Quotes & Sayings


We, and creation itself, actualize the possibilities of the God who sustains the world, towards becoming in the world in a fuller, more deeper way. - R.E. Slater

There is urgency in coming to see the world as a web of interrelated processes of which we are integral parts, so that all of our choices and actions have [consequential effects upon] the world around us. - Process Metaphysician Alfred North Whitehead

Kurt Gödel's Incompleteness Theorem says (i) all closed systems are unprovable within themselves and, that (ii) all open systems are rightly understood as incomplete. - R.E. Slater

The most true thing about you is what God has said to you in Christ, "You are My Beloved." - Tripp Fuller

The God among us is the God who refuses to be God without us, so great is God's Love. - Tripp Fuller

According to some Christian outlooks we were made for another world. Perhaps, rather, we were made for this world to recreate, reclaim, redeem, and renew unto God's future aspiration by the power of His Spirit. - R.E. Slater

Our eschatological ethos is to love. To stand with those who are oppressed. To stand against those who are oppressing. It is that simple. Love is our only calling and Christian Hope. - R.E. Slater

Secularization theory has been massively falsified. We don't live in an age of secularity. We live in an age of explosive, pervasive religiosity... an age of religious pluralism. - Peter L. Berger

Exploring the edge of life and faith in a post-everything world. - Todd Littleton

I don't need another reason to believe, your love is all around for me to see. – Anon

Thou art our need; and in giving us more of thyself thou givest us all. - Khalil Gibran, Prayer XXIII

Be careful what you pretend to be. You become what you pretend to be. - Kurt Vonnegut

Religious beliefs, far from being primary, are often shaped and adjusted by our social goals. - Jim Forest

We become who we are by what we believe and can justify. - R.E. Slater

People, even more than things, need to be restored, renewed, revived, reclaimed, and redeemed; never throw out anyone. – Anon

Certainly, God's love has made fools of us all. - R.E. Slater

An apocalyptic Christian faith doesn't wait for Jesus to come, but for Jesus to become in our midst. - R.E. Slater

Christian belief in God begins with the cross and resurrection of Jesus, not with rational apologetics. - Eberhard Jüngel, Jürgen Moltmann

Our knowledge of God is through the 'I-Thou' encounter, not in finding God at the end of a syllogism or argument. There is a grave danger in any Christian treatment of God as an object. The God of Jesus Christ and Scripture is irreducibly subject and never made as an object, a force, a power, or a principle that can be manipulated. - Emil Brunner

“Ehyeh Asher Ehyeh” means "I will be that who I have yet to become." - God (Ex 3.14) or, conversely, “I AM who I AM Becoming.”

Our job is to love others without stopping to inquire whether or not they are worthy. - Thomas Merton

The church is God's world-changing social experiment of bringing unlikes and differents to the Eucharist/Communion table to share life with one another as a new kind of family. When this happens, we show to the world what love, justice, peace, reconciliation, and life together is designed by God to be. The church is God's show-and-tell for the world to see how God wants us to live as a blended, global, polypluralistic family united with one will, by one Lord, and baptized by one Spirit. – Anon

The cross that is planted at the heart of the history of the world cannot be uprooted. - Jacques Ellul

The Unity in whose loving presence the universe unfolds is inside each person as a call to welcome the stranger, protect animals and the earth, respect the dignity of each person, think new thoughts, and help bring about ecological civilizations. - John Cobb & Farhan A. Shah

If you board the wrong train it is of no use running along the corridors of the train in the other direction. - Dietrich Bonhoeffer

God's justice is restorative rather than punitive; His discipline is merciful rather than punishing; His power is made perfect in weakness; and His grace is sufficient for all. – Anon

Our little [biblical] systems have their day; they have their day and cease to be. They are but broken lights of Thee, and Thou, O God art more than they. - Alfred Lord Tennyson

We can’t control God; God is uncontrollable. God can’t control us; God’s love is uncontrolling! - Thomas Jay Oord

Life in perspective but always in process... as we are relational beings in process to one another, so life events are in process in relation to each event... as God is to Self, is to world, is to us... like Father, like sons and daughters, like events... life in process yet always in perspective. - R.E. Slater

To promote societal transition to sustainable ways of living and a global society founded on a shared ethical framework which includes respect and care for the community of life, ecological integrity, universal human rights, respect for diversity, economic justice, democracy, and a culture of peace. - The Earth Charter Mission Statement

Christian humanism is the belief that human freedom, individual conscience, and unencumbered rational inquiry are compatible with the practice of Christianity or even intrinsic in its doctrine. It represents a philosophical union of Christian faith and classical humanist principles. - Scott Postma

It is never wise to have a self-appointed religious institution determine a nation's moral code. The opportunities for moral compromise and failure are high; the moral codes and creeds assuredly racist, discriminatory, or subjectively and religiously defined; and the pronouncement of inhumanitarian political objectives quite predictable. - R.E. Slater

God's love must both center and define the Christian faith and all religious or human faiths seeking human and ecological balance in worlds of subtraction, harm, tragedy, and evil. - R.E. Slater

In Whitehead’s process ontology, we can think of the experiential ground of reality as an eternal pulse whereby what is objectively public in one moment becomes subjectively prehended in the next, and whereby the subject that emerges from its feelings then perishes into public expression as an object (or “superject”) aiming for novelty. There is a rhythm of Being between object and subject, not an ontological division. This rhythm powers the creative growth of the universe from one occasion of experience to the next. This is the Whiteheadian mantra: “The many become one and are increased by one.” - Matthew Segall

Without Love there is no Truth. And True Truth is always Loving. There is no dichotomy between these terms but only seamless integration. This is the premier centering focus of a Processual Theology of Love. - R.E. Slater

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Note: Generally I do not respond to commentary. I may read the comments but wish to reserve my time to write (or write from the comments I read). Instead, I'd like to see our community help one another and in the helping encourage and exhort each of us towards Christian love in Christ Jesus our Lord and Savior. - re slater

Thursday, November 1, 2012

Development of the Hebrew Bible Canon


Development of the Hebrew Bible Canon
 
This article is about the selection of the books which make up the Tanakh.
 
