Editing Deuterocanonical books (section)

==Historical background==
{{main|Development of the Old Testament canon}}
''Deuterocanonical'' is a term coined in 1566 by the theologian [[Sixtus of Siena]], who had converted to [[Catholic Church|Catholicism]] from [[Judaism]], to describe scriptural texts considered [[Biblical canon|canonical]] by the Catholic Church, but which recognition was considered "secondary". For Sixtus, this term included portions of both Old and New Testaments. Sixtus considers the [[Mark 16|final chapter of the Gospel of Mark]] to be deuterocanonical. He also applies the term to the [[Book of Esther]] from the canon of the Hebrew Bible.<ref name="isbe"/><ref name="canonOT" />

The term was then taken up by other writers to apply specifically to those books of the Old Testament which had been recognised as canonical by the [[Council of Rome|Councils of Rome]] (382 AD), [[Synod of Hippo|Hippo]] (393 AD), [[Councils of Carthage|Carthage]] (397 AD and 419 AD), [[Council of Florence|Florence]] (1442 AD) and [[Council of Trent|Trent]] (1546 AD), but which were not in the Hebrew canon.<ref name="isbe">{{cite web| url = http://www.bible-history.com/isbe/C/CANON+OF+THE+OLD+TESTAMENT%2C+II/| title = Canon of the Old Testament, II, ''International Standard Bible Encyclopedia'', 1915}}</ref><ref name="canonOT" />{{Efn|Commonly cited include: (1) [[Melito of Sardis]], who went east, to Palestine, and recorded the canon he found being used in the synagogues, as recorded in Eusebius' ''Church History'', 4.26.13–14; (2) [[Athanasius of Alexandria]]; (3) [[Council of Laodicea]]; (4) [[Jerome]] residing in [[Bethlehem]].|name=include|group=}}

Forms of the term “deuterocanonical” were adopted after the 16th century by the [[Eastern Orthodox Church]] to denote canonical books of the Septuagint not in the Hebrew Bible, a wider selection than that adopted by the Council of Trent, and also by the [[Ethiopian Orthodox Tewahedo Church]] to apply to works believed to be of Jewish origin translated in the Old Testament of the [[Bible translations into Geʽez|Ethiopic Bible]], a wider selection still.<ref>{{Cite book|last=Bogaert|first=Pierre Maurice|author-link=Pierre-Maurice Bogaert|title=New Cambridge History of the Bible|volume=2|publisher=Cambridge University Press|editor1=James Carleton Paget|editor2=Joachim Schaper|pages=505–526|year=2012}}</ref>

The acceptance of some of these books among early Christians was widespread, though not universal, and surviving Bibles from the early Church always include, with varying degrees of recognition, books now called ''deuterocanonical''.<ref>J.N. D. Kelly, ''Early Christian Doctrines'', p. 53</ref> Some say that their canonicity seems not to have been doubted in the Church until it was challenged by Jews after 100 AD,<ref>Stuart G. Hall, ''Doctrine and Practice in the Early Church'', p. 28</ref> sometimes postulating a hypothetical [[Council of Jamnia]]. Regional councils in the [[Western Christianity|West]] published official canons that included these books as early as the [[Christianity in the 4th century|4th]] and [[Christianity in the 5th century|5th]] centuries.<ref name="canonOT" />{{Efn|e.g., the [[Council of Carthage (397)]], the [[Council of Rome]], the [[Gelasian decree]]|name=council|group=}}

