The Old Testament is a collection of works of greatly differing length and many different genres. They were written in several languages over a period of more than nine hundred years, based on oral traditions. Many of these works were corrected and completed in accordance with events or special requirements, often at periods that were very distant from one another.

This copious literature probably flowered at the beginning of the Israelite Monarchy, around the Eleventh century B.C. It was at this period that a body of scribes appeared among the members of the royal household. They were cultivated men whose role was not limited to writing. The first incomplete writings, mentioned in the preceding chapter, may date from this period. There was a special reason for writing these works down; there were a certain number of songs (mentioned earlier), the prophetic oracles of Jacob and Moses, the Ten Commandments and, on a more general level, the legislative texts which established a religious tradition before the formation of the law. All these texts constitute fragments scattered here and there throughout the various collections of the Old Testament.

It was not until a little later, possibly during the Tenth century B.C., that the so-called ‘Yahvist'[6] text of the Pentateuch was written. This text was to form the backbone of the first five books ascribed to Moses. Later, the so-called ‘Elohist'[7] text was to be added, and also the so-called ‘Sacerdotal'[8] version. The initial Yahvist text deals with the origins of the world up to the death of Jacob. This text comes from the southern kingdom, Judah.

At the end of the Ninth century and in the middle of the Eighth century B.C., the prophetic influence of Elias and Elisha took shape and spread. We have their books today. This is also the time of the Elohist text of the Pentateuch which covers a much smaller period than the Yahvist text because it limits itself to facts relating to Abraham, Jacob and Joseph. The books of Joshua and Judges date from this time.

The Eighth century B.C. saw the appearance of the writerprophets: Amos and Hosea in Israel, and Michah in Judah.

In 721 B.C., the fall of Samaria put an end to the Kingdom of Israel. The Kingdom of Judah took over its religious heritage. The collection of Proverbs dates from this period, distinguished in particular by the fusion into a single book of the Yahvist and Elohist texts of the Pentateuch; in this way the Torah was constituted. Deuteronomy was written at this time.

In the second half of the Seventh century B.C., the reign of Josiah coincided with the appearance of the prophet Jeremiah, but his work did not take definitive shape until a century later.

Before the first deportation to Babylon in 598 B.C., there appeared the Books of Zephaniah, Nahum and Habakkuk. Ezekiel was already prophesying during this first deportation. The fall of Jerusalem in 587 B.C. marked the beginning of the second deportation which lasted until 538 B.C.

The Book of Ezekiel, the last great prophet and the prophet of exile, was not arranged into its present form until after his death by the scribes that were to become his spiritual inheritors. These same scribes were to resume Genesis in a third version, the so-called ‘Sacerdotal’ version, for the section going from the Creation to the death of Jacob. In this way a third text was to be inserted into the central fabric of the Yahvist and Elohist texts of the Torah. We shall see later on, in the books written roughly two and four centuries earlier, an aspect of the intricacies of this third text. It was at this time that the Lamentations appeared.

On the order of Cyrus, the deportation to Babylon came to an end in 538 B.C. The Jews returned to Palestine and the Temple at Jerusalem was rebuilt. The prophets’ activities began again, resulting in the books of Haggai, Zechariah, the third book of Isaiah, Malachi, Daniel and Baruch (the last being in Greek). The period following the deportation is also the period of the Books of Wisdom: Proverbs was written definitively around 480 B.C., Job in the middle of the Fifth century B.C., Ecclesiastes or Koheleth dates from the Third century B.C., as do the Song of Songs, Chronicles I & II, Ezra and Nehemiah; Ecclesiasticus or Sirah appeared in the Second century B.C.; the Book of Wisdom and the Book of Maccabees I & II were written one century before Christ. The Books of Ruth, Esther and Jonah are not easily datable. The same is true for Tobit and Judith. All these dates are given on the understanding that there may have been subsequent adaptations, since it was only circa one century before Christ that form was first given to the writings of the Old Testament. For many this did not become definitive until one century after Christ.

Thus the Old Testament appears as a literary monument to the Jewish people, from its origins to the coming of Christianity. The books it consists of were written, completed and revised between the Tenth and the First centuries B.C. This is in no way a personal point of view on the history of its composition. The essential data for this historical survey were taken from the entry The Bible in the Encyclopedia Universalis[9] by J. P. Sandroz, a professor at the Dominican Faculties, Saulchoir. To understand what the Old Testament represents, it is important to retain this information, correctly established today by highly qualified specialists.

