The historicity of the Bible is the question of the Bible's relationship to history—covering not just the Bible's acceptability as history but also the ability to understand the literary forms of biblical narrative. Questions on biblical historicity are typically separated into evaluations of whether the Old Testament and Hebrew Bible accurately record the history of ancient Israel and Judah and the second Temple period, and whether the Christian New Testament is an accurate record of the historical Jesus and of the Apostolic Age. This tends to vary depending upon the opinion of the scholar.
When studying the books of the Bible, scholars examine the historical context of passages, the importance ascribed to events by the authors, and the contrast between the descriptions of these events and other historical evidence. Being a collaborative work composed and redacted over the course of several centuries, the historicity of the Bible is not consistent throughout the entirety of its contents.
Scholars largely agree that much of the Hebrew Bible/Old Testament reflects a combination of historical memory, oral traditions, and later literary editing, with key events like the Patriarchs, Exodus, and United Monarchy either lacking strong archaeological evidence or reflecting a smaller-scale historical reality than the biblical narrative suggests. In regards to the New Testament, most historians accept that Jesus was a historical figure who was crucified under Pontius Pilate. However, narratives involving miracle claims and the resurrection are seen as being theological in nature, with the precise historicity of the gospel and Acts accounts being a matter of ongoing scholarly debate. Scholars distinguish between storytelling devices and verifiable historical elements.
According to theologian Thomas L. Thompson, a representative of the Copenhagen School, also known as "biblical minimalism", the archaeological record lends sparse and indirect evidence for the Old Testament's narratives as history. Others, like archaeologist William G. Dever, felt that biblical archaeology has both confirmed and challenged the Old Testament stories.Dever, William G. (March–April 2006). "The Western Cultural Tradition Is at Risk". Biblical Archaeology Review. 32 (2): 26 & 76. "Archaeology as it is practiced today must be able to challenge, as well as confirm, the Bible stories. Some things described there really did happen, but others did not. The biblical narratives about Abraham, Moses, Joshua and Solomon probably reflect some historical memories of people and places, but the "larger than life" portraits of the Bible are unrealistic and contradicted by the archaeological evidence." While Dever has criticized the Copenhagen School for its more radical approach, he is far from being a biblical literalist, and thinks that the purpose of biblical archaeology is not to simply support or discredit the biblical narrative, but to be a field of study in its own right. Some scholars argue that the Bible is national history, with an "imaginative entertainment factor that proceeds from artistic expression" or a "midrash" on history.
Materials and methods
Manuscript and canons The Bible exists in multiple manuscripts, none of them an autograph, and multiple biblical canons, which do not completely agree on which books have sufficient authority to be included or their order. The early discussions about the exclusion or integration of various apocrypha involve an early idea about the historicity of the core. The Ionian Enlightenment influenced early patrons like Justin Martyr and Tertullian—both saw the biblical texts as being different from (and having more historicity than) the myths of other religions. Augustine was aware of the difference between science and scripture and defended the historicity of the biblical texts, e.g., against claims of Faustus of Mileve.
Historians hold that the Bible should not be treated differently from other historical (or literary) sources from the ancient world. One may compare doubts about the historicity of, for example, Herodotus; the consequence of these discussions is not that historians shall have to stop using ancient sources for historical reconstruction, but need to be aware of the problems involved when doing so.
Very few texts survive directly from antiquity: most have been copied—some, many times. To determine the accuracy of a copied manuscript, textual critics examine the way the transcripts have passed through history to their extant forms. The higher the consistency of the earliest texts, the greater their textual reliability, and the less chance that the content has been changed over the years. Multiple copies may also be grouped into text types, with some types judged closer to the hypothetical original than others.
Writing and reading history
The meaning of the term "history" is itself dependent on social and historical context.Compare Herodotus and Ranke. Paula McNutt, for instance, notes that the Old Testament narratives,
Even from the earliest times, students of religious texts had an awareness that parts of the scriptures could not be interpreted as a strictly consistent sequence of events. The Talmud cites a dictum ascribed to the third-century teacher Abba Arika that "there is no chronological order in the Torah". Examples were often presented and discussed in later Jewish exegesis with, according to Abraham Joshua Heschel (1907–1972), an ongoing discourse between those who would follow the views of Rabbi Ishmael (born 90 CE) that "the Torah speaks in human language", compared to the more mystical approach of Rabbi Akiva ( 50–135) that any such deviations should signpost some deeper order or purpose, to be divined.
