Summary in seconds: the documentary hypothesis and its four source documents, the Assyrian tablets influencing the flood story’s origin, biblical footnotes and their impact on the Torah writers, and a sneak peek into what to expect in my forthcoming article.
In my previous article, (Part Two): Introduction, I explored the skepticism surrounding the origin of the first five books of the Torah, and how theologians began to pay increasing attention to the problem of “doublets,” in the beginning of the eighteenth century. In this article, I will continue to describe how the line of research in this topic led to even more astounding discoveries.
By the early nineteenth century, analysis of historical time frames, story sequences, literary styles, and religious themes showed that there were at least four separate source documents integrated into the Five Books of Moses, each with its own underlying point of view and each written at a different time. This multiple-source thesis is known as the Documentary Hypothesis.
Documentary Hypothesis
According to Gary Greenberg, author of “101 Myths of the Bible”, the four major sources, namely J, E, P, and D, underwent evolutionary stages before merging into a single narrative.
The J Source
J refers to the source using the Hebrew name “Jahweh” for God. This source offers a comprehensive history of Israel, from Creation and Adam and Eve, to the patriarchal period, the Exodus from Egypt, and the wanderings in the desert. Some scholars believe that J’s history may extend to the time of Kings David and Solomon.
The deity in J exhibits many anthropomorphic characteristics and focuses on events crucial to the kingdom of Judah under King David and his successors. J also focuses more on the patriarchs than Moses.
The E and P Sources
The E source, using Elohim as the name of God, consists of at least two separate source documents. One of them focuses on priestly concerns and rituals, earning it the nickname P or Priestly source. E is generally accepted as older than P but perhaps younger than J, and it most likely dates to before the Assyrian conquest. E source centers on the Kingdom of Israel and promoting Moses as a national hero and emphasizing events after the flood.
The P source, also using Elohim, presents a distant and aloof deity, closely tied to the Aaronite wing of the priesthood. P tends to promote Aaron at the expense of Moses and argues that only the Aaronite should perform the main priestly functions in the Temple. Like J, P begins with an account of Creation. Although it has nothing to say about Adam and Eve or events in the Garden of Eden, it does contribute to the flood story.
The D Source
D source takes its name from the Book of Deuteronomy. It reflects reformist views from King Josiah in the late-seventh century BC. Josiah started religious reforms, reinstating a centralized government. It claims that the Laws of Moses had been lost and that the kingdom had fallen from the path of righteousness. If the Book of Deuteronomy was written at the time of Josiah, it can be dated to about 622 B.C. The overriding theme of Deuteronomy and its related histories is obedience to God.
The Assyrian Flood Tablet
Beyond the Documentary Hypothesis, questions arise about external influences on J, E, P, and D. Did the biblical authors draw ideas from the surrounding cultures of Egyptians, Canaanites, and Mesopotamians? On December 3, 1872, this question moved into the forefront of biblical studies. On that date, an Assyriologist named George Smith discovered the flood story that had remarkable parallels to the biblical account. Were these stories borrowed or adapted for biblical purposes?
Biblical Footnotes
The Bible, considered by many people as a divinely inspired text, contains references to non-biblical works such as the Book of Jasher and The Acts of David. Unfortunately, copies of these cited works have not been found, leaving the reliability of these sources uncertain. As we explore ancient myths and legends, it is crucial to understand that ancient people saw these stories as preserving historical truths.
In the upcoming article I will address the three parts of “101 Myths of the Bible”: Myths of the Beginning, Myths of the Founders, and Myths of the Heroes. I will also describe some of these myths and present the author’s critical perspective on their origin. Join me on this educational journey into the depths of biblical mysteries.