A Revelation is mingled in all these writings, but all we possess today is what men have seen fit to leave us. These men manipulated the texts to please themselves, according to the circumstances they were in and the necessities they had to meet.

When these objective data are compared with those found in various prefaces to Bibles destined today for mass publication, one realizes that facts are presented in them in quite a different way. Fundamental facts concerning the writing of the books are passed over in silence, ambiguities which mislead the reader are maintained, facts are minimalised to such an extent that a false idea of reality is conveyed. A large number of prefaces or introductions to the Bible misrepresent reality in this way. In the case of books that were adapted several times (like the Pentateuch), it is said that certain details may have been added later on. A discussion of an unimportant passage of a book is introduced, but crucial facts warranting lengthy expositions are passed over in silence. It is distressing to see such inaccurate information on the Bible maintained for mass publication.


Torah is the Semitic name.

The Greek expression, which in English gives us ‘Pentateuch’, designates a work in five parts; Genesis, Exodus, Leviticus, Numbers and Deuteronomy. These were to form the five primary elements of the collection of thirty-nine volumes that makes up the Old Testament.

This group of texts deals with the origins of the world up to the entry of the Jewish people into Canaan, the land promised to them after their exile in Egypt, more precisely until the death of Moses. The narration of these facts serves however as a general framework for a description of the provisions made for the religious and social life of the Jewish people, hence the name Law or Torah.

Judaism and Christianity for many centuries considered that the author was Moses himself. Perhaps this affirmation was based on the fact that God said to Moses (Exodus 17, 14): “Write this (the defeat of Amalek) as a memorial in a book”, or again, talking of the Exodus from Egypt, “Moses wrote down their starting places” (Numbers 33, 2), and finally “And Moses wrote this law” (Deuteronomy 31, 9). From the First century B.C. onwards, the theory that Moses wrote the Pentateuch was upheld; Flavius Josephus and Philo of Alexandria maintain it.

Today, this theory has been completely abandoned; everybody is in agreement on this point. The New Testament nevertheless ascribes the authorship to Moses. Paul, in his Letter to the Romans (10, 5) quoting from Leviticus, affirms that “Moses writes that the man who practices righteousness which is based on the law . . .” etc. John, in his Gospel (5,46-47), makes Jesus say the following: “If you believed Moses, you would believe me, for he wrote of me. But if you do not believe his writings, how will you believe my words?” We have here an example of editing, because the Greek word that corresponds to the original (written in Greek) is episteuete, so that the Evangelist is putting an affirmation into Jesus’s mouth that is totally wrong: the following demonstrates this.

I am borrowing the elements of this demonstration from Father de Vaux, Head of the Biblical School of Jerusalem. He prefaced his French translation of Genesis in 1962 with a General Introduction to the Pentateuch which contained valuable arguments. These ran contrary to the affirmations of the Evangelists on the authorship of the work in question. Father de Vaux reminds us that the “Jewish tradition which was followed by Christ and his Apostles” was accepted up to the end of the Middle Ages. The only person to contest this theory was Abenezra in the Twelfth century. It was in the Sixteenth century that Calstadt noted that Moses could not have written the account of his own death in Deuteronomy (34, 5-12). The author then quotes other critics who refuse to ascribe to Moses a part, at least, of the Pentateuch. It was above all the work of Richard Simon, father of the Oratory, Critical History of the Old Testament (Histoire critique du Vieux Testament) 1678, that underlined the chronological difficulties, the repetitions, the confusion of the stories and stylistic differences in the Pentateuch. The book caused a scandal. R. Simon’s line of argument was barely followed in history books at the beginning of the Eighteenth century. At this time, the references to antiquity very often proceeded from what “Moses had written”.

One can easily imagine how difficult it was to combat a legend strengthened by Jesus himself who, as we have seen, supported it in the New Testament. It is to Jean Astruc, Louis XV’s doctor, that we owe the decisive argument.

