Talk:Historicity of the Bible

Citation needed

The inserted statement "On the other hand, the Bible does not claim that David and Solomon had any direct administrative control over the region it describes as their empires and is thus not contradicted by the lack of evidence of such administrative structures", sounds like a personal point of view and needs a citation or a source to make it acceptable to Wiki standards. John D. Croft 02:29, 20 August 2007 (UTC)

Why no mention of Documentary Hypothesis

I would have thought a mention of the documentary hypothesis and its critics was pretty central to establishing the history of the Bible. It needs to be added surely? John D. Croft 13:26, 19 August 2007 (UTC)

Point of View Error

This article has been written largely by Maximalists, and gives a very weak analysis of the Minimalist point of view (for example, it did not even present a list of principle Minimalists, despite the fact that Maximalists are all listed and cross referenced. It is a thoroughly biased and unbalanced article. I have attempted to put a context and a greater balance to the article. It does not examine differences between various maximalist or minimalist perspectives, despite the fact that these differences within the various groups are often as deep and acrimonious as those between the various schools. John D. Croft 12:36, 14 March 2007 (UTC)

• sigh* Maximalism and Minimalism are not two equal opinions, Maximalism is the mainstream view, Minimalism is a noisy minority view, trying to portray minority opinions as equal to majority would unbalanced. Kuratowski's Ghost 22:37, 14 March 2007 (UTC)

Maximalism is not the mainstream scholarly view. Nor is minimalism. The middle ground is the mainstream. Both maximalism and minimalism are the extremist possitions on either side of this middle ground. John D. Croft 15:37, 15 March 2007 (UTC)

Biblical Innerancy is the polar opposite of Minimalism, Maximalism is itself a middle ground, the name Maximalism being a sad misnomer. Kuratowski's Ghost 18:15, 15 March 2007 (UTC)

Maximalism is not the middle ground. The Middle Ground is occupied by scholars who accept that the period of Samuel is accurate but question the historicity of the Patriarchs, Exodus and Joshua. John D. Croft 16:10, 23 March 2007 (UTC)

Non-Creationists

I changed The Biblical creation story, up to and including the deluge, is generally regarded as a myth by most scientists and many religious believers (i.e. non-creationists) to ... (i.e. those who reject literalistic Creationism), since Creationism by itself is just the idea that God created the Universe and everything in it, in whichever way. Many of these Creationists think that science tells us more about this process than a literal understanding of the Bible. Literalistic Creationism, on the other hand, insists that Genesis is the only trustworthy account of the creation process.

"PS: If you want to have some fun, ask a literalistic Creationist which came first: birds (as in Gen 1) or people (as in Gen 2). Aragorn2 21:22, 5 March 2006 (UTC)"

• The following is in reply to the challenge presented directly above. I assume that the verses you are referring to are such:

"And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl [that] may fly above the earth in the open firmament of heaven." -Genesis 1:20 (KJV)

As recorded in Genesis 1:20, we see that the "fowl that may fly above the earth" (a.k.a. 'birds') were created before man, which is presented a few verses later. Formation of the flying fowl occured on the 5th day of creation, while man was created on the 6th day.

"And out of the ground the Lord God formed every beast of the field, and every fowl of the air; and brought [them] unto Adam to see what he would call them: and whatsoever Adam called every living creature, that [was] the name thereof." -Genesis 2:19 (KJV)

Alright, let's stick to the facts here. Just because God formed the beasts and fowl within the Garden of Eden, AFTER creation was already complete, does not mean that He didn't do so before. When examined properly, these two verses within scripture are in no way contradictory to one another.

Initially, God formed animals on the 5th day, and man on the 6th day. Keep in mind that multiple animals were created to cover the entire earth, while a single man was created within the Garden of Eden. This man did not cover the entire earth, he resided in one place. Genesis tells us that Eve was later formed from Adams ribs (Genesis 2:21-25). Adam was called to name the animals prior to Eve's being brought into existence.

So, how is it contradictory to say that after God had created animal life and Adam, that He then created MORE animals within the Garden itself so that Adam had one animal of every type before him to name? Yes, Genesis 1 tells us that animal (specifically birds, for this argument)came before man. Genesis 2 does not contradict this. It is easily thought of that God simply created more animals within the Garden itself after the formation of them over the span of the entire globe. Majaia 9:20am, 29 July 2008.

You may also want to look at Creation (theology). KHM03 22:49, 5 March 2006 (UTC)

bhgff

Myth

See The Bible as myth. Clinkophonist 21:21, 20 April 2006 (UTC)

Favorable to the resurrection?

At the other end of the spectrum are Christian historians who have been very favorable to the Christian claim of the resurrection - scholars such as Thomas Arnold [8], A. N. Sherwin-White [9][10], and Michael Grant. [11][12][13]

The links provided for Sherwin-White and Michael Grant do not say what the sentence claims about these scholars. I would move to not only remove these links, but also these two names. Normally, when I think of Christian biblical scholars who support the resurrection, I think of people like Tom Wright, Ben Witherington, etc, not Michael Grant. --Andrew c 01:22, 12 May 2006 (UTC)

Id definitely say that Grant is really not notable compared with Tom Wright. Clinkophonist 19:38, 21 May 2006 (UTC)

I think Grant is a big name in classics (but less of a name to strictly NT studies). His view is relevent. However, my point simply was that the claim that Grant finds the resurrection historically probable is flat out false. The 3 cites quote-mine things out of his historical review of Jesus book that make it seem like he supports a historical, physical resurrection when that isn't the conclusion that Grant draws. It's been a few weeks since I brought this up. Can we go with my proposal to remove at least those two names? And hopefully someone with library access can eventually come up with better citations from Wright and others?--Andrew c 22:22, 21 May 2006 (UTC)

Mid-Eastern Analogies

The "Mid-Eastern Analogies" section seems weak. I do not see what it has to do with the topic, and there are many gramatical errors. Also the format of starting every sentence with "Both..." seem unencyclopedic. I do not feel that this section should be in the article, but I want to hear other's opinions, and would like to hear a justification for including it. Thanks.-Andrew c 20:23, 5 June 2006 (UTC)

Ditto Kuratowski's Ghost 21:45, 5 June 2006 (UTC)

Why not edit the English to make it clearer, rather than blow it away. One has to admit, whether one likes it or not, they have interesting similarites and differences that are not usually known, or pointed out. The possible link to the Book of Esther, makes the analogy, as suggested in the Jewish Encyclopedia, even more fascinating. Certainly this information pertains to the Bible and history, and especially to the use of literary forms in the Middle East. User:Kazuba 6 Jun 06

I'll try to revise the grammar and wording issues that I find, but first, what is the source of this information. How can we verify it per WP:V? We don't want to go into the real of OR just because the analogy is fascinating.--Andrew c 17:01, 6 June 2006 (UTC)

