#biblical-studies #documentary-hypothesis #genesis #source-criticism

Major Source Divisions in 01 Genesis

Creation Narratives

Genealogies

Flood Narrative (Composite)

The Flood story in 01 Genesis 6-9 is a complex interweaving of J and P sources, creating doublets and apparent contradictions that scholars use to separate the sources.

J Source Flood Material

  • 01 Genesis 6:5-8 (God’s decision to destroy humanity)
  • 01 Genesis 7:1-5 (Clean/unclean animals - 7 pairs vs 2 pairs)
  • 01 Genesis 7:7-10 (Noah enters ark)
  • 01 Genesis 7:12, 16b, 17b (40 days/nights of rain)
  • 01 Genesis 7:22-23 (Destruction of life)
  • 01 Genesis 8:2b-3a, 6-12 (Dove and raven)
  • 01 Genesis 8:13b, 20-22 (Noah’s sacrifice and God’s promise)

P Source Flood Material

  • Genesis 6:9-22 (Noah’s righteousness, ark construction)
  • Genesis 7:6, 11, 13-16a, 17a, 18-21 (Chronological framework)
  • Genesis 8:1-5, 13a, 14-19 (Systematic timeline)
  • Genesis 9:1-17 (Covenant with Noah)

Patriarchal Narratives

Abraham Cycle

  • J Source: Most of Abraham stories including:
    • Genesis 12:1-4a, 6-20 (Call and Egypt)
    • Genesis 13:1-18 (Separation from Lot)
    • Genesis 15:1-21 (Covenant ceremony)
    • Genesis 16:1-16 (Hagar and Ishmael - J version)
    • Genesis 18:1-19:38 (Sodom and Gomorrah)
    • Genesis 21:1-7, 33 (Isaac’s birth)
    • Genesis 22:1-24 (Binding of Isaac - possibly E)
    • Genesis 24:1-67 (Finding wife for Isaac)
    • Genesis 25:1-6, 11b (Abraham’s other descendants)
  • P Source:
    • Genesis 17:1-27 (Circumcision covenant)
    • Genesis 21:1b-5 (Isaac’s birth - P version)
    • Genesis 23:1-20 (Sarah’s burial)
    • Genesis 25:7-11a (Abraham’s death)

Isaac and Jacob Cycles

  • J Source: Majority of Isaac and Jacob narratives
    • Genesis 25:21-34 (Esau and Jacob)
    • Genesis 26:1-33 (Isaac and wells)
    • Genesis 27:1-28:9 (Jacob’s blessing)
    • Genesis 29:1-30:24 (Jacob’s wives and children)
    • Genesis 32:1-33:20 (Jacob wrestling)
    • Genesis 34:1-31 (Dinah incident)
    • Genesis 38:1-30 (Judah and Tamar)
  • P Source:
    • Genesis 28:1-9 (Jacob’s departure)
    • Genesis 35:9-15 (Jacob’s name change)
    • Genesis 35:22b-29 (Jacob’s sons listed)

Joseph Narrative

  • Primarily E Source with some J material:
    • Genesis 37:1-50:26 (Joseph story)
    • More unified composition, possibly from Northern Kingdom traditions

Key Source Indicators

Divine Names

SourcePrimary Divine NameUsage Pattern
J SourceYHWH (LORD)From Genesis 2:4b onward
E SourceElohim (God)Until revelation to Moses
P SourceElohim, then El Shaddai, finally YHWHProgressive revelation

Literary Characteristics

J Source Features

  • Anthropomorphic descriptions of God
  • Vivid, concrete narratives
  • Southern Kingdom (Judah) perspective
  • Concern with moral and theological issues

E Source Features

  • More abstract view of God
  • Northern Kingdom (Israel) traditions
  • Prophetic concerns
  • “Fear of God” terminology

P Source Features

  • Systematic, organized presentation
  • Genealogical frameworks
  • Ritual and cultic concerns
  • Formal, repetitive style
  • Chronological precision

Disputed and Complex Passages

Multiple Source Attributions

  • Genesis 34: Dinah incident (J with possible P editing)
  • Genesis 38: Judah and Tamar (J with editorial additions)
  • Table of Nations (Genesis 10): Although designated P, has incorporated earlier material, perhaps from J

Editorial Additions

  • Genesis 14: Melchizedek episode (possibly independent tradition)
  • Genesis 15: Covenant ceremony (J with possible later additions)
  • Genesis 20: Abraham and Abimelech (E with editorial touches)

Methodological Notes

Modern source critics usually divide the primeval history in Genesis 1–11—from the Creation through the Tower of Babel—into two major strands or sources, designated J (for the Yahwist) and P (for the Priestly source).

The division of sources is not quite as neat as this outline may suggest; it is generally assumed that the Table of Nations (chapter 10), although designated P, has incorporated earlier material, perhaps from J.

Note: Recent scholarship has found serious flaws in details of the documentary hypothesis. P can no longer be regarded as the editor of the final version of the biblical text.

This breakdown represents traditional scholarly consensus. Contemporary scholarship continues to debate specific verse attributions and the nature of editorial processes.