Regarding Genesis, academia (historical) are 100% it's a re-take on Mesopotamian creation/flood mythology. It's taught in Yale Divinity lectures this way and I can time stamp several of the lectures about it.
University textbooks:
These are all peer-reviewed PhD textbooks/monographs,
John Collins, Introduction to the Hebrew Bible 3rd ed.
“Biblical creation stories draw motifs from Mesopotamia, Much of the language and imagery of the Bible was culture specific and deeply embedded in the traditions of the Near East.
2nd ed. The Old Testament, Davies and Rogerson
“We know from the history of the composition of Gilamesh that ancient writers did adapt and re-use older stories……
It is safer to content ourselves with comparing the motifs and themes of Genesis with those of other ancient Near East texts.
In this way we acknowledge our belief that the biblical writers adapted existing stories, while we confess our ignorance about the form and content of the actual stories that the Biblical writers used.”
The Old Testament, A Historical and Literary Introduction to the Hebrew Scriptures, M. Coogan
“Genesis employs and alludes to mythical concepts and phrasing, but at the same time it also adapts transforms and rejected them”
God in Translation, Smith
“…the Bibles authors fashioned whatever they may have inherited of the Mesopotamian literary tradition on their own terms”
THE OT Text and Content, Matthews, Moyer
“….a great deal of material contained in the primeval epics in Genesis is borrowed and adapted from the ancient cultures of that region.”
The Formation of Genesis 1-11, Carr
“The previous discussion has made clear how this story in Genesis represents a complex juxtaposition of multiple traditions often found separately in the Mesopotamian literary world….”
The Priestly Vision of Genesis, Smith
“….storm God and cosmic enemies passed into Israelite tradition. The biblical God is not only generally similar to Baal as a storm god, but God inherited the names of Baal’s cosmic enemies, with names such as Leviathan, Sea, Death and Tanninim.”
The Enuma Elish (also known as The Seven Tablets of Creation) is the Babylonian creation myth whose title is derived from the opening lines of the piece,
www.worldhistory.org
Genesis/Enuma Elish
The Enuma Elish would later be the inspiration for the Hebrew scribes who created the text now known as the biblical Book of Genesis. Prior to the 19th century CE, the
Bible was considered the oldest book in the world and its narratives were thought to be completely original. In the mid-19th century CE, however, European museums, as well as academic and religious institutions, sponsored excavations in Mesopotamia to find physical evidence for historical corroboration of the stories in the Bible. These excavations found quite the opposite, however, in that, once
cuneiform was translated, it was understood that a number of biblical narratives were Mesopotamian in origin.
Famous stories such as the Fall of Man and the Great Flood were originally conceived and written down in Sumer, translated and modified later in Babylon, and reworked by the Assyrians before they were used by the Hebrew scribes for the versions which appear in the Bible.
Both Genesis and Enuma Elsih are religious texts which detail and celebrate cultural origins: Genesis describes the origin and founding of the Jewish people under the guidance of the Lord; Enuma Elish recounts the origin and founding of Babylon under the leadership of the god Marduk. Contained in each work is a story of how the cosmos and man were created. Each work begins by describing the watery chaos and primeval darkness that once filled the universe. Then light is created to replace the darkness. Afterward, the heavens are made and in them heavenly bodies are placed. Finally, man is created.
Yahweh is the name of the state god of the ancient Kingdom of Israel and, later, the Kingdom of Judah. His name is composed of four Hebrew consonants (YHWH, known as the Tetragrammaton) which the prophet...
www.worldhistory.org
The meaning of the name `Yahweh' has been interpreted as “He Who Makes That Which Has Been Made” or “He Brings into Existence Whatever Exists”, though other interpretations have been offered by many scholars. In the late middle ages, `Yahweh' came to be changed to `Jehovah' by Christian monks, a name commonly in use today.
The character and power of Yahweh were codified following the Babylonian Captivity of the 6th century BCE and the Hebrew scriptures were canonized during the Second Temple Period (c. 515 BCE-70 CE) to include the concept of a messiah whom Yahweh would send to the Jewish people to lead and redeem them. Yahweh as the all-powerful creator, preserver, and redeemer of the universe was then later developed by the early Christians as their god who had sent his son
Jesus as the promised messiah and
Islam interpreted this same deity as Allah in their belief system.
Although the biblical narratives depict Yahweh as the sole creator god, lord of the universe, and god of the Israelites especially, initially he seems to have been Canaanite in origin and subordinate to the supreme god El. Canaanite inscriptions mention a lesser god Yahweh and even the biblical Book of Deuteronomy stipulates that “the Most High, El, gave to the nations their inheritance” and that “Yahweh's portion is his people,
Jacob and his allotted heritage” (32:8-9). A passage like this reflects the early beliefs of the Canaanites and Israelites in polytheism or, more accurately, henotheism (the belief in many gods with a focus on a single supreme deity). The claim that Israel always only acknowledged one god is a later belief cast back on the early days of Israel's development in Canaan.