What does that even mean? There are no historical scholars who say what you think this means.
Some current thoughts from modern historians:
"Van Seter and Thompson's works were a
paradigm shift in biblical scholarship and archaeology, which gradually led scholars to no longer consider the patriarchal narratives as historical."
Some conservative scholars attempted to defend the patriarchal narratives in the following years,
[46][47] but this position has not found acceptance among scholars.
[48][6]
Today, only a minority of scholars continue to work within this framework, mainly for reasons of religious conviction.
[49] William Dever stated in 1993 that
[Albright's] central theses have all been overturned, partly by further advances in biblical criticism, but mostly by the continuing archaeological research of younger Americans and Israelis to whom he himself gave encouragement and momentum. ...The irony is that, in the long run, it will have been the newer "secular" archaeology that contributed the most to Biblical studies, not "Biblical archaeology".
"Mainstream scholarship no longer accepts the biblical Exodus account as history for a number of reasons. Most scholars agree that the Exodus stories reached the current form centuries after the apparent setting of the stories."
"Many scholars believe that the
Deuteronomistic history preserved elements of ancient texts and oral tradition, including geo-political and socio-economic realities and certain information about historical figures and events. However, large portions of it are legendary and it contains many anachronisms."
"The Books of Samuel are considered to be based on both historical and legendary sources, primarily serving to fill the gap in Israelite history after the events described in
Deuteronomy. The battles involving the destruction of the Canaanites are not supported by archaeological record, and it is now widely believed that the Israelites themselves originated as a sub-group of Canaanites.
[78][79][80] The Books of Samuel exhibit too many
anachronisms to have been compiled in the 11th century BCE.
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Much of the focus of modern criticism has been the historicity of the United Monarchy of Israel, which according to the Hebrew Bible ruled over both Judea and Samaria around the 10th century BCE.
Thomas L. Thompson, a leading
minimalist scholar for example, has written:
There is no evidence of a United Monarchy, no evidence of a capital in Jerusalem or of any coherent, unified political force that dominated western Palestine, let alone an empire of the size the legends describe. We do not have evidence for the existence of kings named Saul, David or Solomon; nor do we have evidence for any temple at Jerusalem in this early period. What we do know of Israel and Judah of the tenth century does not allow us to interpret this lack of evidence as a gap in our knowledge and information about the past, a result merely of the accidental nature of archeology. There is neither room nor context, no artifact or archive that points to such historical realities in Palestine's tenth century. One cannot speak historically of a state without a population. Nor can one speak of a capital without a town. Stories are not enough."
Historicity of the Bible - Wikipedia
What scholars? Historians are attempting to find some history, some glimpses of what early Israel was actually like. The supernatural stories are not considered history at all. The creation and flood tales are re-writes of Mesopotamian myths. Moses getting laws on stone is a common Egyptian manner of getting laws carved in stone from a deity. Nothing new there.