In a brief compend, like the present work, it is not thought necessary to notice particularly the printed editions of the Hebrew Bible.  The reader will find an account of them in the “Bibliographical List” appended to the fourth volume of Horne’s Introduction, edition of 1860.  The text of Van der Hooght’s Hebrew Bible, (Amsterdam and Utrecht, 1705,) which was chiefly based on the earlier text of Athias, (Amsterdam, 1667,) is generally followed at the present day, and may be regarded as the received text of the Hebrew Scriptures.

CHAPTER XV.

FORMATION AND HISTORY OF THE HEBREW CANON.

1.  The Greek word canon (originally a straight rod or pole, measuring-rod, then rule) denotes that collection of books which the churches receive as given by inspiration of God, and therefore as constituting for them a divine rule of faith and practice.  To the books included in it the term canonical is applied.  The Canon of the Old Testament, considered in reference to its constituent parts, was formed gradually; formed under divine superintendence by a process of growth extending through many centuries.  The history of its formation may be conveniently considered under the following divisions:  (1,) the Pentateuch; (2,) the historical books; (3,) the prophetical books in the stricter sense of the term; (4,) a somewhat miscellaneous collection of books which may be designated in a general way as poetical.

I. THE PENTATEUCH.

2.  In the name applied to the Pentateuch—­“the book of the law,” and more fully, “the book of the law of Moses,” “the book of the law of Moses, which the Lord had commanded to Israel”—­we have from the beginning the general idea of the canon.  A canonical writing is one that contains a communication from God to men, and has therefore the impress of divine authority.  In its outward form it may be preceptive, historical, or meditative.  But in all these different modes it still reveals to men God’s character, and the duties which he requires of them.  The Hebrews never admitted to the number of their sacred books a writing that was secular in its character.  Even those who deny the canonical authority of certain parts of the Old Testament acknowledge that the Jews received these parts because they believed them to be of a sacred character.

3.  In Deut. 31:9-13, 24-26; 17:18, 19, we read:  “And Moses wrote this law, and delivered it unto the priests the sons of Levi, which bare the ark of the covenant of the Lord, and unto all the elders of Israel.  And Moses commanded them, saying, At the end of every seven years, in the solemnity of the year of release, in the feast of tabernacles, when all Israel is come to appear before the Lord thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing.