Wiseman hypothesis

The Wiseman hypothesis, sometimes called the tablet theory, is a theory of the authorship and composition of the Book of Genesis which suggests that Moses compiled Genesis from tablets handed down through Abraham and the other patriarchs. Originally advocated by P. J. Wiseman (1888–1948) in his New discoveries in Babylonia about Genesis (1936) and republished by Wiseman's son, Donald Wiseman, as Ancient records and the structure of Genesis: A case for literary unity in 1985, the hypothesis received some support from R. K. Harrison (1969) but otherwise remained without acceptance in scholarly circles.

Air Commodore P. J. Wiseman, a British officer who visited many active archaeological sites during his career in the Middle East, found that ancient narrative tablets usually ended in colophons which had a very specific format consisting of three parts; 1) "this has been the history/book/genealogy of...", 2) the name of the person who wrote or owned the tablet, and 3) a date (such as "in the year of the great earthquake," or "the 3rd year of king so-and-so", etc. Wiseman noted that there are eleven phrases in Genesis which have the same colophon format, which have long been identified as the toledoth (Hebrew for "generations") passages; the Book is generally divided thematically along the lines of the toledot. What Wiseman brought new to the table was the idea that these apparent colophons indicated that Genesis had originally been a collection of narrative clay tablets written in cuneiform, like the ancient tablets he had seen, which Moses had edited into a single document on parchment or papyrus. This is in contrast with traditional views that Moses wrote Genesis entirely on his own without any outside sources and with the Documentary hypothesis that Genesis was compiled by much later and unknown redactors.

Once a link had been made between the tolodoth in Genesis and the ancient colophons, another point became apparent. Just as the colophons came at the end of the narratives, so too, the tolodoths may come at the end of narratives. Thus the first of these toledoth passages, Genesis 2:4, refers to the preceding Creation account beginning in Genesis 1, rather than being the introduction to the succeeding account. The traditional understanding has been that since nearly all the tolodoths are immediately followed by a list of descendants of the person named in the tolodoth, then the tolodoths were thought to be the beginning of sections in Genesis.

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