4' The Canon of the Bible

1
4. The Canon of the Bible

• APTS-BIB528

2
2.1 Introduction

• "Use of the Greek term "canon" comes from New
  Testament studies. It is typical of a Christian
  view of the Bible and in addition belongs to a
  very late period in the history of the formation
  of the NT canon, the 4th cent. CE. To apply the
  term "canon" to the Hebrew Bible, therefore is
  quite unsuitable. Hebrew has no term which
  corresponds to Greek "canon". Rabbinic
  discussions concerning the canonical or
  apocryphal character of certain biblical books
  such as Song of Songs and Qoheleth, turn on the
  expression "defiles the hands"." Barrera, 148

3
2.1 Introduction

• "Because of its background in Judaism, the early
  Christian church was accustomed to recognizing
  the authority of written documents as scripture
  that is, the Christians believed that the
  revelation and will of God were located in a
  deposit of written materials that served both the
  cultic and moral needs of the community of faith.
  The notion that authority resided in what was
  later called the OT scriptures was never doubted
  in the earliest Christian community, even though
  the normative status of the law itself was
  questioned by many Christian (Heb 8.5-8a)."
  McDonald, 1

4
2.1 Definitions Canon

• "The word 'canon' meant simply 'list', i.e. the
  list of books that counted as scripture." Barr,
  49
• The word canon comes from the Gk kano4n,
  measuring stick. By extension it came to mean
  rule or standard, a tool used for determining
  proper measurement. Consequently, the word has
  come to be used with reference to the corpus of
  scriptural writings that is considered
  authoritative and standard for defining and
  determining orthodox religious beliefs and
  practices. Books not considered authoritative and

5
2.1 Definitions Canon

• standard are often called noncanonical or
  extracanonical. Generally speaking, the corpus
  of authoritative books is called the Bible,
  although obviously the Christian Bible (or canon)
  differs from that of Judaism. Sanders
• "The first 'canon' is that of rules, ideals,
  norms, traditions, etc., that are believed to
  possess a certain elevated authority. It is
  generally this meaning of canon that is intended
  when we speak of a text or rule being
  "canonical," that is, possessing a certain
  recognized authority within a particular

6
2.1 Definitions Canon

• community. . . . The second usage of canon is in
  connection with standard lists or enumerations,
  such as in "the biblical canon" or "the canon of
  classics of Western literature." Subsumed in
  this meaning as well is the definition of the
  accepted boundaries of a given text. At this
  level, the canon enumerates, in effect, the
  chapters or stories or traditions that are to be
  included in the document in question. For
  example, it is this canon that we speak of when
  we contrast the various canons of the book of
  Daniel." Sheppard in Kraemer, 613

7
2.1 Definitions Canon

• "There are two basic uses of the word canon
  the one refers to the shape of a limited body of
  sacred literature the other refers to its
  function. Traditionally it is viewed as both an
  authoritative collection of books (norma
  normata-shape) and a collection of authoritative
  books (norma normans-function). The word shape
  refers, however, to more than the number and
  order of books contained in a communitys canon
  and the word function refers to more than how a
  community used its canon. Both terms include
  consideration of pre- and proto-canonical
  literary and historical factors as well as
  factors resulting from eventual stabilization of
  text and canon." Sanders

8
2.1 Definitions Defiling the Hands

• b. Shab. 14a "And why did they impose
  uncleanness upon a book? R. Mesharshiya said
  Because originally they stored food of terumah
  with the scroll of the Torah and said 'This is
  holy and that is holy.' But when they saw that it
  came to harm, the rabbis decreed uncleanness on
  it."
• b. Meg. 7a "Rab Judah said that Samuel said
  Esther does not defile the hands. Are we to say
  that Samuel believed that Esther was not produced
  'said' under the inspiration of the holy
  spirit? Yet Samuel said that Esther was produced
  under the inspiration of the holy spirit. It
  was produced to be recited and it was not
  produced to be written."

9
2.1 Definitions Defiling the Hands

• m. Yad. 4.6 "The Sadducees say, 'We protest
  against you, O Pharisees, for you say that sacred
  scriptures defile the hands but the books of
  Hamiram Homer? Apostates? do not defile the
  hands."
• m. Eduy. 5.3 "R. Ishmael says Three things in
  which the House of Shammai are lenient and the
  House of Hillel are strict. Ecclesiastes does not
  defile the hands according to the House of
  Shammai."

10
2.1 Definitions Defiling the Hands

• t. Kel. 5.8 "The book deposited by Ezra which
  went outside the Temple Court defiles the
  hands. And not only the book of Ezra but even the
  prophets and the Homashim?"
• "The rabbis of the second and third centuries
  seem to have found themselves confronted by a
  general religions attitude, that holy texts
  defile the hands, whose rational was obscure to
  them. A reconstruction of the origins of such an
  attitude is not therefore likely to be found by
  choosing between the various hypotheses put
  forward in ignorance by later rabbis." Goodman

11
2.1 Definitions Defiling the Hands

• "I suggest, very tentatively, that the origins of
  the notion that sacred books defile the hands may
  lie in this embarrassment. According to mYad.
  4.6, the notion originated with, or at least was
  particularly espoused by, the Pharisees. If this
  is correct, it may be speculated that, in a
  fashion which may be characteristic of the
  general functioning of their application of the
  Oral Torah, the Pharisees made sense of and
  provided religious justification for what was
  already well established custom. Faced by the
  fact that ordinary Jews treated scrolls of
  scripture as

12
2.1 Definitions Defiling the Hands

• too special to be used as ordinary objects, and
  unwilling to accept that such behaviour could be
  put down to the semi-idolatrous notion that
  pieces of parchment could be sacred, the
  Pharisees may have explained customary behaviour
  by asserting that the scrolls of the Torah must
  be handled with care because when touched they
  would defile the hands." Goodman, 104

13
2.1 Oral Torah Oral Tradition

• "What complicates the definition and analysis of
  the oral traditions of ancient Judaism is the
  claim that Moses received at Sinai a dual Torah,
  parting writing and part not in writing. This
  latter part is called Oral Torah. In consequence,
  it is fairly widely assumed that the whole of
  rabbinic literature, correctly designated Oral
  Torah, falls within that more general category of
  oral traditions subject to investigation by
  scholars of folklore." Neusner, 59

14
2.1 Oral Torah Oral Tradition

• ". . . in every sphere there always existed
  beside the written law a much more extensive and
  comprehensive body of unwritten law more or less
  exactly and permanently formulated. From out
  point of view the authority of this
  consuetudinary law was common consent or the
  prescription of long established usage. To the
  Jews . . . inasmuch as the written law took into
  its province all spheres of life, the unwritten
  law, dealing with the same subjects and often
  defining how the former should be carried out or
  enforced, was equally of religious obligation.
  And since

15
2.1 Oral Torah Oral Tradition

• religion with all its duties and observances was
  revealed by God, the revelation necessarily
  included the unwritten as well as the written
  law. The written law, again, was all revealed to
  Moses, and it was a very natural inference that
  its inseparable complement the unwritten law,
  which shared the immutability of all revelation,
  was revealed to him at the same time. Sweeping
  statements to this effect are, however, homiletic
  hyperbole rather than juristic theory this
  character is particularly alleged only of a few
  laws." Moore, 253-254

16
2.1 Oral Torah Oral Tradition

• a. Our Rabbis taught It happened that a gentile
  came before Shammai and said to him "how may
  Torahs do you have?"
• b. He said to him "Two, a Written Torah and an
  Oral Torah?"
• c. He said to him "With respect to the Written
  one, I believe you, but with respect to the Oral
  I do not believe you. Convert me on the condition
  that you teach me only the Written Torah."
• d. Shammai rebuked him and sent him out in
  anger
• e. He came before Hillel and stated the same
  condition, and he converted him.

17
2.1 Oral Torah Oral Tradition

• f. On the first day he said to him in naming the
  letters of the Hebrew alphabet "aleph, bet,
  gimel, dalet." The next day he reversed them.
• g. He said to him "But yesterday you didn't say
  it to me this way!"
• h. He said to him "Have you not inevitably
  depended upon my words? With respect to the
  Oral Torah also depend on me."

18
2.2 1st Testament Name

• "We should note in passing that the terms "Old
  Testament" and "New Testament" were not
  originally identical to the OT and NT canons.
  Although the term "new covenant" is found in both
  the OT (Jer 31.31) and the NT (Luke 22.20 1 Cor
  11.25 Heb 8.8, 13 9.15 12.24) and "first"
  covenant (Heb 9.1) is used for the "old
  covenant," the terms never refer to a body of
  literature as they came to be used in the second
  to the fourth centuries. The terms were used by
  some of the church fathers in the late second
  century but were not generally and regularly
  employed in the churches as a designation for the
  Hebrew scriptures (the OT or the scriptures of
  the "First Covenant") and the Christian
  scriptures (the New Testament or the "Second
  Covenant") until the middle of the fourth
  century. . . . " McDonald, 2

19
2.2 1st Testament Name

• Irenaeus (ca. 170-180)
• "Inasmuch, then, as in both Testaments there is
  the same righteousness of God displayed when
  God takes vengeance, in the one case indeed
  typically, temporarily, and more moderately but
  in the other, really, enduringly, and more
  rigidly . . . For as, in the New Testament, that
  faith of men to be placedin God has been
  increased, receiving in addition to what was
  already revealed the Son of God, that man too
  might be a partaker of God." (Adv. Haer.
  4.28.1-2, ANF)

20
2.2 1st Testament Name

• Tertullian (ca. 160-225)
• "If I fail in resolving this article of the
  faith by passages which may admit of dispute out
  of the Old Testament, I will take out of the New
  Testament a confirmation of our view, that you
  may not straightway attribute to the Father every
  possible (relation and condition) which I ascribe
  to the Son (Adv. Prax. 15, ANF)

21
2.2 1st Testament Name

• Origen (in 220 CE in Alexandria)
• "It appears to me, therefore, to be necessary
  that one who is able to represent in a genuine
  manner the doctrine of the church, and to refute
  those dealers the Gnostics in knowledge,
  falsely so-called, should take his stand against
  historical fictions, and oppose to them and the
  true and lofty evangelical message in which the
  agreement of the doctrines, found both in the
  so-called Old Testament and in the so-called New,
  appears so plainly and fully." (Commentary on
  John 5.4 ANF, See also 10.28 and De Prin. 4.11)

22
2.2 1st Testament Name

• Eusebius (ca. 260-340 CE)
• "In the first of these he give the number of the
  canonical scriptures of the so-called Old
  Testament, and showed as follows which are
  undisputed among the Hebrews as belonging to
  ancient tradition" (H.E. 3.9.5, LCL).
• "At this point it seems reasonable to summarize
  the writings of the New Testament which have been
  quoted" (H.E. 3.25.1, LCL).

23
2.2 1st Testament the NT

• "In the NT, Jesus quotes Isaiah (Mark 76-7
  1117 Luke 2237), Zechariah (Mark 1427) and
  Malachi (Luke 727) with conventional formulas
  for citing Scripture Paul does the same
  repeatedly with Isaiah and Psalms, and also with
  Habakkuk (Rom 117), Malachi (Rom 913), Job (1
  Cor 319) and Proverbs (Rom 12 19-20) while
  other NT writers do so with Jeremiah (Heb
  88-12), Zechariah (John 1214-15), Psalms (Luke
  410-11 John 217 631) and Proverbs (Jas 46).
  Moreover, Jesus quotes Isaiah as by a prophet
  (Matt 1314-15 John 645), Psalms as inspired
  (Mark 1236) and Isaiah and Psalms as Scripture
  (Mark 1210-11 Luke 417-21 John 1318) and in
  one or other of these ways the rest of the NT
  quotes Kings (Rom 112-4), Isaiah (in many

24
2.2 1st Testament the NT

• places), Jeremiah (Matt 217-18), Hosea (Matt
  215), Joel (Acts 216-21), Amos (Acts 742-3
  1515-18) Micah (Matt 25-6), Habakkuk (Acts
  1340-l), Zechariah (John 1937) and Psalms (Matt
  1335 John 1924 Acts 225-31 425-6 Heb
  37-11 47). Jesus refers to the history of the
  prophet Jonah as a predictive sign or type (Matt
  1239-40). The Book of Revelation endorses
  various revelations and predictions of Ezekiel,
  notably the Gog and Magog prophecy (Rev 207-10
  cp. Ezek 38-39). The Book of Revelation is
  likewise deeply indebted to the prophecies of
  Daniel, which also underlie much of the teaching
  of Jesus and in Matt 2415 Daniel is mentioned
  explicitly as a prophet, in relation to his
  prediction of the abomination of desolation (Dan
  927

25
2.2 1st Testament the NT

• etc.), while in 1 Pet 1 10-12 the prophets
  seem to refer particularly to Daniel, with his
  messianic predictions (Dan 2, 7 and 9) and his
  concern about times and seasons (Dan 725
  813-14 924-27 126-13)." Beckwith,
  "Formation . . . .," 48
• Frequency of Citations "In 1884 C. H. Toy
  identified 613 OT quotations and allusions in the
  NT, whereas Wilhelm Dittmar counted 1,640, and E.
  Hühn topped everyone with a count of 4,105. A
  rough count of the references in Nestle's Greek
  Testament yields about 950 quotations and
  allusions, and the United Bible Society's Greek
  text listed over 2,500 NT passages from nearly
  1,800 passages." Kaiser, 2

26
2.2 1st Testament Closed or Open?

