 Chronicles 8:13, 34:14 and 35:12]</ref> [[Book of Ezra|Ezra]]<ref>[http://quod.lib.umich.edu/cgi/r/rsv/rsv-idx?type=DIV1&byte=1895703 Ezra 3:2 and 6:18]</ref> and [[Book of Nehemiah|Nehemiah]]<ref>[http://quod.lib.umich.edu/cgi/r/rsv/rsv-idx?type=DIV1&byte=1939289 Nehemiah 8:1 and 13:1]</ref> all contain verses implying belief in Mosaic authorship of the Torah, indicating that the belief possibly existed during the time of Joshua, his book is said to have been written around the 1300s bc. Also because of the belief in Mosaic authorship is found in the book of Nehemiah it can be certain that this belief existed during the Post-Exilic period. It was certainly well established by the time of the [[Talmud]] (c. 200-500 AD), the authors of which held that Moses received the Torah during the forty years of wandering in the wilderness. The early Christian church with its Jewish roots accepted the Torah, and Mosaic authorship, as part of its own spiritual inheritance.

Another scholar [[Benno Jacob]] developed a theory concerning the internal rhythm of the Bible, which is expressed by the repetition of key words in set numbers in the narratives of the Torah and its laws. The programmatic statement in his 1916 book, Quellenscheiden und Exegese im Pentateuch, illustrates his concerns:

Another scholar [[Benno Jacob]] developed a theory concerning the internal rhythm of the Bible, which is expressed by the repetition of key words in set numbers in the narratives of the Torah and its laws. The programmatic statement in his 1916 book, Quellenscheiden und Exegese im Pentateuch, illustrates his concerns:

<blockquote>The Bible’s means of representation (Darstellungsweise)] may be termed the semi-poetic or dichotomistic. It proceeds like poetry, but without its strict measure [i.e., meter], employing instead paired thoughts, patterns of words and clauses and syntax, in doublets, parallels and contrasts; it is rooted, when all is said and done, in the Semitic [way of thought], which grasps matters dichotomously. This manner of seeing, conceiving and representing dominates the Hebrew language and literature in its entirety, to its subtlest manifestations. </blockquote>

<blockquote>The Bible’s means of representation (Darstellungsweise) may be termed the semi-poetic or dichotomistic. It proceeds like poetry, but without its strict measure [i.e., meter], employing instead paired thoughts, patterns of words and clauses and syntax, in doublets, parallels and contrasts; it is rooted, when all is said and done, in the Semitic [way of thought], which grasps matters dichotomously. This manner of seeing, conceiving and representing dominates the Hebrew language and literature in its entirety, to its subtlest manifestations. </blockquote>