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  • From: Yigal Levin <leviny1 AT mail.biu.ac.il>
  • To: b-hebrew <b-hebrew AT lists.ibiblio.org>
  • Subject: Re: [b-hebrew] Tanach book order - different in Christian Bibles
  • Date: Fri, 01 Sep 2006 14:46:46 +0200

In some cases, the different order results from Christian theological considerations. For example, "upgrading" Daniel to the status of prophet. Another example is that of the end of Malachi, foretelling the coming of Elijah to bring word of the Lord's Great and Terrible Day, leading into Matthew's annunciation (of course disregarding the Apocrypha). I refuse to believe that this happened by chance.

Yigal Levin

----- Original Message ----- From: "Harold Holmyard" <hholmyard AT ont.com>
To: <b-hebrew AT lists.ibiblio.org>
Sent: Friday, September 01, 2006 1:22 PM
Subject: Re: [b-hebrew] Tanach book order - different in Christian Bibles


Dear Steven,

Here is a cross-disciplinary question :-)

The Reformation Bibles we know have a different book order and
combination of books than the Hebrew Bible, and its tri-partite division.

Where did this Christian book-order arise ? It is said sometimes that
it arose from the Greek Tanach (socalled LXX) translations, but those
manuscripts are quite inconsistent, so I am skeptical of that claim, at
least it needs more detail about who, where, when.

Is there a study of the process that gave us the current Christian Bible
book order in Tanach ? Is this discussed in early days, like with Jerome ?
How did he order his Latin Vulgate, translated from the Hebrew-Aramaic ?
Do we know ?


HH: Here is a helpful part of an ISBE article:
http://www.bible-researcher.com/isbelxx03.html#vii

In the arrangement of books there is a radical departure from
Palestinian practice. There were three main unalterable divisions in the
Hebrew Bible, representing three stages in the formation of the Canon:
Law, Prophets ("Former" i.e. Joshua, Judges, Samuel, Kings, and
"Latter") and "Writings." This arrangement was known at Alexandria at
the end of the 2nd century BC (Sirach, prologue) but was not followed.
The "Writings" were a miscellaneous collection of history and poetry
with one prophetical book (Daniel). Alexandrian scholars introduced a
more literary and symmetrical system, bringing together the books of
each class and arranging them with some regard to the supposed
chronological order of their authors. The Law, long before the Greek
translation, had secured a position of supreme sanctity; this group was
left undisturbed, it kept its precedence and the individual books their
order (Leviticus and Numbers, however, exchange places in a few lists).
The other two groups are broken up. Ruth is removed from the "Writings"
and attached to Judges. Chronicles and Ezra-Nehemiah are similarly
transferred to the end of the historical group. This group, from
chronological considerations, is followed by the poetical and other
"Writings," the Prophets coming last (so in Codex Vaticanus, etc.; in
Codex Sinaiticus and Codex Alexandrinus, prophets precede poets). The
internal order of the Greek Hagiographa, which includes quasi-historical
(Esther, Tobit, Judith) and Wisdom books, is variable. Daniel now first
finds a place among the Prophets. The 12 minor prophets usually precede
the major (Codex Sinaiticus and Western authorities give the four
precedence), and the order of the first half of their company is
shuffled, apparently on chronological grounds, Hosea being followed by
Amos, Micah, Joel, Obadiah, Jonah. Jeremiah has his train of satellites,
Baruch, Lamentations (transferred from the "Writings") and Epistle of
Jeremiah; Susanna and Bel and the Dragon consort with and form integral
parts of Daniel. Variation in the order of books is partly attributable
to the practice of writing each book on a separate papyrus roll, kept in
a cylindrical case; rolls containing kindred matter would tend to be
placed in the same case, but there would be no fixed order for these
separate items until the copying of large groups in book-form came into
vogue (Swete, Introduction, 225, 229 f).

Yours,
Harold Holmyard
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