00. INTRODUCTION TO THE BIBLE | Bibleinterpretation by Fr. Abraham Mutholath

The word Bible comes from the Greek word biblia (βιβλία), meaning “books” or “scrolls.” It is the plural form of biblion, which means “a small book” or “written document.” This Greek term itself is derived from Byblos, an ancient Phoenician city (in present-day Lebanon) famous in the ancient world for its production and export of papyrus, the early writing material. Over time, the name of the city became associated with books and writing.

Thus, the development is as follows: Byblos (city of papyrus trade) → biblion (book) → biblia (books) → Bible

Originally, biblia referred to a collection of books, not a single volume. This is significant, because the Bible is not one book but a library of inspired writings, composed over centuries and gathered into one sacred collection.

In Christian usage, the term came to mean the sacred Scriptures, recognized by the Church as divinely inspired and authoritative for faith and morals (cf. Dei Verbum, Vatican II).

11. JEPD Sources of the Torah (Pentateuch)

The JEPD sources refer to a scholarly theory known as the Documentary Hypothesis, which suggests that the Torah (Genesis–Deuteronomy) was composed through the weaving together of four major literary traditions: J, E, P, and D. These sources reflect different styles, theological emphases, and historical settings.

J – Yahwist (Jahwist) Source
This source uses the divine name YHWH (often rendered “the LORD”) from the earliest narratives. Its style is vivid, earthy, and story-driven. God is portrayed in deeply personal and anthropomorphic ways—walking, speaking, and interacting directly with humanity. It reflects traditions associated mainly with the southern kingdom of Judah and emphasizes promise, blessing, and covenant. Typical examples include the second creation account (Gen 2) and many patriarchal narratives.

E – Elohist Source
The Elohist source uses the name Elohim for God until the revelation of the divine name to Moses. Its tone is more reserved and moralistic. God often communicates through dreams, angels, or mediators rather than direct appearances. This source reflects northern Israelite traditions and emphasizes prophecy, reverence for God, and moral responsibility. Examples include certain Abraham narratives and parts of the Joseph story.

P – Priestly Source
The Priestly source focuses on ritual, worship, holiness, genealogy, and sacred order. Its style is formal, structured, and repetitive. It presents God as transcendent and majestic, stressing sacred time, sacred space, and sacred persons. This source contains laws on purity, sacrifices, priesthood, and the Sabbath. The seven-day creation account (Gen 1), genealogies, and many laws in Leviticus come from this tradition.

D – Deuteronomist Source
The Deuteronomist source is mainly associated with the Book of Deuteronomy. Its style is sermonic, exhortative, and covenant-centered. It emphasizes love for God, obedience, blessings for faithfulness, and curses for disobedience. The tone is pastoral and moral, urging Israel to remain loyal to the covenant. A key theme is expressed in the Shema: “Hear, O Israel” (Deut 6:4).

Catholic Perspective on JEPD
The Catholic Church does not accept the Documentary Hypothesis as a doctrine of faith but allows its use as a scholarly tool. The Church teaches that Scripture is fully divinely inspired and fully humanly authored. God worked through real human writers, using their cultures, languages, and literary forms, while safeguarding the truth necessary for salvation. The unity of divine revelation remains primary, even if multiple traditions and sources were involved in the formation of the text (cf. Dei Verbum, 11–12).

12. Common Questions About the Bible