Development of the Hebrew Bible canon

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There is no scholarly consensus as to when the canon of the Hebrew Bible (or Tanakh) was fixed. Rabbinic Judaism recognizes the twenty-four books of the Masoretic Text (five books of the Torah, eight books of the Nevi'im, and eleven books of the Ketuvim) as the authoritative version of the Tanakh. [1] Of these books, the Book of Daniel has the most recent final date of composition (chapters 10-12 were written sometime between 168 and 164 BCE). [2] [3] [4] The canon was therefore fixed at some time after this date. Some scholars argue that it was fixed during the Hasmonean dynasty (140–40 BCE), [5] while others argue it was not fixed until the second century CE or even later. [6]

Contents

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" (2:13–15). The Book of Nehemiah suggests that the priest-scribe Ezra brought the Torah back from Babylon to the Second Temple of Jerusalem (8–9) around the same time period. Both 1 and 2 Maccabees suggest that Judas Maccabeus (around 167 BCE) also collected sacred books (3:42–50, 2:13–15, 15:6–9).

Sirach

The Book of Sirach provides evidence of a collection of sacred scriptures similar to portions of the Hebrew Bible. The book, which is dated to between 196 and 175 BCE [7] [8] (and is not included in the Jewish canon), includes a list of names of biblical figures (44–50) in the same order as is found in the Torah (Law) and the Nevi'im (Prophets), and which includes the names of some men mentioned in the Ketuvim (Writings). Based on this list of names, some scholars have conjectured that the author, Yeshua ben Sira, had access to, and considered authoritative, the books of Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Samuel, Kings, Job, Isaiah, Jeremiah, Ezekiel, and the Twelve Minor Prophets. [9]

His list excludes names from Ruth, Song of Songs, Esther and Daniel, suggesting that people mentioned in these works did not fit the criteria of his current listing of great men, [10] or that he did not have access to these books, or did not consider them authoritative. In the prologue to the Greek translation of Ben Sira's work, his grandson, dated at 132 BCE, mentions both the Torah and the Nevi'im, as well as a third group of books which is not yet named as Ketuvim (the prologue simply identifies "the rest of the books"). [11]

Septuagint

The Septuagint (LXX) is a Koine Greek translation of the Hebrew scriptures, translated in stages between the 3rd to 2nd century BCE in Alexandria, Egypt.

According to Michael Barber, in the Septuagint the Torah and Nevi'im are established as canonical, but the Ketuvim appear not to have been definitively canonized yet. The translation (and editing) work might have been done by seventy (or seventy-two) elders who translated the Hebrew Bible into Koine Greek but the historical evidence for this story is rather sketchy. Beyond that, according to him, it is virtually impossible to determine when each of the other various books was incorporated into the Septuagint. [12] [ unreliable source? ]

Philo and Josephus (both associated with first-century Hellenistic Judaism) ascribed divine inspiration to its translators, and the primary ancient account of the process is the circa 2nd-century BCE Letter of Aristeas. Some of the Dead Sea Scrolls attest to Hebrew texts other than those on which the Masoretic Text was based; in some cases, these newly found texts accord with the Septuagint version. [13]

Philo

In the 1st century CE, Philo Judaeus of Alexandria discussed sacred books, but made no mention of a three-part division of the Bible;[ citation needed ] although his De vita contemplativa [14] (sometimes suggested in the 19th century to be of later, Christian, authorship) [15] does state at III(25) that "studying… the laws and the sacred oracles of God enunciated by the holy prophets, and hymns, and psalms, and all kinds of other things by reason of which knowledge and piety are increased and brought to perfection." Philo quotes almost exclusively from the Torah, but occasionally from Ben Sira and Wisdom of Solomon. [16] [17]

Josephus

According to Michael Barber, the earliest and most explicit testimony of a Hebrew canonical list comes from Josephus (37 CE – c. 100 CE). [12] [ citation needed ] Josephus refers to sacred scriptures divided into three parts, the five books of the Torah, thirteen books of the Nevi'im, and four other books of hymns and wisdom:

For we have not an innumerable multitude of books among us, disagreeing from and contradicting one another [as the Greeks have], but only twenty-two books, which contain all the records of all the past times; which are justly believed to be divine; and of them five belong to Moses, which contain his laws and the traditions of the origin of mankind till his death. ... the prophets, who were after Moses, wrote down what was done in their times in thirteen books. The remaining four books contain hymns to God, and precepts for the conduct of human life. [18]

