The tablet theory of Genesis authorship proposes that the Book of Genesis was originally written on clay tablets by ancient Israelites during the time of Moses. This theory suggests that Moses compiled and edited oral histories, genealogies, and origin stories that were passed down through the generations onto clay tablets. These tablets were then later compiled to form the Book of Genesis as we have it today.
There are several key points to the tablet theory:
- Genesis shows evidence of being based on earlier oral and written sources. There are duplications, inconsistencies, and changes in literary style throughout Genesis that suggest it draws on multiple sources.
- Clay tablets were a common form of writing in the ancient Near East during Moses’ time. Important texts and records were often preserved on tablets.
- The structure and organization of Genesis into “toledot” sections may reflect the compiling of oral and written traditions onto tablets.
- Many of the stories and genealogies in Genesis have a memorable, formulaic style suited for oral transmission before being written down.
- Some linguists argue that certain terms and writing styles in Genesis better match Israelite language from Moses’ era rather than later eras.
- Several ancient Near Eastern texts show parallels to Genesis in literary structure, themes, and stories, suggesting Genesis stems from a similar time period.
There are several objections that can be raised against the tablet theory:
- It’s speculative – there is no external evidence that Moses actually wrote Genesis on tablets.
- Later Old Testament books seem to attribute the authorship of Genesis to Moses. The tablet theory says he was more of an editor.
- Some argue the language of Genesis better fits a later stage of biblical Hebrew from around the time of Israel’s monarchy.
- The tablet theory doesn’t necessarily account for the theological unity and overarching narrative of Genesis.
- Genesis shows awareness of geographical places that may not have existed or been known in Moses’ time.
In evaluating the tablet theory, Christians hold different perspectives:
- Critical scholars tend to believe the theory as it allows for Genesis to be based on early oral and written sources while also allowing for later editing and compiling. This fits with typical source criticism views.
- Traditionalists reject the theory as undermining Mosaic authorship. They argue Genesis shows literary unity and that Moses should be accepted as the sole author.
- Moderate conservatives may allow for some pre-existing sources but maintain Mosaic oversight and authority in giving Genesis its final form.
- Minimalists completely reject Mosaic involvement and date Genesis much later, during the exile or post-exile.
There are good arguments from the text of Genesis supporting the plausibility of the tablet theory:
- The recurring phrase “These are the generations of…” (Genesis 2:4; 5:1; 6:9 etc) may denote the boundaries of prior oral or written sources.
- The two creation stories in Genesis 1-2 have different literary styles, names for God, and orders of events.
- Many stories in Genesis mention geographical details unlikely to have been known in Moses’ day (Genesis 14; 36).
- Archaic terms and place names suggest early composition (Genesis 14).
- Anachronisms like domesticated camels (Genesis 12:16) point to later editing.
However, it’s difficult to be dogmatic. There are also reasonable arguments against the tablet theory:
- Nowhere does Genesis self-identify as a composite text or mention editorial processes.
- Apparent contradictions between Genesis sources may simply reflect the flexibility of ancient historiography.
- The presence of anachronisms and later geographical details could reflect translator updating.
- Differences in style and vocabulary are inconclusive and speculative.
- Genesis shows unity of key themes like promises to the patriarchs, blessings, threats to godly lines, etc.
In the end, the tablet theory remains speculative, with data that could be interpreted in different ways. Christians have liberty to arrive at their own conclusions on whether it fits their view of biblical inspiration and authorship. There is room for faithful interpreters to either propose a role for the tablet theory or reject such fragmentation of Mosaic involvement in Genesis. Any view should account for the fact that nowhere does Genesis itself state it was written on tablets or drawn from fragmentary sources. Yet also that God apparently worked in, with and through existing stories and genealogies to shape a theological precursor to His full revelation in Christ.
Here are some key Bible passages that provide clues regarding the composition, authorship and historicity of Genesis while leaving room for debate:
Exodus 17:14 – “Then the LORD said to Moses, “Write this as a memorial in a book and recite it in the ears of Joshua, that I will utterly blot out the memory of Amalek from under heaven.””
This verse shows Moses could write narratives and records during Israel’s wilderness travels. Some argue he may have done the same with Genesis.
Exodus 24:4 – “And Moses wrote down all the words of the LORD…”
Indicates Moses had ability and habit of writing down blocks of material related to Israel’s history and God’s acts.
Exodus 34:27 – “And the LORD said to Moses, “Write these words…”
A specific command from God to Moses to write part of the covenant law. Could support role in writing other parts of Torah.
Numbers 33:1-2 – “These are the stages of the people of Israel, when they went out of the land of Egypt by their companies under the leadership of Moses and Aaron. Moses wrote down their starting places, stage by stage, by command of the LORD…”
Records Moses writing an account of Israel’s journeys. Seen by some as similar to his recording of genealogies and stories in Genesis.
Deuteronomy 31:9 – “Then Moses wrote this law and gave it to the priests…”
Notes that Moses committed at least the book of Deuteronomy to writing before his death.
Deuteronomy 31:24-26 – “When Moses had finished writing the words of this law in a book to the very end, Moses commanded the Levites who carried the ark of the covenant of the LORD, “Take this Book of the Law and put it by the side of the ark of the covenant of the LORD your God, that it may be there for a witness against you.”
Possible support that Moses finished writing major parts of the Pentateuch in book form.
Joshua 1:7-8 – “Only be strong and very courageous, being careful to do according to all the law that Moses my servant commanded you…This Book of the Law shall not depart from your mouth, but you shall meditate on it day and night…”
Joshua had access to completed books of Moses’ writings shortly after the conquest.
Joshua 8:31-32 – “Just as Moses the servant of the LORD had commanded the people of Israel, as it is written in the Book of the Law of Moses…”
Supports existence of completed Mosaic writings early in Israelite settlement of Canaan.
1 Kings 2:3 – “…and keep the charge of the LORD your God, walking in his ways and keeping his statutes, his commandments, his rules, and his testimonies, as it is written in the Law of Moses…”
The author of Kings accepted Torah as having been written through Moses.
2 Kings 14:6 – “But he did not put to death the children of the murderers, according to what is written in the Book of the Law of Moses…”
The author of Kings quotes the Law as penned by Moses.
Ezra 6:18 – “And they set the priests in their divisions and the Levites in their divisions, for the service of God at Jerusalem, as it is written in the Book of Moses.”
Chronicler refers to completed Pentateuch written by Moses.
Nehemiah 13:1 – “On that day they read from the Book of Moses in the hearing of the people…”
Nehemiah notes public reading of Pentateuch attributed to Moses.
Daniel 9:11 – “All Israel has transgressed your law and turned aside, refusing to obey your voice. And the curse and oath that are written in the Law of Moses the servant of God have been poured out upon us, because we have sinned against him.”
Daniel refers to the Pentateuch as written through Moses.
Malachi 4:4 – “Remember the law of my servant Moses, the statutes and rules that I commanded him at Horeb for all Israel.”
A later prophet upholds Mosaic authorship of the Law.
Matthew 19:7-8 – “They said to him, “Why then did Moses command one to give a certificate of divorce and to send her away?” He said to them, “Because of your hardness of heart Moses allowed you to divorce your wives, but from the beginning it was not so.”
Jesus refers to commands and allowances “Moses” gave.
John 5:46-47 – “For if you believed Moses, you would believe me; for he wrote of me. But if you do not believe his writings, how will you believe my words?“
Jesus affirmed Moses’ authorship as basis for believing Him.
John 7:19 – “Has not Moses given you the law? Yet none of you keeps the law.”
Jesus endorses Mosaic authorship of the Torah.
In the end, while the tablet theory remains speculative, Christians can affirm the authority and inspiration of Genesis regardless of its exact composition process. Though debates continue, the richness, antiquity and theological message of Genesis are clear. God worked through human writers, editors and compilers to ultimately produce Scripture that faithfully conveys His purposes and prepares the way for Christ.