The source for the Esther connection is in the Jewish Encyclopedia as stated under the Arabian Nights. (If it seems unclear perhaps I can cite this in more detail). I could make a list citing an Arabian Night's story and its common whatever in the Bible by book and chapter. Something like: A.N., The Fisherman and the Genii-Demon-Bible, book and chapter (where Jesus speaks to demon). Something like I did with the unique things in the Gospel of Mark. But this will get quite lengthy and almost overkill. How is that? This is strange to me because I am familar with both collections of stories, but I could do that for those who are new to this material. Whatda ya think? I don't know what WP:V means.User:Kazuba 6 Jun 06

Sorry, WP:V and WP:OR. You cannot compare two pieces of literature without it being original research unless you have a cited source to back up your claims, WP:CITE. You still have no explained how Arabian Nights has anything to do with "The Bible and history". Read the opening paragraph to this article, and please explain how another work of literature relates. Thanks! --Andrew c 20:20, 6 June 2006 (UTC)

I am waiting to hear from on another on this entry. Let's see what he has to say.User:Kazuba 6 Jun 06 He told me it is over the head of the incurious, like comparing the writings of pagans to the writings of early Christians. The incurious just don't get it. Do your thing and be happy. User:Kazuba 6 Jun 06

If its over people's heads then rewrite it so that it isn't. But at all times you must be able to back up your claims with sources that meet wikipedia's official verifiability criteria. Clinkophonist 21:36, 22 June 2006 (UTC)

I have a suspicion most readers here have some familiarity with the identities of the Bible, the Arabian Nights and the Jewish Encyclopedia. If not, this information is readily available in this encyclopedia. I even added the links. User:Kazuba26 Jun 06

Two things. You have yet to make a case why comparative literature has a place in an article about history. Secondly, according to WP:CITE, whenever you add new information you are supposed to cite a source, especially if it is a controversial edit. Saying "It's all in the Jewish Encyclopedia, check for your self" is not the same thing as citing a source. You may want to review the wikipedia policy on how to cite a source. If you have any questions about citing a source, please feel free to ask, and we can try to help you. And besides, to my knowledge, the Jewish Encyclopdia only applies to the last sentence, not the whole preceding paragraph. --Andrew c 15:40, 26 June 2006 (UTC)

If you can compare the so-called Jesus prophecies in the Old Testament to the New Testament, compare the Gnostic writings to the New Testament Gospels, compare the Biblical creation story to the discoveries of modern science, compare Egyptian inscriptions to Exodus, compare the Books of Kings to the Books of Chronicles, compare the Gospels to each other, etc. it seems only fair to me you can compare the unquestionable so-called historic mid-eastern traditions in the Bible to the mid-eastern fantasies contained in the Arabian Nights and wonder about their similarities. I never said "its all in the Jewish Encyclopedia". I wrote the connection that there was a scholar who suspected The Biblical Book of Ester's earlier form came from the story of Shahrazad in the Arabian Nights was in The Jewish Encyclopedia. This would be an indication my comparison may be far from being new research. User:Kazuba 26 Jun 06

Please review Wikipedia:No original research. It sounds like you are saying that the comparison is your own work, but you have suspicions that others (who you cannot or refuse to cite) have presented similar ideas. Please review the policy and supply a source that makes this comparison. BUT more importantly, can you explain to me why comparative literature has anything to do with the Bible and history?--Andrew c 17:11, 1 July 2006 (UTC)

As previously mentioned Michael Jan de Goeje compared Bible stories to those of the Arabian Nights. Common elements of fantasy reside in both works. This reinforces that folklore or fantasy was contained in the Bible and was mistaken for history for hundreds of years. Hermann Gunkel's famous studies in 19th century began to point this out. This was not welcomed news to the clergy and Christian laymen. The Bible was looked at as a very serious history book. The recognition of fantasy, folklore, legend, myth, what have you, in the Bible has been an uphill battle. There is a large gap between the Bible scholar (even between themselves) and the average layman as to "what is history" in the Bible. I am not very good at explaining things. I am no master of words, but I hope you will get my drift. The last thing I heard from professional ancient historians was there was great disappointment with the boundaries of archaeology. I was taught critical history is the record of things said and done. I agree that there seems to be history here in the Bible, but there are stories in the Bible that look suspiciously like fantasy. (Fantasy seems to be a dirty word). I am far from alone. For some reason this material seems to be a big deal. When I pointed out the "about 2,000 possessed swine" in Mark it wasn't. (No one else had). I prefer edit to deletion. It would be nice to see the opinions of others, more than just you. Let's see what makes everybody happy, Andrew. You cats have the last word and I will abide by it. Whatever pleases you tickles me to death. I refuse to let others push my buttons, especially when it comes to silly things that do not affect my family. User:Kazuba 01 Jul 06

Think you better look up shekel and study it a little bit more. Values of (shekels) coins were determined by weight. Read my entry slowly, pointed out the Bible's use of "money" ,noted passages. It was not determined to be shekel by me. Bible identified money was shekels. Go back and read my entry. User:Kazuba13 July 06

My mistake, shekel not stamped to certify its weight. You win some you lose some. Tried to correct by editing. I think the shekel coin problem should be pointed out.User:Kazuba 14 Jun 06

Removed

removed this:

• and Kitchen are Christians that believe in biblical inerrancy

Kitchen makes no effort to disguise his conservative Christian beliefs, but he hardly believes in biblical inerrancy. He in fact quite often shows 'mistakes' in the Bible. What he argues for is that the Bible, like any other ancient text, must be placed in context of the ancient world, in comparision with similar texts from Egypt, the Levant, and Mesopotamia. He concludes that when this is done, it is broadly similar to other ancient texts describing divine intervention in human affairs, etc. It can therefore be used for reconstructions of history in the same manner that Egyptian texts mentioning the intervention Amen-Re may be Klompje7 08:21, 3 August 2006 (UTC)

Patriarchs

This section needs references. There was some doubt at Talk:Abraham about whether the historic status of that figure is disputed. A quick Google search turns up numerous references to controversy: [1], [2], and [3]. I'm sure there are oodles of actual scholarly books written on the subject; hopefully someone familar with the field will be able to point us to them more directly, or someone will take an interest in chasing down sources. -- Beland 04:33, 25 September 2006 (UTC)

One of te best is John Van Seters "Abraham in Tradition and History".

The Poor Treatment given to Minimalism

I have edited the article on Minimalism, as it is clearly written by someone who as read very little of the minimalist literature, and has an anti-minimalist POV. There are also errors. Niels Peter Lemche was not a convert to Thompson's point of view, but independently came to similar conclusions. There also are significant differences in their points of view. John D. Croft 03:33, 27 March 2007 (UTC)

Minimalism and Abraham

I'm moving this material from the article The Copenhagen School as ity seems to have more to do with the bible and history. I leave it someone else to integrate into the article.