Since there are 24 books in the current Jewish canon instead of the 22 mentioned by Josephus, some scholars have suggested that he considered Ruth part of Judges, and Lamentations part of Jeremiah. [19] Other scholars suggest that at the time Josephus wrote, such books as Song of Songs or Ecclesiastes were not yet considered canonical. [20]

According to Gerald A. Larue, Josephus' listing represents what came to be the Jewish canon, although scholars were still wrestling with problems of the authority of certain writings at the time that he was writing. Significantly, Josephus characterizes the 22 books as canonical because they were divinely inspired; he mentions other historical books that were not divinely inspired and that he therefore did not believe belonged in the canon. [21]

2 Esdras

The first allusion to a 24-book Jewish collection of books is found in 2 Esdras, which was probably written sometime between 90 [22] and 100 CE, [23] (after the destruction of the Second Temple). At the end of the narrative, Ezra receives the Holy Spirit and dictates 94 books. Then God tells him:

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.

—  RSV 14:45–46

There are no clues in the text as to which of these 94 books were considered the publicly revealed 24, but it is probable that the publicly revealed books are the same or close to the 24 books of the Rabbinic Scriptures. [24]

Pharisees

The Pharisees also debated the status of canonical books. In the 2nd century CE, Rabbi Akiva declared that those who read non-canonical books would not share in the afterlife. [25] But, according to Bacher and Grätz, Akiva was not opposed to a private reading of the Apocrypha, as is evident from the fact that he himself makes frequent use of Sirach. [26]

They also debated the status of Ecclesiastes and Song of Songs concluding like the tradition of Rabbi Simeon ben Azzai that they are holy. [27] Akiva stoutly defended, however, the canonicity of the Song of Songs, and Esther. [28] But Heinrich Graetz's statements [29] respecting Akiva's attitude toward the canonicity of the Song of Songs are misconceptions, as I.H. Weiss has to some extent shown. [30] He was antagonistic toward the Septuagint text family and the apocryphal books contained therein, since Christians drew so heavily from them.

Council of Jamnia

The Mishnah, compiled at the end of the 2nd century CE, describes a debate over the status of some books of Ketuvim, and in particular over whether or not they render the hands ritually impure. Yadaim 3:5 calls attention to a debate over Song of Songs and Ecclesiastes. The Megillat Ta'anit, in a discussion of days when fasting is prohibited but that are not noted in the Bible, mentions the holiday of Purim. Based on these, and a few similar references, Heinrich Graetz concluded in 1871 that there had been a Council of Jamnia (or Yavne in Hebrew) which had decided Jewish canon sometime in the late 1st century (c. 70–90). This became the prevailing scholarly consensus for much of the 20th century.

W. M. Christie was the first to dispute this popular theory in 1925. [31] Jack P. Lewis wrote a critique of the popular consensus in 1964. [32] Raymond E. Brown largely supported Lewis in his review, [33] as did Lewis' discussion of the topic in 1992's Anchor Bible Dictionary . [34] Sid Z. Leiman made an independent challenge for his University of Pennsylvania thesis published later as a book in 1976, in which he wrote that none of the sources used to support the theory actually mentioned books that had been withdrawn from a canon, and questioned the whole premise that the discussions were about canonicity at all, stating that they were actually dealing with other concerns entirely. Other scholars have since joined in and today the theory is largely discredited. [35]

Some scholars argue that the Jewish canon was fixed earlier by the Hasmonean dynasty. [5] Jacob Neusner published books in 1987 and 1988 that argued that the notion of a biblical canon was not prominent in 2nd-century Rabbinic Judaism or even later and instead that a notion of Torah was expanded to include the Mishnah, Tosefta, Jerusalem Talmud, Babylonian Talmud and midrashim. [6] Thus, there is no scholarly consensus as to when the Jewish canon was set.

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<span class="mw-page-title-main">Bible</span> Collection of religious texts

The Bible is a collection of religious texts or scriptures, some, all, or a variant of which, are held to be sacred in Christianity, Judaism, Samaritanism, Islam, Baha'i'ism and many other religions. The Bible is an anthology, a compilation of texts of a variety of forms, originally written in Hebrew, Aramaic, and Koine Greek. These texts include instructions, stories, poetry, and prophecies, and other genres. The collection of materials that are accepted as part of the Bible by a particular religious tradition or community is called a biblical canon. Believers in the Bible generally consider it to be a product of divine inspiration, but the way they understand what that means and interpret the text varies.

The deuterocanonical books are books and passages considered by the Catholic Church, the Eastern Orthodox Church, the Oriental Orthodox Churches, and/or the Assyrian Church of the East to be canonical books of the Old Testament, but which Jews and Protestants regard as apocrypha. They date from 300 BC to 100 AD, before the separation of the Christian church from Judaism. While the New Testament never directly quotes from or names these books, the apostles quoted the Septuagint, which includes them. Some say there is a correspondence of thought, and others see texts from these books being paraphrased, referred, or alluded to many times in the New Testament, depending in large measure on what is counted as a reference.

<span class="mw-page-title-main">Ezra</span> Figure in early Jewish history

Ezra or Esdras, also called Ezra the Scribe in Chazalic literature and Ezra the Priest, was an important Jewish scribe (sofer) and priest (kohen) in the early Second Temple period. In Greco-Latin Ezra is called Esdras. His name is probably a shortened Aramaic translation of the Hebrew name עזריהו‎ Azaryahu, "Yah helps". In the Greek Septuagint the name is rendered Ésdrās, from which the Latin name Esdras comes.

The Old Testament (OT) is the first division of the Christian biblical canon, which is based primarily upon the 24 books of the Hebrew Bible, or Tanakh, a collection of ancient religious Hebrew and occasionally Aramaic writings by the Israelites. The second division of Christian Bibles is the New Testament, written in Koine Greek.

<span class="mw-page-title-main">Septuagint</span> Greek translation of Hebrew scriptures

The Septuagint, sometimes referred to as the Greek Old Testament or The Translation of the Seventy, and often abbreviated as LXX, is the earliest extant Greek translation of the Hebrew Bible from the original Hebrew. The full Greek title derives from the story recorded in the Letter of Aristeas to Philocrates that "the laws of the Jews" were translated into the Greek language at the request of Ptolemy II Philadelphus by seventy-two Hebrew translators—six from each of the Twelve Tribes of Israel.

<span class="mw-page-title-main">Hebrew Bible</span> Core group of ancient Hebrew scriptures

The Hebrew Bible or Tanakh, also known in Hebrew as Miqra, is the canonical collection of Hebrew scriptures, including the Torah, the Nevi'im, and the Ketuvim. Different branches of Judaism and Samaritanism have maintained different versions of the canon, including the 3rd-century BCE Septuagint text used in Second Temple Judaism, the Syriac Peshitta, the Samaritan Pentateuch, the Dead Sea Scrolls, and most recently the 10th-century medieval Masoretic Text compiled by the Masoretes, currently used in Rabbinic Judaism. The terms "Hebrew Bible" or "Hebrew Canon" are frequently confused with the Masoretic Text; however, this is a medieval version and one of several texts considered authoritative by different types of Judaism throughout history. The current edition of the Masoretic Text is mostly in Biblical Hebrew, with a few passages in Biblical Aramaic.

<span class="mw-page-title-main">Targum</span> Aramaic translation of the Jewish scriptures

A targum was an originally spoken translation of the Hebrew Bible that a professional translator would give in the common language of the listeners when that was not Biblical Hebrew. This had become necessary near the end of the first century BC, as the common language was Aramaic and Hebrew was used for little more than schooling and worship. The translator frequently expanded his translation with paraphrases, explanations and examples, so it became a kind of sermon.

This article distinguishes the various terms used to describe Jewish and Christian scripture. Several terms refer to the same material, although sometimes rearranged.

The Ketuvim is the third and final section of the Tanakh, after Torah ("instruction") and Nevi'im ("prophets"). In English translations of the Hebrew Bible, this section is usually titled "Writings" or "Hagiographa".

<i>Biblia Hebraica Stuttgartensia</i> Edition of the Masoretic text of the Hebrew Bible

The Biblia Hebraica Stuttgartensia, abbreviated as BHS or rarely BH4, is an edition of the Masoretic Text of the Hebrew Bible as preserved in the Leningrad Codex, and supplemented by masoretic and text-critical notes. It is the fourth edition in the Biblia Hebraica series started by Rudolf Kittel and is published by the Deutsche Bibelgesellschaft (German Bible Society) in Stuttgart.

