Biblical canon - Revision history

Nick: /* Christian canons */

2018-01-01T23:22:52Z

Christian canons

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	===Apostolic Fathers===		===Apostolic Fathers===

	A four gospel canon (the ''Tetramorph'') was asserted by [[Irenaeus]], ~~''c''~~. ~~160~~.~~<sup>[1]</sup>~~ By the early 200's, [[Origen of Alexandria]] may have been using the same 27 books found in modern New Testament editions, though there were still disputes over the canonicity of Hebrews, James, II Peter, II and III John, and Revelation (see also [[Antilegomena]]).~~<sup>[1]</sup>~~ Likewise by 200 the [[Muratorian fragment]] shows that there existed a set of Christian writings somewhat similar to what is now the New Testament, which included four gospels and argued against objections to them.~~<sup>[1]</sup>~~ Thus, while there was a good measure of debate in the Early Church over the New Testament canon, the major writings were accepted by almost all Christians by the middle of the third century.~~<sup>[1]</sup>~~		A four gospel canon (the ''Tetramorph'') was asserted by [[Irenaeus]], 160 A.D. By the early 200's, the heretic [[Origen of Alexandria]] may have been using the same 27 books found in modern New Testament editions, though there were still some minor disputes over the canonicity of Hebrews, James, II Peter, II and III John, and Revelation (see also [[Antilegomena]]). Likewise by 200 the [[Muratorian fragment]] shows that there existed a set of Christian writings somewhat similar to what is now the New Testament, which included four gospels and argued against objections to them. Thus, while there was a good measure of debate in the Early Church over the New Testament canon, the major writings were accepted by almost all Christians by the middle of the third century.

	===Alexandrian Fathers===		===Alexandrian Fathers===

	In his Easter letter of 367, [[Athanasius]], Bishop of Alexandria, gave a list of exactly the same books as what would become the [[New Testament]] canon,~~<sup>[1]</sup>~~ and he used the phrase "being canonized" (''kanonizomena'') in regards to them.~~<sup>[1]</sup>~~		In his Easter letter of 367, [[Athanasius]], Bishop of Alexandria, gave a list of exactly the same books as what would become the [[New Testament]] canon, and he used the phrase "being canonized" (''kanonizomena'') in regards to them.

	===Latin Fathers===		===Latin Fathers===

	The African [[Synod of Hippo]], in 393, approved the New Testament, as it stands today, together with the Septuagint books, a decision that was repeated by [[Councils of Carthage]] in 397 and 419. These councils were under the authority of [[Augustine of Hippo\|St. Augustine]], who regarded the canon as already closed.~~<sup>[1]</sup>~~ [[Pope Damasus I]]'s [[Council of Rome]] in 382, if the ''[[Decretum Gelasianum]]'' is correctly associated with it, issued a biblical canon identical to that mentioned above,~~<sup>[1]</sup>~~ or if not the list is at least a sixth century compilation.~~<sup>[1]</sup>~~ Likewise, Damasus's commissioning of the Latin Vulgate edition of the Bible, ~~''c''~~. ~~383~~, was instrumental in the fixation of the canon in the West.~~<sup>[1]</sup>~~ In 405, [[Pope Innocent I]] sent a list of the sacred books to a Gallic bishop, [[Exuperius\|Exsuperius of Toulouse]]. When these bishops and councils spoke on the matter, however, they were not defining something new, but instead "were ratifying what had already become the mind of the Church."~~<sup>[1]</sup>~~ Thus, from the fourth century, there existed unanimity in the West concerning the New Testament canon (as it is today),~~<sup>[1]</sup>~~ and by the fifth century the East, with a few exceptions, had come to accept the Book of Revelation and thus had come into harmony on the matter of the canon.~~<sup>[1]</sup>~~		The African [[Synod of Hippo]], in 393, approved the New Testament, as it stands today, together with the Septuagint books, a decision that was repeated by [[Councils of Carthage]] in 397 and 419. These councils were under the authority of [[Augustine of Hippo\|St. Augustine]], who regarded the canon as already closed. [[Pope Damasus I]]'s [[Council of Rome]] in 382, if the ''[[Decretum Gelasianum]]'' is correctly associated with it, issued a biblical canon identical to that mentioned above, or if not the list is at least a sixth century compilation. Likewise, Damasus's commissioning of the Latin Vulgate edition of the Bible, 383 A.D., was instrumental in the fixation of the canon in the West. In 405, [[Pope Innocent I]] sent a list of the sacred books to a Gallic bishop, [[Exuperius\|Exsuperius of Toulouse]]. When these bishops and councils spoke on the matter, however, they were not defining something new, but instead "were ratifying what had already become the mind of the Church." Thus, from the fourth century, there existed unanimity in the West concerning the New Testament canon (as it is today), and by the fifth century the East, with a few exceptions, had come to accept the Book of Revelation and thus had come into harmony on the matter of the canon.

	===Luther===		===Luther===

	There is some evidence that the first decision to omit ~~these~~ books entirely from the Bible was made by Protestant laity rather than clergy. Bibles dating from shortly after the [[Protestant Reformation\|Reformation]] have been found whose tables of contents included the entire Roman Catholic canon, but which did not actually contain the disputed books, leading some historians to think that the workers at the printing presses took it upon themselves to omit them. However, Anglican and Lutheran Bibles usually still contained these books until the 20th century, while Calvinist Bibles did not. Several reasons are proposed for the omission of these books ~~from the canon~~. One is the support for Catholic doctrines such as [[Purgatory]] and [[Prayer for the dead]] found in [[2 Maccabees]]. Luther himself said he was following Jerome's teaching about the ''Veritas Hebraica''.		There is some evidence that the first decision to omit apocryphal books entirely from the Bible was made by Protestant laity rather than clergy. Bibles dating from shortly after the [[Protestant Reformation\|Reformation]] have been found whose tables of contents included the entire Roman Catholic canon, but which did not actually contain the disputed books, leading some historians to think that the workers at the printing presses took it upon themselves to omit them. However, Anglican and Lutheran Bibles usually still contained these books until the 20th century, while Calvinist Bibles did not. Several reasons are proposed for the omission of these books. One is the support for Catholic doctrines such as [[Purgatory]] and [[Prayer for the dead]] found in [[2 Maccabees]]. Luther himself said he was following Jerome's teaching about the ''Veritas Hebraica''.

	[[Martin Luther\|Luther]] made an attempt to remove the books of Hebrews, James, Jude and Revelation from the canon (echoing the consensus of several Catholics, also labeled ''Christian Humanists'' — such as [[Francisco Cardinal Jiménez de Cisneros\|Cardinal Ximenez]], [[Cardinal Cajetan]], and [[Erasmus]] — and partially because they were perceived to go against certain Protestant doctrines such as [[sola gratia]] and [[sola fide]]), but this was not generally accepted among his followers. However, these books are ordered last in the [[German language\|German-language]] [[Luther Bible]] to this day.<sup>[1]</sup>		[[Martin Luther\|Luther]] also eliminated the deuterocanonical books from the Catholic Old Testament, terming them "[[Apocrypha]], that are books which are not considered equal to the Holy Scriptures, but are useful and good to read".

	[[Martin Luther\|Luther]] also eliminated the deuterocanonical books from the Catholic Old Testament, terming them "[[Apocrypha]], that are books which are not considered equal to the Holy Scriptures, but are useful and good to read".<sup>[1]</sup> He also argued unsuccessfully for the relocation of the [[Book of Esther]] from the Canon to the [[Apocrypha]], because without the [[Book of Esther#Additions to Esther\|deuterocanonical sections]] of the Book of Esther, the text of [[Book of Esther\|Esther]] never mentions God. As a result, Protestants and Catholics continue to use different canons, which differ both in respect to the [[Old Testament]] and in the concept of the [[Antilegomena]] of the [[New Testament]].

	===Closing of the canons===		===Closing of the canons===
	Nonetheless, a full dogmatic articulation of the canon was not made until the [[Council of Trent]] of 1546 for Roman Catholicism,~~<sup>[1]</sup>~~ the [[Thirty-Nine Articles]] of 1563 for the [[Church of England]], the [[Westminster Confession of Faith]] of [[1647 AD\|1647]] for British [[Calvinism]], and the [[Synod of Jerusalem]] of [[1672 AD\|1672]] for the [[Greek Orthodox]].		Nonetheless, a full dogmatic articulation of the canon was not made until the [[Council of Trent]] of 1546 for Roman Catholicism, the [[Thirty-Nine Articles]] of 1563 for the [[Church of England]], the [[Westminster Confession of Faith]] of [[1647 AD\|1647]] for British [[Calvinism]], and the [[Synod of Jerusalem]] of [[1672 AD\|1672]] for the [[Greek Orthodox]].

	==Modern interpretation==		==Modern interpretation==

Nick: /* Christian canons */

2018-01-01T23:13:01Z

Christian canons

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	===Earliest Christian Communities===		===Earliest Christian Communities===
	Though the [[Early Church]] used the [[Old Testament]] according to the canon of the [[Septuagint]] (LXX),~~<sup>[1]</sup>~~ the [[Apostle (Christian)\|apostles]] ~~did not otherwise leave~~ a defined set of new [[scriptures]]~~; instead~~ the [[New Testament]] ~~developed~~ over time.		Though the [[Early Church]] used the [[Old Testament]] according to the canon of the [[Septuagint]] (the LXX was most probably an A.D. document), the [[Apostle (Christian)\|apostles]] left a rather well defined set of new [[scriptures]] so that there would be no doubt as to what the [[New Testament]] was over time.

	[[Image:P46.jpg\|thumb\|left\|175px\|A folio from [[Papyrus 46\|P46]], an early 3rd century collection of [[Pauline epistles]].]]		[[Image:P46.jpg\|thumb\|left\|175px\|A folio from [[Papyrus 46\|P46]], an early 3rd century collection of [[Pauline epistles]].]]
	The writings attributed to the apostles circulated amongst the earliest Christian communities. The [[Pauline epistles]] were circulating in collected form by the end of the first century AD. [[Justin Martyr]], in the early second century, mentions the "memoirs of the apostles," which Christians called "gospels" and which were regarded as on par with the Old Testament.~~<sup>[1]</sup>~~		The writings attributed to the apostles circulated amongst the earliest Christian communities. The [[Pauline epistles]] were circulating in collected form by the end of the first century AD. [[Justin Martyr]], in the early second century, mentions the "memoirs of the apostles," which Christians called "gospels" and which were regarded as on par with the Old Testament.

	~~The first~~ major figure to codify the Biblical canon was [[Origen]] of Alexandria. He was a scholar well educated in the realm of both theology and pagan philosophy. Origen decided to make his canon include all of the books in the current ~~Catholic~~ canon except for four books: [[Epistle of James\|James]], [[Second Epistle of Peter\|2nd Peter]], and [[Second Epistle of John\|2nd]] and [[Third Epistle of John\|3rd epistles of John]]~~<sup>[1]</sup>~~. He also included the [[Shepherd of Hermas]] which was later rejected. The religious scholar [[Bruce Metzger]] described Origen's efforts, saying “The process of canonization represented by Origen proceeded by way of selection, moving from many candidates for inclusion to fewer.” ~~This was the first major attempt at the compilation of certain books and letters as authoritative and inspired teaching for the Catholic Church at the time.~~		A major figure, often considered the first to codify the Biblical canon, was the heretic [[Origen]] of Alexandria. Although a heretic, he was a scholar well educated in the realm of both theology and pagan philosophy. Origen decided to make his canon include all of the books in the current canon except for four books: [[Epistle of James\|James]], [[Second Epistle of Peter\|2nd Peter]], and [[Second Epistle of John\|2nd]] and [[Third Epistle of John\|3rd epistles of John]]. He also included the [[Shepherd of Hermas]] which was later rejected. The religious scholar [[Bruce Metzger]] described Origen's efforts, saying “The process of canonization represented by Origen proceeded by way of selection, moving from many candidates for inclusion to fewer.”

	Needless to say there are various theologians of the 2nd and 3rd centuries that wrote a great deal of works and used the letters of the apostles as foundation and justification for their own personal beliefs. However, there was still the problem of the Roman Empire, and while the persecutions of the Roman Empire were many and extreme, the persecution still occurred and possibly interfered with the initial canonization of the New Testament. This period in church history writings is known as the "Edificatory Period" and was followed by the "Apologetic" "Polemical" and "Scientific" Periods. Some of the Christian writers of this edificatory Period are: Irenaus, Hippolytus, Tertullian, Cyprian, Justin Martyr, Clement of Rome. This stagnation of official writings lead to a sudden explosion of discussions after [[Constantine I]] legalized Christianity in the early 4th century.		Needless to say there are various theologians of the 2nd and 3rd centuries that wrote a great deal of works and used the letters of the apostles as foundation and justification for their own personal beliefs. However, there was still the problem of the Roman Empire, and while the persecutions of the Roman Empire were many and extreme, the persecution still occurred and possibly interfered with the initial publicized canonization of the New Testament. This period in church history writings is known as the "Edificatory Period" and was followed by the "Apologetic" "Polemical" and "Scientific" Periods. Some of the Christian writers of this edificatory Period are: Irenaus, Hippolytus, Tertullian, Cyprian, Justin Martyr, Clement of Rome. This stagnation of official writings lead to a sudden explosion of discussions after [[Constantine I]] legalized Christianity in the early 4th century.

	===Apostolic Fathers===		===Apostolic Fathers===

Nick: /* Samaritan canon */

2018-01-01T23:01:32Z

Samaritan canon

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	The Samaritans accept the Torah but do not accept any other parts of the Bible, probably a position also held by the [[Sadducees]]. Moreover, they did not expand their Pentateuchal canon even by adding any Samaritan compositions.		The Samaritans accept the Torah but do not accept any other parts of the Bible, probably a position also held by the [[Sadducees]]. Moreover, they did not expand their Pentateuchal canon even by adding any Samaritan compositions.

	Both texts from the [[Church Fathers]] and old Samaritan texts provide us with reasons for the limited extent of the ''Samaritan Canon''. According to some of the information the Samaritans parted with the Jews ~~([[Judea]]ns)~~ at such an early date that only the books of Moses were considered holy; according to other sources the group intentionally rejected the Prophets and (possibly) the other Scriptures and entrenched themselves in the ''Law of Moses''.		Both texts from the [[Early Church writers\|Church Fathers]] and old Samaritan texts provide us with reasons for the limited extent of the ''Samaritan Canon''. According to some of the information the Samaritans parted with the Jews at such an early date that only the books of Moses were considered holy; according to other sources the group intentionally rejected the Prophets and (possibly) the other Scriptures and entrenched themselves in the ''Law of Moses''.

	The small community of the remnants of the Samaritans in Palestine includes their version of the ''Torah'' in their ''canon''~~<sup>[1]</sup>~~ The Samaritan community possesses a copy of the ''Torah'' that they believe to have been penned by Abisha, a grandson of [[Aaron]].		The small community of the remnants of the Samaritans in Palestine includes their version of the ''Torah'' in their ''canon'' The Samaritan community possesses a copy of the ''Torah'' that they believe to have been penned by Abisha, a grandson of [[Aaron]].

	== Christian canons ==		== Christian canons ==

Nick: /* Samaritan canon */

2018-01-01T22:50:32Z

Samaritan canon

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	''See Also [[Samaritan Pentateuch]]''		''See Also [[Samaritan Pentateuch]]''

	A ''Samaritan Pentateuch'' exists which is another version of the ''Torah'', in this case in the [[Samaritan alphabet]]. The relationship to the ''Masoretic Text'' and the ''Septuagint'' is still disputed. Scrolls among the [[Dead Sea scrolls]] have been identified as proto-Samaritan Pentateuch text-type.~~<sup>[1]</sup>~~ This text is associated with the [[Samaritans]], a people of whom the [[Jewish Encyclopedia]]~~<sup>[1]</sup>~~ states: "Their history as a distinct community begins with the taking of Samaria by the Assyrians in 722 B.C."		A ''Samaritan Pentateuch'' exists which is another version of the ''Torah'', in this case in the [[Samaritan alphabet]]. The relationship to the ''Masoretic Text'' and the ''Septuagint'' is still disputed. Scrolls among the [[Dead Sea scrolls]] have been identified as proto-Samaritan Pentateuch text-type. This text is associated with the [[Samaritans]], a people of whom the [[Jewish Encyclopedia]] states: "Their history as a distinct community begins with the taking of Samaria by the Assyrians in 722 B.C."

	The Samaritans accept the Torah but do not accept any other parts of the Bible, probably a position also held by the [[Sadducees]].~~<sup>[1]</sup>~~ Moreover, they did not expand their Pentateuchal canon even by adding any Samaritan compositions.		The Samaritans accept the Torah but do not accept any other parts of the Bible, probably a position also held by the [[Sadducees]]. Moreover, they did not expand their Pentateuchal canon even by adding any Samaritan compositions.

	Both texts from the [[Church Fathers]] and old Samaritan texts provide us with reasons for the limited extent of the ''Samaritan Canon''. According to some of the information the Samaritans parted with the Jews ([[Judea]]ns) at such an early date that only the books of Moses were considered holy; according to other sources the group intentionally rejected the Prophets and (possibly) the other Scriptures and entrenched themselves in the ''Law of Moses''.		Both texts from the [[Church Fathers]] and old Samaritan texts provide us with reasons for the limited extent of the ''Samaritan Canon''. According to some of the information the Samaritans parted with the Jews ([[Judea]]ns) at such an early date that only the books of Moses were considered holy; according to other sources the group intentionally rejected the Prophets and (possibly) the other Scriptures and entrenched themselves in the ''Law of Moses''.

Nick: /* Jewish canon */

2018-01-01T22:47:41Z

Jewish canon

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	''See Also [[Development of the Jewish Bible canon]]''		''See Also [[Development of the Jewish Bible canon]]''

	[[Rabbinic Judaism]] recognizes the twenty-four books of the [[Masoretic Text]], commonly called the ''Tanakh'' or ''Hebrew Bible''. Some suggest that the ''process of canonization'' occurred between 200 BC and 200 AD, indeed a ''popular position'' is that the [[Torah]] was ''canonized'' circa 400 BC, the [[Neviim\|Prophets]] circa 200 AD, and the [[Ketuvim\|Writings]] circa 100 AD perhaps at a hypothetical [[Council of Jamnia]]—however this position is increasingly criticized by modern scholars. The book of [[Deuteronomy]] includes a prohibition against adding or subtracting ([[Deuteronomy 4:2\|Deut 4:2]], [[Deuteronomy 12:32\|Deut 12:32]]) which might apply to the book itself (i.e. a ''closed book'', a prohibition against future [[scribe\|scribal]] editing) or to the instruction received by [[Moses]] on [[Biblical Mount Sinai\|Mt. Sinai]]. The book of [[2 Maccabees]], itself not a part of the ''Jewish canon'', describes [[Nehemiah]] (around 400 BC) 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 Macc 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]] (Nehemiah 8-9) around the same time period. Both I and II Maccabees suggest that [[Judas Maccabeus]] (around 167 BC) likewise collected sacred books (1 Macc 3:42-50, 2 Macc 2:13-15, 2 Macc 15:6-9), indeed some scholars argue that the ''Jewish canon'' was fixed by the [[Hasmonean]] dynasty. However, these [[primary sources]] do not suggest that the ''canon'' was at that time ''closed''; moreover, it is not clear that these sacred books were identical to those that later became part of the ''canon''. Today, there is no scholarly consensus as to when the ''Jewish canon'' was set.		[[Rabbinic Judaism]] recognizes the twenty-four books of the [[Masoretic Text]], commonly called the ''Tanakh'' or ''Hebrew Bible''. Some suggest that the ''process of canonization'' occurred between 200 BC and 200 AD, indeed a ''popular position'' is that the [[Torah]] was ''canonized'' circa 400 BC, the [[Neviim\|Prophets]] circa 200 AD, and the [[Ketuvim\|Writings]] circa 100 AD perhaps at a hypothetical [[Council of Jamnia]]—however this position is increasingly criticized by modern scholars. The book of [[Deuteronomy]] includes a prohibition against adding or subtracting ([[Deuteronomy 4:2\|Deut 4:2]], [[Deuteronomy 12:32\|Deut 12:32]]) which some suggest might apply to the book itself (i.e. a ''closed book'', a prohibition against future [[scribe\|scribal]] editing) or to the instruction received by [[Moses]] on [[Biblical Mount Sinai\|Mt. Sinai]]. But clearly it speaks of all of Gods words:
			:Deuteronomy 4:2 Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the LORD your God which I command you.
			:Deuteronomy 12:32 What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it.

			The book of [[2 Maccabees]], itself not a part of the ''Jewish canon'', describes [[Nehemiah]] (around 400 BC) 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 Macc 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]] (Nehemiah 8-9) around the same time period. Both I and II Maccabees suggest that [[Judas Maccabeus]] (around 167 BC) likewise collected sacred books (1 Macc 3:42-50, 2 Macc 2:13-15, 2 Macc 15:6-9), indeed some scholars argue that the ''Jewish canon'' was fixed by the [[Hasmonean]] dynasty. However, these [[primary sources]] do not suggest that the ''canon'' was at that time ''closed''; moreover, it is not clear that these sacred books were identical to those that later became part of the ''canon''. Today, there is no scholarly consensus as to when the ''Jewish canon'' was set.

	== Samaritan canon ==		== Samaritan canon ==

Nick: /* Jewish canon */

2018-01-01T22:39:50Z

Jewish canon

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	''See Also [[Development of the Jewish Bible canon]]''		''See Also [[Development of the Jewish Bible canon]]''

	[[Rabbinic Judaism]] recognizes the twenty-four books of the [[Masoretic Text]], commonly called the ''Tanakh'' or ''Hebrew Bible''. Some suggest that the ''process of canonization'' occurred between 200 BC and 200 AD, indeed a ''popular position'' is that the [[Torah]] was ''canonized'' circa 400 BC, the [[Neviim\|Prophets]] circa 200 AD, and the [[Ketuvim\|Writings]] circa 100 AD perhaps at a hypothetical [[Council of Jamnia]]—however this position is increasingly criticized by modern scholars. The book of [[Deuteronomy]] includes a prohibition against adding or subtracting ([[Deuteronomy 4:2\|Deut 4:2]], [[[[Deuteronomy 12:32\|Deut 12:32]]) which might apply to the book itself (i.e. a ''closed book'', a prohibition against future [[scribe\|scribal]] editing) or to the instruction received by [[Moses]] on [[Biblical Mount Sinai\|Mt. Sinai]]. The book of [[2 Maccabees]], itself not a part of the ''Jewish canon'', describes [[Nehemiah]] (around 400 BC) 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 Macc 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]] (Nehemiah 8-9) around the same time period. Both I and II Maccabees suggest that [[Judas Maccabeus]] (around 167 BC) likewise collected sacred books (1 Macc 3:42-50, 2 Macc 2:13-15, 2 Macc 15:6-9), indeed some scholars argue that the ''Jewish canon'' was fixed by the [[Hasmonean]] dynasty. However, these [[primary sources]] do not suggest that the ''canon'' was at that time ''closed''; moreover, it is not clear that these sacred books were identical to those that later became part of the ''canon''. Today, there is no scholarly consensus as to when the ''Jewish canon'' was set.		[[Rabbinic Judaism]] recognizes the twenty-four books of the [[Masoretic Text]], commonly called the ''Tanakh'' or ''Hebrew Bible''. Some suggest that the ''process of canonization'' occurred between 200 BC and 200 AD, indeed a ''popular position'' is that the [[Torah]] was ''canonized'' circa 400 BC, the [[Neviim\|Prophets]] circa 200 AD, and the [[Ketuvim\|Writings]] circa 100 AD perhaps at a hypothetical [[Council of Jamnia]]—however this position is increasingly criticized by modern scholars. The book of [[Deuteronomy]] includes a prohibition against adding or subtracting ([[Deuteronomy 4:2\|Deut 4:2]], [[Deuteronomy 12:32\|Deut 12:32]]) which might apply to the book itself (i.e. a ''closed book'', a prohibition against future [[scribe\|scribal]] editing) or to the instruction received by [[Moses]] on [[Biblical Mount Sinai\|Mt. Sinai]]. The book of [[2 Maccabees]], itself not a part of the ''Jewish canon'', describes [[Nehemiah]] (around 400 BC) 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 Macc 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]] (Nehemiah 8-9) around the same time period. Both I and II Maccabees suggest that [[Judas Maccabeus]] (around 167 BC) likewise collected sacred books (1 Macc 3:42-50, 2 Macc 2:13-15, 2 Macc 15:6-9), indeed some scholars argue that the ''Jewish canon'' was fixed by the [[Hasmonean]] dynasty. However, these [[primary sources]] do not suggest that the ''canon'' was at that time ''closed''; moreover, it is not clear that these sacred books were identical to those that later became part of the ''canon''. Today, there is no scholarly consensus as to when the ''Jewish canon'' was set.

	== Samaritan canon ==		== Samaritan canon ==

Nick: /* Jewish canon */

2018-01-01T22:39:35Z

Jewish canon

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	== Jewish canon ==		== Jewish canon ==
	See Also [[Development of the Jewish Bible canon]]		''See Also [[Development of the Jewish Bible canon]]''

	[[Rabbinic Judaism]] recognizes the twenty-four books of the [[Masoretic Text]], commonly called the ''Tanakh'' or ''Hebrew Bible''. ~~Evidence suggests~~ that the ''process of canonization'' occurred between 200 ~~BCE~~ and 200 CE, indeed a ''popular position'' is that the [[Torah]] was ''canonized'' circa 400 ~~BCE~~, the [[Neviim\|Prophets]] circa 200 ~~BCE~~, and the [[Ketuvim\|Writings]] circa 100 ~~CE<sup>[1]</sup>~~ perhaps at a hypothetical [[Council of Jamnia]]—however this position is increasingly ~~criticised~~ by modern scholars. The book of [[Deuteronomy]] includes a prohibition against adding or subtracting (Deut 4:2, Deut 12:32) which might apply to the book itself (i.e. a ''closed book'', a prohibition against future [[scribe\|scribal]] editing) or to the instruction received by [[Moses]] on [[Biblical Mount Sinai\|Mt. Sinai]].~~<sup>[1]</sup>~~ 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" (~~2Macc~~ 2:13-15 ~~NRSV~~). The [[Book of Nehemiah]] suggests that the priest-scribe [[Ezra]] brought the [[Torah]] back from [[Babylon]] to [[Jerusalem]] and the [[Second Temple]] (~~{{bibleverse-nb\|\|~~Nehemiah\|8-9}}) around the same time period. Both I and II Maccabees suggest that [[Judas Maccabeus]] (around 167 ~~BCE~~) likewise collected sacred books (~~1Macc~~ 3:42-50 ~~NRSV~~, ~~2Macc~~ 2:13-15 ~~NRSV~~, ~~2Macc~~ 15:6-9 ~~NRSV~~), indeed some scholars argue that the ''Jewish canon'' was fixed by the [[Hasmonean]] dynasty.~~<sup>[1]</sup>~~ However, these [[primary sources]] do not suggest that the ''canon'' was at that time ''closed''; moreover, it is not clear that these sacred books were identical to those that later became part of the ''canon''. Today, there is no scholarly consensus as to when the ''Jewish canon'' was set.		[[Rabbinic Judaism]] recognizes the twenty-four books of the [[Masoretic Text]], commonly called the ''Tanakh'' or ''Hebrew Bible''. Some suggest that the ''process of canonization'' occurred between 200 BC and 200 AD, indeed a ''popular position'' is that the [[Torah]] was ''canonized'' circa 400 BC, the [[Neviim\|Prophets]] circa 200 AD, and the [[Ketuvim\|Writings]] circa 100 AD perhaps at a hypothetical [[Council of Jamnia]]—however this position is increasingly criticized by modern scholars. The book of [[Deuteronomy]] includes a prohibition against adding or subtracting ([[Deuteronomy 4:2\|Deut 4:2]], [[[[Deuteronomy 12:32\|Deut 12:32]]) which might apply to the book itself (i.e. a ''closed book'', a prohibition against future [[scribe\|scribal]] editing) or to the instruction received by [[Moses]] on [[Biblical Mount Sinai\|Mt. Sinai]]. The book of [[2 Maccabees]], itself not a part of the ''Jewish canon'', describes [[Nehemiah]] (around 400 BC) 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 Macc 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]] (Nehemiah 8-9) around the same time period. Both I and II Maccabees suggest that [[Judas Maccabeus]] (around 167 BC) likewise collected sacred books (1 Macc 3:42-50, 2 Macc 2:13-15, 2 Macc 15:6-9), indeed some scholars argue that the ''Jewish canon'' was fixed by the [[Hasmonean]] dynasty. However, these [[primary sources]] do not suggest that the ''canon'' was at that time ''closed''; moreover, it is not clear that these sacred books were identical to those that later became part of the ''canon''. Today, there is no scholarly consensus as to when the ''Jewish canon'' was set.

	== Samaritan canon ==		== Samaritan canon ==

Nick at 22:32, 1 January 2018

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	The true canon, and the other ''canons'' listed below are usually considered ''closed'' (i.e., books cannot be added or removed). The closure of the ''canon'' reflects a belief that public [[revelation]] has ended and thus the inspired texts may be gathered into a complete and authoritative ''canon''. By contrast, an ''open canon'' permits the addition of additional books through the process of [[continuous revelation]]. An open canon is most commonly associated with the cult [[The Church of Jesus Christ of Latter-day Saints]] (Mormons).		The true canon, and the other ''canons'' listed below are usually considered ''closed'' (i.e., books cannot be added or removed). The closure of the ''canon'' reflects a belief that public [[revelation]] has ended and thus the inspired texts may be gathered into a complete and authoritative ''canon''. By contrast, an ''open canon'' permits the addition of additional books through the process of [[continuous revelation]]. An open canon is most commonly associated with the cult [[The Church of Jesus Christ of Latter-day Saints]] (Mormons).

			A clear indication of someone who is unorthodox, or a heretic, is that they reject books from the 66 book canon of Scripture, or they add books or personages, with equal or more authority to those, such as the Roman Catholics with the Pope and inclusion of 14 extra apocryphal books; [[The Church of Jesus Christ of Latter-day Saints]] (Mormons) with their prophets and the [[Book of Mormon]]; and the [[Jehovah's Witnesses]] who add the [[Watchtower Magazine]] and [[Awake!]] via their prophets in New York.

	==Canonical texts ==		==Canonical texts ==
	The word "canon" is derived from the Greek noun '''κανών''' "kanon" meaning "reed" or "cane," or also "rule" or "measure," which itself is derived from the Hebrew word '''קנה''' "kaneh" and is often used as a standard of measurement. Thus, a ''canonical text'' is a single authoritative edition for a given work. The establishing of a ''canonical text'' may involve an editorial selection from [[biblical manuscript]] traditions with varying interdependence. ~~Significant separate~~ manuscript traditions in the [[Hebrew Bible]] are represented in the [[Septuagint]], the [[Targums]] and [[Peshitta]], the [[Samaritan Pentateuch~~]], the [[Masoretic Text~~]], and the [[Dead Sea scrolls]].		The word "canon" is derived from the Greek noun '''κανών''' "kanon" meaning "reed" or "cane," or also "rule" or "measure," which itself is derived from the Hebrew word '''קנה''' "kaneh" and is often used as a standard of measurement. Thus, a ''canonical text'' is a single authoritative edition for a given work. The establishing of a ''canonical text'' may involve an editorial selection from [[biblical manuscript]] traditions with varying interdependence. Separate manuscript traditions in the [[Hebrew Bible]] beside the legitimate [[Masoretic Text]], are represented in the [[Septuagint]], the [[Targums]] and [[Peshitta]], the [[Samaritan Pentateuch]], and the [[Dead Sea scrolls]].

	[[New Testament]] Greek and Latin texts presented enough significant differences that a manuscript tradition arose of presenting ''diglot'' texts, with Greek and Latin on facing pages. New Testament manuscript traditions include the [[Codex Vaticanus]], [[Codex Sinaiticus]], [[Codex Bezae]], [[Codex Alexandrinus~~]], [[Textus Receptus~~]], [[Vetus Latina]], [[Vulgate]], and others, see [[Categories of New Testament manuscripts]].		[[New Testament]] Greek and Latin texts presented enough significant differences that a manuscript tradition arose of presenting ''diglot'' texts, with Greek and Latin on facing pages. New Testament manuscript traditions beside the legitimate [[Textus Receptus]], include the [[Codex Vaticanus]], [[Codex Sinaiticus]], [[Codex Bezae]], [[Codex Alexandrinus]], [[Vetus Latina]], [[Vulgate]], and others, see [[Categories of New Testament manuscripts]].

	== Jewish canon ==		== Jewish canon ==

Nick at 22:20, 1 January 2018

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	{{BibleRelated}}		{{BibleRelated}}
	A '''Biblical canon''' or ''canon of scripture'' is a list or set of [[Bible\|Biblical]] books considered to be authoritative as [[scripture]] by a particular religious community, generally in [[Judaism]] or [[Christianity]]. The term itself was first coined by Christians,~~<sup>[1]</sup>~~ but the idea is found in Jewish sources. The internal wording of the text can also be specified, for example the [[Masoretic Text]] is the canonical text for Judaism.		A '''Biblical canon''' or ''canon of scripture'' is a list or set of [[Bible\|Biblical]] books considered to be authoritative as [[scripture]] by a particular religious community, generally in [[Judaism]] or [[Christianity]]. The term itself was first coined by Christians, but the idea is found in Jewish sources. The internal wording of the text can also be specified, for example the [[Masoretic Text]] is the canonical text for Judaism.

	These lists, or ''canons'', have been developed through debate and agreement by the religious authorities of ~~those faiths~~. Believers consider these ''canonical'' books to be inspired by [[God]] or to express the authoritative history of the relationship between God and his people. Books excluded from a particular ''canon'' are considered ''non-canonical'' — however, many [[Antilegomena\|disputed books]] considered ''non-canonical'' or even [[apocryphal]] by some are considered [[Biblical apocrypha]] or [[Deuterocanonical books\|Deuterocanonical]] or fully ''canonical'', by ~~others~~. There are differences between the Jewish and [[Christian Biblical canons\|Christian]] ''canons'', and between the ''canons'' of different [[List of Christian denominations\|Christian denominations]]. The differing criteria and processes of ''canonization'' dictate what the communities regard as the inspired books.		These lists, or ''canons'', have been developed through debate and agreement by the religious authorities of the faith. Believers consider these ''canonical'' books to be inspired by [[God]] or to express the authoritative history of the relationship between God and his people. Books excluded from a particular ''canon'' are considered ''non-canonical'' — however, many [[Antilegomena\|disputed books]] considered ''non-canonical'' or even [[apocryphal]] by some are considered [[Biblical apocrypha]] or [[Deuterocanonical books\|Deuterocanonical]] or fully ''canonical'', by cults. There are differences between the Jewish and [[Christian Biblical canons\|Christian]] ''canons'', and between the ''canons'' of different [[List of Christian denominations\|Christian denominations]]. The differing criteria and processes of ''canonization'' dictate what the communities regard as the inspired books.

	The ''canons'' listed below are usually considered ''closed'' (i.e., books cannot be added or removed~~.<sup>[1]</sup>~~). The closure of the ''canon'' reflects a belief that public [[revelation]] has ended and thus the inspired texts may be gathered into a complete and authoritative ''canon''.~~<sup>[1]</sup>~~ By contrast, an ''open canon'' permits the addition of additional books through the process of [[continuous revelation]]. ~~In Christian traditions, an~~ open canon is most commonly associated with [[The Church of Jesus Christ of Latter-day Saints]] (Mormons).		The true canon, and the other ''canons'' listed below are usually considered ''closed'' (i.e., books cannot be added or removed). The closure of the ''canon'' reflects a belief that public [[revelation]] has ended and thus the inspired texts may be gathered into a complete and authoritative ''canon''. By contrast, an ''open canon'' permits the addition of additional books through the process of [[continuous revelation]]. An open canon is most commonly associated with the cult [[The Church of Jesus Christ of Latter-day Saints]] (Mormons).

	==Canonical texts ==		==Canonical texts ==

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	*[http://www.jewishencyclopedia.com/view.jsp?artid=1025&letter=B Jewish Encyclopedia: Bible Canon]		*[http://www.jewishencyclopedia.com/view.jsp?artid=1025&letter=B Jewish Encyclopedia: Bible Canon]
	*[http://www.biblestudymagazine.com/interactive/canon/ What's in Your Bible?] - a chart comparing Jewish, Orthodox, Catholic, Syriac, Ethiopian, and Protestant canons.		*[http://www.biblestudymagazine.com/interactive/canon/ What's in Your Bible?] - a chart comparing Jewish, Orthodox, Catholic, Syriac, Ethiopian, and Protestant canons.


	[[Category:Judeo-Christian topics]]		[[Category:Judeo-Christian topics]]
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	[[Category:Bible]]		[[Category:Bible]]
	[[Category:Christian Biblical canon]]		[[Category:Christian Biblical canon]]

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