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Herodotus; the consequence of these discussions is not that we shall have to stop using ancient sources for historical reconstruction, but that we need to be aware of the problems involved when doing so.
Very few texts survive directly from antiquity: most have been copied – some, many times.
Examples were often presented and discussed in later Jewish exegesis with, according to Abraham Joshua Heschel, an ongoing discourse between those who would follow the views of Rabbi Ishmael that "the Torah speaks in human language", compared to the more mystical approach of Rabbi Akiva that any such deviations should signpost some deeper order or purpose, to be divined.
During the modern era, the focus of Biblical history has also diversified.
The Bible exists in multiple manuscripts, none of them autographs, and multiple canons, none of which completely agree on which books have sufficient authority to be included or their order (see Books of the Bible).
The early discussions about the exclusion or integration of various apocrypha involve an early idea about the historicity of the core.
Paula Mc Nutt, for instance, notes that the Old Testament narratives "do not record 'history' in the sense that history is understood in the twentieth century ...
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The Ionian Enlightenment influenced early patrons like Justin Martyr and Tertullian - both saw the biblical texts as being different (and having more historicity) than the myths of other religions.