For the fixing of the text itself, see Masoretic Text.
 
This article is about the Jewish canon.
For the Christian canon, see Development of the Old Testament canon.
 
 
Rabbinic Judaism recognizes the 24 books of the Masoretic Text, commonly called the Tanakh or Hebrew Bible, as authoritative. Evidence suggests that the process of canonization occurred between 200 BCE and 200 CE. A popular former theory is that the Torah was canonized c. 400 BCE, the Prophets c. 200 BCE, and the Writings c. 100 CE,[1] perhaps at a hypothetical Council of Jamnia, but this position is increasingly rejected by modern scholars.
 
The Book of Deuteronomy includes a prohibition against adding or subtracting,[2][3] which might apply to the book itself (i.e. a "closed book," a prohibition against future scribal editing) or to the instruction received by Moses on Mt. Sinai.[4]
 
The book of 2 Maccabees, itself not a part of the Jewish canon, describes Nehemiah (around 400 BCE) as having "founded a library and collected books about the kings and prophets, and the writings of David, and letters of kings about votive offerings" (2:13–15). The Book of Nehemiah suggests that the priest-scribe Ezra brought the Torah back from Babylon to Jerusalem and the Second Temple (8–9) around the same time period. Both 1 and 2 Maccabees suggest that Judas Maccabeus (around 167 BCE) also collected sacred books (3:42–50, 2:13–15, 15:6–9), and some scholars argue that the "Jewish biblical canon" was fixed by the Hasmonean dynasty.[5] However, these primary sources do not suggest that the canon was at that time closed; moreover, it is not clear that these particular books were identical in content to those that later became part of the Masoretic text. Today, there is no scholarly consensus as to when the Jewish canon was set.
 
Primary sources for the "Hebrew Bible Canon" are listed in McDonald and Sanders's The Canon Debate, 2002, Appendix A.[6]
 
Influential scholars 
 
One of the main influential scholars covering the issue of the canon of the Jewish Scriptures was Dr. Otto Eissfeldt (1887–1973) who published The Old Testament, An Introduction subtitled "The History of the Formation of the Old Testament". It was translated from the German by Peter R Ackroyd a Professor of Old Testament Studies, King's College, London in 1965, and covered 861 pages. In his book Eissfeldt had drawn together much of the previous work in this field. Some of the conclusions are dated such as the reliance upon the hypothesis of a Council of Jamnia (see infra), which requires only a slight adjustment in reading.[clarification needed] Such authors as Michael Barber provide an adequate correction to the dated material. Nevertheless, Eissfeldt's work remains a useful tool in understanding how the canon emerged.
 
The theory that the Jewish Canon was closed at a Council of Jamnia about 90 CE was first proposed by Heinrich Graetz in 1871 and became a consensus. W. M. Christie was the first to dispute this popular theory in the July 1925 edition of the Journal of Theological Studies in an article entitled The Jamnia Period in Jewish History. Next, Jack P. Lewis wrote a critique of the popular consensus in the April 1964 edition of the Journal of Bible and Religion entitled What Do We Mean by Jabneh? Raymond E. Brown largely supported Lewis in his review published in Jerome Bible Commentary (JBC) 1968 which also appears in the New Jerome Bible Commentary of 1990. Sid Z. Leiman made an independent challenge for his University of Pennsylvania thesis published later as a book in 1976. Other scholars have since joined in such that today the theory is largely discredited.[7]
 
Tanakh
 
Tanakh is an acronym that identifies the Hebrew Bible. The acronym is based on the initial Hebrew letters of each of the text's three parts—Ta-Na-Kh:
  1. Torah תורה meaning "Instruction." It is also called the Chumash חומש, meaning "the five" or "the five books of Moses." The Torah is often referred to as the Mosaic Law whereas the related "Jewish Law" generally refers to the Halacha.
  2. Nevi'im נביאים, meaning "Prophets." This term is associated with anything to do with the prophets.
  3. Ketuvim כתובים, meaning "Writings." The writings are then separated into sections, for example; there are a group of history books namely, Ezra, Chronicles, and Nehemiah. Others include the wisdom books which are Job, Ecclesiastes, and Proverbs. Poetry books; Psalms, Lamentation and Song of Solomon. Lastly there are other books, Ruth, Esther and the book of Daniel.
The Tanakh is also called מקרא, Mikra or Miqra, meaning "that which is read", referring to the Jewish practice of public reading from the Scripture while in synagogue.
 
