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Biblical scholars agree that the Bible was written later than the events took place. The question how much historicity the Bible has has been raised for a long time. There have been two scholarly circles: "maximalist" tries to accept the biblical sources as containing historicity as much as they can in comparison with ancient Near Eastern customs, personal names, life style, and so on, whereas "minimalist" puts doubt on historicity of early historical sources of the Bible such as patriarchal narratives, exodus, and conquest, because of religious nature of the book. Since 1980s, revisionists have challenged against the traditional above views with the following proposals. Firstly, the Old Testament is later works such as in Persian, or Hellenistic times. Secondly, they emphasize the role of religious ideology in history writing. Since the historiography in the Old Testament is purely literary works for religious goal, it is not possible to find historical facts in the Old Testament. Thirdly, although they recognize that there might be literary traditions tramistted from the early times, the traditions are not much, if any, literary one, so historical facts cannot be found. Fourthly, the beginning of history of Israel is the 9th century, but the size was not big as the Bible described. This paper introduces three representatives among so called revisionists: T. L. Thompson, G. W. Ahlstrrim, and P. R. Davies. Thomas Thompson is the first one who departed from traditional academic circles and argued his view in 1974. Since then, he developed his own theories while arguing with archaeological evidences. He argues that biblical historiograpy prior to the 9th century B.C.E. Ls not reliable as historical sources. It was the times of Assyrian empire when the Syro - Palestine appeared in history. In the 9th century B. C. E., Samaria built by Omri emerged in history as a small city state. Jerusalem became a significant city after Assyria destroyed Iachish in the 7th century B. C. E. Unlike Samaria, Jerusalem was an empire city state controling authority over other Judean territories such as highland in Judean hill, Sephilah, and north Negev. "Israel" in the Bible is far from historical facts. Israel in the Bible is a product of literary figment in Persian period. The notion of an ancient Israelite kingdom came about only with the ideological and political changes of the Persian period and was centered around the Persian supported construction of a temple dedicated to transcendent elohe shatttat`jttt. identified with Yahweh, the long neglected traditional god of the former Om ride state of Israel who is described as a Palestinian variant of the Neo - Babylonian divine S´in and of Persia`s Ahura Mazda. G. W. Alilstro¨m and P. R. Davies follow the similar track with Thompson. According to the revisionists` view, the history of Israel was sentenced to death. Can we not reconstruct "ancient Israel history" from the Bible? Do we have to give up talking about the history of Israel from the Bible? In this context, the role of archaeology would be the only criteria for proving or disproving the historical value of biblical materials. though archaelogy- is not free from interpreters` presupposition. The major topics on biblical historicity connected with archaeological evidences are "emergence of Israel." "existence of David and Solomon." and "dual monarchial period." On "emergence of Israel," Memeptah stele plays an important role, since it mentions "Israel." It is the earliest source in which ``Israel appears in the extra - biblical source. A number of different interpretations have been suggested, the issue of problem is whether the "Israel" has continuity with later Israel or not. Second, in Iron Age I, on central hill country. new populations entered and left archeological evidences. for example: pillared four-room houses, proliferating use of soils for grain storage, and elliptical settlement compounds. Though a lot of different interp
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