The ''[[Catholic Encyclopedia]]'' states:
{{Blockquote|text=The official attitude of the Latin Church, always favourable to them, kept the majestic tenor of its way. Two documents of capital importance in the history of the canon constitute the first formal utterance of papal authority on the subject. The first is the so-called "Decretal of Gelasius", the essential part of which is now generally attributed to a synod convoked by Pope Damasus in the year 382. The other is the Canon of Innocent I, sent in 405 to a Gallican bishop in answer to an inquiry. Both contain all the deuterocanonicals, without any distinction, and are identical with the catalogue of Trent. The African Church, always a staunch supporter of the contested books, found itself in entire accord with Rome on this question. Its ancient version, the Vetus Latina, had admitted all the Old Testament Scriptures. St. Augustine seems to theoretically recognize degrees of inspiration; in practice he employs protos and deuteros without any discrimination whatsoever. Moreover in his "De Doctrinâ Christianâ" he enumerates the components of the complete Old Testament. The Synod of Hippo (393) and the three of Carthage (393, 397, and 419), in which, doubtless, Augustine was the leading spirit, found it necessary to deal explicitly with the question of the Canon, and drew up identical lists from which no sacred books are excluded. These councils base their canon on tradition and liturgical usage.<ref name="canonOT" />|author=|title=|source=}}

===Dead Sea scrolls===
The [[Book of Sirach]], whose [[Biblical Hebrew|Hebrew]] text was already known from the [[Cairo Geniza]], has been found in two of the [[Dead Sea Scrolls]] (2QSir or 2Q18, 11QPs_a or 11Q5) in Hebrew. Another Hebrew scroll of ''Sirach'' has been found in [[Masada#Epigraphic findings|Masada]] (MasSir).<ref name="Abegg">{{cite book |last1=Abegg |first1=Martin |last2=Flint |first2=Peter |last3=Ulrich |first3=Eugene |title=The Dead Sea Scroll Bible |year=1999|publisher=HarperOne|isbn=978-0060600648}}</ref>{{rp|597}} Five fragments from the [[Book of Tobit]] have been found in Qumran written in [[Aramaic language|Aramaic]] and in one written in Hebrew (papyri 4Q, nos. 196–200).{{Efn|See in {{Cite web|title=The Dead Sea Scrolls – Browse Manuscripts – Apocrypha |url=https://www.deadseascrolls.org.il/explore-the-archive/search#q=composition_type_parent_en:'Apocrypha' |access-date=2020-06-20 |website=The Dead Sea Scrolls – Browse Manuscripts}}|name=DSS|group=}}<ref name="Abegg" />{{rp|636}} The ''[[Letter of Jeremiah]]'' (or ''[[Book of Baruch|Baruch]]'' chapter 6) has been found in cave 7 (papyrus [[7Q2]]) in [[Koine Greek|Greek]].<ref name="Abegg" />{{rp|628}}

Recent scholars have suggested<ref>Lena Cansdale 1997, ''Qumran and the Essenes'' pp. 14 ff. cites Rengstorf 1963, Golb 1980, and several others, as well as detractors of this theory.</ref> that the Qumran library of approximately 1,100 manuscripts found in the eleven caves at [[Qumran]]<ref>{{cite book|last1=Zukeran|first1=Patrick|title=Unless I See ... Is There Enough Evidence to Believe?|date=2011|publisher=CrossBooks|isbn=978-1462706204|url=https://books.google.com/books?id=BWZIHreuvnAC&q=eleven+caves+discovered+1%2C100&pg=PA143|access-date=11 March 2016}}{{Dead link|date=January 2024 |bot=InternetArchiveBot |fix-attempted=yes }}</ref> was not entirely produced at Qumran, but may have included part of the library of the Jerusalem Temple, that may have been hidden in the caves for safekeeping at the time the Temple was destroyed by Romans in 70&nbsp;AD.

