Supplementary Hypothesis

The earliest story of Israel’s experience in Egypt.

Deuteronomy has Moses receiving a revelation at Horeb, but only teaching the Israelites its contents decades later in the Land of Moab. This two-step revelatory process, which is presented as two covenants (Deuteronomy 28:69), masks an earlier form of Deuteronomy that had no record of a Horeb revelation.

After Korah’s failed rebellion, God commands Elazar to plate the altar with the bronze firepans of the two hundred and fifty tribal leaders (Numbers 17). But didn’t Bezalel already plate the altar in bronze as God commanded when it was first built (Exodus 27 and 38)?

The different usages of the names Jacob and Israel reflect a geographic divide between the northern and southern kingdoms’ stance toward this patriarch.

The older Northern version of the Jacob story was heavily supplemented by later Southern authors, yielding more sons of Jacob, new explanations of their names, and a much more fecund Leah.

The Torah’s two contradictory methods for how to divide the land among the tribes – a redactional and historical approach.

The biblical text is unclear as to why Datan and Abiram are rebelling. A careful look at their words shows that they are complaining about the land they are already living in.

The oldest layer of the exodus story has the Egyptian people, panicked by the plague of darkness, force the Israelites out under the king of Egypt’s nose. The story is later revised to credit the exodus to God's smiting the firstborn sons, and then drowning Pharaoh and his army in the sea. The final, Priestly editor added his signature theological innovation: God forces Pharaoh to give chase by hardening his heart.

Moses’ first set of laws in Deuteronomy (11:31–12:28) requires the Israelites to destroy Canaanite sites of worship and to centralize sacrifice for Yahweh at the site of His choosing. It also allows them to eat meat without sacrificing the animal, under particular conditions. A close look at the terms of Moses’ speech shows that the text has been supplemented no less than three times.

The plague story expanded over time in three main stages: The oldest stage (E) has Moses perform 3 plagues on his own; this was revised to create a story of an all-powerful God performing 8 plagues (J), utilizing Moses as a mouthpiece. Finally, the Priestly redactor revised this into our familiar narrative of 10 plagues, in which God uses the miracles to announce himself to Egypt and the world.

Originally the sons of Jacob saw the interest Shechem took in marrying their sister as an opportunity to plunder Shechem. A later editor, uncomfortable with this story, blamed the carnage on Simeon and Levi, and added the rape of Dinah as a motivation for their actions.

Early Judahite authors supplemented ancient Israelite traditions of conquest through the Transjordan with the spy story to explain why Israel entered Canaan from the east rather than from the south.

The Seven Commandments: The Supplementary Approach at Work

The free-will conundrum of God hardening Pharaoh’s heart—a supplementary approach.

Does the Supplementary Hypothesis explain the existence of a fourth son that found his way back into Pirkei de-Rabbi Eliezer and the Quran?

The earliest version of the birth and sacrifice of Isaac account questioned the identity of the boy’s father and concluded with Abraham sacrificing him to God.