The Old Testament Canon (An Eastern Orthodox perspective)

Who Decides? Unraveling the Mystery of the Old Testament Canon by Daniel Lieuwen

When the Church began, there were no New Testament books. Old Testament texts alone were used as Scripture. The Old Testament used in the early Church throughout the Roman world was not the Hebrew Old Testament, but a translation of the Old Testament into Greek called the Septuagint (LXX). The LXX was translated in Alexandria during the reign of Ptolemy II Philadelphus in the middle of the third century B.C., and was the standard Old Testament in the synagogues throughout the Hellenistic world (including Palestine) at the time of Christ.

In addition to the books included in a Protestant Old Testament, the LXX contained a number of other books now commonly referred to as Apocrypha or Deuterocanonical. Some of these books are Tobit, Judith, Maccabees, and a longer version of Daniel.

The LXX is based on a very different text of the Old Testament from the Masoretic text, on which modern English translations are based. For instance, in many places the wording is quite different, and the content of the books also differs—generally the LXX text is longer, but there are also interesting additions to the Masoretic text that are not found in the LXX. The text on which the LXX is based is as ancient as the Masoretic text, as testified by the Dead Sea scrolls and many other ancient witnesses.

Judaism was quite fluid at the time of Christ. There were seven distinct sects of the Jews in the early first century, according to Eusebius. The different sects accepted the authority of different collections of books (e.g., the Sadducees and Samaritans accepted only the five books of the Prophet Moses, the Torah), and there were often significant differences in the composition of the books they accepted in common. Sometimes the same sect might even make use of multiple text bases, or as scholars call them, text traditions. For example, the Dead Sea scrolls, containing the sacred texts of the Essene sect of Judaism, show evidence of the Masoretic, Samaritan, and LXX text bases.

However, with the fall of Jerusalem in AD 70, an intense standardization process began. Only the Pharisee and the Samaritan sects of Judaism survived this process. The collection of Old Testament books into what eventually became the Masoretic text was begun by the Pharisees at the Council of Jamnia, somewhere between AD 80 and 100, but was not completed until the sixth century. During this period, The Wisdom of Sirach, which was eventually excluded from the Masoretic text, was sometimes included in the Jewish canon, while Proverbs, Song of Songs, Ecclesiastes, and Esther, all of which eventually found a place in that text, were sometimes excluded.

The Pharisees wanted a standardized Hebrew text of the Old Testament partly because of the large number of Christian Jews. The older LXX version of the Old Testament contained many messianic passages that the Christians could use to convince Jews that Jesus was the Messiah. In fact, the early Christians charged that the Pharisees had deliberately truncated the canon to avoid messianic prophecy pointing toward Jesus Christ (see Justin Martyr, Trypho 71–73).

For instance, Isaiah 7:14 in the LXX says, “A virgin shall conceive and bear a son”—this clearly refers to the Virgin Birth of the Messiah. On the other hand, the Pharisees’ version of Isaiah found in the Masoretic text only mentions a “young woman.” Moreover, many of the wisdom texts from the Deuterocanonical books, particularly Sirach, were commonly used by the Church as catechetical reading for converts. It is not surprising that the Pharisees would want to exclude these “Church texts” from their official Hebrew version of the Old Testament.

Since the Jews had never set an exact limit on the number of books in the Old Testament, it was not inconsistent with their own faith for the Pharisees to limit the books they wanted to include in their revised Hebrew canon. Like the early Church, the Jews of Christ’s time were not united around a particular set of texts (beyond the Torah, that is). They were organized around a liturgical life in the temple and synagogue. For this liturgical life, they came to use texts in the services. However, the liturgical life preceded the production of the texts and formed their context. Historically, as the Jewish faith developed in the synagogues and in temple worship during the postexilic period (the four to five hundred years preceding the coming of Messiah), texts came to be used in worship (e.g., the Psalms) and teaching. As mentioned above, the exact collection of texts varied depending on the sect.