In 1975 John Van Seters re-analysed the history portrayed of the patriarchs, particularly the tale of Abraham. He showed that there had been a consistent bias in the archaeology, which had given preference to the earliest appearance of characteristics of the story and against elements of first millennium. For example, while camels may have been domesticated earlier than the first millennium, their widespread appearance in the Middle East as beasts of burden was with the appearance of Bedouin tribes from about 950 BCE.

Again, while the purchase of land was common in ancient Iraq and Egypt, the alienation of land, as described by the Spring of Mamre, and its selling for money is a feature which is only documented from the spread of monetary economies in the Levant during the eighth and at the earliest, the ninth century.

Similarly, the appearance of Philistines living in Gerar, with properly Canaanite names, as documented in the story of Abraham, is a late rather than an early feature, as Philistines only arrived in Palestine after the great Sea People's battles with Rameses III, in 1187 BC, and it was only much later that they gave up their Aegean cultural traits to become indistinguishable from their Canaanite neighbours.

Van Seters demonstrated to the satisfaction of most Biblical scholars, that the tales of Abraham referred to people and places set within an Iron Age context. From a literary critical point of view, the stories of Abraham seem designed to establish claims from exiles coming from Southern Iraq over lands in the vicinity of Hebron.

PiCo 07:18, 15 June 2007 (UTC)

PiCo, Seters is not of the Copenhagen school. He works independently. John D. Croft (talk) 06:30, 15 November 2008 (UTC)

"The Patriarchs are Abraham, his son Isaac and his grandson Jacob, who are placed in the early 2nd millennium BCE by the dates given in Genesis. There is however no evidence for their historicity." This is an absolutely asinine statement. It is close to impossible to find archeological evidence for specific familes. To say that "there is no evidence" is to imply that the possibility of such evidence is there but that they haven't found it.

It's actually interesting that the oral tradition for Abrahams mother as being named (something like) "Amatlei Bas Karnebo" was for years laughed at as a figment of imagination until record of Sumerian royalty were found with this name. Wolf2191 17:01, 30 July 2007 (UTC)

"The frequency of Egyptain names in the Bible, (e.g. Moses, Phineas and Hophni)..."

Yes, but...Moses, Phineas and Hophni is about the lot! (although there's also Mereri, Asenath and Potiphar). This hardly adds up to frequency. What's really interesting though is that Moses, Phineas and Hophni are all Levites. What was it that led to a small core of Levites, and no other Israelites, having Egyptian names? Answers on the back of an envelope please, winner gets a two-week vacation with Wilderness Tours. PiCo 03:05, 11 August 2007 (UTC) Did a little more research, as one should do before posting, not after. There are more possibly-Egyptian Hebrews. The full list: Moses, Hophni, Merari, Phinehas, Assir, Putiel and Hur. All are Levites. Here's the link. PiCo 03:50, 11 August 2007 (UTC)

Rabbinic tradition states that the Levites alone did not have to work as slaves "because they studied Torah". The Levites may have deliberately taken Egyptain names to bolster their image as Jewish "priests" in order to get a tax exempt status (The Tax exempt staus of priests are mentioned in the end of Genesis). (I'm a Levite myself so this is all highly interesting for me.)

The Egyptian names all seem to have had their greatest frequence during Saite times (Iron Age III), roughly contemporaneous with the reign of Josiah. John D. Croft (talk) 03:57, 10 December 2007 (UTC)

R' Yaakov Kaminetsky notes that Egyptain names tend to have as their root a hebrew Pay,Reish and Ayin (roughly P,R,and a guttural A) that themselves make up the name Pharaoh. He suggests that Ephraim is an Egyptain style name. He also suggests Shifra and Puah (the midwives) whom Rabbinic tradition identifies with Yocheved and Miriam (Moses Mother and Sister-also Levites) ae also Egyptain. He also suggests Tsofnas Paneach (Joseph's name) is Egyptain. He was no linguist so I don't know if any of this holds water but it's definitely a fascinating amateur attempt.Wolf2191 02:06, 12 August 2007 (UTC)

For the record here is the Rabbinic view of the etymology of Putiel- "one of the daughters of Putiel- Of the seed of Jethro, who fattened (פִּטֵּ ם) calves for idolatry (see Rashi on Exod. 2:16) and [who was also] of the seed of Joseph, who defied and fought (פִּטְפֵּט) against his passion [when he was tempted by Potiphar’s wife]. — [from B.B. 109b]" Wolf2191 02:13, 12 August 2007 (UTC)

I have seen it suggested that many of these Egyptian names are of the Late Period Saite times. See Donald Redford for a discussion of this. John D. Croft 11:28, 12 August 2007 (UTC)

Reference to a scholarly source has been added to section on Pontius Pilate

Under the heading "Historicity," subhead "Pontius Pilate," the second paragraph now has a footnote after the word "Tiberium" (currently footnote 10) that cites an excavation report of the American Schools of Oriental Research which was written and edited by several very highly regarded scholars of the ancient Near East. In turn, this book has a long and valuable list of references on the inscription that names Pilate. The warning box that states "This section does not cite any references or sources" should be removed. Lawrencemykytiuk 14:44, 5 September 2007 (UTC)

Suggestionsfor the structure of the article

I don't think the structure of the article is really the best possible - too much emphasis on individual people (Pontius Pilate? Does anyone really doubt that PP was a real person?) and books (if you try to go through the OT book by book it'll take forever).

I'd keep the three section titles, but adopt quite a different approach to what goes inside each. Like this: 1 Introduction At present this has the following subsections:

   * 1.1 Conservative religious views
   * 1.2 Liberal/Progressive religious views and secular views
   * 1.3 Overview of academic views
   * 1.4 Critique of the Maximalist - Minimalist Dichotomy

The problem with this is that it frames the debate in terms of dichotamies - conservatives vs liberals, maximalists vs minimalists. The reality is much more nuanced: William Dever has a lot of time for Israel Finkelstein but not much for either Niels Peter Lemche or Kenneth Kitchen, KK regards Dever as half-ok and the rest as an assortment of knaves and barbarians, and so on - in other words, they don't fall neatly into two camps. What the section needs is an overview of the history of biblical historicity (archaeology, critical frameworks), followed by a brief exposition of current thinking and debates (I'd cover here maximalism/minimalism and what's at stake in terms of the usefulness of the bible to constructing a history of Israel, and Finkelstein's 10th century dating).

