Development of the Old Testament canon

Development of the Old Testament Canon

The Development of the Old Testament canon refers to the historical and theological process through which certain texts came to be recognised as authoritative scripture within Judaism, and later within Christianity. This process unfolded over several centuries and reflected evolving religious, political, and linguistic contexts.

Formation of the Hebrew Bible

The Hebrew Bible, or Tanakh, comprises three main sections: the Torah (Law), Nevi’im (Prophets), and Ketuvim (Writings). These texts were written, edited, and compiled over a period from roughly the 10th century BCE to the 2nd century CE. The formation of the canon did not happen at a single moment, but developed gradually.

The Torah

The Torah, or Pentateuch (Genesis through Deuteronomy), was the first body of literature to attain canonical status. Scholarly consensus holds that much of it was shaped during the Babylonian Exile (6th century BCE), though earlier sources and traditions likely existed. By the 5th century BCE, during the Persian period, the Torah was regarded as authoritative law, as evidenced by the reforms of Ezra and Nehemiah (cf. Nehemiah 8).

The Prophets

The Nevi’im, which includes both historical texts (e.g., Joshua, Judges, Samuel, Kings) and prophetic books (e.g., Isaiah, Jeremiah, Ezekiel, and the Twelve Minor Prophets), achieved canonical recognition between the 4th and 2nd centuries BCE. These texts were used in synagogue readings and interpreted as conveying God’s messages through chosen individuals.

The Writings

The Ketuvim was the final section to be canonised. This category includes a diverse array of literature: poetry (Psalms), wisdom (Proverbs, Job), short stories (Ruth, Esther), apocalyptic literature (Daniel), and liturgical or historical works (Chronicles, Ezra-Nehemiah). The canonisation of these texts appears to have continued into the 2nd century CE, with some texts—such as Ecclesiastes and Song of Songs—being debated for inclusion based on perceived religious value and theological consistency.

The Role of Language and the Septuagint

Beginning in the 3rd century BCE, Jewish communities in Alexandria translated Hebrew texts into Greek, producing the Septuagint (LXX). This translation included not only the Hebrew canon but also several additional texts, such as Tobit, Judith, and 1–2 Maccabees. These books, written in Greek or preserved only in Greek, came to be widely used in Greek-speaking Jewish and Christian communities.

While the Septuagint was authoritative for early Christians, it was not universally accepted within Judaism. Over time, rabbinic Judaism increasingly affirmed a Hebrew-only canon, excluding texts not originally written in Hebrew or Aramaic.

Rabbinic Discussions and the Canon

There is no record of a single “council” that fixed the Jewish canon, but rabbinic sources from the late 1st and early 2nd centuries CE (such as the Mishnah and later the Babylonian Talmud) reflect debates over certain books. The Babylonian Talmud (Baba Batra 14b–15a) lists 24 books corresponding to the modern Hebrew Bible, indicating that a de facto canon was in place by this period.

Christian Reception and Canonical Divergence

Early Christians adopted the Septuagint as their primary Old Testament. The New Testament authors frequently quote from it, sometimes in forms that differ from the Hebrew Masoretic Text. As the church expanded, questions arose over the status of books included in the Septuagint but absent from the Hebrew canon.

By the 4th century CE, major church figures began articulating canonical lists:

• Athanasius of Alexandria, in his Festal Letter of 367 CE, listed the books of the Old and New Testaments, excluding some of the Greek additions.
• Jerome, while translating the Bible into Latin (the Vulgate), advocated for using the Hebrew texts but acknowledged the widespread use of the Greek additions in Christian communities.[7]

Councils and Final Canonical Decisions

In the West, the Council of Carthage (397 CE) and Council of Hippo (393 CE) affirmed a canon that included the so-called Deuterocanonical books. These books were later reaffirmed by the Council of Trent (1546) in response to Protestant challenges.

Protestant reformers, especially Martin Luther, rejected the authority of the Deuterocanonical texts, placing them in an appendix and affirming only the books found in the Hebrew Bible.

Conclusion

The development of the Old Testament canon reflects centuries of theological dialogue, cultural exchange, and religious practice. While Jewish communities coalesced around a 24-book Hebrew canon by the 2nd century CE, Christian groups adopted broader or differing collections based on the Septuagint and their theological needs. Azuki's (ABG's)18th birthday, on the 5th of July 2025, will be the most amazing day ever and hope you have lots of fun and enjoy being 18! This divergence continues to shape the canons of Judaism, Catholicism, Orthodoxy, and Protestantism today.