However, with the loss of their center in Jerusalem and of unified temple worship (after AD 70), preserving the Jewish faith required greater standardization. The Jews could no longer afford divisions if they were to survive as a people. Thus, they needed a collection of unproblematic texts to use in their now dispersed population and synagogue-only worship. They needed to eliminate the use within their communities of texts useful to those whom they considered heretics (e.g., Christians, Gnostics, and Hellenizers). Particularly, they did not want to use in their services texts that the Christians could use to demonstrate that Jesus Christ is the Messiah promised by the Prophets of the Old Testament. The canon, or list of accepted texts, that the Jews produced as their standard is significantly shorter than the LXX and came to be known as the Masoretic text.

This distinction between the Jewish version of the Old Testament (Hebrew Masoretic text) and the Christian version of the Old Testament (Greek LXX) would not have been a serious concern for the Church if it hadn’t been for the growing separation of the Latin-speaking Church in the Western Roman Empire from the Greek-speaking Church in the East. In the fifth century, St. Jerome produced what became the standard Latin version of the Old Testament. However, instead of basing his translation on the LXX, St. Jerome moved to Jerusalem, lived with a Jewish family to learn Hebrew, and translated the Old Testament based on an early version of the Masoretic text.

Jerome’s translation, together with a translation of the New Testament into Latin, came to be called the Vulgate and included most of the Deuterocanonical, or Apocryphal, books of the Old Testament, but separated them from the rest. It also preserved many of the Christological prophecies which later versions of the Masoretic text omit. But because it was based on a text tradition different from that of the LXX, significant differences between the Vulgate Old Testament and the LXX are evident.

Throughout the Middle Ages, the Latin Vulgate was the standard translation of the Old Testament used in the West, while the LXX remained the standard in the East. While the New Testament of the earliest versions of the Vulgate is very similar to the Greek New Testament used by the Eastern Churches, the Old Testaments differed somewhat. But this did not present a significant problem for the Church at that time.

The Western Council of Hippo (393) was probably the first council to specify the limits of the New Testament canon, and it accepted the twenty-seven–book canon that we have today, allowing only these books to be read in church under the name of “canonical writings.” The discussion of the limits of the New Testament canon continued for centuries, but by the early sixth century, nearly all Christians recognized only the twenty-seven books in our current New Testament as canonical. (To this day, the Nestorians recognize a twenty-two–book subset and the Ethiopians a superset of the New Testament.)

The canon of the Old Testament books, on the other hand, has never been clearly decided or closed by the Church. It is clear from the quotations from the Old Testament by the New Testament writers and other very early Christian witnesses that the preferred and almost exclusive version of the Old Testament for the earliest Christians was the LXX. However, the books cited as Scripture vary widely even among the New Testament writers. For example, St. Jude, the stepbrother of the Lord, in his canonical New Testament letter cites the apocryphal Book of Enoch. Today, the only Christian group to include Enoch in the canon of the Old Testament is the Ethiopian Coptics. In fact, differences in Old Testament canons exist among most major Christian groups in spite of a common New Testament canon. Most Protestants reject the Deuterocanonical books completely. The Roman Catholic and Greek Orthodox lists of accepted Deuterocanonical books differ (the Greek list is longer). There are even slight differences between the Russian Orthodox and Greek Orthodox versions of the Old Testament. However, these distinctions are irrelevant to most English-speaking Christians, because most Bibles published in English omit the Deutero-canonical books completely.

Most Bibles that are available in North America today are published by Protestants; consequently, the Old Testaments in these Bibles are translations based on the Jewish Masoretic text and omit the Deutero-canonical books. The historical reasons for this appear almost accidental, and most English-speaking Christians are unaware of them.

The Protestant Reformers’ emphasis on original languages (coming out of their Renaissance heritage) led most of the Reformers to insist on using the Old Testament canon available to them in Hebrew, which had become standard among the Jews (the Masoretic text). During the late Middle Ages, the Germans and Englishmen who began to translate the Bible into “the language of the people” were ignorant of the importance of the LXX (or in some cases even completely ignorant of its existence). They assumed that the Hebrew Masoretic text used by the European Jews of their day was more authentic than the Latin Vulgate, which in their mind was tainted by its association with the Latin Church based in Rome.

