Authorship of The Bible - Wikipedia, The Free Encyclopedia

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Authorship of the Bible
From Wikipedia, the free encyclopedia
Few biblical books are regarded by scholars as the product of a single individual; all have been edited and revised
to produce the work known today.
[1]
The following article outlines the conclusions of the majority of contemporary
scholars, along with the traditional views, both Jewish and Christian.
Contents
1 Divine authorship
2 Hebrew Bible
2.1 Torah
2.1.1 Genesis, Exodus, Leviticus and Numbers
2.1.2 Deuteronomy
2.2 Prophets
2.2.1 Former prophets
2.2.2 Latter prophets
2.2.2.1 Isaiah
2.2.2.2 Jeremiah
2.2.2.3 Ezekiel
2.2.2.4 Book of the Twelve (Christian Minor Prophets)
2.3 Writings
2.3.1 Psalms
2.3.2 Job
2.3.3 Proverbs
2.3.4 Ruth
2.3.5 Song of Songs (Song of Solomon)
2.3.6 Qoheleth/Ecclesiastes
2.3.7 Lamentations
2.3.8 Esther
2.3.9 Daniel
2.3.10 Ezra-Nehemiah
2.3.11 Chronicles
3 Deuterocanonicals/Biblical Apocrypha
3.1 Additions to Daniel
3.2 1 & 2 Esdras
3.3 Book of Baruch
3.4 1, 2, 3 & 4 Maccabees
3.5 Letter of Jeremiah
3.6 Prayer of Manasseh
3.7 Wisdom of Sirach and the Book of Wisdom
3.8 Additions to Esther
3.9 Tobit
3.10 Judith
3.11 Additional Psalms
4 New Testament
4.1 Gospels and Acts
4.1.1 Mark
4.1.2 Matthew
4.1.3 Luke and Acts
4.1.4 John
4.2 Epistles
4.2.1 Pauline epistles
4.2.2 Letter to the Hebrews
4.2.3 General epistles
4.3 Revelation
5 See also
6 Notes
7 Bibliography
Divine authorship
See also: Biblical inspiration
Both Jews and Christians have, in different ways, regarded the Bible as being the "Word of God". In many
Christian liturgies, the words "This is the word of the Lord" will follow a Scripture reading. The Westminster
Confession of Faith (1646) asserts that the Bible's authority depends "wholly upon God (who is truth itself), the
Author thereof; and therefore it is to be received, because it is the Word of God".
[2]
A few of the books of the Minor Prophets indicate divine origin, as well as the book's transmission through a human
prophet. Hosea 1:1 has (possibly as a heading), "The word of the Lord that came to Hosea son of Beeri...", while
Joel, Micah and Zephaniah all commence in a similar fashion. James L. Mays suggests that it was the theological
understanding of the final redactor that the book as a whole is the "word of Yahweh".
[3]
The exact way in which the biblical authors were transmitting God's word remained debated: inspiration (the usual
position held in modern Christian theology), or dictation (the position held by Orthodox Jews regarding the Torah,
the holiest part of the Jewish bible).
Many evangelicals in particular appeal to 2 Timothy 3:16 as indicating the Bible's divine authorship. In the ESV
translation, this reads "All Scripture is breathed out by God...", while the NIV renders it "All Scripture is God-
breathed..." Robert L. Reymond argues that Paul was "asserting the divine origin of the entirety of Scripture",
[4]
although Paul was specifically referring to the Old Testament.
Hebrew Bible
"Hebrew Bible" is a term used by scholars to refer to the books making up the Bible used by Jews and in mainline
Protestant denominations. The order used here follows the divisions used in Jewish Bibles.
A Sefer Torah opened for liturgical
use in a synagogue service
Torah
Main articles: Torah#Composition and Documentary hypothesis
The first division of the Jewish Bible is the Torah, meaning "Instruction"
or "Law"; in scholarly literature it is frequently called by its Greek name,
the Pentateuch ("five scrolls"). It is the group of five books made up of
Genesis, Exodus, Leviticus, Numbers and Deuteronomy and stands first
in all versions of the Christian Old Testament.
According to Rabbinic tradition the five books of the Torah were written
by Moses, with the exception of the last eight verses of Deuteronomy
which describe his death.
[5]
Today, the majority of secular scholars agree
that the Pentateuch does not have a single author, and that its
composition took place over centuries.
[6]
Genesis, Exodus, Leviticus and Numbers
From the late 19th century there was a general consensus among secular scholars around the documentary
hypothesis, which suggests that the first four books (Genesis, Exodus, Leviticus, Numbers) were created c.450
BCE by combining four originally independent sources, known as the Jahwist, the Elohist, the Deuteronomist, and
the Priestly source.
[7]
This approach is viewed largely as obsolete today,
[8]
and while the identification of distinctive
Deuteronomistic and Priestly theologies and vocabularies remains widespread, they are used to form new
approaches suggesting 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.
[9]
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 Judah under the Persian empire.
[10]
Deuteronomy
See also: Deuteronomist#Deuteronomistic_history
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,
[11]
and its authors have been variously
identified as prophetic circles (because the concerns of Deuteronomy mirror those of the prophets, especially
Hosea), Levitical priestly circles (because it stresses the role of the Levites), and wisdom and scribal circles
(because it esteems wisdom, and because the treaty-form in which it is written would be best known to scribes).
[12]
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.
[13]
Prophets
Main article: Nevi'im
Former prophets
A fragment of the Book of Isaiah
found among the Dead Sea Scrolls.
See also: Book of Joshua#Composition, Book of Judges#Composition, Books of
Samuel#Composition, and Books of Kings#Composition
The Former Prophets (Nevi'im Rishonim [ ]), make up the first part of the second division of the
Hebrew Bible, the Nevi'im, which translates as "Prophets". In Christian Bibles the Book of Ruth, which belongs in
the final section of the Hebrew Bible, is inserted between Judges and Samuel.
According to Jewish tradition dating from at least the 2nd century CE, the Book of Joshua was by Joshua, the
Book of Judges and the Books of Samuel were by the prophet Samuel (with some passages by the prophets Gad
and Nathan), while the two Books of Kings were by Jeremiah.
[14]
Since 1943 most scholars have accepted Martin
Noth's argument that Deuteronomy, Joshua, Judges, Samuel and Kings make up a single work, the so-called
"Deuteronomistic history."
[15]
Noth believed that the history was the work of a single author writing in the time of
the Babylonian exile (586539 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 Josiah (last quarter of the 7th century),
selecting, editing and composing it to produce a coherent work.
