Hebrew Bible vs Old Testament: Comparing Sacred Texts
Written by Marko Marina, Ph.D.
Author | Historian
Author | Historian | BE Contributor
Verified! See our guidelines
Verified! See our editorial guidelines
Date written: September 28th, 2025
Disclaimer: The views and opinions expressed in this article belong to the author and do not necessarily match my own. - Dr. Bart D. Ehrman
In the history of the world’s major religions, few traditions are as closely related (and yet as distinct) as Judaism and Christianity. Their shared heritage is nowhere more apparent than in the recurring discussion of Hebrew Bible vs. Old Testament.
Whether in a university classroom filled with academics, in a church study group, or at a casual debate in a local café, the question of whether these two terms refer to the same thing (or to something different) continues to spark curiosity, confusion, and sometimes even controversy.
The issue goes far beyond simple vocabulary. On the surface, many people assume that “Hebrew Bible” and “Old Testament” are interchangeable designations for the same set of ancient writings. But beneath the surface lies a complex web of history, tradition, and interpretation.
The choice of terminology reflects not only religious identity but also theological commitments and cultural perspectives. Calling these texts the “Hebrew Bible” emphasizes their Jewish origins and integrity within Judaism, while “Old Testament” signals a Christian understanding that views these scriptures in light of the New Testament.
This article will explore the matter in depth. We will begin by clarifying what scholars mean by “Hebrew Bible” and “Old Testament,” and whether the two are, in fact, identical. From there, we will turn to related terms (Tanakh, Torah, and Christian Bible) and explain how they fit into the larger discussion.
Finally, we will tackle some of the most frequently asked questions, such as: Did Jesus read the Hebrew Bible or the Old Testament? And do Christians believe in the Hebrew Bible?
By the end, the subtle but significant differences between these terms will become clear, and readers will see why this conversation continues to matter in both religious and scholarly contexts.
Hebrew Bible vs. Old Testament: Setting the Terms and Differences
If anything, both Christianity and Judaism are truly religions of the book. In contrast to the vast polytheistic world of the Roman Empire, these two traditions stood out for their emphasis on written texts and sacred scripture.
For the early church, the importance of the written word cannot be overstated. As Harry Y. Gamble has noted:
(Affiliate Disclaimer: We may earn commissions on products you purchase through this page at no additional cost to you. Thank you for supporting our site!)
Every Christian had the opportunity to become acquainted with Christian literature, especially the scriptures, through catechetical instruction and the reading and homiletical exposition of texts in the context of worship.
From the outset, then, both Judaism and Christianity placed scripture at the very center of their identity and practice.
The term Hebrew Bible is the scholarly designation for the collection of Jewish sacred writings that developed over many centuries. These texts didn’t appear all at once but grew gradually, shaped by historical circumstances and theological reflection.
By the 1st century C.E., there was a widespread sense within Judaism of a recognized body of scripture, though the boundaries of this canon weren’t yet entirely fixed. Second Temple Jewish literature suggests that many Jews thought in terms of a threefold division (Torah, Prophets, and Writings) even if the exact contents of the third section were still somewhat fluid.
Evidence from Philo of Alexandria, the Dead Sea Scrolls, and other sources reinforces this impression: there was a general awareness of sacred books, but also a measure of diversity in how Jewish groups defined them.
This threefold structure is essential for understanding the Hebrew Bible. The Torah (or Pentateuch) contains the foundational narratives of Israel and the laws traditionally ascribed to Moses. The Prophets (Nevi’im) encompass the historical accounts of Israel’s life in the land and the oracles of figures such as Isaiah, Jeremiah, and Ezekiel, along with the so-called “Minor Prophets.”
The Writings (Ketuvim) form a more varied collection, including wisdom texts like Proverbs and Job, poetry like Psalms, and narrative works such as Chronicles and Esther. Together, these three divisions make up what Jews refer to as the Tanakh, an acronym built from the initial letters of Torah, Nevi’im, and Ketuvim.
In the 1st century C.E., however, a new development occurred within Judaism. Among the many self-proclaimed prophets and messianic claimants, one figure (Jesus of Nazareth) came to be regarded by some of his followers as having been raised from the dead.
Out of this conviction, as Bart D. Ehrman has noted in his excellent book How Jesus Became God, Christianity was born.
From its earliest days, the movement relied heavily on scripture. As Gamble emphasizes:
One of the most urgent tasks of the Christian movement in its infancy was to support its convictions by showing their consistency with Jewish scriptures. Messianic Jews who sought to persuade fellow Jews to their faith necessarily developed scriptural arguments, and there is every reason to suppose that the primitive church turned immediately to the study and interpretation of scripture and began to adduce those texts that enabled Jesus and the events of Christian experience to be understood and presented as outworkings of the divine will revealed in the Torah and Prophets.
At first, then, the Hebrew Bible was the only scripture the earliest Christians had!
Soon, however, new writings began to appear within the Christian communities. Paul composed letters to churches he had founded; the Gospels were written to narrate the story of Jesus; and other texts addressed theological disputes and pastoral needs.
Already by the end of the 1st century, some of these Christian writings were being placed alongside the Hebrew Bible as authoritative. A striking indication of this development is found in 2 Peter 3:16, where Paul’s letters are referred to as “Scripture.”
This represented the birth of a new collection that would eventually be called the New Testament, giving rise to the Christian Bible composed of two parts: the Old Testament and the New Testament.
The Old Testament, however, isn’t identical in arrangement (or even content) to the Hebrew Bible. While both share the same core texts, Christians reordered the books and grouped them differently, typically into Law, History, Wisdom, and Prophets.
Moreover, some Christian traditions included additional writings beyond the Hebrew Bible. Roman Catholic and Eastern Orthodox churches, for example, recognize the so-called Deuterocanonical books (such as Tobit, Judith, and 1–2 Maccabees) as part of their Old Testament canon.
Where did these differences come from? In his book The Old Testament: A Historical and Literary Introduction, Michael D. Coogan provides a clear explanation:
Different religious communities, however, differ in how they arrange its books and about which books to include. The technical term for the official list of books comprising the Bible is a ‘canon’. The Greek word ‘kanon’ means a rod, often used for measuring, like a ruler or yardstick, and thus has the extended meaning of something fixed, by rule as it were. In biblical studies, ‘canon’ has the specialized meaning of a closed list of writings that are considered sacred scripture and hence authoritative. The religious communities for whom the Bible is authoritative do not entirely agree about which books they include in their respective canons, the form of those books, or the order in which those books occur; this is because the processes that led to the formation of the various canons of the Bible were complex and extended over many centuries.
In the end, the comparison of Hebrew Bible vs. Old Testament highlights both continuity and difference. The two designations refer to largely the same body of writings, but they are arranged differently, understood through distinct theological lenses, and, in some Christian traditions, include additional books.
To put it bluntly, the Hebrew Bible is the sacred scripture of Judaism, while the Old Testament is the first part of the Christian Bible! And if you want to know more about the Hebrew Bible from a scholarly perspective, make sure to check out Dr. Joel Baden’s university level course The Hebrew Bible: Exploring The Literature Of Ancient Israel.
Related Terms: Tanakh, Torah, and Christian Bible
Before we get into some of the most frequently asked questions, let’s tackle some of the essential terms related to the literary traditions of both Judaism and Christianity. These words often appear in discussions of Scripture, yet their meanings can easily blur together.
Did You Know?
Fifty Bibles for a New Empire.
One of the most ambitious publishing projects of antiquity was ordered by none other than the first Christian emperor, Constantine the Great. After his conversion in the early 4th century C.E., Constantine sought to provide his new capital, Constantinople, with the spiritual and cultural resources it needed. Among his initiatives was a remarkable commission: The production of 50 deluxe copies of the Christian scriptures for use in the city’s churches.
At a time when every book had to be painstakingly copied by hand onto costly parchment, this was an enormous undertaking that required significant imperial funding and organization. And unlike many politicians today, Constantine actually kept his promise: 50 Bibles meant 50 Bibles!
We don’t know exactly what these manuscripts looked like, nor whether any of them survive today (some scholars have speculated about famous codices such as Vaticanus or Sinaiticus, though the evidence remains uncertain).