2 Old Testament/Hebrew Bible This is divided as follows at present:

   * 2.1 Genesis
   * 2.2 Problems with conventional Biblical chronology
   * 2.3 Exodus
   * 2.4 Joshua
   * 2.5 United Monarchy
   * 2.6 Later kings
         o 2.6.1 Nebuchadnezzar II's eunuch, Nabusharrussu-ukin
   * 2.7 The Exile and after

I'd prefer a discussion of the process of composition and canonisation (bearing in mind that the term "canonisation" has very little meaning in this context) - the various theories and their implications for historicity. We must also note the modern trend in biblical scholarship to ignore issues of textual history and treat instead the meaning of the final text. What I'm eally missing from the article is the names and ideas of major scholars, whether dead or contemporary - something tracing the developments from Wellhausen to Van Seters, from Petrie to Finkelstein, ideas of documentary sources, oral traditions, redactors and authors, etc.

3 New Testament/Greek Bible I know nothing about the NT and so won't touch this. But as I mentioned above, I really don't think there;'s a need to waste time on proving the historicity of Pontius Pilate - far more useful would be a discussion of such things as the historical setting of the emergence of Christianity, concepts of the messiah, and so on.

Any views? PiCo 14:40, 7 September 2007 (UTC)

I think that is a reasonable proposal, and you bring up some good points. As for the NT stuff, the Pilate section was only added in the middle of July by SimonATL, and I thought it was problematic back then. As for the historical setting of the NT, we have an article related to that already, see Cultural and historical background of Jesus.-Andrew c ^[talk] 15:41, 7 September 2007 (UTC)

Patriarchs

"There is no record of these characters or their deeds in any historic or archaelogical source. "

I removed this statement because as mentioned above, there is very little evidence (certainly very little archeological evidence) for any individual people. The statement needs to be rephrased.

I also added in a pragraph to the exodus section that was removed withou explanation —Preceding unsigned comment added by Wolf2191 (talk • contribs) 15:31, 17 September 2007 (UTC)

"The narratives in Genesis are the only record available that mentions the patriarchs; like a myriad other private individuals in antiquity, they are not so far attested in any other ancient document." (emphasis mine) See Here at length.Wolf2191 15:51, 17 September 2007 (UTC)

Plagiarism: Nebuchadnezzar II's eunuch, Nabusharrussu-ukin

This section is partly or entirely lifted from online news articles. It needs to be rewritten and referenced, wikipedia is not a copy-paste compendium of the internet. 121.45.26.16 17:22, 26 September 2007 (UTC)

Great catch! I have deleted the offending section. If someone would like to summarize the contents and restore a reference, that could work as well.-Andrew c ^[talk] 18:07, 26 September 2007 (UTC)

Site Inclusion?

Can my site http://bibleresources.blogspot.com/ be considered to be added to this page and the page 'the Bible and archaeology'? It is from a Christian, but it has likely the greatest amount of primary resource material on the internet for both the old and new testament

Mackstar1 11:15, 5 October 2007 (UTC)

Thanks for coming to talk to discuss the inclusion of your own site. I do not believe this link meets WP:EL, because under "Links normally to be avoided" we have Links to blogs and personal web pages, except those written by a recognized authority. -Andrew c ^[talk] 14:01, 5 October 2007 (UTC)

Genesis

I re-wrote the subsection on Genesis - made it a bit more succinct and tried to get the scholarly history across. Comments? PiCo 04:59, 17 October 2007 (UTC)

Revising Old Testament section

I've given this section a nwe structure, basing it on the Pentateuchal history/DtrHist/others plan normally seen in OT scholarship. Also deleted a lot of material that was rather dubious and/or overdetailed. I'll come back to add details and references. Other people's input welcome (wonder if I'll just get reverted?) PiCo 09:27, 17 October 2007 (UTC)

My problems with the structure of this article

As anyone who looks at my recent edits will see, I have some problems with the structure of this article. I don't think that going through the bible book by book is a very fruitful way to approach the historicity of the bible. Anything said about Genesis will also apply to Exodus, anything said about the Pentateuch will also apply to the Deuteronomic History, and so on. Also, it runs the risk of becoming obsessed with incident - shall we talk about the historicity of Genesis 1, followed by the historicity of Genesis 2, and so on and on? A book by book approach will quickly bog down in repetition and detail. Instead, we should be looking at it in terms of who wrote its component parts, when, and why.

We also need to look at more than the history books, and more than just narrative/political history. A great deal has been learnt - or at least written - about the history of Israelite religion and society, for example - this is quite distinct from such matters as whether an exodus ever occurred, or whether the Gospels got Jesus's birth year right. And I sould add, it's the former class of question, and not the latter, which concern modern scholars.

Anyway, I'd like to hear the views of other editors. PiCo 05:12, 22 October 2007 (UTC)

As I mentioned, the focal point of ths article is to discuss the historicity of several major events described in the Bible. I suspect the readers of this page are more interested in brief (as opposed to the longer more involved articles on these subjects) summaries on the questions of the historicity of the flood, exodus, Jesus,etc.

Perhaps we can create a seperate article on the question of "who wrote its component parts, when, and why". The most recent popular source on this subject is James Kugel's new book [4]. What would we call such an article Historical background of the Bible, Views on Authorship?? BestWolf2191 02:51, 26 October 2007 (UTC)

Well we've certainly identified the area of difference: you want a discussion of incidents, I want a more general discussion of the issues surrounding the bible as a whole as a historical source. My answer to your argument would be that Wiki has articles on practically every person and incident in the bible, and that almost every one of these contains a discussion of the historicity of that particular person or incident - see, for example, the article on David, and even the discussion of Goliath, who has own separate article. As I said above, if we discuss incidents, we'll get hopelessly bogged down in detail; better therefore to discuss the general issues surrounding the bible and its relations to history. PiCo 03:37, 26 October 2007 (UTC)

Conclusion section

Is the conclusion section really necessary? Is it even part of the WP:MOS? It also seems to violate NPOV policy to have someone tell me what my conclusions about the article should be. "They give us a chance to see..." "It's impossible to ignore..." "Such a valuable source of information..." -- MacAddct  1984 ^{(talk • contribs)} 19:08, 7 January 2008 (UTC)

The conclusion, rather than a violation of NPOV policy, is in fact a fair summary of the findings of 150-200 years of archaeological discovery. I will provide references to substantiate this conclusion when I am back with my Library. John D. Croft (talk) 02:09, 9 January 2008 (UTC)

John, I think you know where I stand on issues of this kind, but I have to say that the "conclusion" section was indeed tendentious and irrelevant. If these are the conclusions of archaeologists, they should be clearly identified as such - but when they're just presented as "conclusions", User talk:Macaddct1984 can justifiably ask, whose conclusions?PiCo (talk) 02:38, 9 January 2008 (UTC)

I am deleting this section entirely per the WP manual of style. It is tantamount to original research and reflects poorly on WP as a whole. • Freechild'sup? 21:14, 13 January 2008 (UTC)

New Introduction to "Hebrew Bible" section

I've written a new introduction - more accurately, I've taken the old section heading "Introduction", put new text under it, and given the old Introduction a new title.