[16]
Frank Moore Cross 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.
[17]
In the 1990s some scholars began to question the existence of a Deuteronomistic
history
[18]
and the question of the origin of these books continues to be debated.
[19]
Latter prophets
Isaiah
Main article: Book of Isaiah#Composition
Modern scholars divide the Book of Isaiah into three parts, each with a
different origin:
[20]
"First Isaiah", chapters 139, containing the words of
the historical 8th century prophet Isaiah and later expansions by his
disciples;
[21]
"Deutero-Isaiah" (chapters 4055), by an anonymous
Jewish author in Babylon near the end of the Babylonian captivity;
[20]:418
and "Trito-Isaiah" (chapters 5666), by anonymous disciples of Deutero-
Isaiah in Jerusalem immediately after the return from Babylon
[20]:444
(although some scholars suggest that chapters 5566 were written by
Deutero-Isaiah after the fall of Babylon.)
[22]
This orderly sequence of
pre-exilic, exilic and post-exilic material is somewhat misleading, as
significant editing has clearly taken place in all three parts.
[23]
Jeremiah
Main article: Book of Jeremiah#Composition
Jeremiah lived in the late 7th and early 6th centuries. The Book of Jeremiah presents Baruch ben Neriah 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.
[24]
In the early 20th century Sigmund Mowinckel
identified three types of material in the book, Jeremiah 125 (Type A) being the words of Jeremiah himself, the
Naomi entreating Ruth and Orpah
to return to the land of Moab by
William Blake, 1795
biographic prose material (Type B) by an admirer writing c.580480 BCE, and the remainder (Type C) from later
periods.
[25]
There has been considerable debate over Mowinckel's ideas, notably the extent of the Jeremiah
material and the role of Baruch, who may have been the author of the Type B material.
[25]
It is generally agreed that
the book has strong connections with the Deuteronomistic layers from the Former Prophets, recapitulating in
modern terms the traditional idea that Jeremiah wrote both his own book and the Books of Kings.
[26]
Ezekiel
Main article: Book of Ezekiel#Composition
The Book of Ezekiel describes itself as the words of Ezekiel ben-Buzi, a priest living in exile in the city of Babylon
between 593 and 571 BCE.
[27]
The various manuscripts, however, differ markedly from each other, and it is clear
that the book has been subjected to extensive editing.
[28]
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 the product of a highly-
educated priestly circle that owed allegiance to the historical Ezekiel and was closely associated with the
Temple.
[29]
Book of the Twelve (Christian Minor Prophets)
See also: Book of Hosea, Book of Joel, Book of Amos, Book of Obadiah, Book of Jonah, Book of Micah,
Book of Nahum, Book of Habakkuk, Book of Zephaniah, Book of Haggai, Book of Zechariah, and Book
of Malachi
The Minor Prophets 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.
[30]
This process is
believed to have reached its final form in the Persian period (538 BCE332 BCE), although there is disagreement
over whether this was early or late.
[31]
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.
[32]
The noteworthy
exception is the Book of Jonah, an anonymous work containing no prophetic oracles, probably composed in the
Hellenistic period (332 BCE167 BCE).
[33]
Writings
See also: Ketuvim
Psalms
Main article: Psalms#Authorship and ascriptions
While a number of the Psalms bear headings which seem to identify their
authors, these are probably the result of the need to find a significant
identification in tradition.
[34]
The individual psalms come from widely
different periods: "some ... presuppose a reigning king and an established
cult in the Temple; others clearly presuppose and mention the events of the
Exile."
[35]
Job
Main article: Book of Job#Origin and textual history
The unknown author of the Book of Job is unlikely to have written earlier than the 6th century BCE, and the
cumulative evidence suggests a post-Exilic date.
[36]
It contains some 1,000 lines, of which about 750 form the
original core.
[37]
Proverbs
Main article: Book of Proverbs#Authorship
The Book of Proverbs consists of several collections taken from various sources.
[38]
Verses 10:122:16 are
probably the oldest section, with chapters 19 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 book reaching
its final form around the 3rd century BCE.
[39]
Ruth
Main article: Book of Ruth#Authorship and date
The Talmud refers to Samuel as the author of Ruth, but this conflicts with several details inside the book.
[40]
It has
been proposed although it cannot be proved that the anonymous author was a woman, or if a man then one
who took women's issues seriously.
[41]
The book is largely a unity, although the genealogy of David appears to be
a later addition.
[42]
Song of Songs (Song of Solomon)
Main article: Song of Songs#Authorship
The Song of Songs was traditionally attributed to Solomon, but modern scholars date it around the 3rd century
BCE.
[43]
Scholars still debate whether it is a single unified work (and therefore from a single author), or more in the
nature of an anthology.
[44]
Qoheleth/Ecclesiastes
Main article: Book of Ecclesiastes#Authorship and historical context
The Book of Ecclesiastes is usually dated to the mid-3rd century BCE. A provenance in Jerusalem is considered
likely. The book's claim of Solomon 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 nom de plume, an
acronym, and a function; a final self-identification is as "shepherd", a title usually implying royalty.
[45]
Lamentations
Main article: Book of Lamentations#Authorship
Lamentations is assigned by tradition to the Prophet Jeremiah; 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.
[46]
Esther
Main article: Book of Esther#Authorship and date
The Book of Esther 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.
[47]
Daniel
Main article: Book of Daniel#Dating and content
The Book of Daniel presents itself as the work of a prophet named Daniel who lived during the 6th century BCE;
the overwhelming majority of modern scholars date it to the 2nd century BCE.
[48]
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 his book around the legendary Daniel mentioned in Ezekiel, a figure ranked
with Noah and Job for his wisdom and righteousness.
[49]
Ezra-Nehemiah
Main articles: Book of Ezra#Structure, composition and date and Book of Nehemiah#Composition and
date
The Book of Ezra and the Book of Nehemiah were originally one work, Ezra-Nehemiah. 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 16 as the final editor's
introduction to the combined earlier texts, about 300 BCE.
[50]
Lester Grabbe (2003) puts the combination of the
two texts Ezra and Nehemiah, with some final editing, somewhat later, in the Ptolemaic period, c.300200
BCE.
[51]
Chronicles
Main article: Book of Chronicles#Authorship and composition
Chronicles is an anonymous work from Levitical circles in Jerusalem, probably composed in the late 4th century
BCE.
[52]
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 interests such as the cult or
the priesthood.