===Influence of the Septuagint===
Deuterocanonical and Apocryphal books included in the Septuagint are:
{| class="toccolours" cellspacing="0px"  style="width:75%; margin:auto; clear:center; text-align:left; font-size:85%;"
|-  style="vertical-align:bottom; font-weight:bold;"
|  style="border-bottom:2px groove #aaa; "| Greek name<ref name="Jobes and Silva">{{cite book |author=[[Karen H. Jobes]] and [[Moises Silva]] |title=Invitation to the Septuagint |year=2001 |publisher=[[Paternoster Press]] | url=https://books.google.com/books?id=OysSAQAAIAAJ |isbn=1842270613}}</ref><ref name="McLay">Timothy McLay, ''The Use of the Septuagint in New Testament Research {{ISBN|0802860915}}.''—The current standard introduction on the NT & LXX.</ref>
|  style="border-bottom:2px groove #aaa; "|Transliteration
|  style="border-bottom:2px groove #aaa; "|English name
|-
!colspan=3|Deuterocanonical for the Catholic Church and the Eastern Orthodox Churches
|-
| style="text-indent:1em"|{{lang|grc|Τωβίτ}}{{Efn|Also called {{lang|grc|Τωβείτ}} or {{lang|grc|Τωβίθ}} in some sources.|name=Τωβείτ|group=}}|| {{transliteration|grc|Tōbit}}{{Efn|Also called {{transliteration|grc|Tōbeit}} or {{transliteration|grc|Tōbith}}|name=Tōbeit|group=}}|| Tobit or Tobias
|-
| style="text-indent:1em"|{{lang|grc|Ἰουδίθ}} || {{transliteration|grc|Ioudith}} || Judith
|-
| style="text-indent:1em"|{{lang|grc|Ἐσθήρ}} || {{transliteration|grc|Esthēr}} || Esther with additions
|-
| style="text-indent:1em"|{{lang|grc|Μακκαβαίων Αʹ}} || {{transliteration|grc|1 Makkabaiōn}} || [[1 Maccabees]]
|-
| style="text-indent:1em"|{{lang|grc|Μακκαβαίων Βʹ}} || {{transliteration|grc|2 Makkabaiōn}} || [[2 Maccabees]]
|-
| style="text-indent:1em"|{{lang|grc|Σοφία Σαλoμῶντος}} || {{transliteration|grc|Sophia Salomōntos}} || Wisdom or Wisdom of Solomon
|-
| style="text-indent:1em"|{{lang|grc|Σοφία Ἰησοῦ Σειράχ}} || {{transliteration|grc|Sophia Iēsou Seirach}} || [[Book of Sirach|Sirach or Ecclesiasticus]]
|-
| style="text-indent:1em"|{{lang|grc|Βαρούχ}} || {{transliteration|grc|Barouch}} || Baruch
|-
| style="text-indent:1em"|{{lang|grc|Ἐπιστολὴ Ἰερεμίου}} || {{transliteration|grc|Epistolē Ieremiou}} || [[Epistle of Jeremiah]]
|-
| style="text-indent:1em"|{{lang|grc|Δανιήλ}} || {{transliteration|grc|Daniēl}} || Daniel with additions
|-
!colspan=3|Deuterocanonical for the Eastern Orthodox Churches{{Efn|The canon of the original Old Greek LXX is disputed. Eastern Orthodox Churches consider some of the following books as deuterocanonical.|name=canon|group=}}
|-
| style="text-indent:1em"|{{lang|grc|Προσευχὴ Μανασσῆ}} || {{transliteration|grc|Proseuchē Manassē}} || [[Prayer of Manasseh]]
|-
| style="text-indent:1em"|{{lang|grc|Ἔσδρας Αʹ}} || {{transliteration|grc|1 Esdras}} || [[1 Esdras]]
|-
| style="text-indent:1em"|{{lang|grc|Μακκαβαίων Γʹ}} || {{transliteration|grc|3 Makkabaiōn}} || [[3 Maccabees]]
|-
| style="text-indent:1em"|{{lang|grc|Μακκαβαίων Δ' Παράρτημα}} || {{transliteration|grc|4 Makkabaiōn}} || [[4 Maccabees]]
|-
| style="text-indent:1em"|{{lang|grc|Ψαλμός ΡΝΑʹ}} || {{transliteration|grc|Psalmos 151}} || [[Psalm 151]]
|-
| colspan="3" |'''Apocrypha'''
|-
| style="text-indent:1em" |{{lang|grc|Ψαλμοί Σαλoμῶντος}}|| {{transliteration|grc|Psalmoi Salomōntos}} ||[[Psalms of Solomon]]
|-
|}

