Authorship of the Bible

2271: 2209:, but many modern scholars have expressed doubt and opinion on the subject is evenly divided. Instead, they believe Luke-Acts was written by an anonymous Christian author who may not have been an eyewitness to any of the events recorded within the text. Some of the evidence cited comes from the text of Luke-Acts itself. In the preface to Luke, the author refers to having eyewitness testimony "handed down to us" and to having undertaken a "careful investigation", but the author does not mention his own name or explicitly claim to be an eyewitness to any of the events, except for the 1397: 1637:. H.G.M Williamson (1987) proposed three basic stages leading to the final work: (1) composition of the various lists and Persian documents, which he accepts as authentic and therefore the earliest parts of the book; (2) composition of the "Ezra memoir" and "Nehemiah memoir", about 400 BCE; and (3) composition of Ezra 1–6 as the final editor's introduction to the combined earlier texts, about 300 BCE. Lester Grabbe (2003) puts the combination of the two texts Ezra and Nehemiah, with some final editing, somewhat later, in the Ptolemaic period, c. 300–200 BCE. 2049: 2133:. The gospel, however, appears to rely on several underlying sources, varying in form and in theology, which tells against the tradition that the gospel was based on Peter's preaching. Various elements within the gospel, including the importance of the authority of Peter and the broadness of the basic theology, suggest that the author wrote in Syria or Palestine for a non-Jewish Christian community which had earlier absorbed the influence of pre-Pauline beliefs and then developed them further independent of Paul. 59: 2502: 702: 1247:(chapters 56–66), by anonymous disciples of Deutero-Isaiah in Jerusalem immediately after the return from Babylon (although some scholars suggest that chapters 55–66 were written by Deutero-Isaiah after the fall of Babylon). This orderly sequence of pre-exilic, exilic and post-exilic material is somewhat misleading, as some scholars note that significant editing appears to have taken place in all three parts. 1664: 5421: 877: 2474:, writing in the early 2nd century. Most biblical scholars now believe that these were separate individuals. The name "John" suggests that the author was a Christian of Jewish descent, and although he never explicitly identifies himself as a prophet it is likely that he belonged to a group of Christian prophets and was known as such to members of the 1201: 1052:

that the books were combined gradually over time by the slow accumulation of "fragments" of text, or that a basic text was "supplemented" by later authors/editors. At the same time there has been a tendency to bring the origins of the Pentateuch further forward in time, and the most recent proposals place it in 5th century BCE

5406: 2242:

is an appendix to the Gospel, which originally ended at John 20:30–31. However, there is considerable debate about how and when the appendix was added, and by whom. For example, several scholars argue it was added after "the beloved disciple" had died. The majority of scholars date the Gospel of John

1308:

between 593 and 571 BCE. The various manuscripts, however, differ markedly from each other, and it is clear that the book has been subjected to extensive editing. While Ezekiel himself may have been responsible for some of this revision, there is general agreement that the book as we have it today is

1070:

Deuteronomy is treated separately from Genesis, Exodus, Leviticus and Numbers. Its place in the documentary hypothesis is anomalous, as it, unlike the other four, consists of a single "source". The process of its formation probably took several hundred years, from the 8th century to the 6th, and its

1606:

who lived during the 6th century BCE; the overwhelming majority of modern scholars date it to the 2nd century BCE. The author, writing in the time of the Maccabees to assure his fellow-Jews that their persecution by the Syrians would come to an end and see them victorious, seems to have constructed

1466:

consists of several collections taken from various sources. Chapters 10:1–22:16 are probably the oldest section, with chapters 1–9 being composed as a prologue – there is some question whether this happened before or after the Exile (587 BCE). The remaining collections are probably later, with the

1277:

identified three types of material in the book, Jeremiah 1–25 (Type A) being the words of Jeremiah himself, the biographic prose material (Type B) by an admirer writing c. 580–480 BCE, and the remainder (Type C) from later periods. There has been considerable debate over Mowinckel's ideas, notably

2073:

The gospels (and Acts) are anonymous, in that none of them provide the name of the author within their text. While the Gospel of John might be considered something of an exception, because the author refers to himself as "the disciple Jesus loved" and claims to be a member of Jesus' inner circle,

1051:

The consensus around the documentary hypothesis began to breakdown in the 1970s, and this approach has since seen various revisions. While the identification of distinctive Deuteronomistic and Priestly theologies and vocabularies remains widespread, they are used to form new approaches suggesting

1654:

is an anonymous work from Levitical circles in Jerusalem, probably composed in the late 4th century BCE. Although the book is divided into two parts (1st and 2nd Chronicles), the majority of studies propose a single underlying text with lengthy later additions and amendments to underline certain

1429:

bear headings which seem to identify their authors, these are probably the result of the need to find a significant identification in tradition. The individual psalms come from widely different periods: "some ... presuppose a reigning king and an established cult in the Temple; others clearly

1191:

later proposed that an earlier version of the history was composed in Jerusalem in Josiah's time; this first version, Dtr1, was then revised and expanded to create Noth's second edition, or Dtr2. Still later scholars have discovered further layers and further author-editors. In the 1990s some

2317:

are almost universally accepted as the work of Paul – the superscripts to all except Romans and Galatians identify these as coming from Paul and at least one other person, a practice which was not usual in letters of the period, and it is not clear what role these other persons had in their

1380:(538–332 BCE), although there is disagreement over whether this was early or late. For the individual books, scholars usually assume that there exists an original core of prophetic tradition which can be attributed to the figure after whom the book is named. The noteworthy exception is the 1845:

is a revised and condensed version of a work by an otherwise unknown author called Jason of Cyrene, plus passages by the anonymous editor who made the condensation (called "the Epitomist"). Jason most probably wrote in the mid to late 2nd century BCE, and the Epitomist before 63 BCE.

3301:"Henry Wansbrough, "The Prayers of the Psalter" ("written for the seventh annual course for monks and nuns during the Easter Vacation at St Benet's Hall, Oxford, at the instigation of the Union of Monastic Superiors and in particular of Sister Zoe, the Prioress of Turvey")" 806:

tradition does not. In the 20th century the vast majority of theologians, both Catholic and Protestant, moved away from the divine dictation model and emphasised the role of the human authors. As a result, even many conservative scholars now accept, for example, that the

1493:, but this conflicts with several details inside the book. It has been proposed that the anonymous author was a woman, or if a man then one who took women's issues seriously. The book is largely a unity, although the genealogy of David appears to be a later addition. 1922:. He was probably a scribe, offering instruction to the youth of Jerusalem. His grandson's preface to the Greek translation helps date the work to the first quarter of the 2nd century BCE, probably between 196 BCE and the beginning of the oppression of the Jews by 987:, such as proverbs, stories, and songs. Most Jews and Christians believed in Mosaic authorship until the 17th century. Today, the majority of scholars agree that the Pentateuch does not have a single author and that its composition took place over centuries. 1956:

itself was composed probably around 400 BCE by Jews living in the eastern provinces of the Persian empire and reached its final form by the 2nd century BCE; concerns over the legitimacy of certain passages in the Hebrew text led to the identification of the

2478:. Since the 2nd century the author has been identified with one of the Twelve Apostles of Jesus. This is commonly linked with an assumption that the same author wrote the Gospel of John. Others, however, have argued that the author could have been 755:

are the work of multiple authors and that most have been edited to produce the works known today. The following article outlines the conclusions of the majority of contemporary scholars, along with the traditional views, both Jewish and Christian.

2153:, the language of Judea). Modern scholars interpret the tradition to mean that Papias, writing about 125–150 CE, believed that Matthew had made a collection of the sayings of Jesus. However, Papias's description does not correspond well with the 1375:

are one book in the Hebrew Bible, and many (though not all) modern scholars agree that the Book of the Twelve underwent a process of editing which resulted in a coherent collection. This process is believed to have reached its final form in the

1583:

was composed in the late 4th or early 3rd century BCE among the Jews of the eastern diaspora. The genre of the book is the novella or short story, and it draws on the themes of wisdom literature; its sources are still unresolved.