More important is what I've written. I've tried to make the treatment of the Hebrew Bible manageable. It's a huge boiok, and the material has to be grouped somhow, as a book-by-book treatment will bog the article down in detail. So I'm suggesting we use these three sets of books which are widely used by biblical scholars - the Deuteronomic History, the Chronicler's History, and the Torah/Pentateuch. I realise these terms (apart from Torah) will probably not be familiar, but they are academically widely used, and will serve to make the subject more manageable.

I'm interested in your comments. I anticipate there mauy be some questions and even objections, and will be happy to try and answer. PiCo (talk) 10:06, 11 January 2008 (UTC)

What about prophetic works? Are these not also useful for historical studies? John D. Croft (talk) 09:20, 13 January 2008 (UTC)

Yes of course, every single book is useful for historical studies - just think of all that can be learned from Psalms about early Israelite ideas of the Heavenly Council. But I'm trying to isolate and identfy the books that are overtly "historical", in the sense of presenting a narrative of events. I also want to get past the idea of regarding each book as standing alone - there are in fact 3 historical narratives, the DtrH, the Chronicler's History, and the Torah, overlapping in the events they tell about, and inter-related in their composition (in ther sense, for example, that Chronicles relies on the DtrH for a lot of its narrative). A great deal can be learnt/said about the bible and the history of Israel by comparing these three narratives - think of the differing attitudes to David in the DtrH and in Chronicles, or the differing emphases of the P and D sources (and the Dtr can be regarded as a D history mof Israel and the Chronicler's as a P history, although the terms P and D can't be used in quite the same sense as used in Wellhausen - but this is the contemporary way the terms tend to be used, as schools rather than as sources). But you make a good point - the bible can tell a lot about Israel's history, even outside the history narratives. And then of course there's the archaeology.PiCo (talk) 12:42, 13 January 2008 (UTC)

"Exodus" sub-sub-section and references to non-history books

I deleted the long sub-sub section on the book of Exodus. Reasons: first, if we start going through the bible book by book, this article mwill become impossibly long. Second, there's an article called The Exodus which is devoted to exactly this subject.

I also deleted the section "Middle-Eastern Analogies" - I just can't see how tyhis was relevant to the subject of the bible and history.

I also deleted references to the books of Daniel and Judith. These are not history books. PiCo (talk) 02:48, 14 January 2008 (UTC)

None of the books are "history" books, in the modern usage. But Daniel and Judith relate historical events, just as other biblical books do. I'm not sure why you single them out as non-historical. Isn't that a little POV/OR? -LisaLiel (talk) 03:43, 14 January 2008 (UTC)

It's in line with the genre classifications used by biblical scholars - Daniel is regarded as belonging to the genre of prophetic literature, for example. The fact that it's set in a real historical period and uses a narrative form is secondary to its genre. I'm not singling these books out - i.e., it's not my invention - I'm using the classifications used in the scholarly literature. But as I think I said in another post, something about the history of Israel can be leared from every single book of the bible, it's a matter of organising the material and making it manageable. Perhaps the fist sub-section, "The history books of the Hebrew bible", should discuss the question of genre? PiCo (talk) 04:14, 14 January 2008 (UTC)

LisaLiel, I took your reference to Daniel out again, because despite what you say about none of the books being history in the modern sense -and that's true - they are "history" in the sense of the author(s) - or if Kings isn't history, then what is it? The point is, of course, that the ancient conception of history isn't the same as ours - this is true as much for Herodotus as it is for the Hebrew writers. But back to Daniel and Judith: many books of the bible contain material of use to historians, even the Psalms - they contain information about ancient Hebrew attitudes to their God, which is certainly history, even if it wasn't written as such.So I do intend to get around to mentioning this, but in a more appropriate place within the article. First, we ned to haver a more in-depth treatment of the truly "history" books. PiCo (talk) 13:26, 21 January 2008 (UTC)

What does this mean?

This article says, in part, "The historical value of the primeval history (Genesis 1-12, taking in the cycle of stories from the Creation to the Tower of Babel), has long been abandoned by modern biblical scholars." Would someone please tell me what that means? It's probably obvious to you, but I don't understand it!

Thanks in advance,

207.118.176.70 (talk) 21:42, 2 February 2008 (UTC)

In short, the first twelve chapters of Genesis are considered to be a sort of myth (allegory if you like) and do not represent accurate or even inaccurate history. Wolf2191 (talk) 23:54, 2 February 2008 (UTC)

And who exactly considers those chapters to be myths? Certainly not bible scholars, if that's what your trying to say. —Preceding unsigned comment added by 67.233.224.130 (talk) 04:48, 29 May 2008 (UTC)

Mainstream biblical scholars regard Genesis 1-11 as theology. It draws extensively on Mesopotamian myths, but reworks those myths to tell its own story. There are allegorical elements (the Eden narrative is clearly allegorical), but they narrative as a whole doesn't make up a single unified allegory. The starting points for the scholarly treatment are Gunkel's commentary on Genesis (1901) and Noth's analysis of the Primary History (1943).PiCo (talk) 06:10, 29 May 2008 (UTC)

Typo in Finkelstein reference

There is a typo in the following paragraph that changes the sense of it in a way that is critical to the ongoing controversy about the dating of earlier texts:

My bolding

The recently published work, "The Quest for the Historical Israel: Debating Archaeology and the History of Early Israel by Israel Finkelstein, Amihai Mazar, and Brian B. Schmidt[2], argues that Post-processual archaeology enables us to recognise the existence of a middle ground between Minimalism and Maximalism, and that both these extremes need to be rejected. Archaeology offers both confirmation of parts of the Biblical record and also poses challenges to the naive interpretations made by some. The careful examination of the evidence demonstrates that the historical accuracy of the first part of the Old Testament is greatest during the reign of Josiah and that the accuracy diminishes, the further backwards one proceeds from this date. The authors claim that this would confirm that a major redaction of the texts seems to have occurred at about that date. This is not to claim that there are now earlier survivals drawn either from oral traditions or earlier archives, but that the accuracy of these earlier materials is less and less accurate the earlier the period that is examined

Surely it should be "This is not to claim that there are not earlier survivals drawn either from the oral tradition......" Otherwise, the qualifying clause: "but that the accuracy of these earlier materials...." does not make sense.