• ". . . the Christian church was born with a canon
  in its hands," . . . the New Testament authors
  never cite apocryphal writings directly, and it
  is probably safe to assume that that Old
  Testament they used was identical with that known
  today." . . . threefold OT existed prior to 150
  BCE. LaSor, Hubbard Bush
• "Beckwith . . . the OT had reached its final form
  in the time of Judas Maccabeus about 164 BCE. He
  tries to establish that there was essentially no
  difference between the canons of the Pharisees,
  Sadducees, Essenes, and early Christians . . . ."

27
2.2 1st Testament Closed or Open?

• "Jesus must be seen against the background of the
  Judaism of his time. . . . the Old Testament
  Canon itself had not yet been closed, but was, in
  part at any rate, still fluid." Campenhausen, 2
• Problem of Jude 14 (1 Enoch 1.9) "Dieter Georgi
  is more on target when he contends that if such a
  widely accepted closed biblical canon of the
  scriptures (the closed twenty-two-book Hebrew
  biblical canon of Judaism) did exist . . . , then
  there would not be such multifarious opinions
  about the matter in the early church, nor would
  that be such diverse styles of interpretation of
  this literature in Jewish writings from 300 BCE
  to 100 CE." McDonald, 27-28

28
2.2 1st Testament Internal-Progression

• "It is generally agreed that Israel had
  acknowledged the authoritative nature of some
  sacred writings by the time of the Josiah reforms
  in 621 BCE (2 Kgs 22.8-13), which were probably a
  result of the finding of the book of
  Deuteronomy." McDonald, 28
• "When, on the occasion already referred to, Moses
  read the book of the covenant to the Israelites
  at the foot of Mount Sinai, they responded with
  an undertaking to keep the divine commandments
  to them what Moses read was the word of God
  (Exod. 243-7). When, at a later date, the
  law-code of Deuteronomy was put beside the ark
  of the covenant of Yahweh (Deut. 3126), this
  was to be a token of its sanctity and a reminder
  to the people of the solemnity of their
  obligation to continue in the way which God

29
2.2 1st Testament Internal-Progression

• had commanded them. When the same law-code,
  probably (the book of the law), was found in
  the temple in the reign of Josiah, it was read by
  the kings decree to a great concourse of the
  people of Judah and Jerusalem the king entered
  into a solemn undertaking to perform the words
  of the covenant that were written in this book
  and all the people joined in the covenant (2
  Kings 231-3)." Bruce, 36-37

30
2.2 1st Testament Internal-Progression

• "Within the corpus of the writings themselves
  there is both the assertion of the writers that
  their writings have been received from and guided
  by the revelatory and inspiring work of the Holy
  Spirit and the assertion that what has been
  written was to be collected with the other books
  that had made a similar claim and were likewise
  treated as authoritative." Kaiser, 39
• Exod 17.14 "write this for a memorial in a book
  and rehearse it in the ears of Joshua"
• "The sacredness of this text was emphasized by
  placing the first completed portion of the OT
  alongside the ark in the Holy of Holies (Deut
  31.24-26).

31
2.2 1st Testament Internal-Progression

• Another copy was given to the king (Deut
  17.18-19). Meanwhile, Joshua was urged "not to
  let this Book of the Law depart for his mouth
  he was to meditate on it day and night so that
  he would be careful to do everything written in
  it (Josh 1.8)." Kaiser, 40
• Addition to the "Book of the Law of God" in
  Joshuas time (Josh 24.26)
• 1 Sam 10.25 mentions Samuel writing and
  "deposited them before the Lord" The kings role
  of copying the scroll noted in Deut 17.18 and
  mentioned in 2 Kgs 11.12 follows this process.

32
2.2 1st Testament Internal-Progression

• ". . . finding of the Book of the Law in the
  Temple in the reign of Josiah (2 Kgs 228 232,
  24 2 Chr 3415, 30), indicate that the custom of
  keeping sacred writings in the sanctuary
  continued in the First Temple and the Second
  Temple would have been the natural location for
  the library of the nations religious records
  said to have been gathered together after the
  Exile by Nehemiah, and for that more certainly
  assembled after the Antiochene persecution by
  Judas Maccabaeus (2 Mace 213-15). In the first
  century C.E., when the Second Temple was coming
  to the end of its history, we have evidence, at
  which we shall be looking, both from Josephus and
  from rabbinic literature, that the Scriptures
  were laid up there, and also that the priestly
  and Levitical genealogies were compiled and kept
  there." Beckwith, Formation, 42

33
2.2 1st Testament 3-Part Canon

• Part 1 The Law Torah
• Genesis
• Exodus
• Leviticus
• Numbers
• Deuteronomy

34
2.2 1st Testament 3-Part Canon

• Part 2 The Prophets (Former Prophets)
• Joshua
• Judges
• 1 2 Samuel
• 1 2 Kings
• Part 2 The Prophets (Latter Prophets)
• Isaiah
• Jeremiah
• Ezekiel
• The Twelve (Hosea, Joel, Amos, Obadiah, Jonah,
  Micah, Nahum, Habakkuk, Zephaniah, Haggai,
  Zechariah, Malachi)

35
2.2 1st Testament 3-Part Canon

• Part 3 Hagiographa (Writings)
• Psalms Lamentations
• Job Esther
• Proverbs Daniel
• Ruth Ezra
• Song of Songs Nehemiah
• Ecclesiastes 1 2 Chronicles

36
2.2 1st Testament 3-Part Canon

• H. E. Ryle, The Canon of the Old Testament, 1892
• The Law (Torah) no later than 400 BCE
• Prophets (Nebi'im) by the late 3rd century, no
  later than 200 BCE
• Hagiographa (Ketubim) no later than the so-called
  council of Jamnia in 90CE
• D. N. Freedman Prophetic collection recognized
  by 6th century BCE
• Blenkinsopp Former Prophets by 6th century,
  while Latter Prophet were later.

37
2.2 Wisdom of Jesus ben Sira

• Many great teachings have been given to us
  through the Law and the Prophets and the others
  that followed them, and for these we should
  praise Israel for instruction and wisdom. Now,
  those who read the scriptures must not only
  themselves understand them, but must also as
  lovers of learning be able through the spoken and
  written word to help the outsiders. So my
  grandfather Jesus, who had devoted himself
  especially to the reading of the Law and the
  Prophets and the other books of our ancestors,
  and had acquired considerable proficiency in
  them, was himself also led to write something
  pertaining to instruction and wisdom, so that by
  becoming familiar also with his book those who
  love learning might make even greater progress in
  living according to the law.

38
2.2 Wisdom of Jesus ben Sira

• You are invited therefore to read it with
  goodwill and attention, and to be indulgent in
  cases where, despite our diligent labor in
  translating, we may seem to have rendered some
  phrases imperfectly. For what was originally
  expressed in Hebrew does not have exactly the
  same sense when translated into another language.
  Not only this book, but even the Law itself, the
  Prophecies, and the rest of the books differ not
  a little when read in the original.