1565:; linguistic and theological evidence point to its origin as a distinct book in the 3rd or 2nd century BCE, with the contents having their origin in special mourning observances in Exilic and post-Exilic Jewish communities. 1083:). Deuteronomy was later used as the introduction to the comprehensive history of Israel written in the early part of the 6th century, and later still it was detached from the history and used to round off the Pentateuch. 2221:

are usually regarded as fragments of a second document, part of some earlier account, which was later incorporated into Acts by the later author of Luke-Acts, or simply a Greek rhetorical device used for sea voyages.

4644:. Originally appeared in: Perspectives on Luke-Acts. C. H. Talbert, ed. Perspectives in Religious Studies, Special Studies Series, No. 5. Macon, Ga: Mercer Univ. Press and Edinburgh: T.& T. Clark, 1978: 215–42. 1850:

concerns itself with the Jewish community in Egypt a half-century before the revolt, suggesting that the author was an Egyptian Jew, and probably a native of Alexandria. A date of c. 100–75 BCE is "very probable".

1272:

as the prophet's companion who writes his words on several occasions, and there has accordingly been much speculation that Baruch could have composed an early edition of the book. In the early 20th century

5455: 385: 1877:, although it appears as the last chapter of Baruch in the Catholic Bible and the KJV. Internal evidence points to a date around 317 BCE, with the author possibly a Jew in Palestine addressing 1515:, but modern scholars date it around the 3rd century BCE. Scholars still debate whether it is a single unified work (and therefore from a single author), or more in the nature of an anthology. 2164:

Although the identity of the author of our Gospel of Matthew is unknown, the internal evidence of the Gospel suggests that he was an ethnic Jewish male scribe from a Hellenised city, possibly

1448:

is unlikely to have written earlier than the 6th century BCE, and the cumulative evidence suggests a post-Exilic date. It contains some 1,000 lines, of which about 750 form the original core.

5887: 5469: 2408:

The traditional authors are unknown and the names were attributed to them arbitrarily to make it seem more credible : Peter the apostle (First and Second Peter); the author of the

1278:

the extent of the Jeremiah material and the role of Baruch, who may have been the author of the Type B material. It is generally agreed that the book has strong connections with the

1787:

has no connection with the other Esdras books beyond taking Ezra as its central character. It was probably written soon after the destruction of the Temple by the Romans in 70 CE.

5508: 1003:

had gained nearly universal consensus among scholars. According to the documentary hypothesis, the Pentateuch was created by combining four originally independent documents. The

5494: 1990:

is set in Israel in the time of Nebuchadrezzar, king of Assyria. It has strong Persian elements, which suggests a 4th-century BCE date; it also has strong parallels with the

1537:

as author is a literary fiction; the author also identifies himself as "Qoheleth", a word of obscure meaning which critics have understood variously as a personal name, a

1978:

is set in the 8th century BCE and is named after its central character, a pious Jew in exile. The generally recognised date of composition is the early 2nd century BCE.

4655: 5450: 4993:

Davies, William David; Katz, Steven T.; and Finkelstein, Louis; "The Cambridge History of Judaism: The late Roman-Rabbinic period" (Cambridge University Press, 2006)

2933: 2876: 2906: 2217:, the narrative is written in the first person plural— the author never refers to himself as "I" or "me". To those who are skeptical of an eyewitness author, the 3533: 2432:

states its author as "Simon Peter, a servant and apostle of Jesus Christ", most scholars today regard this as pseudonymous, and many hold the same opinion of

1183:(586–539 BCE). This author/editor took as his starting point an early version of the book of Deuteronomy, which had already been composed during the reign of 5572: 363: 5049: 6504: 6386: 5440: 410: 5445: 4992: 3407: 1873:

is not by Jeremiah; the author apparently appropriated the name of the prophet to lend authority to his composition. Nor is it by Jeremiah's secretary

786:

in heaven in letters of black fire on parchment of white fire before the world was created, and that Moses received it by divine dictation. The early

4394:

Theissen, Gerd and Annette Merz. The historical Jesus: a comprehensive guide. Fortress Press. 1998. translated from German (1996 edition). pp. 24–27.

3468: 2194:. This author was an "amateur Hellenistic historian" versed in Greek rhetoric, that being the standard training for historians in the ancient world. 5519:

Mitchell, Margaret Mary, and Young, Frances Margaret, "Cambridge History of Christianity: Origins to Constantine" (Cambridge University Press, 2006)

3587: 3380: 3221: 1282:

layers from the Former Prophets, recapitulating in modern terms the traditional idea that Jeremiah wrote both his own book and the Books of Kings.

6463: 5257: 5116: 5042: 3779: 3108: 3051: 2822: 2270: 1385: 730: 526: 432: 3614: 5518: 3631:

for linguistic and theological reasons, point to a time of origin for Lamentations as a distinct book only in the third or second century B.C.E.

6371: 6366: 2063: 1679: 1377: 332: 213: 208: 6381: 5392: 5368: 5344: 5323: 5299: 5246: 5222: 4925: 4814: 4773: 4741: 4692: 4665: 4594: 4554: 4518: 4482: 4455: 4428: 4379: 4207: 4180: 4153: 4126: 4099: 4072: 4045: 4018: 3991: 3964: 3937: 3910: 3870: 3843: 3816: 3789: 3762: 3735: 3708: 3681: 3654: 3624: 3597: 3570: 3543: 3516: 3482: 3444: 3417: 3390: 3363: 3336: 3284: 3258: 3231: 3204: 3177: 3150: 3118: 3091: 3061: 3034: 2976: 2943: 2916: 2886: 2859: 2832: 2230:

John 21:24 identifies the source of the Gospel of John as "the beloved disciple," and from the late 2nd century tradition, first attested by

2105:

was written last, using a different tradition and body of testimony. In addition, most scholars agree that the author of Luke also wrote the

1897:(or Manassas) from his exile in Babylon. The actual author is unknown, and the date of composition is probably the 2nd or 1st centuries BCE. 1192:

scholars began to question the existence of a Deuteronomistic history and the question of the origin of these books continues to be debated.

200: 6573: 6072: 5089: 5441:

de Moor, Johannes Cornelis, and Van Rooy, H. F. (eds), "Past, present, future: the Deuteronomistic history and the prophets" (Brill, 2000)

4533:

Ehrman 2004, p. 110 and Harris 1985 both specify a range c. 80–85; Gundry 1982, Hagner 1993, and Blomberg 1992 argue for a date before 70.

1071:

authors have been variously identified as prophetic circles (because the concerns of Deuteronomy mirror those of the prophets, especially

968:, the five books of the Torah were written by Moses, with the exception of the last eight verses of Deuteronomy which describe his death. 2412:(First, Second and Third John), writing in advanced age; "Jude, a servant of Jesus Christ and a brother of James" (Epistle of Jude); and 999:

in the 19th century led scholars to conclude that multiple authors wrote the Pentateuch over a long period. By the mid-20th century, the

854:), the literate class of bureaucrats in a mostly non-literate, oral culture. The question of biblical authorship was not important until 6178: 1079:), and wisdom and scribal circles (because it esteems wisdom, and because the treaty-form in which it is written would be best known to 461: 6499: 6173: 6034: 5043:

Graham, M.P, and McKenzie, Steven L., "The Hebrew Bible today: an introduction to critical issues" (Westminster John Knox Press, 1998)

4836:

Before showing why most scholars consider them to be written by someone other than Paul, I should give a brief summary of each letter.

4497:"Matthew, Gospel acc. to St." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005 3248: 2520: 2265: 236: 231: 5446:

Albertz, Rainer (ed) "Israel in exile: the history and literature of the sixth century B.C.E." (Society of Biblical Literature, 2003)

4731: 4584: 6141: 5545: 5269: 5192: 5168: 5147: 5126: 5105: 5080: 5059: 5033: 5009: 4983: 4966: 4957: 4898: 4621: 4352: 4327: 4290: 2515: 379: 244: 5474: 3024: 862:

believed that a text's authority depended on its author, and Jewish tradition was pressured to identify authors for its writings.

3194: 3167: 6259: 6136: 5987: 5565: 5509:

Burkett, Delbert Royce, "An introduction to the New Testament and the origins of Christianity" (Cambridge University Press, 2002)

655: 136: 5513: 5382: 4544: 4508: 4472: 4445: 4418: 4369: 3081: 838:

Most of the Hebrew Bible was written between the late 8th century BCE and early 6th century BCE. Biblical texts were written by

6578: 6519: 5484: 5137: 4305:

M.G. Easton, Easton's Bible Dictionary (Oak Harbor, WA: Logos Research Systems, Inc., 1996, c1897), "Luke, Gospel According To"

3434: 2157:: it was most probably written in Greek, not Aramaic or Hebrew; it depends on the Greek Gospel of Mark and on the hypothetical 1767:; the remaining books each moved up two places in most versions, but the numbering system remains highly confused. The present 1719: 1607:

his book around the legendary Daniel mentioned in Ezekiel, a figure ranked with Noah and Job for his wisdom and righteousness.

695: 565: 327: 4637: 3353: 4259: 404: 4967:

Brueggemann, Walter, "Reverberations of faith: a theological handbook of Old Testament themes" (Westminster John Knox, 2002)

3725: 29:

This article is about modern scholarly approaches to the composition of the biblical texts. For traditional teachings, see

6473: 2475: 2165: 531: 4973: 790:

agreed that the scriptures were inspired or dictated by God, but not on which writings were scriptural: as a result, the

6468: 5479: 5070: 4999: 4915: 4763: 3981: 3954: 3927: 3900: 3833: 3752: 3644: 4802: 3140: 1807:, but this is considered unlikely. Some scholars propose that it was written during or shortly after the period of the 1396: 6552: 5982: 5558: 5158: 723: 570: 3673:

The Meaning of the Dead Sea Scrolls: Their Significance For Understanding the Bible, Judaism, Jesus, and Christianity

3300: 6156: 5489: 5178: 5090:

Mays, James Luther, Petersen, David L., Richards, Kent Harold, "Old Testament Interpretation" (T&T Clark, 1995)

4947: 4143: 4116: 4089: 4062: 3860: 3806: 3560: 2048: 1930:

is unlikely to be earlier than the 2nd century BCE, and probably dates from 100 to 50 BCE. Its self-attribution to

6188: 6167: 6161: 4682: 1533:

is usually dated to the mid-3rd century BCE. A provenance in Jerusalem is considered likely. The book's claim of

650: 58: 3274: 1934:

was questioned even in the medieval period, and it shows affinities with the Egyptian Jewish community and with

6183: 6151: 6146: 5882: 5095: 4170: 4035: 4008: 3474: 2302: 1723: 1603: 871: 595: 416: 374: 218: 2168:, and that he wrote between 70 and 100 CE using a variety of oral traditions and written sources about Jesus. 2097:, is that Mark was written first and that the authors of Matthew and Luke relied on Mark and the hypothetical 1541:, an acronym, and a function; a final self-identification is as "shepherd", a title usually implying royalty. 17: 6509: 6361: 6218: 6079: 5819: 2413: 2387: 2277:, 16th-century painting. Most scholars think Paul actually dictated his letters to a secretary, for example 2177: 1176: 620: 605: 555: 390: 159: 5236: 3671: 2490:

was referring to someone other than the apostle. The precise identity of "John" therefore remains unknown.

6345: 6228: 6213: 6203: 5795: 5470:

Miller, Patrick D. and Peter W. Flint, (eds) "The book of Psalms: composition and reception" (Brill, 2005)

2395: 2383: 1683: 1000: 716: 679: 671: 615: 585: 422: 395: 123: 3506: 1692:

The Catholic and Orthodox Christian churches include some or all of the following books in their Bibles.

6294: 6233: 6223: 6131: 2399: 2391: 2359: 2290: 2191: 2094: 1855:

was probably composed in the middle half of the 1st century CE, by a Jew living in Syria or Asia Minor.

610: 600: 499: 4569:

Horrell, DG, An Introduction to the study of Paul, T&T Clark, 2006, 2nd Ed., p. 7; cf. W. L. Knox,

3698: 2190:

originated as a two-volume work by a single author addressed to an otherwise unknown individual named

6494: 6414: 6126: 6039: 5949: 5715: 5602: 5202: 5023: 2849: 2347: 2187: 2142: 2122: 2106: 1555: 1550: 1530: 1524: 1240: 1175:'s argument that Deuteronomy, Joshua, Judges, Samuel and Kings make up a single work, the so-called " 996: 765: 744: 550: 536: 451: 358: 285: 30: 3885:

P. P. Saydon, "Baruch" by revised by T. Hanlon, in A New Catholic Commentary on Holy Scripture, ed.

2278: 6436: 6401: 6198: 5877: 5660: 5630: 2467: 2314: 2235: 2202: 2126: 1958: 1722:(i.e., the three thrown into the furnace) may have been composed by priestly circles in Jerusalem. 1707: 1187:(last quarter of the 7th century), selecting, editing and composing it to produce a coherent work. 1156: 580: 575: 560: 541: 476: 471: 264: 6006: 2318:

composition. There is some support for Paul's authorship of the three "Deutero-Pauline Epistles,"

2029: 1313:

circle that owed allegiance to the historical Ezekiel and was closely associated with the Temple.

6328: 6243: 6049: 6044: 5929: 5892: 5872: 5802: 4197: 3886: 3464: 2525: 2459: 2453: 2282: 1890: 1870: 1864: 1772: 1727: 1687: 1651: 1646: 1562: 1132:, which belongs in the final section of the Hebrew Bible, is inserted between Judges and Samuel. 1034: 980: 972: 965: 752: 684: 666: 625: 441: 260: 154: 144: 5514:

Aune, David E., (ed) "The Blackwell companion to the New Testament" (Blackwell Publishing, 2010)

2161:; it is not a collection of sayings; and it is unlikely to have been written by an eyewitness. 6529: 6338: 6333: 6274: 6106: 6016: 5959: 5780: 5770: 5620: 5541: 5388: 5364: 5340: 5319: 5309: 5295: 5265: 5242: 5218: 5188: 5164: 5143: 5122: 5101: 5076: 5055: 5029: 5005: 4979: 4953: 4921: 4894: 4810: 4769: 4737: 4688: 4661: 4617: 4590: 4550: 4514: 4478: 4451: 4424: 4375: 4348: 4323: 4286: 4203: 4176: 4149: 4122: 4095: 4068: 4041: 4014: 3987: 3960: 3933: 3906: 3866: 3839: 3812: 3785: 3758: 3731: 3704: 3677: 3650: 3620: 3593: 3566: 3539: 3512: 3478: 3440: 3413: 3386: 3359: 3332: 3280: 3254: 3227: 3200: 3173: 3146: 3114: 3087: 3057: 3030: 2972: 2939: 2912: 2882: 2855: 2828: 2331: 2154: 2082: 1927: 1910: 1894: 1874: 1800: 1711: 1701: 1362: 1354: 1274: 1269: 1188: 949: 779: 517: 456: 223: 5238:

In search of history: historiography in the ancient world and the origins of biblical history

1179:." Noth believed that the history was the work of a single author writing in the time of the 6514: 6409: 6391: 6323: 6311: 6269: 6208: 6193: 6084: 5972: 5765: 5710: 5690: 5670: 5210: 4873: 4609: 4237: 4225: 3326: 2530: 2463: 2433: 2379: 2375: 2343: 2078: 2025: 1919: 1915: 1906: 1764: 1630: 1620: 1463: 1457: 1350: 1265: 1256: 1205: 1180: 1160: 831:. The same books, in a slightly different order, also make up the Protestant version of the 791: 427: 368: 346: 275: 195: 149: 6306: 6284: 6238: 5785: 5745: 5720: 5650: 5625: 5610: 5451:

Romer, Thomas, "The Future of the Deuteronomistic History" (Leuven University Press, 2000)

5378: 5354: 5232: 4807:

Forged: Writing in the Name of God – Why the Bible's Authors Are Not Who We Think They Are

4641: 3460: 2441: 2403: 2327: 2310: 2146: 1878: 1366: 1334: 1297: 1291: 1148: 1111: 1038: 934: 922: 5025:

Forged: Writing in the Name of God—Why the Bible's Authors Are Not Who We Think They Are

1726:

may have been composed around 170–130 BCE in the context of the Hellenisation struggle.

6542: 6524: 6458: 6121: 6116: 6111: 6067: 5868: 5863: 5858: 5843: 5838: 5814: 5775: 5725: 5705: 5675: 5655: 5640: 5635: 5615: 5581: 5019: 4886: 4798: 2964: 2479: 2409: 2183: 2102: 2090: 2086: 1987: 1953: 1947: 1796: 1672: 1668: 1599: 1593: 1580: 1574: 1486: 1372: 1358: 1244: 1236: 1224: 1218: 1164: 1152: 1144: 1136: 1115: 1107: 1103: 1053: 984: 976: 926: 859: 808: 795: 787: 590: 466: 280: 71: 42: 911:. In scholarly literature, it is frequently called by its Greek name, the Pentateuch ( 6567: 6289: 6098: 5967: 5833: 5760: 5755: 5750: 5730: 5700: 5598: 5402: 4315: 2471: 2298: 2294: 2130: 1975: 1970: 1634: 1508: 1502: 1401: 1381: 1346: 1342: 1338: 1322: 1279: 1065: 1030: 855: 832: 812: 114: 109: 5475:

Blenkinsopp, Joseph, "A history of prophecy in Israel" (Westminster John Knox, 1996)

6547: 6447: 6376: 6278: 5740: 5735: 5695: 5665: 5645: 5593: 4803:"3. Forgeries in the Name of Paul. The Pastoral Letters: 1 and 2 Timothy and Titus" 4634: 2507: 2363: 2248: 2206: 1923: 1841:

was an educated Jew and a serious historian; a date around 100 BCE is most likely.

1776: 1760: 1715: 1626: 1616: 1490: 1476: 1330: 1326: 1228: 1129: 961: 824: 706: 322: 317: 306: 128: 83: 4255: 1663: 5456:

Marttila, Marko, "Collective reinterpretation in the Psalms" (Mohr Siebeck, 2006)

5358: 5334: 5313: 5289: 5182: 1239:" (chapters 40–55), by an anonymous Jewish author in Babylon near the end of the 6430: 6026: 5944: 5939: 5853: 5848: 5680: 2366:. Pauline authorship is now generally rejected, and the real author is unknown. 2306: 2024:

is found in most Greek translations, and the Hebrew version was found among the

1852: 1847: 1842: 1838: 1832: 1828: 1824: 1820: 1445: 1439: 1231:, chapters 1–39, containing the words of the historical 8th century BCE prophet 1172: 938: 881: 2470:, the traditional author of the Fourth Gospel – the tradition can be traced to 1029:) were the first to be combined into one document. In the 7th century BCE, the 6419: 5485:

Allen, Leslie C., "Jeremiah: a commentary" (Westminster John Knox Press, 2008)

4809:(First Edition. EPub ed.). New York: HarperCollins e-books. p. 107. 2497: 2323: 2158: 2098: 2074:

most scholars today consider this passage to be a later addition (see below).

1384:, an anonymous work containing no prophetic oracles, probably composed in the 1125: 1092: 803: 645: 295: 93: 5214: 4820: 2851:

Reconsidering Israel and Judah: Recent Studies on the Deuteronomistic History

2149:, the tax-collector and disciple of Jesus, had written a Gospel in "Hebrew" ( 1961:

in the Greek translation of Esther of the late 2nd or early 1st century BCE.

1033:

produced Deuteronomy, which was later added to the combined document. In the

5934: 5357:(1998). "The Pentateuch". In Steven L. McKenzie, Matt Patrick Graham (ed.). 4891:

The New Testament: A Historical Introduction to the Early Christian Writings

2908:

The Reform of King Josiah and the Composition of the Deuteronomistic History

2339: 2335: 2319: 2110: 2056: 2021: 1995: 1991: 1808: 1714:(one of Daniel's companions) was probably composed around 169/8–165/4, when 930: 799: 2247:. 80–95, and propose that the author made use of two major sources, a 1135:

According to Jewish tradition dating from at least the 2nd century CE, the

876: 5531: 3304: 1124:), make up the first part of the second division of the Hebrew Bible, the 6441: 6011: 5998: 5977: 5924: 5919: 2554:

See Exodus 17:14, 24:4, 34:28; Numbers 33:2; and Deuteronomy 31:9, 31:22.

2487: 2231: 2198: 2033: 1999: 1935: 1804: 1784: 1780: 1768: 1743: 1739: 1310: 1261: 1168: 953: 858:

in the 4th century BCE, long after most biblical books had been written.

827:, or Tanakh, is the collection of scriptures making up the Bible used by 300: 3535:

The Song of Songs: A New Translation with an Introduction and Commentary

6453: 6318: 4851:

Vol. 7. New York: Robert Appleton Company, 1910. Web: 30 December 2009.

2483: 2437: 2429: 2239: 2150: 1931: 1752: 1559: 1534: 1512: 1409: 1305: 1301: 1080: 1076: 1019: 1004: 828: 769: 512: 312: 98: 2992: 6424: 6301: 5685: 5550: 5495:

Sweeney, Marvin, "The Twelve Prophets" vol.2 (Liturgical Press, 2000)

5490:

Sweeney, Marvin, "The Twelve Prophets" vol.1 (Liturgical Press, 2000)

5184:

The Making of the Bible: From the First Fragments to Sacred Scripture

2425: 2421: 2417: 2037: 2017: 2011: 1748: 1482: 1426: 1420: 1232: 1184: 1140: 957: 843: 839: 507: 290: 4169:

Mills, Watson E.; Bullard, Roger Aubrey; McKnight, Edgar V. (1990).

4034:

Mills, Watson E.; Bullard, Roger Aubrey; McKnight, Edgar V. (1990).

4007:

Mills, Watson E.; Bullard, Roger Aubrey; McKnight, Edgar V. (1990).

1893:

presents itself as a prayer from the wicked, but now penitent, king

2416:, "a servant of God and of the Lord Jesus Christ" (James). In fact 2121:

According to tradition and early church fathers, first attested by

2093:) show a high level of cross-reference. The usual explanation, the 1994:

period, which suggests a 2nd-century date. It is typically labeled

1200: 1075:), Levitical priestly circles (because it stresses the role of the 835:. The order used here follows the divisions used in Jewish Bibles. 6264: 5585: 2269: 2251:(a collection of seven miracle stories) and a "Discourse" source. 2047: 1662: 1199: 1072: 945: 888: 875: 849: 783: 775: 88: 50: 5532:

List of Old and New Testament Authors by Tradition and Conjecture

5262:

The Cambridge History of the Bible: From the Beginnings to Jerome

5207:

How the Bible Became a Book: The Textualization of Ancient Israel

2234:, this figure, unnamed in the Gospel itself, was identified with 1400:

Naomi entreating Ruth and Orpah to return to the land of Moab by

1037:, the Pentateuch reached its final form with the addition of the 948:

wrote the Torah. The Torah itself attributes certain sections to

941:

and stands first in all versions of the Christian Old Testament.

2935:

Le spectre nominal. Des noms de matières aux noms d'abstractions

2878:

Le spectre nominal. Des noms de matières aux noms d'abstractions

1756: 1710:

not found in the Hebrew/Aramaic version. All are anonymous. The

5554: 4322:. Vol. 2. New York, New York: Doubleday. pp. 955–56. 3409:

Twice-told Proverbs and the Composition of the Book of Proverbs

2669: 2667: 4914: