owe the text, as well as the canon preserved in
our JISS. and editions of the Hebrew Bible.
At the end of the Second Century a.d. the canon recognized by most synagogues contained twenty-four books, divided into three parts, viz.: ( 1 ) The Law, or the live books ascribed to jloses. (2) The Prophets, i.e. Joshua, Judges, Samuel, Kings, Jeremiali. Ezekiel, Isiiiah, and The Twelve; and (3) The Writings, comprising Eulh, Psalms, Job, Proverbs, Kcclesiastes, Can- ticles. Lamentations. Daniel, Esther, Ezra, and Chronicles. These were not all placed on the same level. As the Law had Ijeen the first to acquire authority, so it remained at all times the highest authority, and all non-Mosaic books were looked upon in the light of a commentary on the Law, and classed together as Qabbala, or 'tradition.' Among these books, however, the collection of "Prophets' had been more sharply differentiated. In regard to Ezekiel the liberal policy had prevailed; but Daniel was no longer regarded as among the prophets. Ruth and Lamentations were counted as separate books belonging to the third collection; and Canticles, Eeclesiastes, and Esther were permitted to re- main in this series. The three divisions evidently mark different degrees of estimation. Of this threefold canon we have no evidence earlier than Baba Infhra, 13b 14a (c.200 a.d.).
Toward the end of Domitian's reign the num- ber of canonical books seems to have been re- duced to twenty-two (Josephus, Contra Apioiiem, i. 8, written c.95 a.d.), or twenty-four (Ap. Ezrae xiv. 44, 45), if Ruth and Lamentations were copied separately for convenience in use at the festivals of Shabuoth and 9th Ab. It was nat- ural that the tendency seen in the arrangement of the alphabetic Psalms should also lead to a similar division of the canon. If the number had been fixed as twenty-four at the so-called synod of Yamnia (c.90 a.d.), Josephus is not likely to have changed it to twenty-two. Since he counts thirteen books as prophetic and four as poetic and didactic, it is clear that the at- tempt had not yet been made to reduce the pro- phetic collection to the number of eight. Daniel and Ezra were very popular prophets at that time. The reaction came later, as a consequence of Christian apologetics. In II. Mace. ii. 13 (written c.3.5 a.d.), .Judas Maccabaeus is said to have founded a library consisting of '"books concerning kings and ])rophets, the poems of David, and letters of kings concerning gifts.'- This 'library' is not yet a canon, and the author is likely to have known as many 'propliets' as Jo- sephus recognized. Ben Sira's grandson, who wrote after B.C. 1.32, was familiar with "the prophets and the other writings," as well as with -The Law' (Eccles. i. Iff) ; but what l)ook3 he coimted as 'prophets' cannot be determined. The evidence seems to point to the Second Cen- tury A.D. as the period during which a prophetic canon of eight books was definitely fixed, and with it inevitably the third grouj).
The order of the Prophets and llie Hagiographa prescribed in the Talmud, represents neither the original order nor the finally prevailing ar- rangement. In earlier times each book was copied on a separate roll, and the synagogue reader had a certain freedom of choice in his selections. This apparently was still the case at the end of the First Century a.d. (Luke iv. 17; Baba bathra 13b.). It was when larger volumes were produced and a fixed order of the haphtaras, or sections read in the synagogue, had been estab- lished, tliHt the question as to the proper succes- sion arose. Chronological and practical con- siderations ihen naturally led to conilicting re- sults. It is probable that the Greek version has preserved the earliest attempts to arrange the propiietic books clironologically — viz., the Twelve, Isaiah, Jeremiali, Ezekiel, Daniel. Regard for the etl'ect of the contexts upon the mind of the reader may, as Baha bathra 14a. suggests, have been responsille for the order: .Jeremiah, Ezekiel, Isaiah, The Twelve. Isaiah, .Jeremiah, Ezekiel, and the 'Twelve was the order finally adojited. The order of the haphtaras probably was not determined until after the prophetic canon had lieen reduced to its present form, leaving out Daniel. When Ruth was removed from Judges and Lamentations from .Teremiah, the former seems to have been made at first an intro- diiction to the latter, and the latter was given its chronological place between the Solomonic writings and Daniel. Subsequently, both were united with the antilegomena to form the Five Rolls (Canticles, Ruth, Lamentations, Eecle- siastes, Esther) read at certain festivals. Psalms. Proverbs, .Job, Canticles, Ruth, Lamenta- tions, Eeclesiastes, Esther, Daniel, Ezra, Nehe- miah, and Chronicles was the order ultimately prevailing.
The threefold canon of the Second Century a.d. reveals the gradual growth of the authority of the Hebrew Scriptures. The Elohistic Covenant Code (Ex. XX. 24 — xxiii. 33) probably pro- clainied by the priesthood of some great Ephrae- mitie sanctuary in the name of Moses, naturally was looke<l upon with reverence. Still greater authority, however, did the Deuteronomic Code enjoy. This law was likewise ascribed to Moses and enjoined upon Judali in B.C. 620. At the time even propliets like .Jeremiah declared it to be a forgery (Jer. viii. 8). But during the Chaldean and Greek periods, it grew in impor- tance as the common law of the people. The earlier codes and narratives, together with the annals of the kings, were subjected to a redaction in the spirit of this Deuteronomic law. But as the theocracy developed, the interest settled on the cult; and numerous regulations concerning sacrifices, rites, and taboos, legends, myths, and genealogical traditions were added." These priestly additions are regarded by many schol-' ars as a se)iarate work compiled in Babylonia, , brought to Palestine by Ezra and proclaimed at a great assembly, described in Neb. viii. — x., in ' B.C. 444. It is possible, however, that they grew up at the sanctuary in Jerusalem, and that Ezra wrote in one book all the material recognized as Mosaic, leaving out Joshua and Kings, to incul- cate obedience to the law. Additions were made to the law as late as in the Second Century B.C. These scribes began to feel a certain reluctance to write the further developments of the law. It is no doubt the Maccabean period that gave to the law that central position in the religious life of Israel which it has in the Psalms.
This national uprising also lifted the prophetic writings to new importance. The exile which realized the gloomy forebodings of the earlier prophets enhanced their reputation as sooth-sayers. But their words were understood as exhortation to obedience to the law, and consequently could not be given the same authority