During the modern era, the focus of biblical history has also diversified. The project of biblical archaeology associated with W.F. Albright (1891–1971), which sought to validate the historicity of the events narrated in the Bible through the ancient texts and material remains of the Near East, has a more specific focus compared to the more expansive view of history described by archaeologist William Dever (b. 1933). In discussing the role of his discipline in interpreting the biblical record, Dever has pointed to multiple histories within the Bible, including the history of theology (the relationship between God and believers), political history (usually the account of "Great Men"), narrative history (the chronology of events), intellectual history (treating ideas and their development, context and evolution), socio-cultural history (institutions, including their social underpinnings in family, clan, tribe and social class and the state), cultural history (overall cultural evolution, demography, socio-economic and political structure and ethnicity), technological history (the techniques by which humans adapt to, exploit and make use of the resources of their environment), natural history (how humans discover and adapt to the ecological facts of their natural environment), and material history (artifacts as correlates of changes in human behaviour).Dever, William G. (2008), "Did God Have a Wife?: Archaeology and Folk Religion in Ancient Israel" (Wm. B. Eerdmans Publishing Company)
Sharply differing perspectives on the relationship between narrative history and theological meaning present a special challenge for assessing the historicity of the Bible. Supporters of biblical literalism "deny that Biblical infallibility and inerrancy are limited to spiritual, religious, or redemptive themes, exclusive of assertions in the fields of history and science. We further deny that scientific hypotheses about earth history may properly be used to overturn the teaching of Scripture on creation and the flood." "History", or specifically biblical history, in this context appears to mean a definitive and finalized framework of events and actions—comfortingly familiar shared facts—like an omniscient medieval chronicle, shorn of alternative accounts,Note the varying creation accounts of Genesis 1 versus Genesis 2. psychological interpretations,"And it repented the LORD that he had made man on the earth, and it grieved him at his heart." – Genesis 6:6. or literary pretensions. But prominent scholars have expressed diametrically opposing views: [T]he stories about the promise given to the patriarchs in Genesis are not historical, nor do they intend to be historical; they are rather historically determined expressions about Israel and Israel's relationship to its God, given in forms legitimate to their time, and their truth lies not in their facticity, nor in the historicity, but their ability to express the reality that Israel experienced. Modern professional historians, familiar with the phenomenon of on-going historical revisionism, allow new findings and ideas into their interpretations of "what happened", and scholars versed in the study of texts (however sacred) see all narrators as potentially unreliable and all accounts—especially edited accounts—as potentially historically incomplete, biased by times and circumstances.
Hebrew Bible/Old Testament
Authorship
As early as the Middle Ages, scholars such as Abraham ibn Ezra noted internal contradictions that suggested the Pentateuch was not authored by Moses. For example, Moses could not have written an account of his own death in Deuteronomy 34.
These ideas became more common during the Protestant Reformation. The English philosopher Thomas Hobbes in his major work Leviathan (1651) argued that the biblical texts themselves provide significant evidence for when they were written. Readers, he notes, should be guided by what the text itself says rather than relying on later tradition: "The light therefore that must guide us in this question, must be that which is held out unto us from the books themselves: and this light, though it shew us not the author of every book, yet it is not unuseful to give us knowledge of the time wherein they were written." Using such textual clues, Hobbes found it was impossible for Moses to have authored the Pentateuch. He also believed Joshua, Judges, Samuel, Kings, and Chronicles were written long after the events they describe.
The Jewish philosopher and pantheist Baruch Spinoza echoed Hobbes's doubts about the provenance of the historical books in his Tractatus Theologico-Politicus (published in 1670), and elaborated on the suggestion that the final redaction of these texts was post-exilic under the auspices of Ezra (Chapter IX). He had earlier been effectively excommunicated by the rabbinical council of Amsterdam for his perceived heresies. The French priest Richard Simon brought these critical perspectives to the Catholic tradition in 1678, observing "the most part of the Holy Scriptures that are come to us, are but Abridgments and as Summaries of ancient Acts which were kept in the Registries of the Hebrews," in what was probably the first work of biblical textual criticism in the modern sense.
In response Jean Astruc, applying to the Pentateuch source criticism methods common in the analysis of classical secular texts, believed he could detect four different manuscript traditions, which he claimed Moses himself had redacted (p. 62–64). His 1753 book initiated the school known as higher criticism that culminated in Julius Wellhausen formalising the documentary hypothesis in the 1870s, which identifies these narratives as the Jahwist, Elohist, Deuteronomist, and the Priestly source. While versions of the documentary hypothesis vary in the order in which they were composed, the circumstances of their composition, and the date of their redaction(s), their shared terminology continues to provide the framework for modern theories on the composite nature and origins of the Torah.
Torah (Pentateuch)
Genesis creation narrative