Direct Revelation Hypothesis Theory

I'm looking for a resource that deals with the direct revelation hypothesis theory. According to Exodus 24.15f some scholars take this to mean that Yahweh revealed to Moses in six days His creation act and on the seventh day Yahweh, from the cloud, called Moses signifying a change/rest in activity.

I should have kept my Seminary notes Sad

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Francis

The IVP dictionary of the Pentateuch makes a brief allusion to it. It has a bibliography after the article out of which you may find a bell ringing:

BIBLIOGRAPHY.F. M. Cross, Canaanite Myth and Hebrew Epic (Cambridge, MA: Harvard University Press, 1973); G. Davies, “Theophany,” IDB 4.619–20; W. Eichrodt, Theology of the Old Testament (2 vols.; Philadelphia: Westminster, 1967) 1.103–4; 2.15–45; J. Jeremias, Theophanie: Die Geschichte einer alttestamentlichen Gattung (WMANT 10; Neukirchen-Vluyn: Neukirchener Verlag, 1965); M. G. Klein, Treaty of the Great King (Grand Rapids, MI: Eerdmans, 1963); R. Knierim, “Offenbarung im Alten Testament,” in Probleme biblischer Theologie, ed. H. W. Wolff (Munich: Chr. Kaiser Verlag, 1971) 206–35; J. Kuntz, The Self-Revelation of God (Philadelphia: Westminster, 1967); J. Levenson, Sinai and Zion (Minneapolis: Winston, 1985); V. H. Matthews, “Theophanies Cultic and Cosmic: ‘Prepare to Meet Thy God!’ ” in Israel’s Apostasy and Restoration, ed. A. Gileadi (Grand Rapids, MI: Baker, 1988) 307–18; J. J. Niehaus, God at Sinai: Covenant and Theophany in the Bible and Ancient Near East (SOTBT; Grand Rapids, MI: Zondervan, 1995); idem, “Theophany, Theology of,” NIDOTTE 4.1247–50; G. von Rad, Old Testament Theology (2 vols.; New York: Harper & Row, 1962, 1965) 2.19–21; W. Zimmerli, Gottes Offenbarung (Munich: Chr. Kaiser Verlag, 1963).

M. F. Rooker, “Theophany,” Dictionary of the Old Testament: Pentateuch (Downers Grove, IL: InterVarsity Press, 2003), 864.

Milkman

https://community.logos.com/discussion/comment/673027#Comment_673027

Thanks. However, the article didn't really mention anything about Yahweh talking to Moses on the mountain and taking six(6) days to explain to him how he created the heavens and the earth.

The direct revelation hypothesis theory goes something like this:

While Moses is 'on' the mountain Yahweh essentially says this;

'Hey Moses, got a sec? Thanks for trekking up here. Long jont eh. Take a minute, drink some water and take a load off. What I'm about to explain to you is going to take six days. It's going to blow your mind, but it's well worth it.

'Don't forget that this is the first day up on the mountain and what I'm going to tell you parallels with the first day of My creation act. Tomorrow I'll tell you what I did on the second creative day and your third day up here will be information about what I created on the third day.'

'Ok so let's begin. On the first day Moses, I created light.' That's it. That's what I created on the first day. Pretty cool huh? But seriously Moses, think about it, think about it real hard. I know it's a mind-bender and if you need something for that ensuing headache let me know and I'll work my 'magic' on you. Not really magic, but you know what I mean. Now try to get some sleep and I'll wake you up tomorrow and tell you what I did on the second day. Oh, and by the way, it only gets better.'

Yada yada yada - Day six is complete and on day seven Ex 24.16, Yahweh calls Moses to enter the cloud (v.17) signifying a rest or change in Yahweh's activity.

And that is as they say, the story in a nut shell.

Hope that gives some insight into the theory I'm looking to find out more about.

The IVP dictionary of the Pentateuch makes a brief allusion to it. It has a bibliography after the article out of which you may find a bell ringing:

BIBLIOGRAPHY.F. M. Cross, Canaanite Myth and Hebrew Epic (Cambridge, MA: Harvard University Press, 1973); G. Davies, “Theophany,” IDB 4.619–20; W. Eichrodt, Theology of the Old Testament (2 vols.; Philadelphia: Westminster, 1967) 1.103–4; 2.15–45; J. Jeremias, Theophanie: Die Geschichte einer alttestamentlichen Gattung (WMANT 10; Neukirchen-Vluyn: Neukirchener Verlag, 1965); M. G. Klein, Treaty of the Great King (Grand Rapids, MI: Eerdmans, 1963); R. Knierim, “Offenbarung im Alten Testament,” in Probleme biblischer Theologie, ed. H. W. Wolff (Munich: Chr. Kaiser Verlag, 1971) 206–35; J. Kuntz, The Self-Revelation of God (Philadelphia: Westminster, 1967); J. Levenson, Sinai and Zion (Minneapolis: Winston, 1985); V. H. Matthews, “Theophanies Cultic and Cosmic: ‘Prepare to Meet Thy God!’ ” in Israel’s Apostasy and Restoration, ed. A. Gileadi (Grand Rapids, MI: Baker, 1988) 307–18; J. J. Niehaus, God at Sinai: Covenant and Theophany in the Bible and Ancient Near East (SOTBT; Grand Rapids, MI: Zondervan, 1995); idem, “Theophany, Theology of,” NIDOTTE 4.1247–50; G. von Rad, Old Testament Theology (2 vols.; New York: Harper & Row, 1962, 1965) 2.19–21; W. Zimmerli, Gottes Offenbarung (Munich: Chr. Kaiser Verlag, 1963).

M. F. Rooker, “Theophany,” Dictionary of the Old Testament: Pentateuch (Downers Grove, IL: InterVarsity Press, 2003), 864.

Milkman

I might also add.

Just as Yahweh gave Moses a view of the past, He did the same with John on Patmos with a view to the future while 'in the spirit.'

So essentially Moses looks back and John looks forwards.