By publishing, in 1753, his Conjectures on the original writings which it appears Moses used to compose the Book of Genesis (Conjectures sur les Mèmoires originaux dont il parait que Moyse s’est servi pour composer le livre de la Genèse), he placed the accent on the plurality of sources. He was probably not the first to have noticed it, but he did however have the courage to make public an observation of prime importance: two texts, each denoted by the way in which God was named either Yahweh or Elohim, were present side by side in Genesis. The latter therefore contained two juxtaposed texts. Eichorn (1780-1783) made the same discovery for the other four books; then Ilgen (1798) noticed that one of the texts isolated by Astruc, the one where God is named Elohim, was itself divided into two. The Pentateuch literally fell apart.

The Nineteenth century saw an even more minute search into the sources. In 1854, four sources were recognised. They were called the Yahvist version, the Elohist version, Deuteronomy, and the Sacerdotal version. It was even possible to date them:

  1. The Yahvist version was placed in the Ninth century B.C. (written in Judah)
  2. The Elohist version was probably a little more recent (written in Israel)
  3. Deuteronomy was from the Eighth century B.C. for some (E. Jacob) , and from the time of Josiah for others (Father de Vaux)
  4. The Sacerdotal version came from the period of exile or after the exile: Sixth century B.C.

It can be seen that the arrangement of the text of the Pentateuch spans at least three centuries.

The problem is, however, even more complex. In 1941, A. Lods singled out three sources in the Yahvist version, four in the Elohist version, six in Deuteronomy, nine in the Sacerdotal version, “not including the additions spread out among eight different authors” writes Father de Vaux. More recently, it has been thought that “many of the constitutions or laws contained in the Pentateuch had parallels outside the Bible going back much further than the dates ascribed to the documents themselves” and that “many of the stories of the Pentateuch presupposed a background that was different from-and older than-the one from which these documents were supposed to have come”. This leads on to “an interest in the formation of traditions”. The problem then appears so complicated that nobody knows where he is anymore.

The multiplicity of sources brings with it numerous disagreements and repetitions. Father de Vaux gives examples of this overlapping of traditions in the case of the Flood, the kidnapping of Joseph, his adventures in Egypt, disagreement of names relating to the same character, differing descriptions of important events.

Thus the Pentateuch is shown to be formed from various traditions brought together more or less skillfully by its authors. The latter sometimes juxtaposed their compilations and sometimes adapted the stories for the sake of synthesis. They allowed improbabilities and disagreements to appear in the texts, however, which have led modern man to the objective study of the sources.

As far as textual criticism is concerned, the Pentateuch provides what is probably the most obvious example of adaptations made by the hand of man. These were made at different times in the history of the Jewish people, taken from oral traditions and texts handed down from preceding generations. It was begun in the Tenth or Ninth century B.C. with the Yahvist tradition which took the story from its very beginnings. The latter sketches Israel’s own particular destiny to “fit it back into God’s Grand Design for humanity” (Father de Vaux). It was concluded in the Sixth century B.C. with the Sacerdotal tradition that is meticulous in its precise mention of dates and genealogies.[10] Father de Vaux writes that “The few stories this tradition has of its own bear witness to legal preoccupations: Sabbatical rest at the completion of the Creation, the alliance with Noah, the alliance with Abraham and the circumcision, the purchase of the Cave of Makpela that gave the Patriarchs land in Canaan”. We must bear in mind that the Sacerdotal tradition dates from the time of the deportation to Babylon and the return to Palestine starting in 538 B.C. There is therefore a mixture of religious and purely political problems.

For Genesis alone, the division of the Book into three sources has been firmly established: Father de Vaux in the commentary to his translation lists for each source the passages in the present text of Genesis that rely on them. On the evidence of these data it is possible to pinpoint the contribution made by the various sources to any one of the chapters. For example, in the case of the Creation, the Flood and the period that goes from the Flood to Abraham, occupying as it does the first eleven chapters of Genesis, we can see alternating in the Biblical text a section of the Yahvist and a section of the Sacerdotal texts. The Elohist text is not present in the first eleven chapters. The overlapping of Yahvist and Sacerdotal contributions is here quite clear. For the Creation and up to Noah (first five chapter’s), the arrangement is simple: a Yahvist passage alternates with a Sacerdotal passage from beginning to end of the narration. For the Flood and especially chapters 7 and 8 moreover, the cutting of the text according to its source is narrowed down to very short passages and even to a single sentence. In the space of little more than a hundred lines of English text, the text changes seventeen times. It is from this that the improbabilities and contradictions arise when we read the present-day text. (see Table on page 15 for schematic distribution of sources)


In these books we enter into the history of the Jewish people, from the time they came to the Promised Land (which is most likely to have been at the end of the Thirteenth century B.C.) to the deportation to Babylon in the Sixth century B.C.