What is clear is the symbolic importance of the project. By commissioning multiple complete copies of the Christian Bible, Constantine wasn’t only ensuring that the churches of his capital had scripture for public reading and worship! He was also signaling that Christianity had moved from the margins of society to the very center of imperial life.
As already noted, the term Tanakh is the traditional Jewish name for what scholars usually call the Hebrew Bible. It’s actually an acronym formed from the first letters of Torah (Law), Nevi’im (Prophets), and Ketuvim (Writings), which are the three divisions of the Jewish canon.
Closely tied to this is the word Torah, which can mean different things depending on the context. In the narrowest sense, it refers to the first five books of the Bible (Genesis through Deuteronomy), traditionally associated with Moses.
Rabbi Nathan T. Lopes Cardozo describes the importance of Torah from the Jewish (traditional) perspective:
The Torah acts as a blueprint for human perfection by recounting the deeds and thoughts of mankind since Creation. It retells the trials and tribulations encountered by man on the road to perfection, and both guides and goads him toward these heights. The Torah is not a history of man in the usual sense. Rather, it is a history of moral and ethical refinement, an analysis of what man can be. In Judaism, the Torah is the book of life, for it discusses every aspect of the human condition. Its message, therefore, is relevant to every man, irrespective of his capabilities, qualities, or circumstances. Everyone finds himself depicted in its narratives.
By contrast, the phrase Christian Bible refers to the Scriptures recognized by different Christian communities, composed of two parts: the Old Testament and the New Testament. Here is where the overlap and the differences become most apparent.
Christians inherited the Hebrew scriptures, but as their own writings (letters, gospels, and other texts) gained authority, the Christian Bible came to encompass both collections. As our Hebrew Bible vs. Old Testament discussion moves further, we’ll now turn to some of the most frequently asked questions that often arise whenever these terms are compared.
NOW AVAILABLE!
Finding Moses: What Scholars Know About The Exodus & The Jewish Law
Riveting and controversial, the "FINDING MOSES" lecture series takes you on a deep dive into the stories of Moses, the exodus, and a whole lot more...
FAQ: Hebrew Bible vs. Old Testament
I have to be honest: not all of the questions we’ll cover here are ones I get asked every week in the classroom.
But one of them is definitely the exception. If I had a euro for every time a student raised it, I’d be rich enough to fund my own team of scribes to copy fifty deluxe Bibles, just like Constantine once did! Check out the questions and answers below, and see if you can guess which question that is.
Are the Hebrew Bible and Old Testament the same?
I know! We already covered this but, as the Romans used to say, “repetition is the mother of all knowledge.” In short: they contain largely the same writings, but the Hebrew Bible arranges them differently and doesn’t include the extra books found in some Christian Old Testament traditions.
Did Jesus read the Hebrew Bible or the Old Testament?
Now, this one is much more complicated. To answer it means moving beyond the surface of the New Testament Gospels and entering into the realm of literacy studies and the broad, and often heated, field of the historical Jesus quest.
The simple answer is that Jesus couldn’t have read the “Old Testament,” because that very category only emerged decades after his death, once Christians had begun producing and collecting their own writings. What Jesus knew and heard were the scriptures of Judaism or what we today call the Hebrew Bible.
But whether he merely listened to those Scriptures being read aloud or could actually read them himself is the real debate.
Almost all scholars agree on one starting point: Jesus was thoroughly Jewish. As such, he would have grown up immersed in Jewish traditions, hearing the stories of Israel’s ancestors, prophets, and laws. The open question is whether he encountered these stories exclusively in oral form or also in written form.
And that brings us to the issue of literacy in the ancient world. Studies such as William Harris’ Ancient Literacy have demonstrated that rates of literacy were very low across the Greco-Roman world, and there is little reason to think first-century Palestine was an exception.
Literacy was closely tied to wealth and social class, and most Jews of Jesus’ day were agrarian peasants living at a subsistence level. As Chris Keith puts it in The Pericope Adulterae, the Gospel of John, and the Literacy of Jesus: “Most Jews, agrarian and functioning at a sustenance level, would have found little need for writing since most agreements could and would be reached orally.”
