Priestly source in the context of "Book of Numbers"

The Genesis creation narrative is the creation myth of Judaism and Christianity, found in chapters 1 and 2 of the Book of Genesis. While both faith traditions have historically understood the account as a single unified story, modern scholars of biblical criticism have identified it as being a composite of two stories drawn from different sources expressing distinct views about the nature of God and creation.

According to the documentary hypothesis, the first account – which begins with Genesis 1:1 and ends with the first sentence of Genesis 2:4 – is from the later Priestly source (P), possibly composed during the 6th century BC. In this story, God (referred to with the title Elohim, a term related to the generic Hebrew word for 'god') creates the heavens and the Earth in six days, solely by issuing commands for it to be so – and then rests on, blesses, and sanctifies the seventh day (i.e., the Biblical Sabbath). The second account, which consists of the remainder of Genesis 2, is from an earlier non-Priestly source, traditionally the Jahwist source (J) dated to the 10th or 9th century BC. In this story, God (referred to by the personal name Yahweh) creates Adam, the first man, by "forming" him from dust – and places him in the Garden of Eden where he is given dominion over the animals. The first woman, "built" from a rib taken from Adam's side, is created to be his matching companion; after the couple are expelled from the Garden in Genesis 3 for disobeying God, Adam names the woman Eve.

The Genesis flood narrative (chapters 6–9 of the Book of Genesis) is a Hebrew flood myth. It tells of God's decision to return the universe to its pre-creation state of watery chaos and remake it through the microcosm of Noah's Ark.

The Book of Genesis was probably composed around the 5th century BCE; although some scholars believe that primeval history (chapters 1–11), including the flood narrative, may have been composed and added as late as the 3rd century BCE. It draws on two sources, called the Priestly source and the non-Priestly or Yahwist, and although many of its details are contradictory, the story forms a unified whole.

The Jahwist or Yahwist (J) is one of the most widely recognized sources of the Pentateuch (Torah), together with the Deuteronomist (D), the Priestly source (P) and the Elohist (E). The existence of the Jahwist text is somewhat controversial, with a number of scholars, especially in Europe, denying that it ever existed as a coherent independent document. Nevertheless, many scholars do assume its existence. The Jahwist is so named because of its characteristic use of the term Yahweh (German: Jahwe; Hebrew: יהוה) for God.

The Deuteronomist, abbreviated as either Dtr or simply D, may refer either to the source document underlying the core chapters (12–26) of the Book of Deuteronomy, or to the broader "school" that produced all of Deuteronomy as well as the Deuteronomistic history of Joshua, Judges, Samuel, Kings, and also the Book of Jeremiah. The adjectives "Deuteronomic" and "Deuteronomistic" are sometimes used interchangeably; if they are distinguished, then the first refers to the core of Deuteronomy and the second to all of Deuteronomy and the history.

The Deuteronomist is one of the sources identified through source criticism as underlying much of the Hebrew Bible. Among source-critical scholars, it is generally agreed that the Deuteronomistic history originated independently of the books of Genesis, Exodus, Leviticus and Numbers (based on the Priestly source and the Jahwist), and independently of the historical Books of Chronicles. Most scholars trace all or most of Deuteronomistic history to the Babylonian captivity (6th century BCE), and associate it with editorial reworking of both the Tetrateuch and Jeremiah.

The documentary hypothesis (DH) is one of the models used by biblical scholars to explain the origins and composition of the Torah (or Pentateuch, the first five books of the Bible: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy). A version of the documentary hypothesis, frequently identified with the German scholar Julius Wellhausen, was almost universally accepted for most of the 20th century. It posited that the Pentateuch is a compilation of four originally independent documents: the Jahwist, Elohist, Deuteronomist, and Priestly sources, frequently referred to by their initials. The first of these, J, was dated to the Solomonic period (c. 950 BCE). E was dated somewhat later, in the 9th century BCE, and D was dated just before the reign of King Josiah, in the 7th or 8th century BCE. Finally, P was generally dated to the time of Ezra in the 5th century BCE. The sources would have been joined at various points in time by a series of editors or "redactors".

The consensus around the classical documentary hypothesis has now faltered. This was triggered in large part by the influential publications of John Van Seters, Hans Heinrich Schmid, and Rolf Rendtorff in the mid-1970s, who argued that J was to be dated no earlier than the time of the Babylonian captivity (597–539 BCE), and rejected the existence of a substantial E source. They also called into question the nature and extent of the three other sources. Van Seters, Schmid, and Rendtorff shared many of the same criticisms of the documentary hypothesis, but were not in complete agreement about what paradigm ought to replace it.