Here stress is laid upon what one might call the ‘national event’ which is presented as the fulfillment of Divine word. In the narration however, historical accuracy has rather been brushed aside: a work such as the Book of Joshua complies first and foremost with theological intentions. With this in mind, E. Jacob underlines the obvious contradiction between archaeology and the texts in the case of the supposed destruction of Jericho and Ay.

The Book of Judges is centered on the defense of the chosen people against surrounding enemies and on the support given to them by God. The Book was adapted several times, as Father A. Lefèvre notes with great objectivity in his Preamble to the Crampon Bible. the various prefaces in the text and the appendices bear witness to this. The story of Ruth is attached to the narrations contained in Judges.


The first figure indicates the chapter.
The second figure in brackets indicates the number of phrases, sometimes divided into two parts indicated by the letters a and b.

Letters: Y indicates Yahvist text S indicates Sacerdotal text

Example: The first line of the table indicates: from Chapter 1, phrase 1 to Chapter 2, phrase 4a, the text published in present day Bibles is the Sacerdotal text.


What simpler illustration can there be of the way men have manipulated the Biblical Scriptures?

The Book of Samuel and the two Books of Kings are above all biographical collections concerning Samuel, Saul, David, and Solomon. Their historic worth is the subject of debate. From this point of view E. Jacob finds numerous errors in it, because there are sometimes two and even three versions of the same event. The prophets Elias, Elisha and Isaiah also figure here, mixing elements of history and legend. For other commentators, such as Father A. Lefèvre, “the historical value of these books is fundamental.”

Chronicles I & II, the Book of Ezra and the Book of Nehemiah have a single author, called ‘the Chronicler’, writing in the Fourth century B.C. He resumes the whole history of the Creation up to this period, although his genealogical tables only go up to David. In actual fact, he is using above all the Book of Samuel and the Book of Kings, “mechanically copying them out without regard to the inconsistencies” (E. Jacob), but he nevertheless adds precise facts that have been confirmed by archaeology. In these works care is taken to adapt history to the needs of theology. E. Jacob notes that the author “sometimes writes history according to theology”. “To explain the fact that King Manasseh, who was a sacrilegious persecutor, had a long and prosperous reign, he postulates a conversion of the King during a stay in Assyria (Chronicles II, 33/11) although there is no mention of this in any Biblical or non-Biblical source”. The Book of Ezra and the Book of Nehemiah have been severely criticised because they are full of obscure points, and because the period they deal with (the Fourth century B.C.) is itself not very well known, there being few non-Biblical documents from it.

The Books of Tobit, Judith and Esther are classed among the Historical Books. In them very big liberties are taken with history. proper names are changed, characters and events are invented, all for the best of religious reasons. They are in fact stories designed to serve a moral end, pepll)ered with historical improbabilities and inaccuracies.

The Books of Maccabees are of quite a different order. They provide a version of events that took place in the Second century B.C. which is as exact a record of the history of this period as may be found. It is for this reason that they constitute accounts of great value.

The collection of books under the heading ‘historical’ is therefore highly disparate. History is treated in both a scientific and a whimsical fashion.


Under this heading we find the preachings of various prophets who in the Old Testament have been classed separately from the first great prophets such as Moses, Samuel, Elias and Elisha, whose teachings are referred to in other books.

The prophetic books cover the period from the Eighth to the Second century B.C.

In the Eighth century B.C., there were the books of Amos, Hosea, Isaiah and Michah. The first of these is famous for his condemnation of social injustice, the second for his religious corruption which leads him to bodily suffering (for being forced to marry a sacred harlot of a pagan cult), like God suffering for the degradation of His people but still granting them His love. Isaiah is a figure of political history. he is consulted by kings and dominates events; he is the prophet of grandeur. In addition to his personal works, his oracles are published by his disciples right up until the Third century B.C.: protests against iniquities, fear of God’s judgement, proclamations of liberation at the time of exile and later on the return of the Jews to Palestine. It is certain that in the case of the second and third Isaiah, the prophetic intention is paralleled by political considerations that are as clear as daylight. The preaching of Michah, a contemporary of Isaiah, follows the same general ideas.

