Of course, we will be talking, among other things, about the question of the "authorship" and "sources" of the Pentateuch.
While ancient Jewish (e.g., Josephus, A.J. 4.326; Ag. Apion, 1.37-43; m. Abot. 1:1; b. Baba Bathra 14b)) and Christian tradition (Mark 7:10; John 5:46; Mark 12:19; Rom. 10:5) attributes the five books of the Torah to Moses, a view supported in part by the Torah itself (cf., e.g., Exod. 17:14; Num 33:2; Exod. 24:4; Exod. 35:25-27; Deut. 31:9-13; cf. Josh. 8:30-32; etc.), a number of passages in it are hard to attribute to Moses himself. Chief among them, the account of Moses' death:
"So Moses the servant of the Lord died there in the land of Moab, according to the word of the Lord, 6 and he buried him in the valley in the land of Moab opposite Beth-peor; but no man knows the place of his burial to this day" (Deut 34:5).How could Moses have written this?
Interestingly, Josephus, a first-century Jewish historian, argued Moses wrote this but only out of humility:
"[Moses] wrote in the holy books that he died, which was done out of fear, lest they should venture to say that, because of his extraordinary virtue, he went to God" (A.J. 4.326).While taking a different approach than that of modern source criticism, Jerome was certainly was not unwilling to recognize that the final form of the text could have resulted from the contributions of later editors (working under the inspiration of the Holy Spirit, of course). He writes:
“The word of God says in Genesis, ‘And they gave unto Jacob all the strange gods which were in their hand, and the rings which were in their ears; and Jacob hid them under the oak which was by Shechem, and lost them until this day’ [LXX Gen 35:4]. Likewise at the end of Deuteronomy, ‘So Moses the servant of the Lord died there in the land of Moab, according to the word of the Lord. And he buried him in the valley, in the land of Moab over against Beth-peor: but no man knoweth of his sepulchre unto this day.’ We must certainly understand by this day the time of the composition of the history, whether you prefer the view that Moses was the author of the Pentateuch or that Ezra re-edited it. In either case I make no objection.” (Adv. Helv. 7; cited from NPNF2 6:6337).A number of introductions to the Pentateuch promote the myth that such later "redaction" or "editing" of the text was only recognized by modern Biblical scholarship. Not so!
In short, ancient interpreters, while obviously operating with a different hermeneutic and methodology than contemporary scholars have, read the text much more closely than is realized.
But to discover that you'd actually have to read such sources, not just secondary (or tertiary) characterizations of them.