Gill (talk) 18:40, 5 February 2008 (UTC)Gillharley

Thanks Gill, as the person who posted the reference, I believe you are correct. John D. Croft (talk) 21:56, 5 February 2008 (UTC)

Did he really write "the accuracy of these earlier materials is less and less accurate"? It's a rather bad sentence. It's clear what he means, but how can accuracy be less accurate? Paul B (talk) 15:59, 7 February 2008 (UTC)

English is not Finkelstein's first language. Still, he should have had editors who would pick this up. And surely the original stories are more 'accurate' or at least 'reliable' than the newer ones which are reworkings? Gill (talk) 11:19, 12 April 2008 (UTC)gillharley

I've found the relevant quote in the book, page 30. It is just a matter of perception: "I imagine the historical perspective in the Hebrew Bible as a telescope looking back in time: the farther in time we go back the more dim the picture becomes. Considering that the supposed telescope stood somewhere in the late-eighth or seventh centuries BCE it gives us a more accurate picture when we look at the 9th century than when we view the tenth century, and so forth." Amihai Mazar. Finkelstein agrees further on, but his quote is much more long-winded.

The records of Pilate's court

What on earth is this talking about? ""The nineteenth century eminent scholar, Rabbi Isaac Mayer Wise examined the records of Pilate’s court, still extant and concluded that there's no evidence for Jesus' trial." Records of Pilate's court???? (ref quoted is Lloyd Graham, Deceptions and Myths of the Bible, p. 343 - the title sounds fishy to me.) 03:48, 3 March 2008 (UTC)

I've removed it. If someone can verify the claim from a NPOV source perhaps it could be put back. I would also like the claim to be verified from a few more historians as well.--itpastorn (talk) 07:58, 3 March 2008 (UTC)

Primeval History

In point of fact, most historians don't even address the question of whether the "Primeval History" is historical or theological. Here's the text as I had it:

Many biblical scholars believe that the Primeval History (Genesis 1-11, taking in the cycle of stories from the Creation to the "generations of Terah") is a highly schematic literary work representing theology rather than history.

And here's the text as you want it:

The Primeval History (Genesis 1-11, taking in the cycle of stories from the Creation to the "generations of Terah") has long been regarded as theology rather than history.

The version I prefer is correct. It doesn't make claims that can't be substantiated. Your version uses the phrase "has long been regarded", which is basically weasel words. Don't use passive voice like that; attribute the view to "many biblical scholars", which is correct. -LisaLiel (talk) 03:37, 1 June 2008 (UTC)

I see your point. Still, I think we need to make clear that it's more than biblical scholars who don't regard such notions as the creation account in Genesis 1-2, the Garden of Eden, the Flood, the Tower of babel, the Table of Nations, the pre-Flood patriarchs and all the rest of it as historical. How about this:

Modern biblical scholars regard the "primeval history (Genesis 1-11) as essentially theology, taking Babylonian myths such as Adapa, Utnapishtim, and the Enuma Elish and re-telling them to serve the theology of the Yahwistic cult of the 5th century BC".

I don't see why that's an improvement. Without citations, it sounds like a lot of original research. Not to mention that you'd have to modify "Modern biblical scholars" with "many", because there are exceptions. Also, when you say that "it's more than biblical scholars who don't regard" the material as historical, what do you mean? -LisaLiel (talk) 12:44, 1 June 2008 (UTC)

Hello PiCo. Good to see you maintaining your typical standard. Do you want me to find you a citation and correct your spelling? --Taiwan boi (talk) 15:05, 1 June 2008 (UTC)

The point I'm trying to make is that a whole host of sciences have ruled out the stories in the History as literally true. The universe took more than 6 days to create, humans don't descend from Adam and Eve, there was no flood, no Tower of Babel, etc etc. These things come from science, not biblical scholarship. Biblical scholars also explain the first 11 chapters of genesis as something other than hiostory. This is just fact. If you dispute this, please give me some refs that I can check out. PiCo (talk) 15:50, 1 June 2008 (UTC)

PiCo, as usual you are trying to make your own point without reading what anyone else has to day. The point you are trying to make is not only wrong, but is being made in the wrong way, as usual. And as usual you are trying to include original research, without a single citation. --Taiwan boi (talk) 16:36, 1 June 2008 (UTC)

First of all, some biblical scholars explain the first 11 chapters of Genesis as something other than history. All I have to do is pull out one who says it's history, and your claim falls. Why not restrain yourself to saying "many". As far as the 6 days, I'll point you to a source that claims the 6 days weren't literal "days", and that therefore, the narrative isn't necessarily non-historical. As far as your statement about Adam and Eve, I'm not sure what your source is for the claim. Nor is it true that "there was no flood".

Even if the text of those chapters doesn't recount history the way a modern history book would, that doesn't mean they aren't historical. I think you're trying to push an agenda here, and that's not really what Wikipedia is for. -LisaLiel (talk) 16:32, 1 June 2008 (UTC)

The agenda I'm pushing is called "science" :). If you can name any genuine biblical scholars who say the first 11 chapters of Genesis are history I'd like to hear of them - but please, no Creationists, they/re not genuine biblical scholars.PiCo (talk) 17:19, 1 June 2008 (UTC)

Do you mean 'history' as in 'a genuine historical account', or 'history' as in 'intentional historiographical writing'? Do you understand the difference? --Taiwan boi (talk) 10:04, 2 June 2008 (UTC)

And you don't see that as an agenda? -LisaLiel (talk) 19:09, 1 June 2008 (UTC)

I see it as reality :)PiCo (talk) 20:19, 1 June 2008 (UTC)

After all this, you still haven't provided a citation PiCo, and you still haven't amended your statement so that it's more accurate. I could find you a citation myself, but I'm a little tired of cleaning up after you. --Taiwan boi (talk) 10:04, 2 June 2008 (UTC)

A citation for what exactly?PiCo (talk) 14:56, 2 June 2008 (UTC)

A citation for the statement you made. What else? Are you going to leave it up to me to find one, yet again? --Taiwan boi (talk) 15:15, 2 June 2008 (UTC)

About modern theologians taking Genesis 1-11 as essentially a theologically motivated retelling of babylonian myths? Would Wenham do? PiCo (talk) 15:19, 2 June 2008 (UTC)

Yes Wenham would do. Any reliable source would do, and Wenham is a reliable source (I'm glad to see you've promoted him to WP:RS again, after earlier telling me he wasn't even a notable scholar). But please, include reliable sources when you edit. --Taiwan boi (talk) 15:06, 4 June 2008 (UTC)

I deleted this paragraph from the section Pentateuchal history:

Religious studies courses at most universities teach that the Pentateuch is a composite work consisting of four literary strands. The four strands have been assigned the letters J, E, D, and P; each representing a different document or source that was woven into the fabric of the Bible. This set of assumptions has gone by a number of names including the documentary theory and the Graf-Wellhausen theory. According to this view, the letter "J" stands for the Yahwist ("J" from the German Jahweh) narrative, coming from the period of the early Jewish monarchy, about 950 B.C. "E" stands for the Elohist narrative from the region of the Northern Kingdom dating from about 750 B.C. "D" is best represented by the book of Deuteronomy and is said to have originated in the Southern Kingdom about 650 B.C. or later. And finally, "P" is the priestly document that comes from the period after the fall of Israel in 587 B.C. According to the theory, the Pentateuch reached its current form around the time of Ezra or about 400 B.C.