In the Seventh century B.C., Zephaniah, Jeremiah, Nahum and Habakkuk distinguished themselves by their preachings. Jeremiah became a martyr. His oracles were collected by Baruch who is also perhaps the author of Lamentations.

The period of exile in Babylon at the beginning of the Sixth century B.C. gave birth to intense prophetic activity. Ezekiel figures importantly as the consoler of his brothers, inspiring hope among them. His visions are famous. The Book of Obadiah deals with the misery of a conquered Jerusalem.

After the exile, which came to an end in 538 B.C., prophetic activity resumed with Haggai and Zechariah who urged the reconstruction of the Temple. When it was completed, writings going under the name of Malachi appeared. They contain various oracles of a spiritual nature.

One wonders why the Book of Jonah is included in the prophetic books when the Old Testament does not give it any real text to speak of. Jonah is a story from which one principle fact emerges: the necessary submission to Divine Will.

Daniel was written in three languages (Hebrew, Aramaic and Greek). According to Christian commentators, it is a , disconcerting’ Apocalypse from an historical point of view. It is probably a work from the Maccabaean period, Second century B.C. Its author wished to maintain the faith of his countrymen, at the time of the ‘abomination of desolation’, by convincing them that the moment of deliverance was at hand. (E. Jacob)


These form collections of unquestionable literary unity. Foremost among them are the Psalms, the greatest monument to Hebrew poetry. A large number were composed by David and the others by priests and levites. Their themes are praises, supplications and meditations, and they served a liturgical function.

The book of Job, the book of wisdom and piety par excellence, probably dates from 400-500 B.C.

The author of ‘Lamentations’ on the fall of Jerusalem at the beginning of the Sixth century B.C. may well be Jeremiah.

We must once again mention the Song of Songs, allegorical chants mostly about Divine love, the Book of Proverbs, a collection of the words of Solomon and other wise men of the court, and Ecclesiastes or Koheleth, where earthly happiness and wisdom are debated.

We have, therefore, a collection of works with highly disparate contents written over at least seven centuries, using extremely varied sources before being amalgamated inside a single work.

How was this collection able, over the centuries, to constitute an inseparable whole and-with a few variations according to community-become the book containing the Judeo-Christian Revelation? This book was called in Greek the ‘canon’ because of the idea of intangibility it conveys.

The amalgam does not date from the Christian period, but from Judaism itself, probably with a primary stage in the Seventh century B.C. before later books were added to those already accepted. It is to be noted however that the first five books, forming the Torah or Pentateuch, have always been given pride of place. Once the proclamations of the prophets (the prediction of a chastisement commensurate with misdemeanour) had been fulfilled, there was no difficulty in adding their texts to the books that had already been admitted. The same was true for the assurances of hope given by these prophets. By the Second century B.C., the ‘Canon’ of the prophets had been formed.

Other books, e.g. Psalms, on account of their liturgical function, were integrated along with further writings, such as Lamentations, the Book of Wisdom and the Book of Job.

Christianity, which was initially Judeo-Christianity, has been carefully studied-as we shall see later on-by modern authors, such as Cardinal Daniélou. Before it was transformed under Paul’s influence, Christianity accepted the heritage of the Old Testament without difficulty. The authors of the Gospels adhered very strictly to the latter, but whereas a ‘purge’ has been made of the Gospels by ruling out the ‘Apocrypha’, the same selection has not been deemed necessary for the Old Testament. Everything, or nearly everything, has been accepted.

Who would have dared dispute any aspects of this disparate amalgam before the end of the Middle Ages-in the West at least? The answer is nobody, or almost nobody. From the end of the Middle Ages up to the beginning of modern times, one or two critics began to appear; but, as we have already seen, the Church Authorities have always succeeded in having their own way. Nowadays, there is without doubt a genuine body of textual criticism, but even if ecclesiastic specialists have devoted many of their efforts to examining a multitude of detailed points, they have preferred not to go too deeply into what they euphemistically call difficulties’. They hardly seem disposed to study them in the light of modern knowledge. They may well establish parallels with history-principally when history and Biblical narration appear to be in agreement-but so far they have not committed themselves to be a frank and thorough comparison with scientific ideas. They realize that this would lead people to contest notions about the truth of Judeo-Christian Scriptures, which have so far remained undisputed.

Borrowed from  The Bible, The Qur’an and Science by  Dr. Maurice Bucaille 

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