39
2.2 Wisdom of Jesus ben Sira

• When I came to Egypt in the thirty-eighth year of
  the reign of Euergetes and stayed for some time,
  I found opportunity for no little instruction. It
  seemed highly necessary that I should myself
  devote some diligence and labor to the
  translation of this book. During that time I have
  applied my skill day and night to complete and
  publish the book for those living abroad who
  wished to gain learning and are disposed to live
  according to the law.

40
2.2 Wisdom of Jesus ben Sira

• Sirach written in Hebrew 190-180 BCE
  Translated by grandson into Greek not long after
  132 BCE Prologue is possibly a later addition.
• Sirach 391-3 "He seeks out the wisdom of all
  the ancients, and is concerned with prophecies
  he preserves the sayings of the famous and
  penetrates the subtleties of parables he seeks
  out the hidden meanings of proverbs and is at
  home with the obscurities of parables."

41
2.2 Wisdom of Jesus ben Sira

• Sirach 44-50 ". . . the sage composed a long
  poem in praise of famous men from biblical times.
  The order in which he lauds the ancients
  discloses the sources from which he drew and the
  sequence in which he found the he borrows from
  the five books of Moses, Joshua, Judges, 1-2
  Samuel, 1-2 Kings (he offers some parallel
  material from Chronicles and Isaiah), Jeremiah,
  Ezekiel (Sir 49.9 may mention Job, but the text
  is problematic), the Twelve Prophets, Ezra, and
  Nehemiah. If Chronicles (and possibly Job) were
  removed from the list, it would coincide with the
  order of the books in the Hebrew Bible. The only
  difference is that some books later accepted as
  canonical are absent (for example, Ruth, Song of
  Solomon, Esther)." VanderKam, 142-143

42
2.2 Wisdom of Jesus ben Sira

• "It will be noted that Ben Sira followed the
  Judean (as distinct from the Alexandrian, that is
  LXX) Jewish order of each book in the Torah and
  Prophets." Orlinsky, 487
• "Leiman, Canonization, 94-95, has shown that
  according to y. Sanhedrin 100b, Sirach was not
  considered inspired and was withdrawn, yet the
  rabbis continued to use it and some even cited it
  as scripture." McDonald, 36

43
2.2 2 Maccabees 2.13-15

• "The same things are reported in the records and
  in the memoirs of Nehemiah, and also that he
  founded a library and collected the books about
  the kings and prophets, and the writings of
  David, and letters of kings about votive
  offerings. In the same way Judas also collected
  all the books that had been lost on account of
  the war that had come upon us, and they are in
  our possession. So if you have need of them, send
  people to get them for you." NRSV

44
2.2 2 Maccabees 2.13-15

• "In the second letter that appears at the
  beginning of the book (written not much after 100
  BC), the residents of Judea write to a certain
  Aristobulus and the Egyptian Jews . . . .
  According to the writer, Nehemiah collected books
  in his time (the mid-fifth century BC) and Judah
  did the same in his day (about 166-161 BC). What
  this collecting means is not said, but Nehemiah
  is credited with assembling particular kinds of
  books "the books about the kings and prophets,
  and the writings of David, and letters of kings
  about votive offerings." It is tempting to see in
  these groupings the historical and prophetic
  books (Joshua, Judges, 1-2 Samuel, 1-2 Kings, and
  the prophets), the Psalms, Ezra (which contains
  royal letters having to do with offerings in the
  temple). The author is, however, not explicit on
  the point." VanderKam, 144

45
2.2 2 Maccabees 2.13-15

• Roger Beckwith, The Old Testament Canon of the
  New Testament Church, 1985 "Formation of the
  Hebrew Bible," in M. J. Mulder, ed., Mikra Text,
  Translation, Reading and Interpretation of the
  Hebrew Bible in Ancient Judaism and Early
  Christianity (Minneapolis Fortress Press, 1990)
• Leiman, Sid Z., The Canonization of the Hebrew
  Scriptures, 1976.

46
2.2 2 Maccabees 2.13-15

• "Leiman believes that vv. 14-15 . . . support his
  view that Judas (or Judah) Maccabeus collected
  the sacred books and was himself instrumental in
  the closing the third category of the Hebrew
  canonical books, the Hagiographa. He concludes
  that "the literary activity ascribed here to
  Judah Maccabee may, in fact, be a description of
  the closing of the Hagiographa, and with it the
  entire biblical canon. Although he acknowledges
  that the surviving literature reveals no literary
  activity or actions leading to a collection of
  scriptures, he nevertheless suggests that the
  "canonization" may have been a response to
  Antiocus Epiphanes' attempt to destroy the Hebrew
  scriptures (see 1 Macc 1.56-57). "

47
2.2 2 Maccabees 2.13-15

• "The basic problem with Leiman's argument is that
  there is no evidence for a "canonization" process
  going on during the period of the second or first
  century BCE in the land of Israel. Precisely how
  and when did the Maccabees canonize Daniel, or
  any other books? It is presently only an
  unfounded assumption that books that Judas
  Maccabeus saved (2 Macc 2.13-15) are identical
  with that later closed collection of scriptures
  identified in b. B. Bat. 14a-15b. . . . There is
  no identification of that collection and the
  first identification of a subsequent collection
  is considerably later in the time of Josephus. .
  . ." McDonald, 38

48
2.2 Philo, On the Contemplative Life 3.25-26, 28

• And in every house there is a sacred shrine which
  is called the holy place, and the monastery in
  which they retire by themselves and perform all
  the mysteries of a holy life, bringing in
  nothing, neither meat, nor drink, nor anything
  else which is indispensable towards supplying the
  necessities of the body, but studying in that
  place the laws and the sacred oracles of God
  enunciated by the holy prophets, and hymns and
  psalms, and all kinds of things by reason of
  which knowledge and piety are increased and
  brought to perfection. Therefore they always
  retain an imperishable recollection of God, so
  that not even in their dreams is any other object
  ever presented to their eyes except the beauty of
  the divine virtues and of the divine powers.
  Therefore many

49
2.2 Philo, On the Contemplative Life 3.25-26, 28

• person speak in their sleep, divulging and
  publishing the celebrated doctrine and sacred
  philosophy . . . . And the interval between
  morning and evening is by them devoted wholly to
  meditation on and to practice virtue, for they
  take up the sacred scriptures and philosophize
  concerning them, investigating the allegories of
  their national philosophy, since they look upon
  their literal expressions as symbols of some
  secret meaning of nature, intended to be conveyed
  in those figurative expressions.

50
2.2 Philo, On the Contemplative Life 3.25-26, 28

• "Philo was a Jewish philosopher who lived in
  Alexandria, Egypt, from about 20 BC until around
  AD 50. In his treatise On the Contemplative Life,
  he describes a Jewish group in Egypt called the
  Therapeuatae. . . . Philo seems to be familiar
  with the categories mentioned by Jesus ben Sira's
  grandson Philo's "laws" and "oracles . . . of
  prophets" sound very much like the grandson's
  "Law and Prophets," while Philo's "psalms and
  anything else" could correspond with the
  grandson's even less specific "the others." That
  "psalms" are mentioned before "anything else" may
  indicate that he book of Psalms was considered
  the most important or at least the first of the
  nonlegal, nonprophetic works." VanderKam, 145

51
2.2 Philo, On the Contemplative Life 3.25-26, 28

• "It is clear that Philo himself regarded the law
  most highly. Leiman correctly has noted that
  Philo has some 2,000 references to the Torah and
  only 50 to the rest of the books of the Hebrew
  Scriptures. Later in the Mishnah. that changes to
  a 2 to 1 ratio of citations of the Torah over the
  rest of the books. Leiman has also observed that
  Philo's exegesis is confined to the Torah, but I
  disagree with his conclusion that the practice
  was simply a characteristic of Jewish exegesis in
  the first century and has no bearing on the shape
  of his canonical collection. . . . The Torah had
  an obvious priority, and all other books took a
  lesser role in the canonical or authoritative
  status of ancient Judaism." McDonald, 40

52
2.2 Philo, On the Contemplative Life 3.25-26, 28

• "Umnoi, as Conybeare remarks, is Philo's regular
  name for the Psalms and that here again it
  refers not simply to the Psalter but to the
  Hagiographa in general is suggested by Philo's
  appeals to Job and Proverbs as Scripture, and by
  the Qumran community's appeals to Proverbs and
  Daniel as Scripture. . . . The only problem is
  what is meant by 'the other books (or things)
  whereby knowledge and piety are increased and
  completed'. These also are evidently books, both
  because of the context and because they 'increase
  knowledge', and the most likely explanation is
  that they are books outside the canon to which
  the Therapeutae nevertheless ascribe almost equal
  authority." Beckwith, Canon, 118

53
2.2 Luke 24.44

• Then he said to them, "These are my words that I
  spoke to you while I was still with you -- that
  everything written about me in the law of Moses,
  the prophets, and the psalms must be fulfilled."
  NRSV
• "In Luke 2444 the phrase ". . . Law of Moses,
  Prophets and Psalms . . ." is reported said by
  the resurrected Jesus to the disciples in one of
  his last meetings with them. The inarticulate
  psalmois in the Lukan phrase could indicate any
  collection of Jewish religious hymns, but it
  probably designated a collection of psalms such
  as we know in the biblical book of Psalms,

54
2.2 Luke 24.44

• but not in all probability the stabilized
  Psalter witnessed in 4th-5th-century- CE and
  later LXX mss or in 10th-century- CE and later
  Masoretic mss, as the various scrolls and
  fragments of psalms among the Dead Sea Scrolls
  would suggest." Sanders
• "This is the only reference in the NT for a
  tripartite canon of the Hebrew scriptures, but it
  manifestly does not include all of the literature
  that eventually made up the third part,
  especially Ezra-Nehemiah, the Chronicles, the
  wisdom and psalmic literature, and Daniel. . .
  .this passage is a further support that the third
  part of the Jewish biblical canon had not yet
  been clearly defined in the time of Jesus or
  later when Luke was writing his gospel. Since
  there is no clear

55
2.2 Luke 24.44

• evidence for the threefold division of the
  Hebrew scriptures before the second century CE or
  even later in the talmudic period when we
  frequently find references to this division of
  the Jewish scriptures, it is best not to argue
  dogmatically about those divisions and especially
  about their contents prior to the ministry of
  Jesus. There is little evidence that the Psalter
  itself was complete before the fall of Jerusalem
  in 70 CE, even though there were major sections
  of it that were fairly stable in the Jewish
  communities from the Persian period." McDonald,
  44

56
2.2 Matthew 23.35 Luke 11.50-51

• Matt 23.35 so that upon you may come all the
  righteous blood shed on earth, from the blood of
  righteous Abel to the blood of Zechariah son of
  Barachiah, whom you murdered between the
  sanctuary and the altar."
• Luke 11.50-51 "so that this generation may be
  charged with the blood of all the prophets shed
  since the foundation of the world, from the blood
  of Abel to the blood of Zechariah, who perished
  between the altar and the sanctuary. Yes, I tell
  you, it will be charged against this generation."

57
2.2 Matthew 23.35 Luke 11.50-51

• ". . . his utterance about all righteous blood
  from the blood of Abel to the blood of Zechariah,
  which is found in Mat 23.35 and Luke 11.51, in
  all probability implies that for Jesus and his
  hearers the canon began with Genesis and ended
  with Chronicles, seeing that the murder of Able
  is recorded near the beginning of the former book
  (Gen 4.3-15) and the murder of Zechariah near the
  end of the later book (2 Chron 24.19-22). This
  appears to reflect the traditional Jewish
  arrangement of the books (recorded in the Talmud
  . . . ), whereby Chronicles is not place with
  Samuel and Kings, in the second group of books,
  but is put in the third and last group, as its
  concluding item." Beckwith, Canon, 115

58
2.2 Matthew 23.35 Luke 11.50-51

• "Jesus mentions two examples Abel's death is
  recorded in Gen 4.8, while that of Zechariah son
  of Jehoiada occurs in 2 Chr 24.20-22 (the Bible
  has no martyrdom of a Zechariah son of Barachiah
  Zechariah son of Berechiah is the prophet whose
  words appear in the book that bears his name). "
  VanderKam, 146
• If he wished to find examples from the earliest
  and latest points on the biblical time line, he
  would not have selected Zechariah, for there were
  later instances (for example Gedaliah in 2 Kings
  25.22-26). But, even if we grant the point, the
  statement in Matthew still does not say which
  books came between Genesis and 2 Chronicles in
  such lists." ibid.

59
2.2 Matthew 23.35 Luke 11.50-51

• "Freedman has contented convincingly that the
  Chronicles is not the last book in the Hebrew
  biblical canon, but stands first in the Writings.
  This position is supported by the major medieval
  manuscripts including the standard MT Aleppo
  Codex and the Leningrad Codex. A further
  substantiation for Freedman's position is the
  fact that the last paragraph of 2 Chronicles is
  the first paragraph in Ezra. This clearly
  suggests that 1 and 2 Chronicles were first in
  the sequence and indicates that the books were
  separate spatially, since if the books had been
  connected there would have been no need for the
  repetition. The primary historical books that are
  connected, that is the Samuels and the Kings,
  have not repetitive texts connecting the books."

60
2.2 Matthew 23.35 Luke 11.50-51

• "It is only in the second century CE that we
  first read of the contents and order of the three
  parts of the Hebrew biblical canon . . . . We
  should also note in passing that since there are
  no other martyrdoms in the Hagiographa that it
  does not matter where the Chronicles stand in
  that collection. Jesus' point would not be
  altered." McDonald, 47

61
2.2 4 Ezra 14.23-48

• 4 Ezra 14.45-48 And when the forty days were
  ended, the Most High spoke to me, saying, "Make
  public the twenty-four books that you wrote
  first, and let the worthy and the unworthy read
  them but keep the seventy that were written
  last, in order to give them to the wise among
  your people. For in them is the spring of
  understanding, the fountain of wisdom, and the
  river of knowledge." And I did so."

62
2.2 4 Ezra 14.23-48

• "4 Ezra was written after AD 70, the year in
  which the Romans destroyed Jerusalem and the
  temple. It contains an extended meditation on the
  profound issue raised by the destruction.
  According to the author, the scriptures were also
  lost in the calamitous event so that they would
  have to be revealed again if Israel was to enjoy
  their guidance. Ezra, the putative hero of the
  book, prayed that the Holy Spirit would inspire
  him to write all that had been recorded in God's
  law (used in a comprehensive sense for all of
  scripture). He prepared materials for the task,
  downed a powerful drink, and, with his spirit and
  mouth thus loosened, he dictated ninety-four
  books to five scribes without a break over a
  forty-day period." VanderKam, 146

63
2.2 Jamnia/Jabneh

• "The term "synod" or "council" is inappropriate.
  The academy at Jamnia, established by Rabbi
  Johanan ben Zakkai shortly before the fall of
  Jerusalem in AD 70, was both a college and a
  legislative body, and the occasion in question
  was a session of the elders there."
• "The date of the session may have been as early
  as AD 75 or as late as AD 117."
• "As regards the disputed books, the discussion
  was confined to the question whether Ecclesiastes
  and Song of Songs (or possibly Ecclesiastes
  alone) make the hands unclean, i.e. are divinely
  inspired."

64
2.2 Jamnia/Jabneh

• "The decision reached was not regarded as
  authoritative, since contrary opinions continued
  to be expressed throughout the second century."
  Beckwith, Canon, 276

65
2.2 Cessation of Prophecy?

• "The issue of whether prophecy (and thus,
  inspired literature) was thought to have ended
  near the time of Artaxerxes is still debated.
  Evidence from all of the voices of Judaism during
  that period indicates that some thought prophecy
  had ended, but others thought it continued."
  McDonald, 50

66
2.2 Cessation of Prophecy?

• 1 Macc 441-46 Then Judas detailed men to fight
  against those in the citadel until he had
  cleansed the sanctuary. He chose blameless
  priests devoted to the law, and they cleansed the
  sanctuary and removed the defiled stones to an
  unclean place. They deliberated what to do about
  the altar of burnt offering, which had been
  profaned. And they thought it best to tear it
  down, so that it would not be a lasting shame to
  them that the Gentiles had defiled it. So they
  tore down the altar, and stored the stones in a
  convenient place on the temple hill until a
  prophet should come to tell what to do with them."

67
2.2 Cessation of Prophecy?

• 1 Macc 9.27 So there was great distress in
  Israel, such as had not been since the time that
  prophets ceased to appear among them.
• 1 Macc 14.41 . . . The Jews and their priests
  have resolved that Simon should be their leader
  and high priest forever, until a trustworthy
  prophet should arise, . . . .

68
2.2 Cessation of Prophecy?

• "Leiman maintains that all primary literature of
  Jewish antiquity claims that there was a
  cessation of prophecy in Israel by the close of
  the fifth century BCE. Subsequent writings that
  became a part of the canonical or sacred
  collection of writings for the Jews, he claims,
  were viewed as canonical, but not as inspired
  since prophecy had ceased in Israel. Several
  passages in the canonical writings, as well as in
  the rabbinic texts, claim that prophecy had
  ceased (e.g. Ezek 13.9 Zech 13.2-6 Dan 3.38
  LXX 9.24 Ps 74.9). Similar claims appear in 1
  Macc 4.46 9.27 14.41, as well as in Josephus .
  . . ." McDonald, 51

69
2.2 Cessation of Prophecy?

• N.B. Joel 2.28-29 Ezek 13.9 36.26-27 37.14
  39.29 Ps 74.9 Zech 13.2-6.
• Josephus (Adv. Ap. 1.41) "From Artaxerxes to our
  own time the complete history has been written
  but has not been deemed worthy of equal credit
  with the earlier records, because of the failure
  of the exact succession of the prophets."
• But see also, Josephus Ant. 13.331-13 J.W.
  6.286, 6.300-309.

70
2.2 Cessation of Prophecy?

• David Aune, Prophecy in Early Christianity, 1983
  (Contra Leiman)
• Many of the texts that Leiman refers to are
  post-canonical literature and do not antedate the
  second century CE.
• Early Judaism had greater variety than many
  scholars have previously thought.
• Not all the texts Leiman cites actually claim
  that prophecy ceased in Israel

71
2.2 Cessation of Prophecy?

• Samuel Sandmel, Judaism and Christian Beginnings,
  1959
• "Outside the circle of the Rabbinic Sages the
  view that prophecy had ended simply did not
  exist." (p. 174)
• Qumran Community!
• The gift of prophecy in the church (1 Cor
  12.4-11, 28 Rom 12.6 Eph 4.11).
• Wisdom of Jesus ben Sira (Ecclesiasticus)

72
2.2 Cessation of Prophecy?

• John Barton, "Prophecy (Postexilic Hebrew),"
  Anchor Bible Dictionary, 1992
• If one is dealing with the "phenomenon of
  inspiration such as existed in the 8th century,"
  then there is little evidence that it ever died
  out in the postexilic Israel, even though the
  forms of expression did change and the prophets
  the expressed their oracles as additions to
  existing collections of prophetic writings.

73
2.2 Josephus (AD37-AD100)

• It therefore naturally, or rather necessarily,
  follows (seeing that with us it is not open to
  everybody to write the records, and that there is
  no discrepancy in what is written seeing that,
  on the contrary, the prophets alone had this
  privilege, obtaining their knowledge of the most
  remote and ancient history through the
  inspiration which they owed to God, and
  committing to writing a clear account of the
  events of their time just as they occurred) it
  follows, I say that we do not possess myriads of
  inconsistent books, conflicting with each other.
  Our books, those which are justly accredited, are
  but two and twenty, and contain the record of all
  time.

74
2.2 Josephus (AD37-AD100)

• Of these, five are books of Moses, comprising the
  laws and the traditional history from the birth
  of man down to the death of the lawgiver. This
  period falls only a little short of three
  thousand years. From the death of Moses until
  Artaxerxes, who succeeded Xerxes as King of
  Persia, the prophets subsequent to Moses wrote
  the history of the events of their own times in
  thirteen books. The remaining four books contain
  hymns to God and precepts for the conduct of
  human life.
• From Artaxerxes to our own time the complete
  history has been written, but has not been deemed
  worthy of equal credit with the earlier prophets,
  because of the failure of the exact succession of
  the prophets.

75
2.2 Josephus (AD37-AD100)

• We have given practical proof of our reverence
  for our own Scriptures. For although such long
  ages have now passed, no one has ventured either
  to add, or to remove, or to alter a syllable and
  it is an instinct with every Jew, from the day of
  his birth, to regard them as the decrees of God,
  to abide by them, and if need be, cheerfully to
  die for them." Against Apion, 1.37-43 LCL

76
2.2 Josephus (AD37-AD100)

• Genesis-Deuteronomy Joshua-Kings Psalms!
• Leiman Kaiser
• (1) Five Books of Moses Gen Exo Lev Num Deut
• (2) Thirteen Books of the Prophets Jos Jud-Ru
  12 Sam 12 Kgs Isa Jer-Lam Eze Twelve Dan
  Job 12 Chr Ezr-Neh Est
• (3) Four Hymns and Precepts Psa Prov SOS Ecc

77
2.2 Josephus (AD37-AD100)

• "...in the case of Josephus there may simply have
  been only 22 books to count as canonical by the
  beginning of the fourth quarter of the 1st
  century CE (Talmon 1987 68). It is clear that
  too much certainty about Josephus canon has been
  drawn from AgAp 1.37-43." Sanders

78
2. The Canon of the Bible

• 2.2 The Canon of the First Testament
• Sadducees, Qumran, Rabbinic, Greek Bible The
  Christian OT Canon

79
1. The Canon of the Sadducees

• 1.1 Traditionally the Sadducees' canon was
  considered to be limited to the Torah since
  resurrection is not mentioned in the Pentateuch.

80
1. The Canon of the Sadducees

• 1.2 "The idea that the Sadducees (like the
  Samaritans) acknowledged the Pentateuch only as
  holy scripture is based on a misunderstanding
  when Josephus, for example, says that the
  Sadducees admit no observance at all apart from
  the laws he means not the Pentateuch to the
  exclusion of the Prophets and the Writings but
  the written law (of the Pentateuch) to the
  exclusion of the oral law (the Pharisaic
  interpretation and application of the written
  law, which, like the written law itself, was held
  in theory to have been received and handed down
  by Moses). It would be understandable if the
  Sadducees did not accept Daniel which contains
  the most explicit statement of the resurrection
  hope in the whole of the Old Testament." Bruce,
  40-41

81
1. The Canon of the Sadducees

• 2. Josephus
• 2.1 "The Sadducees teach that the soul dies along
  with the body, and they observe no tradition
  apart from the written laws. Whenever they
  assume office, however, they submit to the
  formulas of the Pharisees, because the masses
  would not tolerate them otherwise." Ant. 18.16
• 2.2 "What I would now explain is this, that the
  Pharisees have delivered to the people a great
  many observances by succession fro their fathers,
  which are not written in the

82
1. The Canon of the Sadducees

• law of Moses and for that reason it is that the
  Sadducees reject them and say that we are to
  esteem those observances to be obligatory which
  are in the written word, but are not to observe
  what are derived from the tradition of our
  forefathers." Ant. 13.297

83
1. The Canon of the Sadducees

• 3. Not only the Torah
• 3.1 "My guess is that Josephus implication that
  the Sadducees rejected anything that was not
  written in the laws of Moses (that is, from Ex.
  12 to the end of Deuteronomy) is an
  overstatement, and that in fact they rejected the
  Pharisaic traditions of the fathers, as well
  as, of course, the special Essene revelations.
  Put another way, they rejected non-biblical
  traditions of which they did not approve,
  especially those that characterized the other
  parties." E. J. Sanders, Judaism Practice
  Belief 63BCE-66BC, 334

84
1. The Canon of the Sadducees

• 3.2 ". . . as the more or less parallel account
  of the Sadducees in Ant. 13.10.6, or 13.297,
  explicitly states, the contrast is not between
  the Laws of Moses and the other books of the
  canon but between the Laws of Moses and oral
  tradition. Josephus elsewhere states that "all
  Jews", presumably including the Sadducees, accept
  the 22 books of the canon (Against Apion 1.8 or
  1.39-43)." Beckwith, The Old Testament Canon . .
  . , 88

85
1. The Canon of the Sadducees

• 3.3 "Based on this text alone, the Sadducees
  could have rejected the Prophets, the Writings,
  and the oral traditions of the Jews." McDonald,
  The Formation of the Christian Biblical Canon, 68

86
1. The Canon of the Sadducees

• 3.4 "It seems . . . that for as long as the
  Temple stood there was no essential disagreement
  among the different Jewish schools about the
  public canon. And if that was so, the very
  rivalry between the schools must have been one of
  the main factors responsible. This rivalry,
  between Pharisees, Sadducees and Essences, had
  first become important about the time of the
  high-priesthood of Jonathan Maccabaeus (152-142
  BC), as a statement to that effect by Josephus
  (Ant. 13.5.9, or 13.171-3) and other evidence
  indicates. From then onwards it is likely, in
  view of the intensity of rivalry, that the canon
  remain unaltered until the suppression of the
  first Jewish revolt and the destruction of the
  Temple in AD 70,

87
1. The Canon of the Sadducees

• as a result of which events the Essenes and
  Sadducees lost most of their influence, and the
  Temple Scriptures were dispersed. Any literature,
  consequently, which is referred to as canonical
  by Pharisaic or Essene writers, or both, during
  the period of just over two centuries preceding
  the destruction, was probably canonical
  throughout the period of all three schools and
  though, when the period had ended, it would have
  been possible for the Pharisees to have added
  further books to the canon, they would hardly
  have thought such action appropriate after the
  canon had remained unchanged for so long. Both
  their traditionalism and their continuing
  veneration for the Temple would have restrained
  them. Certainty, they are

88
1. The Canon of the Sadducees

• not likely to have celebrated their triumph by
  making concessions to Essenism, and it follows
  that any book included in the later form of the
  Pharisaic canon, which is also reckoned canonical
  by Essene writers of the Temple period, is a
  probable part of the common heritage of both
  schools, dating back to the time before their
  longstanding rivalry began." Beckwith, The Old
  Testament Canon . . . , 90-91

89
2. The Canon at Qumran

• 2.1 Survey of Qumran Manuscripts
• 2.1.1 Introduction
• "The so-called Dead Sea Scrolls, discovered
  between 1947 and 1961 (with perhaps others yet to
  come in), include the scrolls and tens of
  thousands of fragments of scrolls found in the
  eleven caves just N of the Wadi Qumran at the NW
  end of the Dead Sea, as well as others found in
  Judean desert caves (Murraba(at, H9ever,
  S9e)elim, Mishmar) containing literature dating
  between the two Jewish Revolts (70 to 135 CE), in
  the Palace/Fortress at Masada (68-73), and in
  caves in the Wadi ed-Daliyeh SE of Nablus."
  Sanders, "Canon," ABD

90
2. The Canon at Qumran

• ". . . manuscripts, albeit fragmentary and
  incomplete, of the books of the Pentateuch, the
  Prophets, especially the Twelve, dating from the
  second century BC, which rule out categorically
  speculations about extremely late additions to
  prophetic works. Indeed it is probable that no
  canonical work postdates the Maccabean age. An
  exception, at least theoretically, may be made in
  the case of the Book of Esther, missing at
  Qumran. More likely, however, Esther was rejected
  by the sectaries, as suggested by H. L. Ginsberg,
  or is missing purely by chance. Ecclesiastes,
  sometimes dated in the second, or even in the
  first century BC, by older scholars, appears in
  one exemplar from Cave IV (4QQoha) which dates
  ca. 175-150

91
2. The Canon at Qumran

• BC. Since the text of the manuscript reveals
  textual development, it is demonstrably not the
  autograph, and hence the date of composition must
  be pushed back into the third century or earlier.
  A second-century BC copy of the canonical Psalter
  (4QPsaa), though fragmentary, indicates that the
  collection of canonical psalms was fixed by
  Maccabean times, bearing out the current tendency
  to date the latest canonical psalms in the
  Persian period." F. M. Cross, The Ancient
  Library of Qumran, 121-22

92
Hebrew Bible Manuscripts
93
Hebrew Scrolls According to Caves
94
2. The Canon at Qumran

• 2.1 Survey of Qumran Manuscripts
• 2.1.2 Biblical Scrolls
• Some scrolls contain more than one book.
• 7 copies of Greek biblical scrolls.
• ". . . the total for the biblical manuscripts is
  202 copies, or about one-quarter of the eight
  hundred manuscripts found at Qumran." VanderKam,
  31
• 19 other manuscripts found at other Judean desert
  sites.

95
2. The Canon at Qumran

• 2.1 Survey of Qumran Manuscripts
• 2.1.2 Other Biblical Manuscripts
• Targums Lev (4Q156) Job (4Q157), (11Q)
• Tefillin 4Q128-48, 1 - 1Q 3 5Q 1 8Q 4
  more from ?
• Mezuzot 7 4Q149-55 1 Q8

96
2. The Canon at Qumran

• 2.1 Survey of Qumran Manuscripts
• 2.1.3 Other Manuscripts
• Tobit 4Aram, 1Heb (4Q196-200)
• Sirach 2Q18 but 11QPsa had Sirach 51.
• Letter of Jermiah Baruch 6 (7Q2)
• 1 Enoch Aram (4Q) 7- the Book of the Watcher
  (chps. 1-36), Book of Dreams (83-90), Epistle of
  Enoch (91-107) 3 Astronomical Book (chps.
  72-82). None contained the Similitudes of Enoch
  (chps. 37-71)

97
2. The Canon at Qumran

• 2.1 Survey of Qumran Manuscripts
• 2.1.3 Other Manuscripts
• Jubilees 2 1Q 2 2Q 1 Q3 9/10 4Q 1
  11Q. (15/16 total)
• Testaments of the Twelve Patriarchs Testament
  of Naphtali (4Q215) Testament of Judah (3Q7
  4Q484, 538) Testament of Joseph (4Q539),
  Testament of Levi (4Q213-14 1Q21)
• The Genesis Apocryphon

98
2. The Canon at Qumran

• 2.1 Survey of Qumran Manuscripts
• 2.1.3 Other Manuscripts
• Noah Text 1Q19 4Q246(?), 534.
• Jacob Text 4Q537
• Joseph Text 4Q371-73
• Qahat Text 4Q542
• Amram Texts 4Q543-48
• Moses Texts 1Q22, 29 2Q21 4Q374-75, 376 (?),
  377, 388a, 389, 390
• Joshua Text 4Q378-79
• Samuel Text 4Q160 6Q9

99
2. The Canon at Qumran

• 2.1 Survey of Qumran Manuscripts
• 2.1.3 Other Manuscripts
• David Text 2Q22
• Jeremiah Texts 4Q383-84(?)
• Ezekiel Texts 4Q384(?)-90, 391
• Daniel Texts 4Q242 Prayer of Nabonidus, 243-45,
  551(?)

100
2. The Canon at Qumran

• 2.1 Survey of Qumran Manuscripts
• 2.1.4 Commentaries
• Habakkuk Commentary (1QpHab)
• Nahum Commentary (4Q169)
• Psalm 37 Commentary (4Q171, 173)
• Florilegium (4Q174) 2 Sam 7 Psa 1, 2
• Testimonia (4Q175) Deut 5.28-29 18.18-19 Num
  24.15-17 Deut 33.8-11 Josh 6.26
• Melchizedek Text (11QMelch)
• Genesis Commentary (4Q252)

101
2. The Canon at Qumran

• 2.1 Survey of Qumran Manuscripts
• 2.1.5 Legal Texts
• The Damascus Document Cairo Genizah A B
  4Q266-73 5Q12 6Q15.
• Manual of Discipline 1Q 4Q255-64 5Q11, ?5Q13
  combination of DDMD 4Q265.
• Temple Scroll (11QTemple)
• Works of the Torah (4QMMT) 4Q394-99

102
2. The Canon at Qumran

• 2.1 Survey of Qumran Manuscripts
• 2.1.6 Writings for Worship
• The Cycle of Worship "The first Psalms scroll
  from Cave 11 says that King David composed '52
  songs for the Sabbath offerings". Thus, he wrote
  one for each sabbath in a solar year. Another
  document, which has been called "The Angelic
  Liturgy" or Songs of the Sabbath Sacrifice"
  (4QShirShabb), presents thirteen such poems,
  enough to cover one-fourth a year." (8 copies in
  Cave 4, 1 in Cave 11 and 1 at Masada) VanderKam,
  61

103
2. The Canon at Qumran

• 2.1 Survey of Qumran Manuscripts
• 2.1.7 Writings for Worship
• The Cycle of Worship Calendar Texts (4Q317-30)
• Poetic Compositions
• Thanksgiving Hymns (1Q, 4Q427-33) These are 25
  individual psalms of thanksgiving.
• Other Poems Psalms of Joshua (4Q378-79),
  Apocryphal Psalms (4Q380-81), liturgical works
  (4Q392-93), "my soul, bless (4Q434-38), prayer
  and poetic texts (4Q286-93, 439-56), other
  similar compositions (11Q11, 14-16)

104
2. The Canon at Qumran

• 2.1 Survey of Qumran Manuscripts
• 2.1.8 Eschatological Works
• (I Enoch Apocalypse of Weeks chps. 91, 93,
  Animal Apocalypse chps. 83-90, Jubilees chps.
  23, Daniel, etc.)
• The War Rule (1QM, 4Q491-96)
• Texts about the New Jerusalem "Caves 1, 2, 4,
  5, and 11 have yielded seven copies of a
  composition that describes the New Jerusalem in
  the future.

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2. The Canon at Qumran

• 2.1 Survey of Qumran Manuscripts
• 2.1.9 Wisdom Texts
• 4Q184 The adulteress woman
• 4Q185 become wise and remember the miracles of
  exodus
• Other texts that have been categorized as wisdom