[53]
Deuterocanonicals/Biblical Apocrypha
Tobias, Raphael and the fish (Pieter
Lastman: illustration to the Book of
Tobias
See also: Development of the Old Testament canon,
Deuterocanonical books, and Biblical Apocrypha
Additions to Daniel
Main article: Prayer of Azariah#Texts and Origin
The Greek text of the Book of Daniel contains additions not found in the
Hebrew/Aramaic version. All are anonymous. The Prayer of Azariah
(one of Daniel's companions) was probably composed around 169/8-
165/4, when Antiochus IV was oppressing the Jews. The Song of the
Three Holy Children (i.e., the three thrown into the furnace) may have
been composed by priestly circles in Jerusalem. Susanna may have been
composed around 170130 BCE in the context of the Hellenisation
struggle. Bel and the Dragon is difficult to date, but the late 6th century is possible.
[54]
1 & 2 Esdras
Main articles: 1 Esdras#Author and criticism and 2 Esdras#Author and criticism
Jerome's translation of the Bible into Latin (the Vulgate) contained four books of Esdras (i.e. Ezra); Jerome's 1 and
2 Esdras were eventually renamed Ezra and Nehemiah; the remaining books each moved up two places in most
versions, but the numbering system remains highly confused. The present 1 Esdras takes material from the Book of
Chronicles and the Book of Ezra, but ignores Nehemiah entirely; it was probably composed in the period 200100
BCE.
[55]
2 Esdras 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.
Book of Baruch
The author of the Book of Baruch is traditionally held to be Baruch the companion of Jeremiah, but this is
considered unlikely. Some scholars propose that it was written during or shortly after the period of the
Maccabees.
[56]
1, 2, 3 & 4 Maccabees
Main articles: 1 Maccabees#Transmission.2C language and author, 2 Maccabees#Author, 3
Maccabees#Authorship and historicity, and 4 Maccabees#Authorship and criticism
The anonymous author of 1 Maccabees was an educated Jew and a serious historian; a date around 100 BCE is
most likely.
[57]
2 Maccabees 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.
[58]
3
Maccabees 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.10075 BCE is "very probable".
[59]
4 Maccabees was probably composed in the middle half of the 1st century CE, by a Jew living in Syria or Asia
Minor.
[60]
Letter of Jeremiah
Main article: Letter of Jeremiah#Author
The Letter of Jeremiah 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 Baruch, 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 Jews of the diaspora.
[61]
Prayer of Manasseh
The Prayer of Manasseh presents itself as a prayer from the wicked, but now penitent, king Manasseh (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.
[62]
Wisdom of Sirach and the Book of Wisdom
Main articles: Wisdom of Sirach#Author and Book of Wisdom#Date and authorship
Sirach names its author as Jesus ben Sirach. 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 Antiochus IV, who
reigned 175164 BCE.
[63]
The Wisdom of Solomon is unlikely to be earlier than the 2nd century BCE, and
probably dates from 10050 BCE. Its self-attribution to Solomon was questioned even in the medieval period, and
it shows affinities with the Egyptian Jewish community and with Pharisee teachings.
[64]
Additions to Esther
Main article: Book of Esther#Additions to Esther
The Book of Esther 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 additions to Esther in the Greek translation of Esther of the late
2nd or early 1st century BCE.
[65]
Tobit
Main article: Book of Tobit#Date of composition
Tobit 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.
[66]
Judith
The Book of Judith 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 Hasmonean period, which suggests a
De evangelist Mattes en de engel by
Rembrandt
2nd century date. It is typically labeled Pharisaic, but an origin in Sadducee circles has also been suggested.
[67]
Additional Psalms
Main article: Psalms#Other psalms
The canonical Psalms contains 150 entries. Psalm 151 is found in most Greek translations, and the Hebrew version
was found among the Dead Sea Scrolls.
[68]
Psalms 152155 are part of the Syriac Peshitta Bible, some of which
were found at Qumran.
New Testament
See also: Development of the New Testament canon
Gospels and Acts
The gospels (and Acts) are anonymous, in that none of them name an
author.
[69]
Whilst the Gospel of John might be considered somewhat of
an exception, because the author refers to himself as "the disciple Jesus
loved" and claims to be a member of Jesus's inner circle,
[70]
most
scholars today consider this passage to be an interpolation (see below).
There is general agreement among scholars that the Synoptic Gospels
(Matthew, Mark and Luke) show a high level of cross-reference. The
usual explanation, the Two-source hypothesis, is that Mark was written
first and that the authors of Matthew and Luke relied on Mark and the
hypothetical Q document. Scholars agree that the Gospel of John was
written last, using a different tradition and body of testimony. In addition,
most scholars agree that the author of Luke also wrote the Acts of the
Apostles, making Luke-Acts two halves of a single
work.
[71][72][73][74][75]
Mark
According to tradition and early church fathers, the author is Mark the Evangelist, the companion of the apostle
Peter.
[76]
The gospel, however, appears to rely on several underlying sources, varying in form and in theology, and
which tells against the tradition that the gospel was based on Peter's preaching.
[77]
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.
[78]
Matthew
Early Christian tradition held that the Gospel of Matthew was written in "Hebrew" (Aramaic, the language of Judea)
by the apostle Matthew, the tax-collector and disciple of Jesus,
[79]
but according to the majority of modern
scholars it is unlikely that this Gospel was written by an eyewitness.
[80]
Modern scholars interpret the tradition to
mean that Papias, its source, writing about 125150 CE, believed that Matthew had made a collection of the
sayings of Jesus.
[81]
Papias's description does not correspond well with what is known of the gospel: it was most
probably written in Greek, not Aramaic or Hebrew, it depends on the Greek Gospels of Mark and on the
hypothetical Q document, and it is not a collection of sayings.
[82]
Although the identity of the author is unknown, the
internal evidence of the Gospel suggests that he was an ethnic Jewish male scribe from a Hellenised city, possibly
Antioch in Syria,
[83]
and that he wrote between 70 and 100 CE
[84]
using a variety of oral traditions and written
sources about Jesus.
[85]
Luke and Acts
Main article: Authorship of Luke-Acts
There is general acceptance that the Gospel of Luke and the Acts of the Apostles originated as a two-volume work
by a single author addressed to an otherwise unknown individual named Theophilus.
[86]
This author was an
"amateur Hellenistic historian" versed in Greek rhetoric, that being the standard training for historians in the ancient
world.