The large majority of Old Testament references in the [[New Testament]] are taken from the [[Koine Greek]] [[Septuagint]] (LXX), editions of which include the deuterocanonical books, as well as apocrypha – both of which are called collectively {{transliteration|grc|anagignoskomena}} ("readable, worthy of reading").<ref>{{Cite web|last=Vassiliadis|first=Petros|title=Inspiration, Canon and Authority of Scripture: An Orthodox Hermeneutical Perspective |url=http://users.auth.gr/~pv/inspiration.htm|access-date=2020-06-20|website=users.auth.gr}}</ref>{{Unreliable source?|date=March 2018}} No two Septuagint codices contain the same apocrypha.<ref>{{cite book|last1=Ellis|first1=E. E.|title=The Old Testament in Early Christianity|date=1992|publisher=Baker|page=34|url=https://books.google.com/books?id=978VyfpZy7YC&q=E.+E.+Ellis%2C+The+Old+Testament+in+Early+Christianity&pg=PA78|access-date=4 November 2014|isbn=978-3161456602}}</ref>

Greek Psalm manuscripts from the fifth century contain three New Testament "psalms": the [[Magnificat]], the [[Benedictus (Song of Zechariah)|Benedictus]], the [[Nunc dimittis]] from Luke's birth narrative, and the conclusion of the hymn that begins with the "Gloria in Excelsis".<ref>{{cite book|last1=Hengel|first1=Martin|title=The Septuagint as Christian Scripture|date=2004|publisher=Baker|pages=58–59|url=https://books.google.com/books?id=LUmGZ0NiweAC&q=wishes+to+be+a+Christian+book|isbn=978-0567082879}}</ref> [[Roger T. Beckwith|Beckwith]] states that manuscripts of anything like the capacity of Codex Alexandrinus were not used in the first centuries of the Christian era, and believes that the comprehensive codices of the Septuagint, which start appearing in the 4th century AD, are all of Christian origin.<ref>{{cite book|last1=Beckwith|first1=Roger|author-link=Roger T. Beckwith|title=The Old Testament Canon of the New Testament Church|date=1986|publisher=Eerdmans|location=Grand Rapids, MI|page=382}}</ref>

In the New Testament, Hebrews 11:35 is understood by some as referring to an event that was recorded in one of the deuterocanonical books, [[2 Maccabees]].<ref name="Akin">{{citation |url=https://www.ewtn.com/library/ANSWERS/DEUTEROS.HTM |title=Defending the Deuterocanonicals |author=James Akin |author-link=Jimmy Akin |publisher=[[EWTN]]|archive-url=https://web.archive.org/web/20190108215933/https://www.ewtn.com/library/ANSWERS/DEUTEROS.HTM |archive-date=8 January 2019 }}</ref> For instance, the author of Hebrews references oral{{Citation needed|date=March 2016}} tradition which spoke of an Old Testament prophet who was sawn in half in Hebrews 11:37, two verses after the 2nd Maccabees reference. Other New Testament authors such as Paul also reference or quote period literature.<ref>{{cite book|last1=Copan|first1=Paul|last2=Litwak|first2=Kenneth D.|title=The Gospel in the Marketplace of Ideas Paulþs Mars Hill Experience for Our Pluralistic World|date=2014|publisher=Intervarsity Pr|isbn=978-0830840434|page=131}}<!--|access-date=11 March 2016--></ref>

===Influence of early authors===
The Jewish historian [[Josephus]] ({{circa|94 AD}}) wrote that the [[Hebrew Bible]] contained 22 canonical books.<ref>[[Josephus]] wrote in ''[[Against Apion]]'', I, 8: "We have not 10,000 books among us, disagreeing with and contradicting one another, but only twenty-two books which contain the records of all time, and are justly believed to be divine." These 22 books make up the canon of the Hebrew Bible.</ref> The same number of 22 books was reported also by the Christian bishop [[Athanasius]], but they might differ on the exact content (see below for Athanasius), as Josephus did not provide a detailed list.<ref>{{Cite web|url=http://www.bible-researcher.com/athanasius.html|title=Athanasius on the Canon of Scripture|website=bible-researcher.com|access-date=2019-02-08}}</ref>

[[Origen of Alexandria]] ({{circa|240 AD}}), cited by [[Eusebius]], described the Hebrew Bible as containing 22 canonical books. Among these books he listed the [[Epistle of Jeremiah]] and the [[Books of the Maccabees|Maccabees]].

