TITLES, GROUPING, NUMBER, AND ORDER OF THE BOOKS.

THE Greek Old Testament, as known to us through the few codices which contain it as a whole, and from the lists which appear in the Biblical MSS. or in ancient ecclesiastical writings, differs from the Hebrew Bible in regard to the titles of the books which are common to both, and the principle upon which the books are grouped. The two collections differ yet more materially in the number of the books, the Greek Bible containing several entire writings of which there is no vestige in the Hebrew canon, besides large additions to the contents of more than one of the Hebrew books. These differences are of much interest to the Biblical student, since they express a tradition which, inherited by the Church from the Alexandrian synagogue, has widely influenced Christian opinion upon the extent of the Old Testament Canon, and the character and purpose of the several books.

1. The following tables shew (A) the Hebrew, Greek, and Latin titles of the canonical books of the Old Testament; (B) the order and grouping of the books in (1) lists of Jewish origin, (2) the great uncial MSS. of the Greek Bible, (3) patristic and synodical lists of the (a) Eastern, (b) Western Church.

A. TITLES OF THE BOOKS.

Hebrew Transliteration [428] Septuagint Vulgate Latin brsyt Bresith Genesis Genesis v'lh smvt Ouele smoth Exodos Exodus vyqr' Ouikra Leu[e]itikon Leviticus vydbr Hammes phekodeim [429] Arithmoi Numeri 'lh hdvrym Ele haddebareim Deuteronomion Deuteronomium yhvs Iosoue ben Noun Iesous Iosue svphtym Saphateim Kritai Iudices smv'l Samouel Basileion{ a', b' g', d' Regum{ 1, 2 3, 4 mlkym Ouammelch Dabid [430] ysyh ,ysyhv Iessia Esaias Isaias yrmyh ,yrmyhv Ieremia Ieremias Ieremias ychzq'l Iezekiel Iezekiel Ezechiel hvs Hosee Osee yv'l Ioel Ioel mvs Amos Amos vdyh Obdeiou, Abd[e]iou Abdias

yvnh Ionas Ionas mykh M[e]ichaias Michaeas nchvm ,nchvm Naoum Nahum chvqvq Hambakoum Habacuc tsphnyh Sophonias Sophonias chgy Hangaios Aggaeus zkryh Zacharias Zacharias ml'ky Malachias Malachias thlym Sphar thelleim Psalmoi, Psalterion Psalmi msly Meloth [431] Paroimiai Proverbia 'yvv Iob Iob Iob syr hsyrym Sir hassirim Asma, asmata [asmaton] Canticum canticorum rvt? [432] Rhouth Ruth 'ykh? [433] Threnoi Threni, Lamentationes qhlt Koelth Ekklesiastes Ecclesiastes 'str Esther Esther Esther dny'l Daniel Daniel Daniel tszr' Ezra Esdras Esdras 1, 2 dvryhymym Dabre iamein Paraleipomenon a', b' Paralipomenon 1, 2

B (1). ORDER OF THE BOOKS IN JEWISH LISTS [434] .

TALMUDIC SPANISH MSS. GERMAN & FRENCH MSS. MASSORETIC MSS. PRINTED BIBLES I Torah " " " " II Nebiim " " " " Joshua Joshua Joshua Joshua Joshua Judges Judges Judges Judges Judges Samuel Samuel Samuel Samuel 1, 2 Samuel Kings Kings Kings Kings 1, 2 Kings Jeremiah Isaiah Jeremiah Isaiah Isaiah Ezekiel Jeremiah Isaiah Jeremiah Jeremiah Isaiah Ezekiel Ezekiel Ezekiel Ezekiel xii Prophets xii Prophets xii Prophets xii Prophets Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zachariah Malachi III Kethubim " " " " Ruth Chronicles Psalms Chronicles Psalms Psalms Psalms Proverbs Psalms Proverbs Job Job Job Job Job Proverbs Proverbs Song of Songs Proverbs Song of Songs Ecclesiastes Ruth Ruth Ruth Ruth Song of Songs Song of Songs Lamentations Song of Songs Lamentations Lamentations Ecclesiastes Ecclesiastes Ecclesiastes Ecclesiastes Daniel Lamentations Esther Lamentations Esther Esther Esther Daniel Esther Daniel Ezra-Neh. Daniel Ezra-Neh. Daniel Ezra-Neh. Chronicles Ezra-Neh. Chronicles Ezra-Neh. 1, 2 Chronicles

B (2). ORDER OF THE BOOKS IN UNCIAL MS. BIBLES.

Codex Vaticanus (B) Codex sinaiticus (') Genesis Genesis Exodos * Leueitikon * Arithmoi Arithmoi Deuteronomion * Iesous * Kritai * Rhouth * Basileion a' -- d' * Paraleipomenon a', b' Paraleipomenon a', [b'] Esdras a', b' Esdras [a'], b' Psalmoi Esther Paroimiai Tobeith Ekklesiastes Ioudeith Asma Makkabaion a', d' Iob Esaias Sophia Salomonos Ieremias Sophia Seirach Threnoi Ieremiou Esther * Ioudeith * Tobeit * Hosee * Amos * Meichaias * Ioel Ioel Obdeiou Abdeiou Ionas Ionas Naoum Naoum Hambakoum Hambakoum Sophonias Sophonias Hangaios Hangaios Zacharias Zacharias Malachias Malachias Esaias Psalmoi D?d rna' (subscr.) Ieremias Paroimiai [+ Solomontos subscr.] Barouch Ekklesiastes Threnoi Asma asmaton Epistole Ieremiou Sophia Salomontos Iezekiel Sophia Iesou huiou Seirach Daniel Iob

Codex Alexandrinus (A) Codex Basiliano-Venetus (N+V) Genesis kosmou * Exodos Aiguptou * Leueitikon (N) Leuitikon Arithmoi Arithmoi Deuteronomion Deuteronomion Iesous huios Naue Iesous Kritai Rhouth Rhouth [homou biblia e'] Kritai Basileion a' -- d' Basileion a' -- d' Paraleipomenon a', b' [homou biblia s'] Paraleipomenon a', b' Prophetai is' Esdras [a'], b' Hosee a Esther Amos b' * Michaias g' * Ioel d' * Abdeiou e' (V) Iob (subscr.) Ionas s' Paroimiai Naoum z' Ekklesiastes Hambaoum e' Asma asmaton Sophonias th' Sophia Solomontos Zacharias ia' Hosee Malachias ib' Amos Esaias prophetes ig' Ioel Ieremias prophetes id' Abdiou Barouch Ionas Threnos [+ Ieremiou, subscr.] Michaias Epistole Ieremiou Naoum Iezekiel prophetes ie' Hambakoum Daniel [+ prophetes is', catal.] Sophonias Esther Hangaios Tobit (Tobeit, subscr.) Zacharias Ioudeith Malachias Ezras a' ho hiereus (Eszras a' hiereus, catal.) Hesaias Ieremias Ezras b' hiereus (Eszras b' hiereus catal.) Barouch Threnoi Makkabaion a' -- d' Iezekiel Psalterion (Psalmoi rhn' kai idiographos a'subscr., seq. odai id'. Psalterion met' odon catal.) Daniel Tobit Ioudith Iob Makkabaion a' -- d' Paroimiai Solomontos Ekklesiastes Asmata (Asma subscr.) asmaton Sophia Solomontos (S. Solomonos subscr.; + e Panaretos, catal.) Sophia Iesou huiou Sirach (Seirach, subscr.) Psalmoi Solomontos, catal.

B (3) (a). ORDER OF THE BOOKS IN PATRISTIC AND SYNODICAL LISTS OF THE EASTERN CHURCH.

1. Melito (ap. Eus. H.E. iv.26).2. Origen (ap. Eus. H.E. vi.25). Mouseos pente Genesis Genesis Exodos Exodos Leuitikon Arithmoi Arithmoi Leuitikon Deuteronomion Deuteronomion Iesous uios Naue Iesous Naue Kritai Kritai Rhouth Rhouth Basileion a' -- d' Basileion tessara Paraleipomenon a', b' Paraleipomenon duo Esdras a', b' Psalmon Dabid Biblos Psalmon Salomonos Paroimiai, he kai Sophia [435] Solomontos Paroimiai Ekklesiastes Ekklesiastes Asma asmaton Asma asmaton Iob Esaias Propheton Ieremias sun Threnois kai te Epistole en heni Esaiou Ieremiou Daniel Ton dodeka en monobiblo Iezekiel Daniel Iob Iezekiel Esther Esdras Exo de touton esti Ta Makkabaika

3. Athanasius (ep. fest.39, Migne, P.G. xxvi.1436).4. Cyril of Jerusalem (Catech. iv.35). Genesis Hai Moseos protai pente bibloi Exodos Genesis Leuitikon Exodos Arithmoi Leuitikon Deuteronomion Arithmoi Iesous ho tou Naue Deuteronomion Kritai Hexes de Rhouth Iesou huiou Naue Basileion tessara biblia

Ton Kriton biblion meta tes Rhouth Paraleipomenon a', b' Ton de loipon historikon biblion Esdras a', b' Basileion a' -- d' Biblos Psalmon Paraleipomenon a', b' Paroimiai Tou Esdra a', b' Ekklesiastes Esther (dodekate)

Asma asmaton Ta de stichera tunchanei pente Iob Iob Prophetai Biblos Psalmon Hoi dodeka Paroimiai Esaias Ekklesiastes

Ieremias kai sun auto Barouch, Threnoi, Epistole

Asma asmaton (heptakaidekaton biblion) Iezekiel Epi de toutois ta prophetika pente Daniel

Ton dodeka propheton mia biblos

Esti kai hetera biblia touton exothen, Esaiou mia

ou kanonizomena men tetupomena de Ieremiou [mia] meta Barouch kai

para ton peteron anaginoskesthai

Threnon kai Epistoles

tois arti proserchomenois . . . Iezekiel Sophia Solomontos

Daniel (eikoste deutera biblos) Sophia Sirach Ta de loipa panta exo keistho en deutero Esther Ioudith Tobias

5^a. Epiphanius (haer.1. i.6).5^b. Epiphanius (de mens. et pond.4). a'. Genesis

Pente nomikai he pentateuchos he kai nomothesia) b'. Exodos g'. Leuitikon (Genesis -- Deuteronomeon) d'. Arithmoi Pente stichereis e'. Deuteronomion

(Iob, Psalterion, Paroimiai Salomontos, Ekklesiastes, Asma asmaton) s'. Iesou tou Naue z'. Ton Kriton e'. Tes Rhouth

Alle pentateuchos, ta kaloumena Grapheia, para tisi de Hagiographa legomena (Iesou tou Naue, biblos Kriton meta tes Rhouth, Paraleipomenon a', b', Basileion a', b', Basileion g', d') th'. Tou Iob i'. To Psalterion ia'. Paroimiai Tolomontos ib'. Ekklesiastes ig'. To Asma ton asmaton id'-iz'. Basileion a' -- d'

He prophetike pentateuchos (to dodekapropheton, Esaias, Ieremias, Iezekiel, Daniel) ie', ith'. Paraleipomenon a', b' k'. To Dodekapropheton ka'. Esaias ho prophetes

Allai duo (tou Esdra duo, mia logizomene, tes Esther)

kb'. Ieremias ho prophetes, meta ton Threnon kai Epistolon autou te kai Barouch

He tou Solomontos he Panaretos kg'. Iezekiel ho prophetes legomene kd'. Daniel ho prophetes He tou Iesou tou uiou Seirach ke', ks'. Esdra a', b' kz'. Esther

He Sophia tou Sirach He [Sophia] tou Solomontos

5^c. Epiphanius (de mens. et pond.23).6. Gregory of Nazianzus (carm.1. xii.5 ff.). Genesis kosmou Bibloi historikai ib'

Exodos ton huion Israel ex Aiguptou

(Genesis, Exodos, Leuitikon, Arithmoi, Deuteros nomos, Iesous Kritai, Rhouth, Praxeis basileon, Paraleipomenai, Esdras) Leuitikon Arithmon To Deuteronomion He tou Iesou tou Naue Bibloi sticherai e' He tou Iob

(Iob, Dauid, treis Solomontiai, Ekklesiastes, Asma, Paroimiai) He ton Kriton He tes Rhouth To Psalterion Bibloi prophetikai e' Ton Paraleipomenon a', b'

(Hoi dodeka -- Hosee, Amos, Michaias, Ioel, Ionas, Abdias, Naoum, Habbakoum, Sophonias, Haangios, Zacharias, Malachias -- Hesaias, Ieremias, Ezekiel, Danielos) Basileion a' -- d' He Paroimion Ho Ekklesiastes To Asma ton asmaton To Dodekapropheton Tou prophetou Esaiou Tou Ieremiou Tou Iezekiel Tou Daniel Tou Esdra a', b' Tes Esther

7. Amphilochius (ad Seleuc. ap. Greg. Naz. carm.11. vii. Migne, P.G. xxxvii.1593).8. Pseudo-chrysostom (syn. script. sacr. praef.). Migne, P.G. lvi.513 sqq. He pentateuchos To historikon, hos

(Ktisis, Exodos, Leuitikon, Arithmoi, Deuteronomion) He Genesis (he oktateuchos) He Exodos Iesous To Leuitikon Hoi Kritai Hoi Arithmoi He Rhouth

To Deuteronomion Basileion a' -- d' Iesous ho tou Naue Paraleipomenon a', b' Hoi Kritai Esdras a', b' Rhouth Sticherai bibloi e' Hai Basileiai a' -- d'

(Iob, Psalmoi, treis Solomontos -- Paroimiai, Ekklesiastes, Asma asmaton) Esdras To sumbouleutikon, hos Hai Paroimiai Prophetai hoi dodoka He tou Sirach Sophia

(Hosee, Amos, Michaias, Ioel, Abdias, Ionas, Naoum, Hambakoum, Sophonias, Hangaios, Zacharias, Malachias Ho Ekklesiastes Ta Asmata ton asmaton To prophetikon, hos Hoi dekaex prophetai Prophetai hoi tessares Rhouth (?)

(Esaias, Ieremias, Iezekiel, Daniel) Daueid

Toutois prosegrkinouri ten Esther tines

9. Sunopsis en epitomo ap. Lagarde, Septuagintast., ii. p.60 f. [436] 10. Anonymi dial. Timothei et Aquilae. a'. Genesis He Mosaike pentateuchos Ta Mosaika b'. Exodos a'. Genesis g'. To Leuitikon b'. Exodos d'. Hoi Arithmoi g'. Leuitikon

e'. To Deuteronomion d'. Arithmoi s'. Ho tou Naue e'. Deuteronomion z'. Hoi Krotai, meta te Rhouth Ta hetera e'. Ta Paraleipomena a', b' s'. Iesous ho tou Naue th'. Ton basileion a', b' z'. Kritai i'. Ton basileion g', d' ee'. Rhouth ia'. Iob Telos tes oktateuchou ib'. To Psalterion tou Dauid To tetrabasileion ig'. Hai Paroimiai Tolomontos th'. Basileion a' id'. Ho Ekklesiastes, sun tois Asmasin i'. Basileion b'. ia'. Basileion g'

ie'. To dodekapropheton; Esaias, Ieremias, Iezekiel, Daniel, Esdras ib'. Basileion d' ig'. Paraleipomena a' id'. Paraleipomena b' ka'. Ioudith ie'. Esdra a' kb'. Esther is'. Esdra b' Apokrupha iz'. Esther Tobias ie'. Tobit He Sophia Solomontos ith'. Ioudeth He Sophia Iesou huiou Sirach k'. Iob Tousolomontos ka'. Sophia kb'. Paroimiai kg'. Ekklesiastes kd'. Asma asmaton Hoi ib' prophetai ke'. Osee ks'. Amos kz'. Michaias ke'. Ioil kth'. Abdiou l'. Ionas la'. Naoum lb'. Habbakoum lg'. Sophonias ld'. Angaios le'. Zacharias ls'. Malachias Hoi d' meaaloi prophetai lz'. Hesaias le'. Hieremias lth'. Hiezekiel m'. Daniel

Telos ton hex kai deka propheton ma'. Sophia Iesou tou Sirach

11. Junilius de inst. reg. div. legis i.3 ff. (ed. Kihn).12. Pseudo-Athanasii syn. scr. sacr. (Migne, P.G. xxviii.283 ff.) Historia (xvii) Genesis Genesis Exodos Exodus Leuitikon Leviticus Arithmoi Numeri Deuteronomion Deuteronomium Iesous ho tou Naue Iesu Nave Kritai Iudicum Rhouth Ruth Basileion a', b' Regnn. i -- iv Basileion g', d'

[Adiungunt plures Paralipomenon ii, Iob i, Tobiae i. Esdrae ii, Iudith i, Hester i, Macchabaeorum ii] Paraleipomenon a', b' Esdras a', b' Psalterion Dabitikon Paroimiai Solomontos Prophetia (xvii) Ekklesiastes tou autou Psalmorum cl Asma asmaton Osee Iob Esaiae Prophetai dodeka eis hen arithmoumenoi Ioel

Hosee, Amos, Michaias, Ioel, Abdiou, Ionas, Naoum, Hambakoum, Sophonias, Hangaios, Zacharias, Malachias Amos Abdiae Ionae Michaeae Hexes de heteroi tessares Naum Esaias Habacuc Ieremias Sophoniae Ezekiel Hieremiae Daniel Ezechiel

Ektos de touton eisi palin hetera biblia k.t.l. (as in Athanasius, but adding Daniel Aggaei Zachariae Makkabaika biblia d' Malachiea Ptolemaika Proverbia (ii)

Psalmoi kai ode Solomontos Sosanna) Salomonis Proverbiorum Iesu filii Sirach

[Adiungunt quidam libr. Sapientiae et Cantica Canticorum] Dogmatica (i) Ecclesiastes

13. Leontius (de Sectis ii.) 14. John of Damascus (de fide orthod. iv.17). Ta historika biblia (ib')

Prote pentateuchos, he kai nomothesia

(Genesis Exodos, Arithmoi, Leuitikon, Deuteronomion; Iesous tou Naue, Kritai, Rhouth, Logoi ton basileion a' -- d', Paraleipomenai, Esdras)

(Genesis Exodos, Leuitikon, Arithmoi, Deuteronomion)

Deutera pentateuchos, ta kaloumena Grapheia, para tisi de Hagiographa (Iesous ho tou Naue, Kritai meta

Ta prophetika (e')

tes Rhouth, Basileion a', b', Basileion g', d', ton Paraleipomenon a', b')

(Esaias, Ieremias, Iezekiel, Daniel, to Dodekapropheton) Ta parainetika (d')

Trite pentateuchos, hai sticherai bibloi

(Iob, Paroimiai Solomontos, Ekklesiastes, to Asma ton asmaton, to Psalterion)

(tou Iob, to Psalterion, Paroimiai Solomontos, Ekklesiastes, tou autou, ta Asmeta ton Asmaton tou autou)

Tetarte pentateuchos he prophetike (to Dodekapopheton, Esaias, Ieremias, Iezekiel, Daniel)

Allai duo (tou Esdra a', b', he Esther)

He Panaretos t. e. he Sophia tou Solomontos

He Sophia tou Iesou

16. Ebedjesu (catal. libr. Eccl., Assemani, Bibl. Or. iii.5 f.).15. Nicephorus, Stichometria. Genesis

A. Hosai eisi graphai ekklesiazomenai kai kekanonismenai Exodus Liber sacerdotum a'. Genesis stich. ,dt' Numeri b'. Exodos stich. ,bo' Deuteronomii g'. Leuitikon stich. ,bps' Josue filii Nun d'. Arithmoi stich. ,gphl' Iudicum e'. Deuteronomion stich. ,gr' Samuel s'. Iesous stich. ,br' Regum z'. Kritai kai Rhouth stich. ,bun' Liber Dabariamin e'. Basileion a', b' stich. ,bsm' Ruth th'. Basileion g', d' stich. ,bsg' Psalmi David Regis i' Paraleipomena a', b' stich. ,eph' Proverbia Salomonis ia'. Esdras a', b' stich. ,eph' Cohelet ib'. Biblos Psalmon stich. ,eph' Sirat Sirin

ig'. Paroimiai Tolomontos stich. ,aps' Bar-Sira Sapientia Magna id'. Ekklesiastes stich. psn' Iob ie'. Asm asmaton stich. sp' Isaias is'. Iob stich. ,ao' Hosee iz'. Esaias prophetes stich. ,go' Ioel ie'. Ieremias prophetes stich. ,d' Amos ith'. Barouch stich. ps' Abdias k'. Iezekiel stich. ,d' Ionas ka'. Daniel stich. ,b' Michaeas kb'. Hoi dodeka prophetai stich. ,g' Nahum

Homou tes palaias diathekes bibloi kb'. Habacuc Sophonias

B. Hosai antilegontai kai ouk ekklesiazontai Aggaeus Zacharias

a'. Makkabaika g' stich. ,zt' Malachias

b'. Sophia Solomontos stich. ,ar' Hieremias

g'. Sophia huiou tou Sirach stich. ,bo' Ezechiel Daniel

d'. Psalmoi kai odai Solomontos stich. ,br' Iudith Esther e'. Esther stich. tn' Susanna s'. Ioudith stich. ,aps' Esdras z'. Sosanna stich. ph' Daniel Minor

e,. Tobit, ho kai Tobias stich. ps' Epistola Baruch Liber traditionis Seniorum Josephi proverbia Historia filiorum Samonae [i.e. Maccab. iv] Liber Maccabaeorum (i -- iii)

17. Laodicene Canons (lx.).18. Apostolic Canons (lxxxiv.). a'. Genesis kosmou Mouseos pente b'. Exodos ex Aiguptou

(Genesis, Exodos, Leuitikon, Arithmoi, Deuteronomion) g'. Leuitikon d'. Arithmoi Iesous Naue e'. Deuteronomion Rhouth s'. Iesous Naue Basileion tessara z'. Kritai, Rhouth Paraleipomenon duo e'. Esther Esdra duo th'. Basileion a', b' Esther i'. Basileion g', d' Makkabaion tria ia'. Paraleipomenon a', b' Iob ib'. Esdras a', b' Psalterion ig'. Biblos Psalmon rn' Solomontos tria id'. Paroimiai Solomontos

(Paroimiai, Ekklesiastes, Asma asmaton) ie'. Ekklesiastes is'. Asma asmaton Propheton dekaduo hen iz'. Iob Esaiou hen ie'. Dodeka prophetai Ieremiou hen ith'. Esaias Iezekiel hen

k'. Ieremias kai Barouch, Threnoi kai Epistolai Daniel hen

Exothen de prosistoreistho manthanein humon tous neous ten Sophian tou polumathous Sirach ka'. Iezekiel kb'. Daoiel

19. List in Codd. Barocc.206; B.M. Add.17469; Coisl.120.

Peri ton x' biblion, kai hosa touton ektos e'. Deuteronomion s'. Iesous a'. Genesis z'. Kritai kai Rhouth b'. Exodos e' -- a'. Basileion a' -- d' g'. Leuitikon ib'. Paraleipomena a', b' d'. Arithmoi ig'. Iob

id'. Psalterion kth'. Zacharias ie'. Paroimiai l'. Malachias is'. Ekklesiastes la'. Esaias iz'. Asma asmaton lb'. Ieremias ie'. Esdras lg'. Iezekiel ith'. Hosee ld'. Daniel [437] k'. Amos * * ka'. Michaias * * kb'. Ioel Kai hosa exo ton x' kg'. Ionas a'. Sophia Solomontos kd'. Abdiou b'. Sophia Sirach ke'. Naoum g' -- s'. Makkabaion [a' -- d'] ks'. Hambakoum z'. Esther kz'. Sophonias e'. Ioudeth ke'. Hangaios th'. Tobit

B (3) (b). ORDER OF THE BOOKS IN PATRISTIC AND SYNODICAL LISTS OF THE WESTERN CHURCH.

1. Hilary, prol. in libr. Psalm.2. Ruffinus (Comm. in symb.36). i -- v. Moysi[s] libri quinque Moysi[s] quinque libri vi. Iesu Naue

(Genesis, Exodus, Leviticus, Numeri, Deuteronomium) vii. Iudicum et Ruth viii. Regnorum i, ii Iesus Naue ix. Regnorum iii, iv Iudicum, simul cum Ruth x. Paralipomenon i, ii Regnorum iv xi. Sermones dierum Esdrae Paralipomenon (= Dierum liber) xii. Liber Psalmorum Esdrae ii

xiii -- xv. Salomonis Proverbia, Ecclesiastes, Canticum Canticorum Hester Prophetarum xvi. Duodecim Prophetae

(Esaias, Ieremias, Ezechiel, Daniel, xii Prophetarum liber i)

xvii -- xxii. Esaias, Jeremias cum Lamentatione et Epistola, Daniel, Ezekiel, Job, Hester Iob Psalmi David

Salomon[is] iii [xxiii -- xxiv. Tobias, Judith] [438] (Proverbia, Ecclesiastes, Cantica Canticorum)

Sapienta Salomonis Sapientia Sirach (= Ecclesiasticus) Tobias Iudith Maccabaeorum libri

3. Augustine (de doctr. Chr. ii.23) 4. Innocent I. (ep. ad Exsuperium). [Historiae:] Moysi[s] libri quinque

Quinque Moyseos [libri]

(Genesis, Exodus, Leviticus, Numeri, Deuteronomium)

(Genesis, Exodi, Levitici, Numeri, Deuteronomii) Iesu Naue Iesu Naue Iudicum Iudicum Regnorum libri iv Ruth Ruth Regnorum libri iv Prophetarum libri xvi Paralipomenon libri ii Salomonis libri v Iob Psalterium Tobias Historiarum: Esther Job Iudith Tobias Machabaeorum libri ii Hester Esdrae libri ii Iudith Prophetae: Machabaeorum libri ii David liber Psalmorum Esdrae libri ii Salamonis libri iii Paralipomenon libri ii

(Proverbiorum, Canticum Canticorum, Ecclesiastes)

Sapienta, Eccleasiasticus [439]

Prophetarum xii

(Osee, Ioel, Amos, Abdias, Ionas, Michaeas, Nahum, Habacuc, Sophonias, Aggaeus, Zacharias, Malachias)

Prophetae iv maiorum voluminum

(Isaias, Ieremias, Daniel, Ezechiel)

5. Pseudo-Gelasius decret. de libr.6. Cassiodorius (de inst. Div. litt.14). Moysis v libri: Genesis Genesis Exodus Exodus Leviticus Leviticus Numeri Numeri Deuteronomium Deuteronomium Iesu Nave Iesu Naue Regum i -- iv Iudicum Paralipomenon i, ii Ruth Psalterium Regum i -- iv

Item libri prophetarum numero xvi: Salomonis libri v

(Isaias, Ieremias, Ezechiel, Daniel, Osee, Amos, Michas, Iohel, Abdias, Ionas, Naum, Abacu, Sofonias, Agaeus, Zacharias, Maleachias)

(Proverbia, Sapientia, Ecclesiasticus, Ecclesiastes, Canticum canticorum) Paralipomena i, ii Prophetae Psalmorum cl

(Isaias, Hieremias, Ezechiel, Daniel, Osee, Amos, Michaeas, Joel, Abdias, Jonas, Naum, Abbacuc, Sofonias, Aggaeus, Zacharias, Malachias, qui et Angelus) Salamonis libri iii Job

(Proverbiorum, Ecclesiastes, Canticum Canticorum) Tobi[as] Liber Sapientiae filii Siracis Esther Alius subsequens liber Sapientiae Iudith Item historiarum: Esdrae [libri] ii Iob Machabaeorum libri ii Tobias Hester Iudith Macchabaeorum libri ii

7. Isidorus de ord. libr. s. scr.1. Quinque libri Moyseos

4. Prophetae: Psalmorum liber i, Salomonis libri iii (Proverbiorum, Ecclesiastes, Cantica Canticorum), Sapienta, Ecclesiasticus, libri xvi Prophetarum 2. Iesu Nave, Iudicum, Ruth

3. Regum i -- iv, Paralipomenon i, ii, Tobiae, Esther, Iudith, Esdrae, Machabaeorum libri duo

8. Mommsen's List, cited by Zahn, Gesch. d. N. T. Kanons, ii. p.143 f.; Sanday, Studia Biblica, iii. p.222 f.; Preuschen, Analecta, p.138 [440] . Libri canonici Regnorum liber ii ver IICC Genesis versus IIIDCC Regnorum liber iii ver IIDL Exodus ver III Regnorum liber iv ver IICCL Numeri ver IIII Fiunt versus VIIIID Leviticus ver IICCC Paralipomenon liber i ver IIXL Deuteronomium ver IIDCC liber ii ver IIC Hiesu Nave ver MDCCL Machabeorum liber i ver IICCC Iudicum ver MDCCL liber ii ver MDCCC Fiunt libri vii ver XVIIIC Iob ver MDCC Rut ver CCL Tobias ver DCCCC Regnorum liber i ver IICCC Hester ver DCC

Iudit ver MC Ieremias ver IIIICCCCL Psalmi Davitici cli ver V Daniel ver MCCCL Salomonis ver VID Ezechiel ver IIICCCXL

Prophetae maiores ver XVCCCLXX numero IIII Prophetae xii ver IIIDCCC Esaias ver IIIDLXXX Erunt omnes versus numero LXVIIIID

10. Liber sacramentorum (Bobbio, cent. vi. vii).1. List in Cod. Claromontanus. Versus scribturarum sanctarum Liber Genesis ita Genesis versus IIIID Exodum Exodus versus IIIDCC Leviticum Leviticum versus IICCC Numeri Numeri vrsus IIIDCL Deuteronomium Deuteronomium ver. IIICCC Josue Iesu Nauve ver. II Judicum Iudicum ver. II Libri mulierum Rud ver. CCL Ruth Regnorum ver Hester primus liber ver. IID Judith secundus lib. ver II Maccabeorum libri duo tertius lib. ver. IIDC Job quartus lib. ver IICCCC Thobias Psalmi Davitici ver. V Regum quattuor Proverbia ver. IDC Prophetarum libri xvi Aeclesiastes DC Daviticum v Cantica canticorum CCC Solomonis iii Sapientia vers. I Esdra i Sapientia IHU ver. IID Fiunt libri Veteris numero xliiii XII Profetae ver IIICX Ossee ver DXXX Amos ver CCCCX Micheas ver CCCX Ioel ver. CL Abdias ver. LXX Ionas ver. CL Naum ver. CXL Ambacum ver. CLX Sophonias ver. CXL Aggeus vers. CX Zacharias ver. DCLX Malachiel ver. CC Eseias ver. IIIDC Ieremias ver IIIILXX

11. Council of Carthage, A.D.397 (can.47 = 39). Ezechiel ver IIIDC Genesis Daniel ver IDC Exodus Maccabeorum sic. Leviticus lib. primus ver. IICCC Numeri lib. secundus ver IICCC Deuteronomium lib. quartus ver. I Iesu Naue Iudit vr. ICCC Iudicum Hesdra ID Ruth Ester ver I Regnorum libri iv Iob ver. IDC Paralipomenon libri ii Tobias ver. I Job Psalterium Davidicum Salomonis libri v xii libri Prophetarum Iesaias Ieremias Ezechiel Daniel Tobias Iudith Hester Hesdrae libri ii Machabaeorum libri ii [441]

2. We may now proceed to consider the chief points which these tables illustrate.

(1) THE TITLES OF THE BOOKS. It will be seen that the Hebrew titles fall into three classes. They consist of either (1) the first word or words of the book (Genesis -- Deuteronomy, Proverbs, Lamentations); or (2) the name of the hero or supposed author (Joshua, Judges, Samuel, Kings, Isaiah and the other Prophets, Job, Ruth, Esther, Daniel, Ezra); or (3) a description of the contents (Psalms, Song of Songs, Chronicles). Titles of the second and third class are generally reproduced in the Greek; there are some variations, as when Samuel and Kings become 'Kingdoms,' and 'Diaries' (dvyhytym) is changed into 'Omissions' (Paraleipomena [442] ), but the system of nomenclature is the same. But titles of the first class disappear in the Greek, and in their place we find descriptive names, suggested in almost every case by words in the version itself. Thus Genesis appears to come from Gen. ii.4 haute he biblos geneseos ouraoou kai ges, Exodus from Ex. xix.1 tes exodoth ton huion Israel ek ges Aiguptou, Numbers from Num. i.2 kata arithmon ex onomatos, Deuteronomy from Deut. xvii.18 grapsei auto to deuteronomion touto eis biblion [443] , Ecclesiastes from Eccl. i.1 rhemata ekklhsiastou.

The Greek titles are probably of Alexandrian origin and pre-Christian use. Not only were they familiar to Origen (Eus. H. E. vi.25), but they are used in Melito's list, although it came from Palestine. Some of them at least appear to have been known to the writers of the New Testament; cf. Acts ii.30 en biblo psalmon, xiii.33 en to psakno to deutero, Rom. ix.25 en to Hosee legei [444] . Philo [445] uses Genesis, Leuitikon or Leuitike biblos, Dethteronomion, Basileiai, Paroimiai, but his practice is not quite constant; e.g. he calls Exodus he Exagoge [446] ; Deuteronomy is sometimes he Epinomis, and Judges he ton K?imaton [447] biblos, Similar titles occur in the Mishna [448] , whether suggested by the Alexandrian Greek, or independently coined by the Palestinian Jews; thus Genesis is spr ytsyrh, Numbers s msprym, Proverbs s chkmh, Lamentations qynvt.

Through the Old Latin version the Greek titles passed into the Latin Bible [449] , and from the Latin Bible into the later versions of Western Christendom. In three instances, however, the influence of Jerome restored the Hebrew titles; 1, 2 Kingdoms have become 1, 2 Samuel, and 3, 4 Kingdoms, 1, 2 Kings, whilst 'Chronicles,' representing the Hebrew dvryhymym, has taken the place of Paralipomenon.

Cf Hieron. Prol. Gal.: "tertius sequitur Samuel, quem nos Regnorum primum et secundum dicimus; quartus Malachim, id est Regum, qui tertio et quarto Regnorum volumine continetur . . . septimus Dabre aiamim, id est 'Verba dierum,' quod significantius Chronicon totius divinae historiae possumus appellare."

The Greek titles vary slightly in different codices and lists. Besides the variations of cod. A which appear in Table B (2), the following are mentioned in the apparatus of Holmes and Parsons. Joshua: Iesous ho Naue, ho tou Naue, Judges: Kritai tou Israel, hai ton kriton praxeis. Chronicles: Paraleipomenon ton basileion Iouda. Psalms: Dauid prophetou kai basileos melos. When Nehemiah is separated from Ezra its title is: ta peri Neemiou or logoi N. huiou Hachalia. A few further forms may be gleaned from the patristic lists. As an alternative for Paraleipomenon the Apostolic Canons give tou bibliou ton hemeron, while Ezra is known to Hilary as sermones dierum Esdrae. The Psalter is sometimes biblos Psalmon, liber Psalmorum, or Psalterion Dabitikon, Psalmi David regis, Psalterium Daviticum. For Asma asmaton we have occasionally asmata asmaton -- a form rejected by Origen (ap. Eus. H.E. vi.25 ou gar, hos hupolambanousi tines, Asmata asmaton), but used by Pseudo-Chrysostom and John of Damascus, and found in cod. A and in several of the Latin lists [450] ; cf. the English Article VI. "Cantica, or Songs of Solomon." The lesser Prophets are hoi dodeka or dekaduo, ton dodeka propheton mia biblos, to dodekapropheton, prophetae xii; the greater, hoi tessares, prophetae iv, prophetae iv maiorum voluminum, or simply maiores; when the two collections are merged into one they become hoi dekaex or hoi hekkaideka, to hekkaidekapropheton, prophetae xvi.

(2) THE GROUPING OF THE BOOKS. The methods of grouping adopted in the Hebrew and Alexandrian Greek Bibles differ not less widely than the nomenclature of the books. The Hebrew canon is uniformly tripartite, and "the books belonging to one division are never (by the Jews) transferred to another [451] ." Its three groups are known as the Law (tvrh), the Prophets (nv'ym), and the Writings (ktvvym). The Massora recognised, however, certain subdivisions within the second and third groups; the Prophets were classed as Former (r'svnym), i.e. Joshua, Judges, Samuel, Kings; and Latter ('chrvnym), and among the 'Latter' the Twelve minor Prophets formed a single collection [452] . Similarly 'the five Rolls' (mglvt), i.e. Ruth, Canticles, Ecclesiastes, Lamentations, Esther, made a subsection among the Kethubim. The tripartite division of the canon was known at Alexandria in the second century B.C., for the writer of the prologue to Sirach refers to it more than once (1 f. tou nomou kai ton propheton kai ton allon ton kat' autous ekolouthekoton: 6 f. tou nomou kai ton propheton kai ton allon patrion biblion: 14 f. ho nomos kai hai propheteiai kai ta loipa ton biblion). It is also recognised in the New Testament, where the Law and the Prophets are mentioned as authoritative collections, and in one passage the 'Writings' are represented by the Psalter (Lc. xxiv.44 panta ta gegrammena en to nomo Mouseos kai tois prophetais kai psalmois). But the New Testament has no comprehensive name for the third group, and even Josephus (c. Ap. i.8) speaks of four poetical books (probably Psalms, Job, Proverbs and Ecclesiastes) as forming with the Law and the Prophets the entire series of sacred books; the rest of the Hagiographa seem to have been counted by him among the Prophets [453] . At Alexandria the later books were probably attached to the canon by a looser bond. The writer of the De vita contemplativa appears to recognise four groups [454] (§ 3 nomous, kai logia thespisthenta dia propheton, kai humnous, kai ta alla hois episteme kai eusebeia sunauxontai kai teleiountai).

Only the first of the three Palestinian groups remains undisturbed [455] in the Alexandrian Greek Bible, as it is preserved to us in MSS. and described in Christian lists. When the Law was translated into Greek, it was already a complete collection, hedged round with special sanctions, and in all forms of the Greek Bible it retains its precedence and has resisted any extensive intrusion of foreign matter. It is otherwise with the Prophets and the Hagiographa. Neither of these groups escaped decomposition when it passed into the Greek Bible. The Former Prophets are usually separated from the Latter, the poetical books coming between. The Hagiographa are entirely broken up, the non-poetical books being divided between the histories and the prophets. This distribution is clearly due to the characteristically Alexandrian desire to arrange the books according to their literary character or contents, or their supposed authorship. Histories were made to consort with histories, prophetic and poetical writings with others of their respective kinds. On this principle Daniel is in all Greek codices and catalogues one of the Greater Prophets, while Ruth attaches itself to Judges, and Canticles to Ecclesiastes.

In many of the Greek patristic lists the Alexandrian principle of grouping receives express recognition. Thus Cyril of Jerusalem, Gregory of Nazianzus, and Leontius, divide the books of the Old Testament into (1) historical -- 12, including the Mosaic Pentateuch; (2) poetical -- 5; (3) prophetical -- 5. Epiphanius, followed by John of Damascus, endeavours to combine this grouping with a system of pentateuchs [456] -- (1) legal, (2) poetical, (3) historical [457] , (4) prophetical -- an end which he attains by relegating Ezra and Esther to an appendix. Pseudo-Chrysostom's arrangement is similar, though slightly different in some of its details; according to his view the Bible began with an Octateuch, and the stichera are broken up, the Psalter being placed with the Prophets, and the Salomonic books described as 'hortatory [458] ' (to suibouleutikon). Even in the eccentric arrangement of Junilius [459] the Greek method of grouping is clearly dominant.

The relative order of the groups in the Greek Bible, being of literary and not historical origin, is to some extent liable to variation. The 'five books of Moses' always claim precedence, and the 'rest of the histories' follow, but the position of the poetical and prophetical books is less certain. Codex B places the poetical books first, whilst in Codd. ' and A the prophets precede. But the order of cod. B is supported by the great majority of authorities both Eastern and Western (Melito, Origen, Athanasius, Cyril, Epiphanius (1, 3), Gregory, Amphilochius, the Laodicene and 'Apostolic' canons, Nicephorus, Pseudo-Chrysostom, the Cheltenham list, the African canons of 397, and Augustine). Two reasons may have combined to favour this arrangement. 'David' and 'Solomon' were higher up the stream of time than Hosea and Isaiah. Moreover, it may have seemed fitting that the Prophets should immediately precede the Evangelists.

(3) THE NUMBER OF THE BOOKS. In our printed Hebrew Bibles the books of the Old Testament are 39 (Law, 5; Former Prophets (Joshua -- 2 Kings), 6; Latter Prophets, 15; Hagiographa, 13). But Samuel, Kings, Ezra-Nehemiah, and Chronicles [460] , were originally single books [461] , and the Minor Prophets were also counted as a single book. Thus the number is reduced to 24 (Law, 5; Former Prophets, 4; Latter Prophets, 4; Hagiographa, 11), and this answers to the prevalent Jewish tradition. On the other hand Josephus expressly limits the books to 22 (Law, 5; Prophets, i3; Hymns and moral pieces, 4). He has probably included the historical Hagiographa among the Prophets, and treated Ruth and Lamentations as appendices to Judges and Jeremiah respectively.

Both traditions were inherited by the Church, but the latter was predominant, especially in the East. In some lists indeed the twenty-two books became twenty-seven, the 'double books' being broken up into their parts (Epiph.1) [462] ; in some a similar treatment of the Dodecapropheton raised the number to 34 (the 'Sixty Books'), and there are other eccentricities of numeration which need not be mentioned here.

Josephus, c. Ap. i.8: ou muriades biblion eisi par' hemin asumphonon kai machomenon, duo mona pros tois eikosi biblia . . . kai touton pente men esti Mouseos . . . hoi meta Mousen prophetai . . . sunegrapsan en trisi kai deka bibliois; hai de loipai tessares humnous eis ton theon kai tois anthropois hupothekas tou biou periechousin. He is followed by Origen ap. Eus. l.c. ouk agnoeteon d' einai tas endiathekous biblous hos Ebraioi paradidoasin, hosos ho arithmos ton par autois stoicheion estin; and Cyril. Hier. catech. iv.33 anaginoske tas theias graphas, tas eikosi duo biblous tes palaias diathekes. Similarly Athanasius, ep. fest.39 (Migne, P.G. xxvi. col.1437). When another numeration was adopted, efforts were made to shew that it did not involve a real departure from the canon of twenty-two; cf. Epiph. haer. i. I.8, hautai eisin hai eikosi hepta bibloi hai ek theou dotheisai tois Ioudaiois, eikosi duo de hos ta par autois stoicheia ton Ebraikon grammaton arithmoumenai dia to diplousthai deka biblous eis pente legomenas; dial. Tim. et Aq. (ed. Conybeare, p.66), hautai hai bibloi hai theopneustoi kai endiathetoi, ks' men ousai, kb' de arithmoumenai dia to . . . ex auton diplousthai.

On the other hand the numeration in 4 Esdr. xiv.44 rests, if nongenti quatuor be the true reading, on a tradition which makes the Hebrew books 24. This tradition is supported by the testimony of the Talmud and the Rabbinical literature [463] , and the Canon is known in Jewish writings by the name kd sphrym, "the Twenty-Four Books." It finds a place in certain Western Christian writers, e.g. Victorinus of Petau comm. in Apoc.: "sunt autem libri V.T. qui accipiuntur viginti quatuor quos in epitome Theodori invenies [464] ." Victorinus compares the 24 books to the 24 Elders of Apoc. iv., and the same fancy finds a place in the Cheltenham list ("ut in apocalypsi Iohannis dictum est Vidi XXIIII seniores mittentes coronas suas ante thronum, maiores nostri probant hoc libros esse canonicos"). Jerome knows both traditions, though he favours the former (Prol. Gal. "quomodo igitur viginti duo elementa sunt . . . ita viginti duo volumina supputantur . . . quamquam nonnulli Ruth et Cinoth inter Hagiograpba scriptitent et libros hos in suo putent numero supputandos et per hoc esse priscae legis libros viginti quatuor").

Let us now turn to the ecclesiastical lists and see how far the Hebrew Canon was maintained.

Our earliest Christian list was obtained from Palestine [465] , and probably represents the contents of the Palestinian Greek Bible. It is an attempt to answer the question, What is the true number and order of the books of the Old Testament? Both the titles and the grouping are obviously Greek, but the books are exclusively those of the Hebrew canon. Esther does not appear, but the number of the books is twenty-two, if we are intended to count 1 -- 4 Regn. as two.

The next list comes from Origen. It belongs to his commentary on the first Psalm, which was written at Alexandria [466] , i.e. before A.D.231. The books included in it are expressly said to be the twenty-two of the Hebrew canon eisi de hai eikosi duo bibloi kath' Hebraious haide). Yet among them are the first book of Esdras [467] and the Epistle of Jeremiah, which the Jews never recognised. With the addition of Baruch, Origen's list is repeated by Athanasius, Cyril, Epiphanius (1), and in the Laodicean canon; Amphilochius mentions two books of Esdras, and it is at least possible that the Esdras of Gregory of Nazianzus is intended to include both books, and that the Epistle, or Baruch and the Epistle, are to be understood as forming part of Jeremiah in the lists both of Gregory and Amphilochius. Thus it appears that an expansion of the Hebrew canon, which involved no addition to the number of the books, was predominant in the East during the fourth century.

The Eastern lists contain other books, but they are definitely placed outside the Canon. This practice seems to have begun with Origen, who after enumerating the twenty-two books adds, exo de touton esti ta Makkabaika. Athanasius takes up the expression, but names other books -- the two Wisdoms, Esther [468] , Judith, and Tobit [469] . Palestine was perhaps naturally conservative in this matter; Cyril will not allow his catechumens to go beyond the Canon, and Epiphanius mentions only, and that with some hesitation, the two books of Wisdom (eisi de kai allai par autois bibloi en amphilekto [470] . . . hautai chresimoi men eisi kai ophelimoi, all' eis arithmon rheton ouk anapherontai) [471] . And this was the prevalent attitude of the East even at a later time. There are exceptions; Pseudo-Chrysostom places Sirach among the Hortatory books of the canon; the Apostolic canons, while excluding Sirach, include three books of Maccabees. But John of Damascus reflects the general opinion of the Greek fathers when, while reckoning both books of Esdras [472] as canonical, he repeats the verdict of Epiphanius upon the two Wisdoms, Eearetoi men kai kalai, all' ouk arithmountai [473] .

On the other hand the West, further from the home of the Hebrew canon, and knowing the Old Testament chiefly through the Latin version of the LXX., did not scruple to mingle non-canonical books with the canonical. Hilary and Ruffinus [474] were doubtless checked, the one by the influence of Eastern theologians, the other by the scholarship of Jerome; but Hilary mentions that there were those who wished to raise the number of the canonical books to twenty-four by including Tobit and Judith in the canon. From the end of the fourth century the inclusion of the non-canonical books in Western lists is a matter of course. Even Augustine has no scruples on the subject; he makes the books of the Old Testament forty-four (de doctr. Chr. ii.13 "his xliv libris Testamenti Veteris terminatur auctoritas [475] "), and among them Tobit, Judith, and two books of Maccabees take rank with the histories; and the two Wisdoms, although he confesses that they were not the work of Solomon, are classed with the Prophets. His judgement was that of his Church (Conc. Carth. iii. can. xlvii. "sunt canonicae scripturae Salomonis libri quinque . . . Tobias, Judith . . . Machabaeorum libri duo"). The African Church had probably never known any other canon, and its belief prevailed wherever the Latin Bible was read.

There can be little doubt that, notwithstanding the strict adherence of the Eastern lists to the number of the Hebrew books, the Old Latin canon truly represents the collection of Greek sacred books which came into the hands of the early Christian communities at Antioch, Alexandria, and Rome. When Origen and the Greek fathers who follow him fix the number of the books at twenty-two or twenty-four, they follow, not the earlier tradition of the Church, but the corrected estimate of Christian scholars who had learned it from Jewish teachers. An earlier tradition is represented by the line of Christian writers, beginning with Clement of Rome, who quoted the 'Apocryphal' books apparently without suspecting that they were not part of the Canon. Thus Clement of Rome [476] places the story of Judith side by side with that of Esther; the Wisdom of Sirach is cited by Barnabas [477] and the Didache [478] , and Tobit by Polycarp [479] ; Clement of Alexandria [480] and Origen appeal to Tobit and both the Wisdoms, to which Origen adds Judith [481] . Our earliest MSS. of the Greek Bible confirm the impression derived from the quotations of the earliest Christian writers. Their canon corresponds not with that of the great writers of the age when they were written, but with that of the Old Latin version of the LXX. Codd. B ' A contain the two Wisdoms, Tobit, and Judith; 1 -- 2 Maccabees are added in ', and 1 -- 4 Maccabees in A; cod. C still exhibits the two Wisdoms, and when complete may have contained other books of the same class. Moreover, the position of the books shews that the scribes of these MSS. or of their archetypes lacked either the power or the will to distinguish them from the books of the Hebrew canon. In the light of the facts already produced, it is clear that the presence of the non-canonical books in Greek Bibles cannot be attributed to the skilled writers of the fourth and fifth centuries. They have but perpetuated an older tradition -- a tradition probably inherited from the Alexandrian Jews.

An explanation of the early mixture of non-canonical books with canonical may be found in the form under which the Greek Bible passed into the keeping of the Church. In the first century the material used for literary purposes was still almost exclusively papyrus, and the form was that of the roll [482] . But rolls of papyrus seldom contained more than a single work, and writings of any length, especially if divided into books, were often transcribed into two or more separate rolls [483] . The rolls were kept in boxes (kibotoi, kistai, capsae, sistae) [484] , which served not only to preserve them, but to collect them in sets. Now while the sanctity of the five books of Moses would protect the cistae which contained them from the intrusion of foreign rolls, no scruple of this kind would deter the owner of a roll of Esther from placing it in the same box with Judith and Tobit; the Wisdoms in like manner naturally found their way into a Salomonic collection; while in a still larger number of instances the two Greek recensions of Esdras consorted together, and Baruch and the Epistle seemed rightly to claim a place with the roll of Jeremiah. More rarely such a writing as the Psalms of Solomon may have found its way into the company of kindred books of the canon. It is not a serious objection to this hypothesis that Philo does not quote the Apocrypha, and has no certain allusion to it [485] . A great scholar would not be deceived by the mixture of heterogeneous rolls, which might nevertheless seriously mislead ordinary readers, and start a false tradition in an unlettered community such as the Christian society of the first century.

(4) THE INTERNAL ORDER OF THE GROUPS. Even in Jewish lists of the Hebrew Canon there are variations in the internal order of the Prophets and the Hagiographa. The 'Great Prophets' occur in each of the three orders (1) Isaiah, Jeremiah, Ezekiel; (2) Jeremiah, Ezekiel, Isaiah; (3) Jeremiah, Isaiah, Ezekiel [486] . The order of the Hagiographa varies more extensively. In the printed Bibles they are arranged in three subdivisions: (1) Psalms, Proverbs, Job; (2) Canticles, Ruth, Ecclesiastes, Lamentations, Esther (the five Megilloth); (3) Daniel, Ezra, Chronicles. The Talmudic order is as follows: Ruth, Psalms, Job, Proverbs, Ecclesiastes, Canticles, Lamentations, Daniel, Esther, Chronicles. The MSS. vary, many agreeing with the printed Bibles; others, especially those of Spanish provenance, following the order: Chronicles, Psalms, Job, Proverbs, Ruth, Canticles, Ecclesiastes, Lamentations, Esther, Daniel, Ezra [487] .

In the lists of the Greek Bible and the sequence of its MSS. the Law and the 'Former Prophets' generally retain their Hebrew order, with the noteworthy exception that Ruth is always attached to Judges. But there are also minor exceptions which are of some interest. Even in the Pentateuch Melito, Leontius, and the Cheltenham list reverse the common order of Leviticus and Numbers [488] . The sequence is broken in some lists after Ruth (Laod., Epiph.1), or even after Joshua (Epiph.3 [489] ) or Deuteronomy (Epiph.1). Occasionally Chronicles, which is an intruder from the Hagiographa, precedes 1 -- 4 Regn. (Epiph.2, Dial. Tim. et Aq.), or drops out altogether (Ps.-Chrys., Junilius, Cod. Clarom.). All these disturbances of the normal order may be ascribed to local or individual influences, and find no support in the uncial MSS. of the Greek Bible. But it is otherwise when we come to the 'Latter Prophets' and the Hagiographa. With regard to the Prophets, three questions of order arise. (1) There is the relative order of the Twelve and the Four. In the majority of patristic lists the Twelve precede (Ath., Cyr., Epiph., Greg., Amph., &c.), and this is also the order of Codd. A, B, N-V. But Cod. ' begins with the Four, and it is supported by other authorities, chiefly Western (Ruff, Chelt., Ps.-Gelasius, Cassiodorius, Nicephorus); whilst in a few the subdivisions are mixed (Melito, Junilius, Ebedjesu [490] ). (2) The internal order of the dodekapropheton in most of the MSS. and catalogues [491] where it is stated differs from the Hebrew order in regard to the relative positions of the prophets in the first half of the group; the Hebrew order being Hosea, Joel, Amos, Obadiah, Jonah, Micah, but the Greek, Hosea, Amos, Micah, Joel, Obadiah, Jonah. The dominant Greek order may perhaps be due to "an attempt to secure greater accuracy in the chronological arrangement [492] ." (3) The Greek order of the Greater Prophets follows the oldest Hebrew tradition (Isaiah, Jeremiah, Ezekiel), but it appends Lamentations to Jeremiah, and enlarges the group by placing Daniel either before (Melito, Origen, Hilary, Chelt., Augustine), or, more usually, after Ezekiel.

The relative order of the Hagiographa in the LXX. is more perplexing. For Ruth, Lamentations, and Daniel we have already accounted; there remain Chronicles, Job, Psalms, Proverbs, Ecclesiastes, Canticles, Esther, and Ezra. Chronicles, in accordance with the theory enshrined in its Greek name, usually follows Kings. Psalms, Proverbs, Ecclesiastes, Canticles, for the most part hold together in that order, as a group of poetical books; but there are many exceptions. 'David' sometimes goes with the Prophets (Ps.-Chrys., Junilius, Augustine, Isidorus), and the group is then regarded as 'Salomonic,' or 'hortatory.' Lists which admit the two books of Wisdom usually join them to this subdivision (Ebedjesu, Carth., Augustine, Innocent, Cod. Clarom., Ps.-Gelasius, Cassiodorius, Isidorus). The internal order of the Salomonic books varies (Proverbs, Ecclesiastes, Canticles; Ecclesiastes, Canticles, Proverbs; Proverbs, Canticles, Ecclesiastes); the Wisdoms usually follow, but sometimes break the sequence of the three canonical books. Much difficulty seems to have been felt as to the place of Job; the book normally appears in connexion with the poetical books, either last or first, but it is sometimes placed among the histories (Augustine, Innocent, Cod Clarom., Ps.-Gelasius, Cassiodorius), or after the Prophets (Origen). The position of Esdras is not less uncertain; its normal place is after Chronicles, but it is also found before or after the Prophets (Melito, Epiph., John of Damascus, Cod. Barocc.), or in connexion with a group of the apocryphal histories (cod. A, Carth., Augustine, &c.). Esther is still more erratic; sometimes it follows the poetical books, sometimes the Prophets, sometimes the histories; not a few lists place it among the antilegomena, or omit it altogether. When admitted to a place in the Canon, it is usually to be found at or near the end (Origen, Epiphanius, Amphilochius, John of Damascus, Hilary, Carth., Cod. Clarom., Ps.-Gelasius, Cassiodorius), and in company with apocryphal books, especially Judith [493] and Tobit (codd. B'A, Chelt., Carth., Augustine, and the later Latin lists [494] ). It seems as if the doubt which the Jewish authorities felt with regard to this book was inherited by many Christians. On the other hand Cyril, who represents the tradition of the Church of Jerusalem, makes it the twelfth of the canonical books, and in the Laodicene list it stands eighth.

Except in cases where an old or well-defined tradition fixed the internal order of groups of books, there was clearly room for every possible variation so long as the books were written on separate rolls. The cista might serve to keep a group together, but it offered no means of fixing the relative order of its contents. In the codex, on the other hand, when it contained more than one writing, the order was necessarily fixed [495] , and the scribe unconsciously created a tradition which was followed by later copyists. The 'transition to vellum,' and the consequent transition from the roll to the codex, does not seem to have been general before the fourth century, although in the case of Biblical MSS. it may,have begun a century earlier [496] ; and thus we may regard our earliest uncial codices as prototypes of the variations in order which mark the mass of later MSS. A single instance may suffice. It has been stated that Esther is frequently found in company with Judith and Tobit. But these books occur in varying order in the oldest MSS.; in B we have Esther, Judith, Tobit, but in ' A, Esther, Tobit, Judith; a favourite Western order is Tobit, Esther, Judith (Chelt., Augustine, Innocent, Gelasius, Cassiodorius, Isidorus); another, sanctioned at Carthage in 397, is apparently more common in MSS. of the Vulgate, viz., Tobit, Judith, Esther [497] . Such variations, resting on no obvious principle, are doubtless ultimately due to the judgement or caprice of a few scribes, whose copies supplied the archetypes of the later Greek MSS. and the daughter-versions of the Septuagint.

LITERATURE. On the general subject of this chapter the student may consult C. A. Credner, Gesch. d. N. T. Kanons (ed. Volkmar, Berlin, 1860); Th. Zahn, Gesch. d. N.T. Kanons, ii., p.143 ff. (Erlangen, 1890); B. F. Westcott, Hist. of the Canon of the N. T.^6 (Cambridge, 1891); W. Sanday, The Cheltenham List, in Studia Biblica, iii., pp.226 -- 243 (Oxford, 1891); Buhl, Kanon u. Text des A. T. (Leipzig, 1891); H. E. Ryle, Canon of the O.T. (London, 1892); E. Preuschen, Analecta (Leipzig, 1893); H. L. Strack, art. Kanon des. Alten Testamentes in P.R.E.^3 ix.741 -- 767.

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Footnotes:

[428] As given by Origen ap. Eus. H. E. vi. 25.

[429] I.e. chms pqvdym 'fifth of the precepts'; cf. the Mishnic title pqvdym sphr (Ryle, Canon of the O. T., p. 294). Jerome transliterates the initial word, vayedabber; cf. Epiph. (Lagarde, Symmicta ii. 178), ouaidaber he estin Arithmon. The book is also known as btdbr.

[430] I.e. vhmlk dvd, (first two words of 1 Kings 1., Malachim, Jerome; dmalacheim, Epiphanius.

[431] With variants Mesloth, Misloth (leg. for. Msloth). Masaloth, Jerome; dmethaloth, Epiphanius.

[432] Origen includes Ruth with Judges under Saphateim.

[433] Epiph. l.c.: esti de kai alle mikra biblos he kaleitai Kinoth [Mishn. qynvt], hetis hermeneuetai Threnos Ieremiou.

[434] This list has been adapted from Ryle, Canon of the O.T. (table following p. 280).

[435] Cf. Eus. H.E. iv. 22 ho pas ton archaion choros Panareton Sophian tas Solomonos paroimias ekaloun.

[436] Lagarde, l.c.: "ich widerhole sie, von mir redigiert."

[437] The B.M. MS. counts Ruth as a separate book and after Daniel places the numeral le'.

[438] "Quibusdam autem visum est additis Tobia et Judith xxiv libros secundum numerum Graecarum literarum connumerare."

[439] Of the canonicity of these two books Augustine speaks with some reserve: "de quadam similitudine Salomonis esse dicuntur . . . qui tamen quoniam in auctoritatem recipi meruerunt inter propheticos numerandi sunt."

[440] The text of Preuschen has been followed; it is based on a St Gall MS. which appears to be less corrupt than the Cheltenham MS. used by Mommsen and others.

[441] See also the Latin list printed by Mr C.. H. Turner in J. Th. St. i. 557 ff.

[442] Or less correctly Paraleipomenoi, 'omitted books,' as in some lists.

[443] On this rendering see Driver, Deuteronomy, p. i. The Massora calls the book msgh htvrh.

[444] See also Acts 13:20, 33, Romans 10:16, xv. 11, Hebrews 11:22.

[445] See Prof. Ryle's Philo and Holy Scripture, p. xx. ff.

[446] So in Cohn-Wendland's edition (iii. 4, 57, 230); in ii. 271 this title is ascribed to Moses, although exagoge does not like exodos occur in the Alexandrian version of the book. He Exagoge was also the title of the Hellenist Ezekiel's poem on the Exodus (see below, p. 371).

[447] Cf. the change from mlkym to Basileiai.

[448] See Ryle, Canon of the O. T., p. 294.

[449] Sometimes in a simple transliteration, as Genesis &c. Tertullian has Arithmi but in Cyprian the Latin Numeri is already used; see Burkitt, O. L. and Itala, p. 4.

[450] The official Vulgate had Canticum, until the plural was adopted by Sixtus V.; see Nestle, ein Jubiläum der Lat. Bibel, p. 18.

[451] Driver, Introd., p. xxvii.

[452] So already in Sir. xlix. 10 ton ib' prpheton.

[453] See Ryle, Canon of the O.T., p. 165 f.

[454] Unless we omit the comma after humnous and regard hu. kai ta alla as = the Hagiographa; cf. Joseph. c. Ap. as quoted below, p. 220.

[455] Yet even the Torah was not always kept apart in the Greek Bible, as the names Octateuch and Heptateuch witness.

[456] Dr Sanday (in Studia Biblica, iii. p. 240) regards this as Palestinian, identifying it with Cyril's method. But Cyril begins with a dodecad (dodekate he Esther; kai ta men Historika tauta).

[457] The term grapheia (ktvvym) or hagiographa is transferred to this group.

[458] So Leontius ta tarainetika), but he classed the Psalter among them.

[459] See Kihn, Theodor v. Mopsuestia u. Junilius, p. 356 f.

[460] Chronicles-Ezra-Nehemiah appears to have been originally a single book. But while Ezra and Nehemiah are still joined in the Greek Bible, Chronicles stands by itself both in and , and in it follows Nehemiah and forms the last book of the Canon (cf. Matthew 23:35, and see Barnes Chronicles, in the Cambridge Bible, pp. x.--xiii.).

[461] The division probably began in the LXX.

[462] Jerome, Prol. Gal.: "quinque a plerisque libri duplices aestimantur." As the twenty-two books answered to the twenty-two letters of the Hebrew alphabet, so these 'double books' were thought to correspond to the 'double letters,' i.e. those which had two forms (k ,m ,n ,ph ,ts). The 'double books were not always identical in different lists; see Sanday, op. cit. p. 239.

[463] Cf. Ryle Canon, pp. 157 f., 222, 292; Sanday, op. cit. p. 236 ff.

[464] Zahn offers a suggestion, to which Sanday inclines, that the writer refers to the Excerpta ex Theodoto which are partly preserved in the works of Clement of Alexandria.

[465] Melito ap. Eus. H.E. iv. 26 epeide mathein ten ton palaion biblion eboulethes akribeian, posa ton arithmon kai hopoia ten taxin eien . . . anelthon eis ten anatolen kai heos tou topou entha ekeruchthe kai eprachthe . . . epempsa soi.

[466] Eus. H.E. vi. 24.

[467] Already cited freely by Josephus as an authority for the history of the period. Origen, it should be added, regards 1, 2 Esdras as a single volume (Esdras prote, deutera en heni).

[468] Cf. Melito's omission of Esther, and the note appended to the list of Amphilochius.

[469] The N.T. members of the same class are the Teaching and the Shepherd.

[470] Haer. I.[i. 1.

[471] De mens. et pond. 4.

[472] Like Origen, he explains that they form together but a single book (tou Esdra hai duo eis mian sunaptomenai biblon).

[473] The non-canonical books (ta exo) are however carefully distinguished from real apocrypha when the latter are mentioned; e.g. in the stichometry of Nicephorus, and in the list of the 'Sixty Books.'

[474] In symb. 38 "alii libri sunt qui non canonici sed ecclesiastici a maioribus appellati sunt."

[475] Cf. Retract. ii. 4.

[476] 1[Cor. 55.

[477] c. 19. 9.

[478] c. 4.

[479] Philipp. 10.

[480] Strom. i. 10, v. 14.

[481] Cf. Westcott in D. C. B. iv. p. 130.

[482] See Kenyon, Palaeography of Greek papyri, pp. 24, 113 ff.

[483] Ib. p. 122: "no papyrus roll of Homer hitherto discovered contains more than two books of the Iliad. Three short orations fill the largest roll of Hyperides."

[484] E. M. Thompson, Greek and Latin Palaeography, p. 57.

[485] Ryle, Philo and Holy Scripture, p. xxxiii.

[486] See Ryle, Canon, p. 225 ff.

[487] Ryle, ib., pp. 229 ff., 281 f.

[488] On this see Sanday, Studia Biblica, iii.[p. 241.

[489] Ruth is attached to 1 Regn. in the Cheltenham list, and Augustine inclines to this arrangement (see Sanday, 1.c., p. 242). The result was to create a Heptateuch; for the word cf. J. E. B. Mayor, The Latin Heptateuch, p. xxxvi. R. Peiper's text of the Heptateuchos, to which Prof. Mayor refers (p. xxxiv.), appeared in the Vienna Corpus scr. eccl. lat. vol. xiii. (1895).

[490] For statements by early Mohammedan writers as to the extent of the Jewish and Christian Canons see Margoliouth in Exp. Times, Nov. 1899, p. 91.

[491] The chief exceptions are: Cod. v, Hosea, Amos, Joel, Obadiah, Jonah, Micah; Greg. Naz. and Cod. Barocc., Hosea, Amos, Micah, Joel, Jonah, Obadiah; Junilius, Ebedjesu, Augustine, the Hebrew order.

[492] Ryle, Canon, p. 229.

[493] The proximity of Esther to Judith in many lists is perhaps due to the circumstance that in both books the central figure is a woman; cf. p. 213 (right-hand column).

[494] Cf. Ryle, Canon, p. 199 ff.

[495] Cf. Sanday, Studia Biblica, iii. p. 233 ff.

[496] See Kenyon, Palaeography of papyri, p. 119 f.; Sanday, l.c. Papyrus was freely used for codices in Egypt during the third century; cf. Grenfell and Hunt, Oxyrhynchus Papyri, ii.[p. 2.

[497] For the order of the books in Latin MS. Bibles see S. Berger, Histoire de la Vulgate, pp. 301--6, 331--9.