This reads as if the documentary hypothesis were the very last word in theories on the composition of the Torah. In fact it isn't - the whole field is open to discussion these days, and I doubt that many universities would teach the DH in quite this way. I also doubt that this whole subject (i.e., the historical origins of the Torah) really is all that closely connected to our topic, which is the value of the bible as history. A very brief mention can be made, but we don't need a whole para. PiCo (talk) 06:55, 8 June 2008 (UTC)

Biblical Minimalism and Maximalism

These are mentioned both in sections 1.2, "Overview of academic views" and 5, "Schools of archaeological and historical thought". Could the sections be merged somehow? If this were to happen, the current section 1.3, "Critique of the Maximalist - Minimalist Dichotomy" should probably still follow on from the merged sections in my opinion. Robin S (talk) 03:13, 26 August 2008 (UTC)

Minor Date Ambiguity

In the "Hebrew Bible" section, the "Pentateuch" section ends with the following:

"Today, while a minority of ultra-conservative scholars continue to work within the old framework, the mainstream sees the Pentateuch as a product of the latter half of the 1st millennium."

Does the "1st millennium" mentioned refer to BCE or CE? I unfortunately do not have access to the cited source and don't want to guess :)
Dappawit (talk) 16:54, 14 November 2008 (UTC)

BCE. I doubt anyone thinks the Pentateuch was written after the NT. -Andrew c ^[talk] 16:57, 14 November 2008 (UTC)

Of course... I misread it on first pass (and was hoping to change my comment here before someone else noticed). But if nothing else, it says write as clearly as possible... and that I should read more carefully. Plus, someone who doesn't know the Bible at all may truly not know. Dappawit (talk) 17:05, 14 November 2008 (UTC)

Undid Edit

The point raised was about Albright's superceded theories, not about Alt and Noth. If you wish to make these points please do so in a new sentence, and reference your conclusions. John D. Croft (talk) 17:55, 15 November 2008 (UTC)

Can you provide a better reference than Finkelstein regarding Albright? Finkelstein has little standing amongst Bible scholars from theological institutions. Kuratowski's Ghost (talk) 23:36, 15 November 2008 (UTC)

I'm beginning to think an article on this subject is futile. Just googling I can find articles going on about how the Bible is the most reliable historical book blah blah Of course people with the opposite view would dismiss these as "not reliable sources" despite the authors having academic degrees ... and the same applies vice versa. Trying to get a good source that summarizes the different views and indicates truthfully how representative each view also seems hopeless and of course even when being truthful everyone has a different view of whose opinions should be taken into consideration in determining representativeness. One book on my shelf that I just paged through sums up the situation quite well - "a cacophany of voices." Kuratowski's Ghost (talk) 23:36, 15 November 2008 (UTC)

Finkelstein's standing in theological institutions is not the issue here, as this is an article about the Bible and history, not the Bible and theology. There are other sources I could add here. for example I have added J. Alberto Soggin, William Devers and Amihai Mazar to the list of references here, since you feel that Finkelstein's critique of Albright is questionable. I know of no reputable archaeologist since John Bright who accepts Albright's views uncritically. Processual and Post Processual archaeology of Israel have moved on considerably since Albrights day.John D. Croft (talk) 06:15, 16 November 2008 (UTC)

Hegelianism

When writing about historicity in general, and about the Bible in particular, isn't there a certain risk for intellectuals to get caught in the nets of hegelian philosophy, which goes to great lenghts in asserting the value of historical matters over actual and real matters ? Hegel's thought is sometimes called historicism, a philosophy which had a great deal of influence on 20th-century marxism. This is in part why many biblical scholars have gone to great pains in reminding their more secular colleagues that Jesus was a real and living person and not just a mere historical person. ADM (talk) 08:14, 13 April 2009 (UTC)

Overhaul needed?

Anyone think, like me, that this article needs a complete averhaul, top to bottom? Starting with the basic plan? Needs a brief discussion of historiography, for example (how can you discuss the bible and history without discussing the idea of what history itself is?) PiCo (talk) 10:03, 17 April 2009 (UTC)

As I review the article I find more of an apologetic style rather one that focuses simply on history and the Bible. It does not really address how the scripture measures up to what is supported by archeologists, historians, and other scholars.

What kind of definition of history are you proposing? --^StormRider 15:58, 17 April 2009 (UTC)

For the definition of "history", I'd like to make the point that the 19th century definition of history as the collection of facts was replaced in the 20th by view of history as argument and opinion - biblical history is one of the few areas where the first definition still has followers, and as a result those followers are predisposed to treat the bible less critically than other historians treat their sources. Your point about the role of archaeology comes in at that point - historians in every other area would have no qualms about giving archaeological evidence priority, but in biblical studies it's often the other way round.

I also think we need to spell out a few of the major movements in biblical history in recent times - the way that belief in the accuracy of the OT has progressively shifted over the last 200 years, first the belief in the historical accuracy of the Creation story and Tower of Babel being dropped, then belief in Moses and the Exodus, then Joshua and the Conquest, until now the debate is over whether the bible's picture of David and Solomon is of any worth at all. We don't have to argue any case, just outline the movements. For the NT, we really need to touch on the "historical Jesus" movement of the 19th century, and 20th century moves to recognise Jesus's Jewish nature. I repeat, the aim should be to outline these shifts, not argue a case. PiCo (talk) 22:45, 17 April 2009 (UTC)

I think that is an appropriate direction to take and it would improve the article. I also agree that the presentation should be neutral in tone and strictly supported by references. There has been an evolution in critical evaluation among biblical scholars where reading has moved from a devotional position to an actual critical review in a scholarly sense. I support your proposal; but it might go easier to give an actual outline here so that editors can review and comment to achieve consensus. --^StormRider 00:02, 18 April 2009 (UTC)

Archaeology and modern Israeli politics

One user wrote the following:

Biblical archaeology is sometimes politically controversial, especially when it touches on the United Monarchy period, as some Israelis seek to use the existence of the Kingdom as support for a Greater Israel today. Arguments against the historicity of the Kingdom (or perhaps an existence in a smaller and less impressive form), or against the historicity of a recognisable Exodus, has led to charges of anti-Semitism from Hershel Shanks, editor of Biblical Archaeology Review.

I think there is some value to that. Of course a couple of publications maintaining this position would be required as sources.