So what about the historical Jesus himself? Could he read the Hebrew Bible?
Unsurprisingly, scholars disagree. At one end of the spectrum, John P. Meier, in his monumental multi-volume A Marginal Jew, concludes:
To sum up: individual texts from the Gospels prove very little about the literacy of Jesus. Instead, it is an indirect argument from converging lines of probability that inclines us to think that Jesus was in fact literate. As we have seen, general considerations about 1st-century Palestinian Judaism, plus the consistent witness of many different streams of Gospel tradition about Jesus’ teaching activity, plus the indirect evidence from John 7:15 make it likely that Jesus could both read the Hebrew Scriptures and engage in disputes about their meaning.
Others are more cautious. Bart D. Ehrman writes:
My strong sense is that Jesus could not write. I think he certainly could not compose, and he was probably never trained to copy (for example, the Scriptures). That kind of training took years, and I doubt if the kind of hand-to-mouth existence he and his family had in the little hamlet of Nazareth would have afforded him the time or leisure to get it. But could he read? … Still, I am slightly inclined to the view that Jesus could read. How did he learn? I’m afraid we can only guess. The best guess is that if it’s true that he could, he must have been taught by someone who had access to books (of Scripture) and who took the time to teach him.
And finally, some are quite skeptical. The Jesus Seminar, a group of scholars (and a few non-scholars) famous for their radical takes, put it bluntly:
The Fellows of the Jesus Seminar are dubious that Jesus could read and write. That he was an oral sage is attested by ample evidence. But that does not mean that he had learned the scribal skills, in his day a rare achievement among peasants. It is by no means certain that Jesus could read Hebrew.
So where does that leave us? Well, you’ll have to forgive me if I don’t take a firm stand here — otherwise this FAQ might turn into a full-blown article of its own (and who knows, maybe it will someday!). For now, it’s enough to note that scholars continue to disagree.
Do Christians Believe in the Hebrew Bible?
Yes, but with an important qualification. Christians regard the Old Testament as sacred Scripture, but they almost always interpret it in the light of the New Testament and, above all, through the lens of Jesus’ life, death, and resurrection.
For Christians, the stories, laws, and prophecies of the Hebrew Bible find their ultimate meaning in pointing forward to Jesus.
This means that while Jews and Christians share many of the same texts, they read them with different assumptions and goals. For example, a prophecy in Isaiah might be understood in Judaism as relating to events of the prophet’s own day, while Christians might see in it a foreshadowing of Jesus.
If you’d like to dig deeper into how early Christians read and reinterpreted the Hebrew Bible in light of Jesus, you should definitely check out Pete Enns’ excellent course Jesus and the Old Testament, available on our Biblical Studies Academy platform.
It explores this fascinating topic in far greater detail than we can cover here, showing incredible ways in which early Christian authors dealt with the massive literary tradition of the Old Testament.
Conclusion
In the end, the discussion of the Hebrew Bible vs. Old Testament reminds us that words matter. The two designations point to largely the same set of writings, but their arrangement, interpretation, and theological framing differ in ways that reflect the identities of the communities that preserved them.
Judaism treasures the Hebrew Bible as its sacred canon; Christianity reveres the Old Testament as Scripture, but always in relation to the New Testament and the story of Jesus. Paying attention to these nuances allows us to appreciate both the continuities and the distinctions between two of the world’s great religious traditions.
And if nothing else, this debate shows that ancient texts still spark very modern questions. Sometimes in classrooms, sometimes in churches, and occasionally even over coffee or wine at the local café.
Perhaps that’s the enduring power of these writings: Whether we call them the Hebrew Bible or the Old Testament, they continue to inspire conversation, disagreement, and reflection nearly 2,000 years on. And unlike Constantine’s fifty Bibles, this discussion shows no sign of ever running out of copies.
NOW AVAILABLE!
Finding Moses: What Scholars Know About The Exodus & The Jewish Law
Riveting and controversial, the "FINDING MOSES" lecture series takes you on a deep dive into the stories of Moses, the exodus, and a whole lot more...