Abstract
In an older, simpler world of biblical studies, scholars understood torah as narrative framing law.¹ The notion that each of the narrative histories—J, E, P, and D—all framed separate and distinct law codes, has to a certain extent crystallized a reception of torah as law, or torah as narrative framing law.² But more recent scholarship has come to see the legal material of Exod 34:11–26 as secondary to a J document.³ Thus we can see that the simple idea of equating torah with law in the Pentateuch is already complicated by the problem that in the classic