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ABOUT THE BIBLE

According to the Online Etymology Dictionary the word bible[4] is from Anglo-Latin biblia, traced from the same word through Medieval Latin and Late Latin, as used in the phrase biblia sacra ("holy books"). This then stemmed from the term (Greek: τὰ βιβλία τὰ ἅγια ta biblia ta hagia, "the holy books"), which derived from biblion ("paper" or "scroll,” the ordinary word for "book"), which was originally a diminutive of byblos ("Egyptian papyrus"), possibly so called from the name of the Phoenician port from which Egyptian papyrus was exported to Greece.

Biblical scholar Mark Hamilton states that the Greek phrase ta biblia ("the books") was "an expression Hellenistic Jews used to describe their sacred books several centuries before the time of Jesus,"[5] and would have referred to the Septuagint.[6] The Online Etymology Dictionary states, "The Christian scripture was referred to in Greek as Ta Biblia as early as c.223."

The Online Etymology Dictionary continues stating that the word "Bible" replaced Old English biblioðece ("the Scriptures") from the Greek bibliotheke (lit. "book-repository" from biblion + theke, meaning "case, chest, or sheath"), used by Jerome and the common Latin word for it until Biblia began to displace it 9c. Use of the word in a figurative sense, as in "any authoritative book," is from 1804.

In 1943 pope Pius XII's encyclical Divino Afflante Spiritu gave the Vatican's imprimatur to textual criticism. The critical analysis of authorship now encompasses every book of the bible. Every book in turn has been hypothesized to bear traces of multiple authorship, even the book of Obadiah, which is only a single page. In some cases the traditional view on authorship has been overturned; in others, additional support, at least in part has been found.

The development of the hypothesis has not stopped with Wellhausen. Wellhausen's hypothesis, for example, proposed that the four documents were composed in the order J-E-D-P, with P, containing the bulk of the Jewish law, dating from the post-Exilic Second Temple period (i.e., after 515 BC);[20] but the contemporary view is that P is earlier than D, and that all four books date from the First Temple period (i.e., prior to 587 BC).[21]

The documentary hypothesis has come into question in recent decades, at least in the four-document version advanced by Wellhausen and refined by later scholars such as Martin Noth (who in 1943 provided evidence that Deuteronomy plus the following six books make a unified history from the hand of a single editor), Harold Bloom, Frank Moore Cross and Richard Elliot Friedman. The direction of this criticism is to question the existence of separate, identifiable documents, positing instead that the biblical text is made up of almost innumerable strands so interwoven as to be hardly untangleable — the J document, in particular, has been subjected to such intense dissection that it seems in danger of disappearing.

Although Biblical archeology has confirmed the existence of some of the people, places, and events mentioned in the Bible, many critical scholars have argued that the Bible be read not as an accurate historical document, but rather as a work of literature and theology that often draws on historical events — and often draws on non-Hebrew mythology — as primary source material. For these critics the Bible reveals much about the lives and times of its authors. Whether the ideas of these authors have any relevance to contemporary society is left to clerics and adherents of contemporary religions to decide.

Taken from Wikipedia "bible"

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