Is Genesis a direct revelation from God to Moses or a national tradition?

Is the story in Genesis known to the Israelites long before the birth of Moses and is it not a direct revelation from God to Moses, but rather a national tradition handed down from their ancestors? How did this tradition become formalized as scripture?

The stories in the book of Genesis likely originated as oral traditions passed down through generations before being written. These narratives, including creation, the patriarchs, and early human history, reflect the cultural context of the ancient Near East, with parallels to Mesopotamian myths.

Many scholars believe that rather than being direct revelations to Moses, Genesis consists of national traditions expressing the Israelites’ collective experiences and understanding of God. Moses may have played a role in formalizing these stories, but he likely did not author them.

The transition from oral to written form occurred over centuries, possibly beginning during the Monarchy (around 1000 BCE) and intensifying during the Babylonian exile (6th century BCE). Scribes compiled these traditions into the Pentateuch, which later underwent editing and canonization.

In summary, the stories in Genesis likely existed as oral traditions long before Moses. They were part of the Israelites’ national heritage and identity, handed down from their ancestors. These traditions were later collected, edited, and formalized into scripture through a process involving various authors, scribes, and community leaders over several centuries, culminating in the canonical form we recognize today.

The direct revelation of God to Moses and the children of Israel primarily refers to the events described in the books of Exodus, Leviticus, Numbers, and Deuteronomy. These moments of direct communication serve as the foundation of Israelite religion and law. Here are the key instances of this revelation:

1. The Burning Bush (Exodus 3): God reveals His name (Yahweh) and commissions Moses.
2. Mount Sinai (Exodus 19-20): God gives the Ten Commandments and speaks to the people.
3. The Covenant Code (Exodus 21-23): Laws for social and ethical conduct.
4. Tabernacle Instructions (Exodus 25-40, Leviticus): Guidelines for worship, sacrifices, and the priesthood.
5. Renewal of the Law (Deuteronomy): Moses reiterates the law and covenant before his death.
6. Wilderness Guidance (Numbers): Divine guidance through a cloud and fire, and various miracles.

These revelations establish God’s covenant, laws, and Israel’s religious identity.

In summary, the direct revelations given to Moses and the Israelites mainly center on God’s laws, ethical instructions, and covenantal promises, shaping the theological and moral foundation of the Israelite community.

Pre-Islamic Arab Tradition vs Torah

According to established tradition, prior to the advent of Muhammad, the Arabs believed that their ancestor Abraham was on the verge of offering his son Ishmael as a sacrifice to God. It is believed that their pre-Islamic tradition about Ishmael predates the Torah given to Moses. How is their argument articulated?

Scholars argue that the oral traditions of the Arabs, including those surrounding Ishmael, predate the written texts of the Torah. This assertion is based on the notion that oral traditions can be older than their written counterparts, as they may have been passed down through generations long before being codified in scripture.

The argument that the pre-Islamic Arab tradition about Ishmael predates the Torah given to Moses is articulated through several points:

1. Historical Narratives: Early Arab traditions held that Ishmael, not Isaac, was the son Abraham was commanded to sacrifice. This belief is deeply rooted in the cultural and religious narratives of pre-Islamic Arabia.


2. Religious Significance: The story of Ishmael's near-sacrifice is significant in Islam, where it is believed that both Abraham and Ishmael willingly submitted to God's command. This act of submission is seen as a profound demonstration of faith and obedience.

3. Cultural Artifacts: Some early Muslim scholars argued that the horns of the ram, which was sacrificed in place of Ishmael, were once displayed in the Kaaba, suggesting a long-standing tradition that predates Islamic scripture.

4. Jealousy Argument: There is also an argument that Jews claimed Isaac was the intended sacrifice out of jealousy, as Ishmael is considered the ancestor of the Arabs.

These points collectively support the belief that the tradition of Ishmael's near-sacrifice has ancient roots, predating the Torah and reflecting the unique relationship between God and the Arab people.

Interestingly, before the rise of Islam, ancient Arabs in Mecca circumcised their children at the age of 13 or 14. Did they inherit this practice from the Torah, which requires circumcision at eight days, or was it a tradition tracing back to Abraham that predated the Torah?

It is plausible that the tradition of circumcision among ancient Arabs in Mecca traced back to Abraham, who is considered a common ancestor by both Jews and Arabs. It could be that this practice was passed down through generations independently of any direct influence from the Torah or Judaism.