How did the Bible we have come to be? What do biblical scholars mean when they talk about canon, the Septuagint, the Apocrypha, or the Masoretic Text? All this biblical study is interesting, but does it really matter? Leading international scholars explain that it does. This thought-provoking and cutting-edge collection will help you go deeper in your understanding of the biblical writings, how those writings became canonical Scripture, and why canon matters. Beginning with an explanation of the different versions of the Hebrew Bible, scholars in different areas of expertise explore the complexities and issues related to the Old and New Testament canons, why different Jewish and Christian communities have different collections, and the importance of canon to theology.

"Since its initial publication in 1993, John Guillory's Cultural Capital has been a signal text for understanding the compilation and codification of what was once known, unassailably, as the literary canon. Cultural Capital challenges the putative objectivity of aesthetic judgment and exposes the unequal distribution of symbolic and literary knowledge on which "culture" had long been based. Now, as the "crisis of the canon" has evolved into the "crisis of humanities," Guillory's groundbreaking, incisive work has never been more relevant and urgent. As scholar and critic Merve Emre writes in her introduction to this new edition: "Exclusion, selection, reflection, representation-these are the terms on which the canon wars of the last century were fought, and the terms that continue to inform debates about, for instance, decolonizing the curriculum and the rhetoric of antiracist pedagogy.""--

Contributors to this volume examine the various collections of canonical sub-units in the canon, considering the state of the question regarding each particular collection. The chapters introduce the issues involved in sub-collections being accepted in the canon, summarize the historical evidence of the acceptance of these collections, and discuss the compositional evidence of “canonical consciousness” in the various collections. The contributors consider paratextual evidence, for example, the arrangement of the books in various manuscripts, the titles of the books, and also include evidence such as the presence of catchwords, framing devices, and themes. The book begins with a consideration of the two overarching collections – the Old and New Testaments. Next, several sub-collections within the Hebrew Bible (OT) are considered, including the Torah, Prophets, the Megilloth, the Twelve (both in their Masoretic Text and Septuagint forms), and the Psalter. In addition, sub-collections in the New Testament include the four-fold Gospel, the Pauline Collection (usually with Hebrews in the early manuscripts), the function of Acts within the New Testament, the Praxapostolos (Acts along with the Catholic Epistles), and the function of Revelation as the end of the canon.

Well-known for his scholarly works on the formation of the biblical canon, Lee McDonald has written a carefully researched and reasoned explanation on the history of the formation of the Bible expressly for the interested pastor and curious layman. Combining a lifelong commitment to the Scriptures, both as a pastor and as a scholar, McDonald approaches his task with sensitivity to the importance of these sacred texts as well as with the thoughtful practice of a person steeped in the process by which these texts were brought together to form the Bible as the church knows it now. From the collection (and translations) of the Hebrew Scriptures through the collection of the New Testament Scriptures, and finally the process of settling on the final forms for these collections, McDonald leads his reader right up to the present moment.

What is the source of a book's perceived greatness and why do certain books become part of the accepted canon? This book presents a fresh perspective on these questions: against prevalent approaches, it explains a work's reputation in terms of its aesthetic qualities or as the result of dictates by social hegemonies (the power view).

DIVThe discovery of the Dead Sea Scrolls provides unprecedented insight into the nature of the Hebrew Bible or Old Testament before its fixation. Timothy Lim here presents a complete account of the formation of the canon in Ancient Judaism from the emergence of the Torah in the Persian period to the final acceptance of the list of twenty-two/twenty-four books in the Rabbinic period./divDIV /divDIVUsing the Hebrew Bible, the Scrolls, the Apocrypha, the Letter of Aristeas, the writings of Philo, Josephus, the New Testament, and Rabbinic literature as primary evidence he argues that throughout the post-exilic period up to around 100 CE there was not one official “canon” accepted by all Jews; rather, there existed a plurality of collections of scriptures that were authoritative for different communities. Examining the literary sources and historical circumstances that led to the emergence of authoritative scriptures in ancient Judaism, Lim proposes a theory of the majority canon that posits that the Pharisaic canon became the canon of Rabbinic Judaism in the centuries after the destruction of the Jerusalem Temple./div

Vol. 1. Part 1. Introductions and definitions. Introduction -- The notation and use of scripture -- The notion, use, and adaptability of canon -- Part 2. Formation of the Hebrew Bible and the Old Testament canon. The Hebrew scriptures -- The law, the prophets, and the cessation of prophecy -- Greek influence and the formation of the Hebrew Bible -- Scripture among Essenes, Sadducees, Pharisees, and Samaritans -- Emerging Jewish and Christian collections of scriptures -- The scriptures of Jesus and early Christianity -- Texts reflecting an emerging biblical canon -- Scripture in the rabbinic tradition (90-550 CE) -- Ancient artifacts and the stabilization of the Jewish scriptures -- The formation of the Hebrew Bible and Old Testament : a summary.