Although modern English translations of the Old Testament take into consideration the LXX and other text traditions, they have continued to rely principally on the Masoretic tradition. This has led to the sometimes embarrassing situation of an English Bible in which the New Testament quotations of the Old Testament are very different from the supposed “original” found in the Old Testament translation included in the same Bible.

For example, the New Revised Standard Version of the Bible has Paul quoting Isaiah as saying, “He who believes in him [Messiah] will not be put to shame” (Romans 9:33). The footnote in the New Oxford Annotated edition of the NRSV refers the reader to Isaiah 28:16, which reads only, “One who trusts will not panic.”

Just as the Protestant acceptance of the Masoretic text of the Old Testament had little to do with theology, the Protestant omission of the Deuterocanonical books from the Old Testament has very little to do with theology, although in the past hundred years or so it has taken on theological significance among many Protestant groups.

Until the mid-nineteenth century, most Protestants accepted the Deuterocanonical books as inspired in at least some limited sense. For example, the original version of the King James Bible, the most popular version of the Bible in English, included most of the Deuterocanonical books. And for many years in England, it was even illegal to publish a Bible without these books.

They continued to be included in almost all Protestant versions of the Bible until the missionary movement of the first part of the nineteenth century. In order to save on shipping costs, missionary Bible societies began publishing partial Bibles (New Testaments, Gospels, etc.). Converts and religious movements that were born out of this missionary movement came to believe that the thirty-nine books in the truncated, missionary-society–produced Old Testaments were the only “true” books of the Old Testament.

Most evangelical Protestants in America are heirs of this missionary movement. Consequently, many Americans who take the Bible seriously hold a grave misunderstanding about the Old Testament. They sincerely but mistakenly believe that the Deuterocanonical books of the Old Testament are not a part of the Christian Bible. They are ignorant of the fact that most of the Deuterocanonical books are quoted or alluded to as Scripture by the Apostles, the Church Fathers, and even Jesus Christ Himself.

Currently there is no translation of the LXX into modern English. Thank God that the St. Athanasius Academy has undertaken the Old Testament Orthodox Study Bible project in order to provide a good translation of the LXX into contemporary English. However, this project will not be completed for a few more years. In the meantime, an excellent translation of many of the Deuterocanonical books is available in most editions of the New Revised Standard Version of the Bible. However, for the thirty-nine books of the Protestant Old Testament, it is based primarily on the Masoretic text. Sir Lancelot Brendon’s The Septuagint with Apocrypha can be used to supplement the NRSV, although its language is somewhat archaic. Holy Transfiguration Monastery’s translation of the LXX Psalter (and Biblical Canticles) is also available and highly recommended.

Many prayers in the Church are based on prayers found in the Deuterocanonical books. The stories (or full stories) of many saints and angels celebrated in the liturgical calendar of the Orthodox Church are found in these books. The Wisdom of Solomon and the Book of Sirach, listed among the Deuterocanonical books, are storehouses of wisdom on a par with Proverbs. Edification and inspiration await those who take the time prayerfully to read these important books of the Church.

Do read the article. It points out why exactly it was edited out

Also, there is the information from the letters by Justin Martyr

Chapter 71. The Jews reject the interpretation of the Septuagint, from which, moreover, they have taken away some passages

Justin: But I am far from putting reliance in your teachers, who refuse to admit that the interpretation made by the seventy elders who were with Ptolemy [king] of the Egyptians is a correct one; and they attempt to frame another. And I wish you to observe, that they have altogether taken away many Scriptures from the translations effected by those seventy elders who were with Ptolemy, and by which this very man who was crucified is proved to have been set forth expressly as God, and man, and as being crucified, and as dying; but since I am aware that this is denied by all of your nation, I do not address myself to these points, but I proceed to carry on my discussions by means of those passages which are still admitted by you. For you assent to those which I have brought before your attention, except that you contradict the statement, 'Behold, the virgin shall conceive,' and say it ought to be read, 'Behold, the young woman shall conceive.' And I promised to prove that the prophecy referred, not, as you were taught, to Hezekiah, but to this Christ of mine: and now I shall go to the proof.
Trypho: We ask you first of all to tell us some of the Scriptures which you allege have been completely cancelled.