[87]
According to tradition the author was Luke the Evangelist, the companion of the Apostle Paul, but many modern
scholars have expressed doubt and opinion on the subject is evenly divided.
[88]
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 we passages. And in the we passages, 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 we passages
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.
[89]
John
John 21:24 identifies the author of the Gospel of John as "the beloved disciple," and from the late 2nd century this
figure, unnamed in the Gospel itself, was identified with John the son of Zebedee.
[90]
Today, however, most
scholars agree that John 21 is an appendix to the Gospel, which originally ended at John 20:3031.
[91]
The
majority of scholars date the Gospel of John to c. 8095,
[69][92]
and propose that the author made use of two
major sources, a "Signs" source (a collection of seven miracle stories) and a "Discourse" source.
[93]
Epistles
Pauline epistles
Main article: Authorship of the Pauline epistles
The Epistle to the Romans, First Corinthians and Second Corinthians, Galatians, Philippians, 1 Thessalonians and
the Epistle to Philemon 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
Saint Paul Writing His Epistles, 16th
century painting. Most scholars think Paul
actually dictated his letters to a secretary,
for example Romans 16:22
(http://bibref.hebtools.com/?
book=%20Romans&verse=16:22&src=!)
cites a scribe named Tertius.
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 composition.
[94]
There is some
support for Paul's authorship of the three "Deutero-Pauline Epistles,"
Ephesians, Colossians, and 2 Thessalonians. The three Pastoral
epistles First and Second Timothy and Titus, are probably from
the same author,
[94]
but most historical-critical scholars regard them
as the work of someone other than Paul.
[95][96]
Letter to the Hebrews
The Church included the Letter to the Hebrews as the fourteenth
letter of Paul until the Reformation. Pauline authorship is now
generally rejected, and the real author is unknown.
[97]
General epistles
See also: Epistle of James, First Epistle of Peter, Second
Epistle of Peter, First Epistle of John, Second Epistle of
John, Third Epistle of John, and Epistle of Jude
The traditional authors are: Peter the apostle (First and Second Peter); the author of the Gospel of John (First,
Second and Third John), writing in advanced age; "Jude, a servant of Jesus Christ and a brother of James" (Epistle
of Jude); and James the Just, "a servant of God and of the Lord Jesus Christ" (James). In fact 1 John is anonymous,
and 2 and 3 John identify their author only as "the Elder." Most scholars today regard 2 Peter as pseudonymous,
and many hold the same opinion of James, 1 Peter and Jude.
[94]
Revelation
Main article: Book of Revelation#Authorship
The author of the Book of Revelation was traditionally believed to be the same person as both John, the apostle of
Jesus and John the Evangelist, the traditional author of the Fourth Gospel the tradition can be traced to Justin
Martyr, writing in the early 2nd century.
[98]
Most biblical scholars now believe that these were separate
individuals.
[99][100]
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 churches in Asia Minor. 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 John the Elder of Ephesus, a view
which depends on whether a tradition cited by Eusebius was referring to someone other than the apostle. The
precise identity of "John" therefore remains unknown.
[101]
See also
Authorship of the Johannine works
Authorship of the Petrine epistles
Biblical inspiration
Books of the Bible
Dating the Bible
Notes
1. ^ Rabin 2006, p. 113
2. ^ Westminster Confession of Faith, Chapter I, Paragraph iv.
3. ^ Mays, James L. (1969). Hosea. p. 20.
4. ^ Reymond, Robert L. (1998). A New Systematic Theology of the Christian Faith. p. 36.
5. ^ Jacobs 1995, p. 375
6. ^ McDermott, John J., "Reading the Pentateuch: a historical introduction" (Pauline Press, 2002)p.21
(http://books.google.com/?
id=Dkr7rVd3hAQC&printsec=frontcover&dq=Reading+the+Pentateuch:+a+historical+introduction#v=onepage&q
&f=false) . Google Books. 2002-10. ISBN 978-0-8091-4082-4. http://books.google.com/?
id=Dkr7rVd3hAQC&printsec=frontcover&dq=Reading+the+Pentateuch:+a+historical+introduction#v=onepage&q
&f=false. Retrieved 3 October 2010.
7. ^ Gordon Wenham, "Pentateuchal Studies Today
(http://www.biblicalstudies.org.uk/article_pentateuch_wenham.html) ," in Themelios 22.1 (October 1996): 313.
8. ^ Van Seters (1997), p.16
9. ^ Van Seters (2004), pp.7479
10. ^ Ska, Jean-Louis, "Introduction to reading the Pentateuch" (Eisenbrauns, 2006)
(http://books.google.com.au/books?
id=7cdy67ZvzdkC&printsec=frontcover&dq=Introduction+to+reading+the+Pentateuch+Jean+Louis+Ska&source=
bl&ots=NmEjPoTnT4&sig=TfQu3f9e_Ctke36o7eX1_MNqL8Y&hl=en&ei=s7WlTN-
pK8KycPT3jKcH&sa=X&oi=book_result&ct=result&resnum=1&ved=0CBQQ6AEwAA#v=onepage&q&f=false)
pp.217 ff.
11. ^ Miller, Patrick D., "Deuteronomy" (John Knox Press, 1990) (http://books.google.com.au/books?id=-
yoFvN_QOjYC&printsec=frontcover&dq=Deuteronomy+Patrick+D.+Miller&source=bl&ots=3qO7pbqtP0&sig=js
W4ktCbnQErFXbIm-9L2ry3n5Y&hl=en&ei=rj6oTK-
bB87IcbqNlc4N&sa=X&oi=book_result&ct=result&resnum=1&ved=0CBQQ6AEwAA#v=onepage&q&f=false)
pp.23
12. ^ Miller, Patrick D., "Deuteronomy" (John Knox Press, 1990) (http://books.google.com.au/books?id=-
yoFvN_QOjYC&printsec=frontcover&dq=Deuteronomy+Patrick+D.+Miller&source=bl&ots=3qO7pbqtP0&sig=js
W4ktCbnQErFXbIm-9L2ry3n5Y&hl=en&ei=rj6oTK-
bB87IcbqNlc4N&sa=X&oi=book_result&ct=result&resnum=1&ved=0CBQQ6AEwAA#v=onepage&q&f=false)
pp.58
13. ^ Van Seters, John, "The Pentateuch: a social-science commentary" T&T Clark, 2004) p.93
(http://books.google.com/?id=T-
Vi9eK_vS0C&printsec=frontcover&dq=The+Pentateuch+Social+Science+Commentary#v=onepage&q&f=false) .
Google Books. 23 August 2004. ISBN 978-0-567-08088-2. http://books.google.com/?id=T-
Vi9eK_vS0C&printsec=frontcover&dq=The+Pentateuch+Social+Science+Commentary#v=onepage&q&f=false.
Retrieved 3 October 2010.
14. ^ Graham, M.P, and McKenzie, Steven L., "The Hebrew Bible today: an introduction to critical issues"
(Westminster John Knox Press, 1998) (http://books.google.com.au/books?
id=owwhpmIVgSAC&printsec=frontcover&dq=The+Hebrew+Bible+today:+an+introduction+to+critical+issues&s
ource=bl&ots=fUEuF-
W9Ul&sig=YcThOSXuCkrdCzelf6hXPh0_2Mo&hl=en&ei=AOyRTKGFJ4KecIS89MYG&sa=X&oi=book_result&
ct=result&resnum=2&ved=0CBsQ6AEwAQ#v=onepage&q&f=false) p.57
15. ^ Knoppers, Gary, and McConville, J. Gordon, (eds), "Reconsidering Israel and Judah: recent studies on the
Deuteronomistic history" (Eisenbrauns, 2000) (http://books.google.com.au/books?
id=CoHhPAKgETkC&dq=Reconsidering&printsec=frontcover&source=bn&hl=en&ei=4IWpTP7uBo6Pce23_cMN
&sa=X&oi=book_result&ct=result&resnum=5&ved=0CCoQ6AEwBA#v=onepage&q&f=false)
16. ^ Garry Knoppers, Is There a Future for the Deuteronomistic History?, in Romer, Thomas, "The Future of the
Deuteronomistic History" (Leuven University Press, 2000), p.119 (http://books.google.com.au/books?
id=TjfJHpNXUusC&printsec=frontcover&dq=Le+spectre+nominal.+Des+noms+de+mati%C3%A8res+aux+noms
+d%E2%80%99abstractions&source=bl&ots=CGS393tozH&sig=kQ7BKqu5wDS60uZy-
QWbs4PyIBw&hl=en&ei=fKG2TIbdHMXQcdLe9OcJ&sa=X&oi=book_result&ct=result&resnum=1&ved=0CBQ
Q6AEwAA#v=onepage&q&f=false)
17. ^ Eynikel, Erik, "The reform of King Josiah and the composition of the Deuteronomistic history" (Brill, 1996)
id=Fl9dYJH_xUYC&dq=The+reform+of+King+Josiah+and+the+composition+of+the+deuteronomistic+history&pri
ntsec=frontcover&source=bn&hl=en&ei=6MyqTL-
EF8jQcdng8KcE&sa=X&oi=book_result&ct=result&resnum=5&ved=0CCoQ6AEwBA#v=onepage&q&f=false)
pp.14ff
18. ^ Eynikel, Erik, "The reform of King Josiah and the composition of the Deuteronomistic history" (Brill, 1996)
id=Fl9dYJH_xUYC&dq=The+reform+of+King+Josiah+and+the+composition+of+the+deuteronomistic+history&pri
ntsec=frontcover&source=bn&hl=en&ei=6MyqTL-
EF8jQcdng8KcE&sa=X&oi=book_result&ct=result&resnum=5&ved=0CCoQ6AEwBA#v=onepage&q&f=false)
p.14ff
19. ^ Romer, Thomas, "The Future of the Deuteronomistic History" (Leuven University Press, 2000)
id=TjfJHpNXUusC&printsec=frontcover&dq=Le+spectre+nominal.+Des+noms+de+mati%C3%A8res+aux+noms
+d%E2%80%99abstractions&source=bl&ots=CGS393tozH&sig=kQ7BKqu5wDS60uZy-
QWbs4PyIBw&hl=en&ei=fKG2TIbdHMXQcdLe9OcJ&sa=X&oi=book_result&ct=result&resnum=1&ved=0CBQ
Q6AEwAA#v=onepage&q&f=false) pp.120ff
20. ^
a

b

c
Boadt, Lawrence (1984). Reading the Old Testament: An Introduction. ISBN 978-0-8091-2631-6.
21. ^ "Introduction to the Book of Isaiah" (http://www.usccb.org/bible/isaiah/0) . United States Conference of Catholic
Bishops. http://www.usccb.org/bible/isaiah/0. Retrieved 29 April 2007.
22. ^ Kugel, p. 561
23. ^ Blenkinsopp, Joseph, "A history of prophecy in Israel" (Westminster John Knox, 1996)
id=6P9YEd9lXeAC&printsec=frontcover&dq=Blenkinsopp+A+history+of+prophecy+in+Israel&source=bl&ots=O
DiovNRmUs&sig=uvJ6C3rwbRVTkFSTnb44Un3ILqI&hl=en&ei=ayifTNmgCcerccri5IQK&sa=X&oi=book_result
&ct=result&resnum=1&ved=0CBQQ6AEwAA#v=onepage&q&f=false) p.183
ource=bl&ots=fUEuF-
25. ^
a

b
Mangano, Mark, (ed) "Old Testament Introduction" (College Press, 2005)
id=GsF4sUJJd6YC&printsec=frontcover&dq=Old+Testament+Introduction++Mark+Mangano&source=bl&ots=C
Gmj4SOrGn&sig=Ihpt6iyOdjosSnDqYkZj5_rJ8m4&hl=en&ei=Ho23TIjDHIaycY-
F4ZwH&sa=X&oi=book_result&ct=result&resnum=1&ved=0CBgQ6AEwAA#v=onepage&q&f=false) p.471
ource=bl&ots=fUEuF-
27. ^ Joseph Blenkinsopp, "A History of Prophecy in Israel" (Westminster John Knox Press, 1996)
id=6P9YEd9lXeAC&printsec=frontcover&dq=A+history+of+prophecy+in+Israel&source=bl&ots=ODjnuEMkQu
&sig=Ht77xNRi-
4RFGJaZlbxL4SBIsX8&hl=en&ei=BYIlTeGjHoT0vQPdyNGlAg&sa=X&oi=book_result&ct=result&resnum=2&ve
d=0CCcQ6AEwAQ#v=onepage&q&f=false) p.167
&sig=Ht77xNRi-
d=0CCcQ6AEwAQ#v=onepage&q&f=false) p.166
&sig=Ht77xNRi-
d=0CCcQ6AEwAQ#v=onepage&q&f=false) pp.167168
30. ^ Redditt, Paul L., and Schart , Aaron (eds) "Thematic threads in the Book of the Twelve" (Walter de Gruyter,
2003) (http://books.google.com.au/books?
id=QKBTfJiaElMC&printsec=frontcover&dq=Thematic+threads+in+the+Book+of+the+Twelve&source=bl&ots=_
a42ii6MLP&sig=yqkzDe08QZw8CUKLma-MKr7zUi8&hl=en&ei=D3i5TPamLMWecZrF-
bUM&sa=X&oi=book_result&ct=result&resnum=1&ved=0CBQQ6AEwAA#v=onepage&q&f=false) pp.13
31. ^ Redditt, Paul L., and Schart , Aaron (eds) "Thematic threads in the Book of the Twelve" (Walter de Gruyter,
id=QKBTfJiaElMC&printsec=frontcover&dq=Thematic+threads+in+the+Book+of+the+Twelve&source=bl&ots=_
a42ii6MLP&sig=yqkzDe08QZw8CUKLma-MKr7zUi8&hl=en&ei=D3i5TPamLMWecZrF-
bUM&sa=X&oi=book_result&ct=result&resnum=1&ved=0CBQQ6AEwAA#v=onepage&q&f=false) p.9
32. ^ Floyd, Michael H., "Minor prophets, Part 2" (Eerdmans) (http://books.google.com.au/books?id=iJRqa-
5HTj0C&pg=PA497&lpg=PA497&dq=Minor+prophets,+Part+2++By+Michael+H.+Floyd&source=bl&ots=oQpqA
-MqBd&sig=E5VjUVh997KCAx7j-
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EwAg#v=onepage&q=Minor%20prophets%2C%20Part%202%20%20By%20Michael%20H.%20Floyd&f=false)
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33. ^ Dell, Katharine M., Reinventing the Wheel: The Shaping of the Book of Jonah, in John Barton, David James
Reimer, "After the exile: essays in honour of Rex Mason" (Mercer University Press)
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fPwHY&hl=en&ei=mS29TNhBh9Bxwdj42g0&sa=X&oi=book_result&ct=result&resnum=1&ved=0CBkQ6AEwA
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34. ^ Mays, James Luther, "Psalms" (Westminster John Knox Press, 1995) (http://books.google.com.au/books?
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35. ^ Henry Wansbrough, "The Prayers of the Psalter" ("written for the seventh annual course for monks and nuns
during the Easter Vacation at St Benets Hall, Oxford, at the instigation of the Union of Monastic Superiors and in
particular of Sister Zoe, the Prioress of Turvey") (http://users.ox.ac.uk/~sben0056/psalms/)
36. ^ Habel, Norman C., "The Book of Job: A Commentary" (Westminster John Knox Press, 1985)
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43
37. ^ Whybray, Norman, "Wisdom: the collected articles of Norman Whybray" (Ashgate Publishing, 2005)
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38. ^ Crenshaw, James L., "Old Testament wisdom: an introduction" (Westminster John Knox Press, 2010)
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41. ^ Brenner, Athalya and Fontaine, Carole R. (1999). The Feminist Companion to the Bible
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q2JrzXqDAC&pg=PA34&lpg=PA34&dq=%22the+book+of+ruth%22+bible+%22female+author%22) . Sheffield
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60. ^ Eerdmans Commentary on the Bible (ed. James D. G. Dunn, John William Rogerson, Eerdmans, 2003) p.888
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id=mqSNsKXnHQgC&printsec=frontcover&dq=Soggin+Introduction+to+the+Old+Testament&source=bl&ots=e4
BWjRAefH&sig=JKytwNFbHVtMDhSC8trd_O4wdGY&hl=en&ei=xPS0TKiuH8GecbrvjaEI&sa=X&oi=book_resul
t&ct=result&resnum=3&ved=0CB0Q6AEwAg#v=onepage&q=Psalm%20151&f=false) p.424
69. ^
a

b
Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985.
70. ^ Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985. "John" p. 302-310
71. ^ Peter, Kirby (2001-2007). "Early Christian Writings: Gospel of Mark"
(http://www.earlychristianwritings.com/mark.html) . Archived
(http://web.archive.org/web/20080115192938/http://www.earlychristianwritings.com/mark.html) from the original
on 15 January 2008. http://www.earlychristianwritings.com/mark.html. Retrieved 15 January 2008.
72. ^ Achtemeier, Paul J. (1991). "The Gospel of Mark". The Anchor Bible Dictonary. 4. New York, New York:
Doubleday. p. 545. ISBN 0-385-19362-9.
73. ^ M.G. Easton, Easton's Bible Dictionary (Oak Harbor, WA: Logos Research Systems, Inc., 1996, c1897), "Luke,
Gospel According To"
74. ^ Meier, John P. (1991). A Marginal Jew. 2. New York, New York: Doubleday. pp. 9556. ISBN 0-385-46993-4.
75. ^ Helms, Randel (1997). Who Wrote the Gospels?. Altadena, California: Millennium Press. p. 8. ISBN 0-9655047-
2-7.
76. ^ Jens Schroter, Gospel of Mark, in Aune, David E., (ed) "The Blackwell companion to the New Testament"
(Blackwell Publishing, 2010) (http://books.google.com.au/books?id=ygcgn8h-
jo4C&printsec=frontcover&dq=Blackwell+companion+to+the+New+Testament&source=bl&ots=bCwyYJj2XX&s
ig=LzOcEQtjewwjGNmddEELEfKiRA8&hl=en&ei=XdK3TN2DF4e8cI7TweIM&sa=X&oi=book_result&ct=result
&resnum=5&ved=0CCoQ6AEwBA#v=onepage&q&f=false) , p.277-8
77. ^ Theissen, Gerd and Annette Merz. The historical Jesus: a comprehensive guide. Fortress Press. 1998. translated
from German (1996 edition). p. 24-27.
78. ^ Jens Schroter, Gospel of Mark, in Aune, p.278
79. ^ Dennis C. Duling, Gospel of Matthew, in Aune, David E., (ed) "The Blackwell companion to the New
Testament" (Blackwell Publishing, 2010) (http://books.google.com.au/books?id=ygcgn8h-
&resnum=5&ved=0CCoQ6AEwBA#v=onepage&q&f=false) , p. 298
80. ^ "Matthew, Gospel acc. to St." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York:
Oxford University Press. 2005
&resnum=5&ved=0CCoQ6AEwBA#v=onepage&q&f=false) , pp. 301302
&resnum=5&ved=0CCoQ6AEwBA#v=onepage&q&f=false) , p.302
&resnum=5&ved=0CCoQ6AEwBA#v=onepage&q&f=false) , pp. 302303.