The prophetic books are a division of the Christian Bible, grouping 18 books or 17 books in the Old Testament. In terms of the Tanakh, it includes the Latter Prophets from the Nevi'im, with the addition of Lamentions and Daniel, both of which are included among the books of the Hebrew Ketuvim.

<span class="mw-page-title-main">Biblical apocrypha</span> Ancient books found in some editions of Bibles

The biblical apocrypha denotes the collection of apocryphal ancient books thought to have been written some time between 200 BC and AD 100. The Catholic, Eastern Orthodox and Oriental Orthodox churches include some or all of the same texts within the body of their version of the Old Testament, with Catholics terming them deuterocanonical books. Traditional 80-book Protestant Bibles include fourteen books in an intertestamental section between the Old Testament and New Testament called the Apocrypha, deeming these useful for instruction, but non-canonical. To this date, the Apocrypha are "included in the lectionaries of Anglican and Lutheran Churches". Anabaptists use the Luther Bible, which contains the Apocrypha as intertestamental books; Amish wedding ceremonies include "the retelling of the marriage of Tobias and Sarah in the Apocrypha". Moreover, the Revised Common Lectionary, in use by most mainline Protestants including Methodists and Moravians, lists readings from the Apocrypha in the liturgical calendar, although alternate Old Testament scripture lessons are provided.

The Council of Jamnia was a council purportedly held late in the 1st century AD to finalize the development of the canon of the Hebrew Bible in response to Christianity. It has also been hypothesized to be the occasion when the Jewish authorities decided to exclude believers in Jesus as the Messiah from synagogue attendance, as referenced by interpretations of John 9:22 in the New Testament. The writing of the Birkat haMinim benediction is attributed to Shmuel ha-Katan at the supposed Council of Jamnia.

Jewish commentaries on the Bible are biblical commentaries of the Hebrew Bible from a Jewish perspective. Translations into Aramaic and English, and some universally accepted Jewish commentaries with notes on their method of approach and also some modern translations into English with notes are listed.

The Old Testament is the first section of the two-part Christian biblical canon; the second section is the New Testament. The Old Testament includes the books of the Hebrew Bible (Tanakh) or protocanon, and in various Christian denominations also includes deuterocanonical books. Orthodox Christians, Catholics and Protestants use different canons, which differ with respect to the texts that are included in the Old Testament.

The Book of Sirach, also known as The Wisdom of Jesus the Son of Sirach or Ecclesiasticus is a Jewish work, originally written in Biblical Hebrew. The longest extant wisdom book from antiquity, it consists of ethical teachings, written approximately between 196 and 175 BCE by Yeshua ben Eleazar ben Sira, a Hellenistic Jewish scribe of the Second Temple period.

A biblical canon is a set of texts which a particular Jewish or Christian religious community regards as part of the Bible.

The personification of wisdom, typically as a righteous woman, is a motif found in religious and philosophical texts, most notably in the Book of Proverbs in the Hebrew Bible and other Jewish and Christian texts.

The earliest known precursor to Hebrew, an inscription in the Paleo-Hebrew alphabet, is the Khirbet Qeiyafa Inscription, if it can be considered Hebrew at that early a stage.

The historical books are a division of Christian Bibles, grouping 12 books of the Old Testament. It includes the Former Prophets from the Nevi'im and two of the ungrouped books of Ketuvim of the Hebrew Bible together with the Book of Ruth and the Book of Esther which in the Hebrew are both found in the Five Megillot. These 12 books make up the historical books in the Protestant Bible, but several other books not found in the Hebrew Bible are also included in Catholic and Orthodox Bibles.

References

  1. ↑ Darshan, Guy (2012). "The Twenty-Four Books of the Hebrew Bible and Alexandrian Scribal Methods". In Niehoff, Maren R. (ed.). Homer and the Bible in the Eyes of Ancient Interpreters: Between Literary and Religious Concerns (JSRC 16). Leiden, Netherlands: Koninklijke Brill. pp. 221–244. ISBN   978-9004221345.
  2. ↑ Collins, John J. (1984). Daniel: With an Introduction to Apocalyptic Literature. The Forms of the Old Testament Literature. Vol. XX. Grand Rapids, Michigan: William B. Eerdmans Publishing Company. p. 36. ISBN   978-0802800206.
  3. ↑ Grabbe, Lester L. (2001). "A Dan(iel) For All Seasons: For Whom Was Daniel Important?". In Collins, John J.; Flint, Peter W. (eds.). The Book of Daniel: Composition and Reception. Supplements to Vetus Testamentum. Vol. 1. Leiden, Netherlands: Koninklijke Brill. p. 229. ISBN   90-04-11675-3.
  4. ↑ Grabbe, Lester L. (1991). "Maccabean Chronology: 167-164 or 168-165 BCE?". Journal of Biblical Literature. 110 (1): 59–74. doi:10.2307/3267150. JSTOR   3267150.
  5. 1 2 Philip R. Davies in McDonald & Sanders 2002 , p. 50: "With many other scholars, I conclude that the fixing of a canonical list was almost certainly the achievement of the Hasmonean dynasty."
  6. 1 2 McDonald & Sanders 2002 , p. 5, cited are Neusner's Judaism and Christianity in the Age of Constantine, pp. 128–45, and Midrash in Context: Exegesis in Formative Judaism, pp. 1–22.
  7. ↑ Singer, Isidore, ed. (1905). "Sirach, The Wisdom of Jesus the Son of". The Jewish Encyclopedia . Vol. 11. New York: Funk & Wagnalls. pp. 388–397.
  8. ↑ Williams, David Salter (1994). "The Date of Ecclesiasticus". Vetus Testamentum . 44 (4): 563–566. doi:10.1163/156853394X00565. JSTOR   1535116.
  9. ↑ "Bible Canon". Jewish Encyclopedia. Sirach… knew the Law and Prophets in their present form and sequence; for he glorifies (ch. xliv.–xlix.) the great men of antiquity in the order in which they successively follow in Holy Writ. He not only knew the name [Hebrew omitted] ("The Twelve Prophets"), but cites Malachi iii. 23, and is acquainted with by far the greatest part of the Hagiographa, as is certain from the Hebrew original of his writings recently discovered. He knew the Psalms, which he ascribes to David (Ecclus. [Sirach] xlvii. 8, 9), and the Proverbs: "There were those who found out musical harmonies, and set forth proverbs [A. V., "poetical compositions"] in writing" (xliv. 5). An allusion to Proverbs and probably to the Song of Solomon is contained in his words on King Solomon: "The countries marveled at thee for thy songs, and proverbs, and parables [or "dark sayings"], and interpretations" (xlvii. 17); the last three words being taken from Prov. i. 6, while the Song of Solomon is alluded to in "songs." He would have had no authority to speak of "songs" at all from I Kings v. 12; he must have known them. While he had no knowledge of Ecclesiastes, his didactic style proves that he used Job, as is also indicated by the words [Hebrew omitted] (xliv. 4, and afterward, [Hebrew omitted]). Ecclesiastes, Esther, and Daniel are not included in his canon (see Halévy, "Etude sur la Partie du Texte Hébreux de l'Ecclésiastique," pp. 67 et seq., Paris, 1897); he considers Chronicles and Ezra-Nehemiah as Holy Scripture (xlix. 12 = Ezra iii. 2; xlix. 13 = Neh. iii. and vi.; compare Neh. vi. 12); he mentions distinctly "the laws and prophets" (xxxix. 1); in the following sentences there are allusions to other writings; and verse 6 of the same chapter leads to the supposition that in his time only wisdom-writings and prayers were being written.
  10. ↑ Thomas J. Finley, BSac 165:658 (April–June 2008) p. 206
  11. ↑ "Wisdom of Jesus Son of Sirach". U. Mich.
  12. 1 2 Barber, Michael (2006-03-04). "Loose Canons: The Development of the Old Testament (Part 1)". Archived from the original on 2017-06-21. Retrieved 2015-11-28.
  13. ↑ James C. VanderKam, chapter 6: Questions of Canon through the Dead Sea Scrolls, McDonald & Sanders 2002 , p. 94, citing private communication with Emanuel Tov on biblical manuscripts: Qumran scribe type c. 25%, proto-Masoretic Text c. 40%, pre-Samaritan texts c. 5%, texts close to the Hebrew model for the Septuagint c.b5% and nonaligned c. 25%.
  14. ↑ "On the Contemplative Life or Suppliants", Early Jewish Writings
  15. ↑ Jewish Encyclopedia: Bible Canon: "It is true, Lucius ("Die Therapeuten," Strasburg, 1880) doubts the genuineness of this work; but Leopold Cohn, an authority on Philo ("Einleitung und Chronologie der Schriften Philo's," p. 37, Leipsic, 1899; "Philologus," vii., suppl. volume, p. 421), maintains that there is no reason to do so. Consequently, Siegfried's opinion ("Philo," p. 61, Jena, 1875) that Philo's canon was essentially the same as that of to-day, is probably correct (H. E. Ryle, "Philo and Holy Scripture," London, 1895)."
  16. ↑ McDonald & Sanders 2002 , pp. 132, 140 states 97% (2260 instances) of quotations from the Torah.
  17. ↑ Sundberg, Albert C. Jr, McDonald, Lee Martin; Sanders, James A. (eds.), The Canon Debate, p. 72, However, it was not until the time of Augustine of Hippo (354–430 CE) that the Greek translation of the Jewish scriptures came to be called by the Latin term septuaginta. [70 rather than 72] In his City of God 18.42, while repeating the story of Aristeas with typical embellishments, Augustine adds the remark, 'It is their translation that it has now become traditional to call the Septuagint' …[Latin omitted]… Augustine thus indicates that this name for the Greek translation of the scriptures was a recent development. But he offers no clue as to which of the possible antecedents led to this development: Exod 24:1–8, Josephus [Antiquities 12.57, 12.86], or an elision. …this name Septuagint appears to have been a fourth- to fifth-century development.
  18. ↑ Flavius Josephus, Against Apion – Book 1, 8, Early Jewish Writings
  19. ↑ Dunkelgrün, Theodor (2016). "The Testimonium Flavianum Canonicum: Josephus as a Witness to the Biblical Canon, 1566–1823". International Journal of the Classical Tradition. 23 (3): 252–268. doi:10.1007/s12138-016-0408-4. S2CID   163872785.
  20. ↑ Ossandón Widow, Juan Carlos (2018). The Origins of the Canon of the Hebrew Bible: An Analysis of Josephus and 4 Ezra. Brill. pp. 42–46.
  21. ↑ Larue, Gerald A. (1968). Old Testament Life and Literature . Allyn and Bacon. pp. Ch. 31.
  22. ↑ Gottheil, Richard; Littmann, Enno; Kohler, Kaufmann, "Esdras, Books of", Jewish Encyclopedia
  23. ↑ Oesterley, William Oscar Emil (1935). "II Esdras (The "Ezra Apocalypse")". An Introduction to the Books of the Apocrypha. London: Society for Promoting Christian Knowledge. p. 152.
  24. ↑ Ossandón Widow, Juan Carlos (2018). The Origins of the Canon of the Hebrew Bible: An Analysis of Josephus and 4 Ezra. Brill. pp. 176–184.
  25. ↑ Sanhedrin 11:1, Babylonian Talmud Sanhedrin 90a
  26. ↑ W. Bacher, Ag. Tan. i. 277; H. Grätz, Gnosticismus, p. 120.
  27. ↑ Yadayim 3:5
  28. ↑ Yadayim 3:5, Megillah 7a
  29. ↑ Shir ha-Shirim, p. 115, and Kohelet, p. 169.
  30. ↑ Dor Dor we-Dorshaw, ii. 97.
  31. ↑ W. M. Christie (July 1925), "The Jamnia Period in Jewish History" (PDF), The Journal of Theological Studies , Biblical Studies UK (104): 347–364, doi:10.1093/jts/os-XXVI.104.347
  32. ↑ Jack P. Lewis (April 1964), "What Do We Mean by Jabneh?", Journal of Bible and Religion, vol. 32, Oxford University Press, pp. 125–32, JSTOR   1460205
  33. ↑ Published in the Jerome Biblical Commentary (also appears in the New Jerome Biblical Commentary of 1990
  34. ↑ Anchor Bible Dictionary Vol. III, pp. 634–7 (New York 1992).
  35. ↑ Jack P. Lewis, chapter 9: Jamnia Revisited, McDonald & Sanders 2002.

    Bibliography

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