I agree. The reference to Shanks in the last line is presumably to the article he wrote in Hh-aretz in 1999 attacking various scholars for suggesting that the Exodus and Conquest might not be historical - this, he said, undermined the reason for the existence of Israel (the return of the Jewish people to their homeland) by suggesting that it was based on a concocted history. Shank's argument is confused/confusing - he simultaneously seems to accept that Genesis/Judges (and maybe Samuel) are fictional, yet sees them as real: one gets the impression that the article was written under the influence of emotion (it was a response to someone else's earlier article debunking the Bible), and not revised much before publication. On other fields, the para (our article) does say that this anti-Semitism charge is made by proponents of Greater Israel, and Greater Israel is not mainstream thinking in Israel today (or at least I get that impression). PiCo (talk) 23:45, 30 July 2009 (UTC)

(This next bit is little off the topic, but I was amused by the way Ha'aretz introduced Shanks' article (these words are from the editor of Ha-aretz, not from Shanks): "The Israelites were never in Egypt, did not make an exodus and did not conquer the land; so said Professor Ze'ev Herzog in these pages last week. Not so, responds an American Jewish author and archaelogist ; just because we have not yet found hard evidence to support the veracity of the biblical narrative does not make it untrue." On that argument we'd have to accept the existence of pink elephants as well, since there's no hard evidence that they don't.) PiCo (talk) 23:54, 30 July 2009 (UTC)

Well, the absence of evidence is not evidence of absence, but evidence for an alternative is evidence of absence. There is simply no room for the biblical tale in egyptian history. And please do not refer to Zionism and the creation of Israel as "the return of the Jewish people to their homeland", because there are many things wrong with that phrase. Cush (talk) 04:47, 31 July 2009 (UTC)

Sources: [5], [6], [7], [8], [9] (you might have to search on ant-Semitism),[10] (I think, I haven't read it but Google suggests it's relevant), and perhaps most important, [11]. This took me no more than 10 minutes including this edit, and I thought I'd actually added a reference, obviously not. Dougweller (talk) 16:12, 31 July 2009 (UTC)

I see the para has been changed entirely but seems to have an old fact tag, have I missed something? Dougweller (talk) 05:36, 3 August 2009 (UTC)

You may have been caught in an edit conflict - have a look now. I've tried to be as balanced as I can.PiCo (talk) 07:08, 3 August 2009 (UTC)

On the run, took a quick look and didn't read it carefully, references need page numbers I think which should be easy to get. Dougweller (talk) 07:48, 3 August 2009 (UTC)

Historicity of Jesus

Since there's already a whole article about this, it seems pointless to have a section about it here - it could all go in the See Also section. PiCo (talk) 01:03, 6 August 2009 (UTC)

Archaeology, history and modern Arab-Israeli politics

This section is not irrelevant. Since the justification for the existence of modern Israel relies on the veracity of the biblical tale, the impact of the interpretation of history as rendered in the bible is essential to what the Israeli-Arab conflict is about. After all Jews claim Palestine exactly because of the alleged divine promise and the subsequently divinely justified possession of the land. And that is very much inside the scope of this article. Cush (talk) 17:55, 18 August 2009 (UTC)

Absolutely not. "Settlers". "Encroachment". Jews claim that land for numerous reasons, not the least of which is the fact that they were expelled from it involuntarily and have never in 2000 years stopped proclaiming on a daily basis their intent and desire to return. The fact that Arab squatters came in while the Jews were in involuntary exile does not in any way take away from Jewish ownership of the land. Not to mention the fact that there were Jewish communities in Israel continuously, through the Arab conquest, one of which was finally extripated by the Arabs less than two years ago (Peki'in).

If you want to fight about the issue, go somewhere else and do so. It doesn't belong in this article. -Lisa (talk) 12:18, 19 August 2009 (UTC)

The arguments advanced by Peki'in tend to underline that the section actually IS relevant :). Lisa doesn't advance any arguments at all. So on balance, I'm still inclined to the view that it should stay. PiCo (talk) 12:47, 19 August 2009 (UTC) Little later: Who or what is Peki'in? I thought it was a username, but it's not. PiCo (talk) 12:53, 19 August 2009 (UTC)

Seriously? Peki'in is the town I mentioned, which was finally rendered Judenrein in 2007. It does not belong here. Stick with the Bible and history, and leave the current political scene in the articles where it belongs. -Lisa (talk) 13:09, 19 August 2009 (UTC)

Lisa is right this article is about the bible's history. Not the politics produced from the bible. Reargun (talk) 13:23, 19 August 2009 (UTC)

And those who harp about "replacing Arabic place names" should have a look at "Ancient Place Names in Israel", by Daniela Santus. There's a good chart comparing the various versions of place names. -Lisa (talk) 13:32, 19 August 2009 (UTC)

It seems relevant to me; I agree with Pico. Lisa, are you saying the historical position of the Jews and the land of Israel have no place in an article about the Bible and history? That seems like a strange position for a history article. --^StormRider 14:48, 19 August 2009 (UTC)

The article is titled "The Bible and history ". This means it deals with the accuracy of the bible as a source for history as well as the impact of the bible on history. Cush (talk) 16:03, 19 August 2009 (UTC)

No. The history in the article's title is that of the time in which the Bible takes place. Perhaps "Historicity of the Bible" would have made this more clear to you, but it's awkward, thus: "The Bible and history".

This article is not supposed to be a compendium of every historical vagary that has some connection to the Bible. We could include a section on the Talmud, and how, historically, the Bible relates to it. But that would be dumb, right? We could include a section on the founding of Christianity, and how, historically, the Hebrew Bible was used as a basis for many of its beliefs. But that would be ridiculous.

If you want to go and write a book about the impact of the Bible on history, by all means go and do so. And you can include any biased claptrap about encroachment on poor Palestinians that you want. But to use this article as a soapbox for your political views is just wrong.

Shall I propose a name change to Historicity of the Bible? I don't have a problem with it, but it seems like the thrust of the article should be clear without it. -Lisa (talk) 17:15, 19 August 2009 (UTC)

Just as a side note, Historicity of the Bible redirects to this article. Maybe it should be the other way around. -Lisa (talk) 17:19, 19 August 2009 (UTC)

Name Change

The Bible and history → Historicity of the Bible — This article has always been about the historicity (or lack thereof) of the Bible. Due to the ambiguity present in the current title ("The Bible and history"), some editors, acting in good faith, have inserted content which has no bearing on the issue of biblical historicity, but rather on current events which are claimed to stem from the question of biblical historicity. Since Historicity of the Bible already redirects here, I would like to propose that it become the title of the article. Lisa (talk) 17:23, 19 August 2009 (UTC)

• Oh boy, a religious article, Fun! The proposal makes sense, and seems to be supported by the article content, so Support.
  — Ω (talk) 20:02, 19 August 2009 (UTC)

• Lisa only suggests this name change to keep out material she does not like due to her religionist disposition. Cush (talk) 20:25, 19 August 2009 (UTC)