84. ^ Ehrman 2004, p. 110 and Harris 1985 both specify a range c. 8085; Gundry 1982, Hagner 1993, and Blomberg
1992 argue for a date before 70.
86. ^ Horrell, DG, An Introduction to the study of Paul, T&T Clark, 2006, 2nd Ed.,p.7; cf. W. L. Knox, The Acts of
the Apostles (1948), p. 2-15 for detailed arguments that still stand.
87. ^ David E. Aune, "The New Testament in its literary environment" (Westminster John Knox Press, 1987)
id=XdSto1nkx9AC&printsec=frontcover&dq=The+New+Testament+in+its+literary+environment&source=bl&ots
=tdzk-W7edp&sig=plwns52W_quTBMKiXDD9rMUKep0&hl=en&ei=xpKJTayeO4-
KvgOVwbHZDg&sa=X&oi=book_result&ct=result&resnum=2&ved=0CCIQ6AEwAQ#v=onepage&q&f=false)
p.77
88. ^ Raymond E. Brown, Introduction to the New Testament, New York: Anchor Bible (1997), pages 2678. ISBN 0-
385-24767-2.
89. ^ Robbins, Vernon. "Perspectives on Luke-Acts", http://www.christianorigins.com/bylandbysea.html. 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: 215242.
90. ^ The Gospel and Epistles of John: a concise commentary Raymond Edward Brown (Liturgical Press, 1988)
id=JIM0Q0bjgYkC&printsec=frontcover&dq=The+Gospel+and+Epistles+of+John:+a+concise+commentary++By+
Raymond+Edward+Brown&source=bl&ots=-h1r-KXibI&sig=w3JbJGiB-
T9NR2UfyRuhwP6f0NA&hl=en&ei=asONTePQEom6vQPIqLicDQ&sa=X&oi=book_result&ct=result&resnum=1
&ved=0CBkQ6AEwAA#v=onepage&q&f=false) p.10
91. ^ Barnabas Lindars, "John" (Sheffield Academic Press, 1990) (http://books.google.com.au/books?
id=TriOFb9VSS0C&printsec=frontcover&dq=John++By+Barnabas+Lindars&source=bl&ots=o208h0qkX4&sig=E
Kk2CCkJfWfldMXUZ0DBdQWz4nM&hl=en&ei=mF6MTan3L4aAvgPM5fGnDQ&sa=X&oi=book_result&ct=resu
lt&resnum=1&ved=0CBcQ6AEwAA#v=onepage&q&f=false) p.11
92. ^ Bruce, F.F. The New Testament Documents: Are they Reliable? p.7
93. ^ David E. Aune "The New Testament in its literary environment" (Westminster John Knox Press, 1987)
id=XdSto1nkx9AC&printsec=frontcover&dq=The+New+Testament+in+its+literary+environment&source=bl&ots
=tdzlUTcbip&sig=6GdeQwuo61GXimN1Q1U66wfpQxA&hl=en&ei=BcSNTf6hKojIvQOUrLmmDQ&sa=X&oi=b
ook_result&ct=result&resnum=2&ved=0CCIQ6AEwAQ#v=onepage&q&f=false) p.20
94. ^
a

b

c
Eerdmans Commentary on the Bible (ed. James D. G. Dunn, John William Rogerson, Eerdmans, 2003)
p.1274
95. ^ Ehrman 2004:385
96. ^ Ehrman, Bart D. (February 2011). "3. Forgeries in the Name of Paul. The Pastoral Letters: 1 and 2 Timothy and
Titus." (http://www.scribd.com/doc/55685655/Forged) (EPUB). Forged: Writing in the Name of GodWhy the
Bibles Authors Are Not Who We Think They Are. (First Edition. EPub Edition. ed.). New York: HarperCollins e-
books. p. 107. ISBN 978-0-06-207863-6. http://www.scribd.com/doc/55685655/Forged. Retrieved June 10, 2012.
"Before showing why most scholars consider them to be written by someone other than Paul, I should give a brief
summary of each letter."
97. ^ Fonck, Leopold. "Epistle to the Hebrews." The Catholic Encyclopedia. Vol. 7. New York: Robert Appleton
Company, 1910. Web: 30 Dec. 2009.
98. ^ Justin Martyr, Dialogue with Trypho, 81.4
99. ^ Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985. p. 355
100. ^ Ehrman, Bart D. (2004). The New Testament: A Historical Introduction to the Early Christian Writings. New
York: Oxford. p. 468. ISBN 0-19-515462-2.
101. ^ "Eerdmans commentary on the Bible", James D. G. Dunn, John William Rogerson (eds) p.1535
11umIZQC&printsec=frontcover&dq=Eerdmans+commentary+on+the+bible&source=bl&ots=5QiNcX2rNR&sig=
_HvYS6EZZJhPrxjL_DGvMXb-nr0&hl=en&ei=-
zkHTdqiBYiurAfJrKn7DQ&sa=X&oi=book_result&ct=result&resnum=2&ved=0CCQQ6AEwAQ#v=onepage&q&f
=false)
=false)
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Ska, Jean-Louis, "Introduction to reading the Pentateuch" (Eisenbrauns, 2006)
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Deuteronomistic history
de Moor, Johannes Cornelis, and Van Rooy, H. F. (eds), "Past, present, future: the Deuteronomistic history
and the prophets" (Brill, 2000) (http://books.google.com.au/books?