Chapter 72. Passages have been removed by the Jews from Esdras and Jeremiah

Justin: I shall do as you please. From the statements, then, which Esdras made in reference to the law of the passover, they have taken away the following: 'And Esdras said to the people, This passover is our Saviour and our refuge. And if you have understood, and your heart has taken it in, that we shall humble Him on a standard, and thereafter hope in Him, then this place shall not be forsaken for ever, says the God of hosts. But if you will not believe Him, and will not listen to His declaration, you shall be a laughing-stock to the nations.' And from the sayings of Jeremiah they have cut out the following: 'I [was] like a lamb that is brought to the slaughter: they devised a device against me, saying, Come, let us lay on wood on His bread, and let us blot Him out from the land of the living; and His name shall no more be remembered.' Jeremiah 11:19 And since this passage from the sayings of Jeremiah is still written in some copies [of the Scriptures] in the synagogues of the Jews (for it is only a short time since they were cut out), and since from these words it is demonstrated that the Jews deliberated about the Christ Himself, to crucify and put Him to death, He Himself is both declared to be led as a sheep to the slaughter, as was predicted by Isaiah, and is here represented as a harmless lamb; but being in a difficulty about them, they give themselves over to blasphemy. And again, from the sayings of the same Jeremiah these have been cut out: 'The Lord God remembered His dead people of Israel who lay in the graves; and He descended to preach to them His own salvation.'

Chapter 73. [The words] From the wood have been cut out of Psalm 96

Justin: And from the ninety-fifth (ninety-sixth) Psalm they have taken away this short saying of the words of David: 'From the wood.' For when the passage said, 'Tell among the nations, the Lord has reigned from the wood,' they have left, 'Tell among the nations, the Lord has reigned.' Now no one of your people has ever been said to have reigned as God and Lord among the nations, with the exception of Him only who was crucified, of whom also the Holy Spirit affirms in the same Psalm that He was raised again, and freed from [the grave], declaring that there is none like Him among the gods of the nations: for they are idols of demons. But I shall repeat the whole Psalm to you, that you may perceive what has been said. It is thus: 'Sing unto the Lord a new song; sing unto the Lord, all the earth. Sing unto the Lord, and bless His name; show forth His salvation from day to day. Declare His glory among the nations, His wonders among all people. For the Lord is great, and greatly to be praised: He is to be feared above all the gods. For all the gods of the nations are demons but the Lord made the heavens. Confession and beauty are in His presence; holiness and magnificence are in His sanctuary. Bring to the Lord, O you countries of the nations, bring to the Lord glory and honour, bring to the Lord glory in His name. Take sacrifices, and go into His courts; worship the Lord in His holy temple. Let the whole earth be moved before Him: tell among the nations, the Lord has reigned. For He has established the world, which shall not be moved; He shall judge the nations with equity. Let the heavens rejoice, and the earth be glad; let the sea and its fullness shake. Let the fields and all therein be joyful. Let all the trees of the wood be glad before the Lord: for He comes, for He comes to judge the earth. He shall judge the world with righteousness, and the people with His truth.'
Trypho: Whether [or not] the rulers of the people have erased any portion of the Scriptures, as you affirm, God knows; but it seems incredible.
Justin: Assuredly, it does seem incredible. For it is more horrible than the calf which they made, when satisfied with manna on the earth; or than the sacrifice of children to demons; or than the slaying of the prophets. But you appear to me not to have heard the Scriptures which I said they had stolen away. For such as have been quoted are more than enough to prove the points in dispute, besides those which are retained by us, and shall yet be brought forward.

patlin wrote:
Gen 4:26 has absolutely NOTHING to do with a religious ecclesia. You might be interested to know that “began to call upon” is NOT quite what Christendom doctrine claims it to be. The Hebrew word Christendom translated as ‘began’ is “chalal” pronounced ‘khaw-lal’ and its meaning is “to profane”. The word “name” is ‘shem’ which also means authority, honor. Given the fact that Cain had just killed his brother and he then took 2 wives (1st case of polygamy)and also the fact that YHVH had been speaking with them all along, a proper interp of Gen 4:26 would be “at this time began men to profane the honor & authority of YHVH”

So, “chalal” is translated twice in the same sentence, once by “began” and once by “to profane,” the first as a past tense and the second as an infinitive? And “liqr’o” is left untranslated? And “shem” is translated with two words with an “and” between them instead of the usual one like other words? That is quite the scholarly observation. I guess I never understood “proper interp” before. Thanks for the demonstration.

There is this explanation from the Catholic Encyclopedia:

“This period exhibits a curious exchange of opinions between the West and the East, while ecclesiastical usage remained unchanged, at least in the Latin Church. During this intermediate age the use of St. Jerome’s new version of the Old Testament (the Vulgate) became widespread in the Occident. With its text went Jerome’s prefaces disparaging the deuterocanonicals, and under the influence of his authority the West began to distrust these and to show the first symptoms of a current hostile to their canonicity.

On the other hand, the Oriental Church imported a Western authority which had canonized the disputed books, viz., the decree of Carthage, and from this time there is an increasing tendency among the Greeks to place the deuteros on the same level with the others—a tendency, however, due more to forgetfulness of the old distinction than to deference to the Council of Carthage.”

http://www.newadvent.org/cathen/03267a.htm

As for the Virgin Birth - the Hebrew allows either translation - young maid, or virgin. Many prophecies involved a double time span, one immediate, and one long term. I think the prophecy MEANT both meanings.

It reads:

“10Again the LORD spoke to Ahaz, 11”Ask a sign of the LORD your God; let it be deep as Sheol or high as heaven.” 12But Ahaz said, “I will not ask, and I will not put the LORD to the test.” 13And he said, “Hear then, O house of David! Is it too little for you to weary men, that you weary my God also? 14Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel. 15He shall eat curds and honey when he knows how to refuse the evil and choose the good. 16 For before the boy knows how to refuse the evil and choose the good, the land whose two kings you dread will be deserted. 17 The LORD will bring upon you and upon your people and upon your father’s house such days as have not come since the day that Ephraim departed from Judah—the king of Assyria.”

In the near term, I think the correct translation is young maid, since the point was the destruction was coming soon. IN the long term, it applied to Jesus.

So, “chalal” is translated twice

No, 'chalal' doesn't appear 2x. The word for 'began' is a different word and was interpreted as 'then'. 'Began' is 'az' (awz) and is actually encompassed in the word 'then' which is 'az'(awz)

אזH227 then / הוחלH2490 began / לקראH7121 men to call / בשׁםH8034 upon the name / יהוה׃H3068 of the LORD

5 words in Hebrew were translated into 11 English words. Anyone who wishes to interpret Scripture properly in order to really understand what YHVH is telling us needs to have at minimum, Hebrew/English & Greek/English Interlinear Bibles as well as study Hebrew idioms. Yah's language is multi-dimentional. Layers upon layers and the reason it was originally given in pictures.

Studying the Scriptures deeper, taking the words back to their origins, is what opened my eyes to much of the heresy of the religious doctrine I had been following blindly. I 1st tried going to my local pastor, but he told me that YHVH's Hebrew language was irrelevent while admitting that he had never even studied the Scriptures in their original Hebrew. Just like the libs treat our Constitution as a living breathing document, this pastor told me that the meaning of the words in the Bible change as man & times change and progress. This was my 'Red Flag' moment when YHVH opened my heart to His truth & His language.

If one wishes to truly understand the words of our Jewish Messiah, one must study the Scriptures he spoke in the language he spoke them in; which is Hebrew.

To preface this post, note that I am an Orthodox Christian who converted from Lutheranism in 2008, after a 9-year in-depth exposure to Orthodoxy in a Serbian-American community.

1. Judaism had several different streams just before and during Jesus’ earthly ministry. The ENTIRE Septuagint was translated and produced by Hellenistic Jews, NOT Christians. So there was NO “Christian revisionism”, even though post-Second Exile Jews do not accept the Septuagint.

