How were Books Selected?
Published on: February 15, 2025
How Were Books Selected for the Old Testament Canon?
Introduction to the Canonization of the Old Testament
The canonization of the Old Testament refers to the process by which certain writings were recognized as sacred and authoritative within the Jewish and later Christian traditions. The term canon comes from the Greek word kanōn, meaning "rule" or "measuring rod," signifying a standard by which books were included or excluded from the biblical collection.
This process was not instantaneous but developed over centuries, influenced by religious, historical, and cultural factors. The books of the Old Testament were written between roughly 1500 BCE and 100 BCE, and their recognition as Scripture evolved gradually. Different Jewish and Christian communities had slightly varying criteria for determining which books were divinely inspired, leading to differences in the Hebrew Bible (Tanakh), the Septuagint (Greek Old Testament), and later Christian Old Testament canons.
Canonization involved three general stages:
- The Torah (Pentateuch) – Completed by around 400 BCE, universally accepted as Scripture.
- The Prophets – Recognized by approximately 200 BCE, though with some variations in order.
- The Writings – Finalized between 100 BCE and 200 CE, with debates over certain books like Esther, Ecclesiastes, and Song of Songs.
The final Jewish canon was likely confirmed by the early rabbinic scholars (ca. 1st–2nd centuries CE).
Canonization of the Old Testament (Hebrew Bible)
The Old Testament canon developed over centuries, as Jewish communities recognized certain writings as divinely inspired and authoritative. The process involved three main stages:
-
Torah (Pentateuch) Canonization (c. 400 BCE)
- The first five books (Genesis–Deuteronomy) were widely accepted as authoritative by Jewish leaders after the Babylonian exile.
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Prophets Canonization (c. 200 BCE)
- The books of the Prophets (Joshua, Judges, Samuel, Kings, Isaiah, Jeremiah, Ezekiel, and the 12 minor prophets) gained formal recognition as Scripture.
-
Writings Canonization (c. 100 CE)
- The final section, including Psalms, Proverbs, and historical books, was affirmed at the Council of Jamnia (c. 90 CE), though most were already widely accepted before this.
The Greek Septuagint (LXX) (c. 250–150 BCE) was an early translation of Hebrew Scriptures, including additional books (Apocrypha), later debated by Jews and Christians.
Internal Evidence for Early Canonization of the Old Testament
There is evidence within the Old Testament itself suggesting that certain parts of the Hebrew Scriptures were considered authoritative (or "canonical") before the Babylonian exile (586 BCE). Several passages indicate that parts of the Torah, as well as certain historical and prophetic writings, were regarded as sacred and authoritative long before later formal canonization processes.
Key Internal Evidence
| Scripture | Time Period | Internal Evidence |
|---|---|---|
| Deuteronomy 31:24-26 | c. 1400–1200 BCE | Moses wrote down the Law and commanded that it be placed beside the Ark of the Covenant as a witness against Israel, indicating it was already considered sacred and authoritative. |
| Joshua 1:8 | c. 1400 BCE | Joshua was commanded to meditate on the "Book of the Law" day and night, suggesting that the Torah was already viewed as binding Scripture. |
| 2 Kings 22:8-11 | c. 622 BCE | Hilkiah the high priest found the "Book of the Law" in the temple, and King Josiah instituted reforms based on its teachings, showing that the Torah was considered authoritative Scripture before the exile. |
| 2 Chronicles 17:7-9 | c. 870 BCE | King Jehoshaphat sent officials to teach from the "Book of the Law of the Lord," indicating that it was already a recognized source of divine instruction. |
| Isaiah 8:20 | c. 700 BCE | The prophet Isaiah refers to the authority of the "Law and the testimony" as a standard for truth, suggesting that the written Word of God held canonical authority in his time. |
| Daniel 9:2 | c. 538 BCE | Daniel refers to the "books" (including Jeremiah’s writings) as authoritative Scripture, demonstrating that prophetic writings were considered canonical before the exile ended. |
Implications
- The Torah (Pentateuch) was already recognized as authoritative Scripture before the exile, as seen in the instructions of Moses, Joshua, and the reforms of King Josiah.
- Prophetic Writings such as Isaiah and Jeremiah were treated as authoritative before the formal canonization process, evidenced by references in Daniel and other texts.
- Historical Writings like 1 and 2 Samuel and 1 and 2 Kings were also seen as part of Israel’s sacred history, treated as divinely inspired and authoritative.
While later councils and discussions (e.g., the Council of Jamnia in 90 CE) formally affirmed the Old Testament canon, the internal evidence strongly supports that many of these books were already considered canon long before that time.
References
- Beckwith, R. (1985). The Old Testament Canon of the New Testament Church and Its Background in Early Judaism. Eerdmans.
- Bruce, F. F. (1988). The Canon of Scripture. IVP Academic.
- McDonald, L. M. (2007). The Biblical Canon: Its Origin, Transmission, and Authority. Hendrickson Publishers.
- Sundberg, A. C. (1964). "The Old Testament: A Christian Canon" in Harvard Theological Review.
- VanderKam, J. C. (2002). From Joshua to Caiaphas: High Priests after the Exile. Fortress Press.