id=uP22QHpnKq8C&printsec=frontcover&dq=Past,+present,+future:+the+Deuteronomistic+history+and+
the+prophets&source=bl&ots=3YbUBCPnsC&sig=Pf4ncXfBaWVwMbItd4ietRRUBCY&hl=en&ei=nYm
pTJSzG47Jcf_dzNsN&sa=X&oi=book_result&ct=result&resnum=1&ved=0CBgQ6AEwAA#v=onepage
&q&f=false)
Albertz, Rainer (ed) "Israel in exile: the history and literature of the sixth century B.C.E." (Society of Biblical
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entury&source=bl&ots=kdfoReGhll&sig=qzb9SGdzyu1X8vtsov3M9Z8peXs&hl=en&ei=-
MG2TOOPI4PRcaWr3J0J&sa=X&oi=book_result&ct=result&resnum=2&ved=0CB4Q6AEwAQ#v=on
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Romer, Thomas, "The Future of the Deuteronomistic History" (Leuven University Press, 2000)
id=TjfJHpNXUusC&printsec=frontcover&dq=Le+spectre+nominal.+Des+noms+de+mati%C3%A8res+au
x+noms+d%E2%80%99abstractions&source=bl&ots=CGS393tozH&sig=kQ7BKqu5wDS60uZy-
QWbs4PyIBw&hl=en&ei=fKG2TIbdHMXQcdLe9OcJ&sa=X&oi=book_result&ct=result&resnum=1&v
ed=0CBQQ6AEwAA#v=onepage&q&f=false)
Marttila, Marko, "Collective reinterpretation in the Psalms" (Mohr Siebeck, 2006)
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8&aq=t&rls=org.mozilla:en-US:official&client=firefox-a)
Prophets and writings
Miller, Patrick D. and Peter W. Flint, (eds) "The book of Psalms: composition and reception" (Brill, 2005)
id=00ECWP4NZYYC&printsec=frontcover&dq=Miller,+Patrick+D.+and+Peter+W.+Flint,+eds.,++The+
Book+of+Psalms:+Composition+and+Reception&source=bl&ots=eNdrCeLbOU&sig=IjqODst4lkxQgIRb
HrrNp9vZixo&hl=en&ei=jK66TKSuIIjQcZ6WpK8M&sa=X&oi=book_result&ct=result&resnum=1&ve
d=0CBYQ6AEwAA#v=onepage&q=Miller%2C%20Patrick%20D.%20and%20Peter%20W.%20Flint%2
C%20eds.%2C%20%20The%20Book%20of%20Psalms%3A%20Composition%20and%20Reception&f
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Blenkinsopp, Joseph, "A history of prophecy in Israel" (Westminster John Knox, 1996)
id=6P9YEd9lXeAC&printsec=frontcover&dq=Blenkinsopp+A+history+of+prophecy+in+Israel&source=b
l&ots=ODiovNRmUs&sig=uvJ6C3rwbRVTkFSTnb44Un3ILqI&hl=en&ei=ayifTNmgCcerccri5IQK&sa=
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Clemets, R.E., "Jeremiah" (John Knox Press, 1988) (http://books.google.com.au/books?
id=z7GkCB_7N6MC&printsec=frontcover&dq=Jeremiah++Ronald+Ernest+Clements&source=bl&ots=3
wPdtOeTk7&sig=1--
Z3Zxu3wdWw5Tu7CJKHw4bC3A&hl=en&ei=PZW3TNbIEI3BcdXLhfII&sa=X&oi=book_result&ct=r
esult&resnum=1&ved=0CBsQ6AEwAA#v=onepage&q&f=false)
Allen, Leslie C., "Jeremiah: a commentary" (Westminster John Knox Press, 2008)
id=kj5vKhTWhRUC&printsec=frontcover&dq=Jeremiah:+a+commentary++Leslie+C.+Allen&source=bl&
ots=htr89dMjuP&sig=XkhX9BVJeJf6najlxHzIfR0LvCg&hl=en&ei=s5W3TKaSDoPfcd3hkYAJ&sa=X&
oi=book_result&ct=result&resnum=2&ved=0CCAQ6AEwAQ#v=onepage&q&f=false)
Sweeney, Marvin, "The Twelve Prophets" vol.1 (Liturgical Press, 2000)
id=R7HaijsNACAC&printsec=frontcover&dq=The+twelve+prophets+Sweeney&source=bl&ots=_iv7dbv
IWu&sig=gKVcT78k5JBXo7WlUxczESn2Pq0&hl=en&ei=PMeqTO6BEovJcdzH9J0E&sa=X&oi=book
_result&ct=result&resnum=1&ved=0CBgQ6AEwAA#v=onepage&q&f=false)
Sweeney, Marvin, "The Twelve Prophets" vol.2 (Liturgical Press, 2000)
id=4vOwFysWpogC&pg=PR21&lpg=PR21&dq=The+twelve+prophets:+Hosea,+Joel,+Amos,+Obadiah,
+Jonah,+Volume+1&source=bl&ots=qoYanwJbs5&sig=Li_wicOwMSGexHa8XUJMDUmp6II&hl=en&e
i=aMiqTKzgJsOXcfzG8LQE&sa=X&oi=book_result&ct=result&resnum=6&ved=0CC4Q6AEwBQ#v=o
nepage&q=The%20twelve%20prophets%3A%20Hosea%2C%20Joel%2C%20Amos%2C%20Obadiah%
2C%20Jonah%2C%20Volume%201&f=false)
New Testament
Burkett, Delbert Royce, "An introduction to the New Testament and the origins of Christianity" (Cambridge
University Press, 2002) (http://books.google.com.au/books?id=EcsQknxV-
xQC&printsec=frontcover&dq=An+introduction+to+the+New+Testament+and+the+origins+of+Christianit
y+Delbert+Royce+Burkett&source=bl&ots=Xhm8Cv3-Rt&sig=ksYatWvw5-XTeGATwmuD8-
xiWn4&hl=en&ei=qM-
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Aune, David E., (ed) "The Blackwell companion to the New Testament" (Blackwell Publishing, 2010)
(http://books.google.com.au/books?id=ygcgn8h-
jo4C&printsec=frontcover&dq=Blackwell+companion+to+the+New+Testament&source=bl&ots=bCwyY
Jj2XX&sig=LzOcEQtjewwjGNmddEELEfKiRA8&hl=en&ei=XdK3TN2DF4e8cI7TweIM&sa=X&oi=bo
ok_result&ct=result&resnum=5&ved=0CCoQ6AEwBA#v=onepage&q&f=false)
Mitchell, Margaret Mary, and Young, Frances Margaret , "Cambridge History of Christianity: Origins to
Constantine" (Cambridge University Press, 2006) (http://books.google.com.au/books?
id=6UTfmw_zStsC&printsec=frontcover&dq=origins+to+Constantine&source=bl&ots=E9NmbMtYXJ&si
g=VAXKWwO4r6bH2ccRK6PhLyW4qLk&hl=en&ei=qXO3TJGRGcSxcZrBzPgG&sa=X&oi=book_re
sult&ct=result&resnum=2&ved=0CB8Q6AEwAQ#v=onepage&q=Cambridge%20History%20of%20Chri
stianity%20origins%20to%20Constantine&f=false)
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Categories: Biblical authorship debates Christian biblical canon Documentary hypothesis
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