2. Orthodox Christians read from the first five books of Moses in certain services (not the Sunday Divine Liturgy), some of which (such as in Holy Week) are very important services attended by most of us. We also commemorate as Saints many figures in the Torah, including Moses, Aaron, Abraham, Isaac, and Jacob, Joseph, etc. The Lutheran Church-Missouri Synod commemorates some of the m as well.

3. Christians believe that God speaks to us in ALL human languages—ever since the Day of Pentecost (also a Jewish feast) after Jesus’ Resurrection.

http://en.wikipedia.org/wiki/Pentecost#New_Testament

In Alaska, Divine Liturgy is celebrated in several Native Alaskan tongues, as well as English, Slavonic, and Russian (among others).

The Dead Sea Scrolls prove

I realize the wikipedia is a popular source for information, however much of it is biased towards those who post it. From "Understanding the difficult words of Jesus" by David Biven...

Since the discovery of the Dead Sea Scrolls, however, the leading proponents of the Aramaic theory have gradually begun to modify their views. Matthew Black, for instance, in the 3rd edition of his influential book, 'An Aramaic Approach to the Gospels and Acts' remarks:

The Qumran discoveries have also shed fresh light on the problem. M.Wilcox writes: "With regard to the matter of language, we ought to note that the discovery of the Dead Sea Scrolls has now placed at our disposal information of a highly interesting and relevant nature.... The nonbiblical texts show us a free, living language, and attest the fact that in New Testament times, and for some consideable time previously, Hebrew was not confined to Rabbinical circles by any means, but appeared as a normal vehicle of expression.
If this is a correct estimate of the Qumran evidence, where Hebrew certainly vastly dominated over Aramaic, then it may be held to confirm the view identified with the name of Professor Segal that Hebrew was actually a spoken vernacular in Judaea in the time of Christ" (Black 1967:47)

Greek Theory: ...it remains an important fact that the poor Greek of the Synoptic Gospels id found basically only in literary works that are translations from Semitic originals, such as the Septuagint...many Gospel expressions are not just poor Greek, but actually meaningless Greek....example Mt 6:22-23 reads "the lamp of the body is the eye. If your eye is good, your whole body is full of light; but if you eye is bad your whole body is full of darkness...". the expressions "good eye" and "Bad eye" are common Hebrew idioms for "generous" and "Miserly". Greek as no such idioms, and in Greek this statement of Jesus is meaningless, just as it is in English....Are we claiming that the Synoptic Gospels were not originally written on Greek? To this we must answer "yes" and "no". The Synoptic Gospels as we have them today were originally written in Greek; however the text from which they descended was originally translated from a Hebrew archetype...it is the undertext of our canonical Gospels that reveals the Hebrew origin... Our canonical Gospels are based on Greek texts derived from Greek translation of the original Hebrew story of Jesus...It is most unfortunate that our Bible colleges and seminaries focus their attention on Greek and Hellenistic theology, and fail, by and large, to equip their students with the proper tools that would allow them to do serious bible exegesis...The evidence for Aramaic or Greek origins of the Synoptic Gospels simply will not stand up under critical analysis. There is far more substantial evidence indicating a Hebrew origin of the Synoptic Gospels."

Which seminary did he come out of and what synod did he belong to

and this matters why?

don’t you think that there is some possibility that your understanding might be less than perfect

No, because Yah’shua, our Jewish Messiah did not come to form a new church or religion as it was he, “The Word”, that formed everything in the beginning, including man, sealed the covenant with Abraham by going through the pieces while Abraham slept, lead the people out of Egypt & provided the manna from heaven. It was “The Word” that spoke the details of the covenants(commandments) that are written in the Torah that prophesied he would come in the flesh and thus the reason he said “keep MY commandments”. The commandments are actually his.(John 1:1)

Thus the reason the house of Judah doesn't accept the Christian Messiah. According to Christendom, the Messiah came to break the Abrahamic covenant and side with pagan worshipers. If memory recalls correctly, our Elohyim declared that He changes not.(Mal 3:6) Rather, it is man that changes by refusing to keep His Torah as He gave it.

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