Sirach
 
Additional evidence of a collection of sacred scripture similar to portions of the Hebrew Bible comes from the book of Sirach (dating from 180 BCE and also not included in the Jewish canon), which includes a list of names of great men (44–49) in the same order as is found in the Torah and the Nevi'im (Prophets), and which includes the names of some men mentioned in the Ketuvim (Writings). Based on this list of names, some scholars have conjectured[8] that the author, Yeshua ben Sira (Joshua son of Sirach) had access to, and considered authoritative, the books of Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Samuel, Kings, Job, Isaiah, Jeremiah, Ezekiel, and the twelve minor prophets. His list excludes names from Ruth, Song of Songs, Esther and Daniel suggesting that people mentioned in these works did not fit the criteria of his current listing of 'great men',[9] or that he did not have access to these books, or did not consider them authoritative. In the prologue to the Greek translation of Ben Sira's work, his grandson, dated at 132 BCE, mentions both the Law (Torah) and the Prophets (Nevi'im), as well as a third group of books which is not yet named as Ketuvim (the prologue simply identifies "the rest of the books")[10] Based on this evidence, some scholars have suggested that by the 2nd century BCE the books of the Torah and Nevi'im were considered canonical, but that the books of the Ketuvim were not.
 
Septuagint
 
The Septuagint, or simply "LXX", is the name commonly given in the West[11] to the Koine Greek translation of the Jewish Scriptures, translated in stages between the 3rd to 1st century BCE in Alexandria.
 
According to Michael Barber, "there is solid evidence that the Hebrew Bible had begun to be translated into Greek. There is a popular legend that seventy (or seventy-two) elders translated the Hebrew Bible into Koine Greek but the historical evidence for this story is rather sketchy. Whoever the actual scribes may have been, it seems likely that the Torah was the first to be translated." Beyond that, according to Barber, it is virtually impossible to determine when each of the other various books was incorporated into the Septuagint.[12] The primary source for the legend of the translation of the Septuagint appears to be the Letter of Aristeas.
 
In the Septuagint, the Torah and Nevi'im are established as canonical, but, the Ketuvim appear not to have been definitively canonized yet (some editions of the Septuagint include, for instance I–IV Maccabees or the 151st Psalm, while others do not include them, also there are the Septuagint additions to Esther, Jeremiah, and Daniel and 1 Esdras).
 
The authority of the larger group of writings, out of which the Kethuvim were selected, had not yet been determined, although some sort of selective process must have been employed because the Septuagint did not include other well-known Jewish documents such as Enoch or Jubilees or other writings that are now part of the Pseudepigrapha. It is not known what principles were used to determine the contents of the Septuagint beyond the Law and the Prophets.
 
The Septuagint was held with great respect in ancient times; Philo and Josephus (both associated with Hellenistic Judaism) ascribed divine inspiration to its translators. It formed the basis of the Old Latin versions and is still used intact and untranslated within Greek Orthodoxy. Besides the Old Latin versions, the Septuagint is also the basis for Gothic, Slavonic, old Syriac (but not the Peshitta), old Armenian, and Coptic translations of the Old Testament; it is also the source for the Catholic Deuterocanonical books. Of significance for all Christians and for bible scholars, the Septuagint is quoted by the New Testament and by the Apostolic Fathers. While Jews have not used the Septuagint in worship or religious study since the 2nd century CE, recent scholarship has brought renewed interest in it in Judaic Studies. Some of the Dead Sea scrolls attest to Hebrew texts other than those on which the Masoretic Text was based; in some cases, these newly found texts accord with the Septuagint version.[13]
 
Dead Sea scrolls
 
According to Michael Barber, the theory that there was a closed Hebrew canon of second Temple Judaism was further challenged by the textual variants found in the Dead Sea Scrolls. He writes that "Up until recently it was assumed that “apocryphal” additions found in the books of the LXX represented later augmentations in the Greek to the Hebrew texts. In connection with this, the Masoretic text (MT) established by the rabbis in the medieval period has been accepted as the faithful witness to the Hebrew Bible of the 1st century. Yet, this presupposition is now being challenged in light of the Dead Sea Scrolls."[12]
 
Evidence that supports these challenges include the fact that "copies of some Biblical books found at Qumran reveal sharp divergences from the MT." As an example of such evidence, Barber asserts that "scholars were amazed to find that the Hebrew copies of 1 and 2 Samuel found in Cave 4 agree with the LXX against the MT.[where?] One of these fragments is dated into the third century B. C. E. and is believed to be the very oldest copy of a biblical text found to date. Clearly the Masoretic version of 1–2 Samuel is significantly inferior here to the LXX exemplar."[12]
 
The Dead Sea scrolls refer to the Torah and Nevi'im and suggest that these portions of the Bible had already been canonized before 68 CE. A scroll that contains all or parts of 41 biblical psalms, although not in the same order as in the current Book of Psalms, and which includes eight texts not found in the Book of Psalms, suggests that the Book of Psalms had not yet been canonized. The book of Psalms was not a book, but a list of common Prayer, like modern day prayerbooks. See also Psalms 152–155.
 
Philo
 
In the 1st century, Philo Judaeus of Alexandria discussed sacred books, but made no mention of a tripartite division of the Bible; though his De vita contemplativa [14] (sometimes suggested in the 19th century to be of later, Christian, authorship)[15] does state at III(25) that: "studying… the laws and the sacred oracles of God enunciated by the holy prophets, and hymns, and psalms, and all kinds of other things by reason of which knowledge and piety are increased and brought to perfection." Philo quotes almost exclusively from the Torah, but occasionally from Ben Sira and Wisdom of Solomon.[16]
 
Josephus
 
According to Michael Barber,[12] the earliest and most explicit testimony of a Hebrew canonical list comes from Josephus: “For we have not an innumerable multitude of books among us, disagreeing from and contradicting one another [as the Greeks have], but only twenty-two books, which contain all the records of all the past times; which are justly believed to be divine; and of them five belong to Moses, which contain his laws and the traditions of the origin of mankind till his death… the prophets, who were after Moses, wrote down what was done in their times in thirteen books. The remaining four books contain hymns to God, and precepts for the conduct of human life.”
 
Josephus refers to sacred scriptures divided into three parts: the five books of the Torah; thirteen books of the Nevi'im, and four other books of hymns and wisdom.[17] Since there are 24 books in the current Jewish canon instead of the 22 mentioned by Josephus, some scholars have suggested that he considered Ruth part of Judges, and Lamentations part of Jeremiah. Other scholars suggest[who?] that at the time Josephus wrote, such books as Esther and Ecclesiastes were not yet considered canonical.
 
According to Gerald Larue,[18] Josephus' listing represents what came to be the Jewish canon, although scholars were still wrestling with problems of the authority of certain writings at the time that he was writing. Significantly, Josephus characterizes the 22 books as canonical because they were divinely inspired; he mentions other historical books that were not divinely inspired and that he therefore did not believe belonged in the canon.
 
Michael Barber agrees that although "scholars have reconstructed Josephus’ list differently, it seems clear that we have in his testimony a list of books very close to the Hebrew canon as it stands today." However, Barber avers that Josephus' canon is "not identical to that of the modern Hebrew Bible". He points out that it is debatable whether or not Josephus' canon had a tripartite structure. And thus, Barber warns that "one should be careful not to overstate the importance of Josephus." In support of this caveat, Barber points out that "Josephus was clearly a member of the Pharisaic party and, although he might not have liked to think so, his was not the universally accepted Jewish Bible—other Jewish communities included more than twenty-two books."[12]
 
2 Esdras
 
The first reference to a 24-book Jewish canon is found in 2 Esdras 14:45–46, which was probably written in the first half of the 2nd century CE:
Make public the twenty-four books that you wrote first, and let the worthy and the unworthy read them; but keep the seventy that were written last, in order to give them to the wise among your people.
RSV
 
Pharisees
 
The Pharisees also debated the status of these extra-canonical books; in the 2nd century CE, Rabbi Akiva declared that those who read them would not share in the afterlife (Sanhedrin 10:1).
 
Mishnah
 
The Mishnah, compiled at the end of the 2nd century, describes some of the debate over the status of some books of Ketuvim, and in particular whether or not they render the hands "impure". Yadaim 3:5 calls attention to the debate over Song of Songs and Ecclesiastes. The Megillat Ta'anit, in a discussion of days when fasting is prohibited but that are not noted in the Bible, mentions the holiday of Purim. Based on these, and a few similar references, Heinrich Graetz concluded in 1871 that there had been a Council of Jamnia (or Yavne in Hebrew) which had decided Jewish canon sometime in the late 1st century (c. 70–90). This became the prevailing scholarly consensus for much of the 20th century. However, from the 1960s onwards, based on the work of J.P. Lewis, S.Z. Leiman, and others, this view increasingly came into question. In particular, later scholars noted that none of the sources actually mentioned books that had been withdrawn from a canon, and questioned the whole premise that the discussions were about canonicity at all, asserting that they were actually dealing with other concerns entirely.
 
Council of Jamnia
 
From the time the theory was proposed by Graetz in the late 19th century until the mid-20th century, it was commonly believed that the Hebrew Bible was closed at the end of the 1st century CE at a gathering of rabbis known as the Council of Jamnia. This theory has since fallen out of favor. Jack P. Lewis wrote in The Anchor Bible Dictionary Vol. III, pp. 634–7 (New York 1992):
The concept of the Council of Jamnia is an hypothesis to explain the canonization of the Writings (the third division of the Hebrew Bible) resulting in the closing of the Hebrew canon. ... These ongoing debates suggest the paucity of evidence on which the hypothesis of the Council of Jamnia rests and raise the question whether it has not served its usefulness and should be relegated to the limbo of unestablished hypotheses. It should not be allowed to be considered a consensus established by mere repetition of assertion.
Some scholars argue that the Jewish canon was fixed earlier by the Hasmonean dynasty.[5] Jacob Neusner published books in 1987 and 1988 that argued that the notion of a biblical canon was not prominent in 2nd-century Rabbinic Judaism or even later and instead that a notion of Torah was expanded to include the Mishnah, Tosefta, Jerusalem Talmud, Babylonian Talmud and midrashim.[19]
Thus, there is no scholarly consensus as to when the Jewish canon was set. Nevertheless, the outcomes attributed to the Council of Jamnia did occur whether gradually or as the ruling of a definitive, authoritative council. Several concerns of the remaining Jewish communities in Israel would have been the loss of the national language, the growing problem of conversions to Christianity, based in part on Christian promises of eternal life after death. What emerged from this era was twofold:
  1. A rejection of the Septuagint or Koine Greek translation widely then in use among Hellenistic Jews and Early Christians (who, outside of Syriac Christianity, were predominately Greek speaking, even in Rome). The later defined Christian Old Testament as defined at the Council of Carthage (see Development of the Old Testament canon) includes books not found in the later Masoretic Text, so possibly these books were rejected when the Septuagint was rejected.
  2. The inclusion of a curse on the "Minim" which probably included Jewish Christians.[20] According to the Jewish Encyclopedia article on Minim:[21] "In passages referring to the Christian period, "minim" usually indicates the Judæo-Christians, the Gnostics, and the Nazarenes, who often conversed with the Rabbis on the unity of God, creation, resurrection, and similar subjects (comp. Sanh. 39b). In some passages, indeed, it is used even for "Christian"; but it is possible that in such cases it is a substitution for the word "Noẓeri," which was the usual term for 'Christian'... On the invitation of Gamaliel II., Samuel ha-Ḳaṭan composed a prayer against the minim which was inserted in the "Eighteen Benedictions"; it is called "Birkat ha-Minim" and forms the twelfth benediction; but instead of the original "Noẓerim" ... the present text has "wela-malshinim" (="and to the informers"). The cause of this change in the text was probably, the accusation brought by the Church Fathers against the Jews of cursing all the Christians under the name of the Nazarenes."
Sociologically, these developments achieved two important ends, namely, the preservation of the Hebrew language at least for religious use (even among the diaspora) and the final separation and distinction between the Jewish and Christian communities, see also List of events in early Christianity. (Through nearly the end of the first century, Christians of Jewish descent continued to pray in synagogues.) But see also John Chrysostom#Sermons on Jews and Judaizing Christians.
Some of the books not admitted into the Hebrew canon, such as Wisdom and 2 Maccabees, gave the only textual support for the common first century Jewish belief in the after-life. The martyrs' prayers for the dead and the living praying and offering sacrifices for the dead motivated Martin Luther to reject these books as apocryphal because they supported Catholic doctrine and practice.
 
Criteria for inclusion in the Jewish canon
 
According to Gerald Larue,[18] the criteria used in the selection of sacred books to be included in the Jewish canon have not been set forth in any "clear-cut delineation" but appear to have included the following:
  1. The writing had to be composed in Hebrew. The only exceptions, which were written in Aramaic, were Daniel 2–7, writings attributed to Ezra (Ezra 4:8–6:18; 7:12–26), who was recognized as the founding father of post-Exilic Judaism, and Jer. 10:11. Hebrew was the language of Sacred Scripture, Aramaic the language of common speech.
  2. The writing had to be sanctioned by usage in the Jewish community. The use of Esther at Purim made it possible for it to be included in the canon. Judith, without such support, was not acceptable.
  3. The writings had to contain one of the great religious themes of Judaism, such as election, or the covenant. By reclassifying the Song of Songs as an allegory, it was possible to see in this book an expression of covenantal love.
  4. The writing had to be composed before the time of Ezra, for it was popularly believed that inspiration had ceased then. Jonah was accepted because it used the name of an early prophet and dealt with events before the destruction of Nineveh, which occurred in 612 BCE. The Book of Daniel had its setting in the Exile and therefore was accepted as an Exilic document.
Michael Barber suggests that "the canonical status of the books were decided, at least in part, on the grounds of the date of their composition—no books believed to be written later than the period of Ezra were included. This was based in large part on the Pharisaic thesis that prophetic inspiration ended after Ezra and Nehemiah." Barber points out that this thesis is a "problematic criterion for Christians who affirm that the Spirit inspired the books of the New Testament". He also points out that it is also "problematic for some scholars who believe that several canonical books—e. g., Daniel, Esther, Song of Songs, Proverbs, the books of Chronicles—date to a much later period. According to some, Daniel is even later than some of the “apocrypha.”".[12]
 
Barber asserts that "one thing that is clear about the canonical process used by the rabbis is that it was motivated in part by an anti-Christian bias."
“Even the final closing of the Hebrew canon by the Pharisaic teachers, constituting themselves as rabbinate toward the end of the first century – a process that lasted into the middle of the second century with respect to individual books and that presupposes a long period of preparation reaching back into pre-Christian times – must be categorized as ‘anti-heretical’, indeed anti-Christian.”
According to Barber, the various discussions in the Mishnah regarding the exclusion of Sirach and the latter apocrypha indicate that these texts were rejected because they were being read among the Christians. He asserts that it is well known that the stabilization of the Masoretic Text and canon was shaped by concerns about Christian influences.[12]
 
 
References
  1. ^ McDonald & Sanders, page 4
  2. ^ Deut 4:2
  3. ^ Deut 12:32
  4. ^ McDonald & Sanders, ed., The Canon Debate, page 60, chapter 4: The Formation of the Hebrew Canon: Isaiah as a Test Case by Joseph Blenkinsopp.
  5. ^ a b Philip R. Davies in The Canon Debate, page 50: "With many other scholars, I conclude that the fixing of a canonical list was almost certainly the achievement of the Hasmonean dynasty."
  6. ^ Ezra 9–10, Nehemiah 8–9, Sirach 49:8–10, Prologue to Sirach, 1 Maccabees 1:54–57, 2 Maccabees 2:13–15, Qumran 4QMMT, Letter of Aristeas 308–311, Philo's Contemplativa 3.25–28 and Mosis 2:37–40, Luke 11:49–51 and 24:44, Epiphanius' De Mensuribus et ponderibus 22, Josephus' Against Apion 1.37–43, 4 Ezra 14.22–48, Mishnah Yadayim 3.2–5 and 4.6, Babylonian Talmud Baba Batra 14b–15a, Justin's Dialogue 100.1ff and 1 Apology 28.1 and 67.3 and Cohort.Graec.13, Eusebius' Church History 4.26.12–14 and 5.8.1, Irenaeus' Heresy 2.27.2, 3.3.3, 3.11.8, 3.12.15, 3.14.1=15.1, 3.21.3–4, 3.17.4, Clement's Strom. 7.20 and Eusebius Church History 6.13.4–8 and 6.14.5–7, Origen Ep. Afr. 13 and Eusebius Church History 6.25.3–14, Tertullian's Marcion 4.2.2,5 and Prax. 15 and Prescription 32,36, Eusebius' Church History 3.3.1–5, 3.25.1–7, 5.8.1, 6.14, 6.24–25, 7.25.22–27, Jerome's Prologus in Jeremiam, In libros Salomonis (Chromatio et Heliodoro), In Danielem prophetam, In Ezram, In librum Tobiae, In librum Judith, Commentaria in Isaiae prophetiam 3.6, Athanasius' Ep.fest.39, Cyril Catech.4.33–36, Rufinus Symb.38, Epiphanius Pond.22–23, Pan.8.6.1ff, Hilary of Poitiers Prologus in libros Psalmorum 15, Augustine's Doct.chr.2.13, 4th–5th century lists found in Bruce, Hahneman, Metzger, Sundberg; Cairo Geniza, glue texts to tie books together such as Deut 34:1–12, 2 Chron 36:22–23, Ezra 1:1–4, Mal 4:4–6.
  7. ^ McDonald & Sanders, editors, The Canon Debate, 2002, chapter 9: Jamnia Revisited by Jack P. Lewis.
  8. ^ "Jewish Encyclopedia: Bible Canon". http://www.jewishencyclopedia.com/view.jsp?artid=1025&letter=B&search=Bible%20canon. ""Sirach… knew the Law and Prophets in their present form and sequence; for he glorifies (ch. xliv.–xlix.) the great men of antiquity in the order in which they successively follow in Holy Writ. He not only knew the name [Hebrew omitted] ("The Twelve Prophets"), but cites Malachi iii. 23, and is acquainted with by far the greatest part of the Hagiographa, as is certain from the Hebrew original of his writings recently discovered. He knew the Psalms, which he ascribes to David (Ecclus. [Sirach] xlvii. 8, 9), and the Proverbs: "There were those who found out musical harmonies, and set forth proverbs [A. V., "poetical compositions"] in writing" (xliv. 5). An allusion to Proverbs and probably to the Song of Solomon is contained in his words on King Solomon: "The countries marveled at thee for thy songs, and proverbs, and parables [or "dark sayings"], and interpretations" (xlvii. 17); the last three words being taken from Prov. i. 6, while the Song of Solomon is alluded to in "songs." He would have had no authority to speak of "songs" at all from I Kings v. 12; he must have known them. While he had no knowledge of Ecclesiastes, his didactic style proves that he used Job, as is also indicated by the words [Hebrew omitted] (xliv. 4, and afterward, [Hebrew omitted]). Ecclesiastes, Esther, and Daniel are not included in his canon (see Halévy, "Etude sur la Partie du Texte Hébreux de l'Ecclésiastique," pp. 67 et seq., Paris, 1897); he considers Chronicles and Ezra-Nehemiah as Holy Scripture (xlix. 12 = Ezra iii. 2; xlix. 13 = Neh. iii. and vi.; compare Neh. vi. 12); he mentions distinctly "the laws and prophets" (xxxix. 1); in the following sentences there are allusions to other writings; and verse 6 of the same chapter leads to the supposition that in his time only wisdom-writings and prayers were being written.""
  9. ^ Thomas J. Finley, BSac 165:658 (April-June 2008) p. 206
  10. ^ "Wisdom of Jesus Son of Sirach". http://www.hti.umich.edu/cgi/r/rsv/rsv-idx?type=DIV2&byte=3978863.
  11. ^ The Canon Debate, McDonald & Sanders editors, chapter by Sundberg, page 72, adds further detail: "However, it was not until the time of Augustine of Hippo (354–430 CE) that the Greek translation of the Jewish scriptures came to be called by the Latin term septuaginta. [70 rather than 72] In his City of God 18.42, while repeating the story of Aristeas with typical embellishments, Augustine adds the remark, "It is their translation that it has now become traditional to call the Septuagint" ...[Latin omitted]... Augustine thus indicates that this name for the Greek translation of the scriptures was a recent development. But he offers no clue as to which of the possible antecedents led to this development: Exod 24:1–8, Josephus [Antiquities 12.57, 12.86], or an elision. ...this name Septuagint appears to have been a fourth- to fifth-century development."
  12. ^ a b c d e f g Barber, Michael (2006-03-04). "Loose Canons: The Development of the Old Testament (Part 1)". http://singinginthereign.blogspot.com/2006/03/loose-canons-development-of-old.html. Retrieved 2007-08-01.
  13. ^ The Canon Debate, McDonald & Sanders editors, 2002, chapter 6: Questions of Canon through the Dead Sea Scrolls by James C. VanderKam, page 94, citing private communication with Emanuel Tov on biblical manuscripts: Qumran scribe type c.25%, proto-Masoretic Text c. 40%, pre-Samaritan texts c.5%, texts close to the Hebrew model for the Septuagint c.5% and nonaligned c.25%.
  14. ^ http://earlyjewishwritings.com/text/philo/book34.html
  15. ^ Jewish Encyclopedia: Bible Canon: "It is true, Lucius ("Die Therapeuten," Strasburg, 1880) doubts the genuineness of this work; but Leopold Cohn, an authority on Philo ("Einleitung und Chronologie der Schriften Philo's," p. 37, Leipsic, 1899; "Philologus," vii., suppl. volume, p. 421), maintains that there is no reason to do so. Consequently, Siegfried's opinion ("Philo," p. 61, Jena, 1875) that Philo's canon was essentially the same as that of to-day, is probably correct (H. E. Ryle, "Philo and Holy Scripture," London, 1895)."
  16. ^ The Canon Debate, McDonald & Sanders editors, page 132; page 140 states 97% (2260 instances) of quotations from the Torah.
  17. ^ Against Apion Book 1.8: "For we have not an innumerable multitude of books among us, disagreeing from and contradicting one another, [as the Greeks have,] but only twenty-two books, which contain the records of all the past times; which are justly believed to be divine; and of them five belong to Moses, which contain his laws and the traditions of the origin of mankind till his death. This interval of time was little short of three thousand years; but as to the time from the death of Moses till the reign of Artaxerxes king of Persia, who reigned after Xerxes, the prophets, who were after Moses, wrote down what was done in their times in thirteen books. The remaining four books contain hymns to God, and precepts for the conduct of human life."
  18. ^ a b Larue, Gerald A. (1968). Old Testament Life and Literature. Allyn and Bacon. pp. Ch. 31.
  19. ^ McDonald & Sanders, The Canon Debate, 2002, page 5, cited are Neusner's Judaism and Christianity in the Age of Constantine, pages 128–145, and Midrash in Context: Exegesis in Formative Judaism, pages 1–22.
  20. ^ Birkat ha-Minim
  21. ^ Minim 

The Old Testament Pseudepigrapha

כל־האדם

The Old Testament Pseudepigrapha Calendar-in-a-Year

http://kolhaadam.wordpress.com/the-old-testament-pseudepigrapha-calendar-in-a-year/
 
by Joseph Ryan Kelly
 
Those who want to take the study of the Bible seriously will not limit their reading to the Bible alone. The Bible was not written in a vacuum but within historical and cultural contexts that contributed to its shape and content. By reading about this period of history and the cultures within it, the student learns much about the Bible that cannot be learned from reading the Bible alone. The best source material for learning about the contexts that informed and shaped the writing of the Bible is the literature that was written around the same time, by the same or similar cultures, and/or within the stream of tradition to which the Bible belongs.
 
One such body of literature is The Old Testament Pseudepigrapha, a collection of Jewish and Christian literature written subsequent to the literature of the Hebrew Bible/Old Testament, some written contemporaneous with or subsequent to the literature of the New Testament. This literature helps to fill in the historical and conceptual gap between the Hebrew Bible/Old Testament and New Testament, showing the ongoing development of the Jewish tradition and of the emerging development of the early Christian tradition.
 
The standard collection of this body of literature was edited by James Charlesworth and originally published by Yale University Press (see here and here). While scholars are working to develop supplemental material, the Charlesworth collection will remain the standard collection of this literature for the foreseeable future. In 2010, this collection was republished by Hendrickson Publishers in paperback format, and the set can be acquired from numerous booksellers at an affordable price (approx. $40 from Eisenbrauns, Chritianbook, Amazon).
 
This more affordable price tag will no doubt facilitate a new generation of Bible students acquiring this resource. In an effort to facilitate the reading of this resource, I have developed a reading schedule that, if followed strictly, will move one through each volume in five months. If you aim to complete the readings in a year, this calendar provides a comfortable two-month cushion for reduced readings on weekends, holidays, or vacations. The titles of the individual texts are abbreviated in the calendar according to The SBL Handbook of Style (74-75). Click on the picture below for a pdf of the entire reading schedule. Happy reading!
 
Click to Enlarge
 

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OT Pseudepigraph
 
From Wikipedia, the free encyclopedia
 

Pseudepigrapha are falsely attributed works, texts whose claimed authorship is unfounded; a work, simply, "whose real author attributed it to a figure of the past."[1] The word "pseudepigrapha" (from the Greek: ψευδής, pseudēs,"lying" or "false" and ἐπιγραφή, epigraphē, "name" or "inscription" or "ascription"; thus when taken together it means "false superscription or title";[2] see the related epigraphy) is the plural of "pseudepigraphon" (sometimes Latinized as "pseudepigraphum"); the Anglicized forms "pseudepigraph" and "pseudepigraphs" are also used.
 
Pseudepigraphy covers the false ascription of names of authors to works, even to authentic works that make no such claim within their text. Thus a widely accepted but an incorrect attribution of authorship may make a completely authentic text pseudepigraphical. Assessing the actual writer of a text locates questions of pseudepigraphical attribution within the discipline of literary criticism.
 
In Biblical studies, the Pseudepigrapha are Jewish religious works written c 200 BC to 200 AD, not all of which are literally pseudepigraphical.[3] They are distinguished by Protestants from the Deuterocanonical (Catholic and Orthodox) or Apocrypha (Protestant), the books that appear in the Septuagint and Vulgate but not in the Hebrew Bible or in Protestant Bibles.[3] Catholics distinguish only between the Deuterocanonical and all the other books, that are called Apocrypha, a name that is also used for the Pseudepigrapha in the Catholic usage.
 
On a related note, a famous name assumed by the author of a work is an allonym.
 
Classical and Biblical studies
 
There have probably been pseudepigrapha almost from the invention of full writing. For example ancient Greek authors often refer to texts which claimed to be by Orpheus or his pupil Musaeus but which attributions were generally disregarded. Already in Antiquity the collection known as the "Homeric hymns" was recognized as pseudepigraphical, that is, not actually written by Homer.
 
Literary studies
 
In secular literary studies, when works of Antiquity have been demonstrated not to have been written by the authors to whom they have traditionally been ascribed, some writers apply the prefix pseudo- to their names. Thus the encyclopedic compilation of Greek myth called Bibliotheke is often now attributed, not to Apollodorus of Athens, but to "pseudo-Apollodorus" and the Catasterismi, recounting the translations of mythic figure into asterisms and constellations, not to the serious astronomer Eratosthenes, but to a "pseudo-Eratosthenes". The prefix may be abbreviated, as in "ps-Apollodorus" or "ps-Eratosthenes".
 
Biblical studies
 
In Biblical studies, pseudepigrapha refers particularly to works which purport to be written by noted authorities in either the Old and New Testaments or by persons involved in Jewish or Christian religious study or history. These works can also be written about Biblical matters, often in such a way that they appear to be as authoritative as works which have been included in the many versions of the Judeo-Christian scriptures. Eusebius of Caesarea indicates this usage dates back at least to Serapion, bishop of Antioch[clarification needed] whom Eusebius records[4] as having said: "But those writings which are falsely inscribed with their name (ta pseudepigrapha), we as experienced persons reject..."
 
Many such works were also referred to as Apocrypha, which originally connoted "secret writings", those that were rejected for liturgical public reading. An example of a text that is both apocryphal and pseudepigraphical is the Odes of Solomon, pseudepigraphical because it was not actually written by Solomon but instead is a collection of early Christian (first to second century) hymns and poems, originally written not in Hebrew, and apocryphal because they were not accepted in either the Tanach or the New Testament.
 
But Protestants have also applied the word Apocrypha to texts found in the Roman Catholic and Orthodox scriptures which were not found in Hebrew manuscripts. Roman Catholics called those texts "deuterocanonical". Accordingly, there arose in some Protestant Biblical scholarship an extended use of the term pseudepigrapha for works that appeared as though they ought to be part of the Biblical canon, because of the authorship ascribed to them, but which stood outside both the Biblical canons recognized by Protestants and Catholics. These works were also outside the particular set of books that Roman Catholics called deuterocanonical and to which Protestants had generally applied the term Apocryphal. Accordingly, the term pseudepigraphical, as now used often among both Protestants and Roman Catholics (allegedly for the clarity it brings to the discussion), may make it difficult to discuss questions of pseudepigraphical authorship of canonical books dispassionately with a lay audience. To confuse the matter even more, Orthodox Christians accept books as canonical that Roman Catholics and most Protestant denominations consider pseudepigraphical or at best of much less authority. There exist also churches that reject some of the books that Roman Catholics, Orthodox and Protestants accept. The same is true of some Jewish sects.[clarification needed]
 
There is a tendency not to use the word pseudepigrapha when describing works later than about 300 AD when referring to Biblical matters. But the late-appearing Gospel of Barnabas, Apocalypse of Pseudo-Methodius, the Pseudo-Apuleius (author of a fifth-century herbal ascribed to Apuleius), and the author traditionally referred to as the "Pseudo-Dionysius the Areopagite", are classic examples of pseudepigraphy. In the fifth century the moralist Salvian published Contra avaritiam under the name of Timothy; the letter in which he explained to his former pupil, Bishop Salonius, his motives for so doing survives.[5] There is also a category of modern pseudepigrapha.
 
Examples of Old Testament pseudepigrapha are the Ethiopian Book of Enoch, Jubilees (both of which are canonical in the Abyssinian Church of Ethiopia); the Life of Adam and Eve and the Pseudo-Philo. Examples of New Testament pseudepigrapha (but in these cases also likely to be called New Testament Apocrypha) are the Gospel of Peter and the attribution of the Epistle to the Laodiceans to Paul. Further examples of New Testament pseudepigrapha include the aforementioned Gospel of Barnabas, and the Gospel of Judas, which begins by presenting itself as "the secret account of the revelation that Jesus spoke in conversation with Judas Iscariot".
 
Biblical Pseudepigrapha
 
The term Pseudepigrapha commonly refers to numerous works of Jewish religious literature written from about 200 BC to 200 AD.[3] Not all of these works are actually pseudepigraphical.[3] It also refers to books of the New Testament canon whose authorship is dubious (though disputed). Such works include the following:[3]

See also

 
 
 
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From Wikipedia, the free encyclopedia
 

Pseudepigrapha are works produced after the closing of the Hebrew Bible canon but before production of the Christian canon that are not accepted as canonical by Jews or all Christians today. Some of these works may have Christian authors, but books in this list are predominantly Jewish in character and origin.

See also