the 19th century German scholar responsible for the classical form of the documentary hypothesis, did not attempt to date J more precisely than the monarchical period of Israel's history. In 1938, Gerhard von Rad placed J at the court of Solomon, c. 950 BCE, and argued that his purpose in writing was to provide a theological justification for the unified state created by Solomon's father, David. This was generally accepted until a crucial 1976 study by H. H. Schmid, Der sogenannte Jahwist ("The So-called Yahwist"), argued that J knew the prophetic books of the 8th and 7th centuries BCE, while the prophets did not know the traditions of the Torah, meaning J could not be earlier than the 7th century. A minority of scholars place J even later, in the exilic and/or post-exilic period (6th–5th centuries BCE). Scope The following is a record of the stories in the Bible that are generally accepted by the wider academic community as having been written by the J source: Genesis The Jahwist begins with the creation story at (the creation story at Genesis 1 is from P), this is followed by the Garden of Eden story, Cain and Abel, Cain's descendants, the Nephilim, a flood story (tightly intertwined with a parallel account from P), Noah's descendants, the incest incident in Noah's tent from Genesis 6, the Table of Nations, and the Tower of Babel. These chapters make up the so-called Primeval History, the story of mankind prior to Abraham, and J and P provide roughly equal amounts of material. The Jahwist provides the bulk of the remainder of Genesis, the material concerning Abraham, Isaac, Jacob and Joseph. Those following the classical documentary hypothesis today describe the J text spanning Genesis 2:4 to Genesis 35 with the end of the renaming of Jacob as Israel and the completion of the patriarchs of the twelve tribes. The Joseph narrative seems to be an addition from a northern "E" narrative due to the more ethereal, pro-active, and prophetic nature of God compared to the reactive and anthropomorphic God of the J text. The latest additions of the P text frame the J narratives. P text "glue" can be perceived in Genesis 1 (framing the book), Genesis 5 recounts Genesis 1 and provides a characteristic priestly lineage detail for Adam and, amongst other locations, Genesis 35, bridging the J text patriarchal narratives to the "E" Joseph narrative