{{blockquote|The twenty-two books of the Hebrews are the following: That which is called by us Genesis; Exodus; Leviticus; Numbers; Jesus, the son of Nave (Joshua book); Judges and Ruth in one book; the First and Second of Kings (1 Samuel and 2 Samuel) in one; the Third and Fourth of Kings (1 Kings and 2 Kings) in one; of the Chronicles, the First and Second in one; Esdras, First and Second (Ezra–Nehemiah) in one; the book of Psalms; the Proverbs of Solomon; Ecclesiastes; the Song of Songs; Isaiah; Jeremiah, with Lamentations and the epistle (of Jeremiah) in one; Daniel; Ezekiel; Job; Esther. And besides these there are the Maccabees.<ref>{{cite book|author=Eusebius of Caesarea|title=Ecclesiastical History Book 6 Chapter 25:1–2|publisher=newadvent|url=http://www.newadvent.org/fathers/250106.htm|access-date=12 October 2016}}</ref>}}

Eusebius wrote in his ''[[Church History (Eusebius)|Church History]]'' ({{circa|324 AD}}) that Bishop [[Melito of Sardis]] in the 2nd century AD considered the deuterocanonical [[Wisdom of Solomon]] as part of the Old Testament and that it was considered canonical by Jews and Christians.<ref>{{cite web|url=http://www.newadvent.org/fathers/250104.htm |title=Church Fathers: Church History, Book IV (Eusebius) |publisher=Newadvent.org |access-date=10 July 2010}}</ref> On the other hand, the contrary claim has been made: "In the catalogue of Melito, presented by Eusebius, after Proverbs, the word Wisdom occurs, which nearly all commentators have been of opinion is only another name for the same book, and not the name of the book now called 'The Wisdom of Solomon'."<ref>{{cite web|url=http://www.ccel.org/ccel/alexander_a/canon.iii.iii.html |title=Canon of the Old and New Testaments Ascertained, or The Bible Complete without the Apocrypha and Unwritten Traditions. – Christian Classics Ethereal Library |publisher=Ccel.org |date=15 November 2006 |access-date=11 March 2014}}</ref>

[[Cyril of Jerusalem]] ({{circa|350 AD}}) in his ''Catechetical Lectures'' cites as canonical books "Jeremiah one, including Baruch and Lamentations and the Epistle (of Jeremiah)".<ref name="Cyril of Jerusalem" />

In [[Athanasius of Alexandria|Athanasius]]'s canonical books list (367 AD) the [[Book of Baruch]] and the [[Letter of Jeremiah]] are included while [[Esther, Book of|Esther]] is omitted. At the same time, he mentioned that the Wisdom of Solomon, the Wisdom of Sirach, Judith and Tobit, the book of Esther and also the [[Didache]] and [[The Shepherd of Hermas]], while not being part of the Canon, "were appointed by the Fathers to be read". He excluded what he called "apocryphal writings" entirely.<ref>{{Cite web|url=http://www.ccel.org/ccel/schaff/npnf204.xxv.iii.iii.xxv.html|title=NPNF2-04. Athanasius: Select Works and Letters – Christian Classics Ethereal Library|website=ccel.org|access-date=2019-02-08}}</ref>

[[Epiphanius of Salamis]] ({{circa|385 AD}}) mentions that "there are 27 books given the Jews by God, but they are counted as 22, however, like the letters of their Hebrew alphabet, because ten books are doubled and reckoned as five". He wrote in his {{transliteration|grc|Panarion}} that Jews had in their books the deuterocanonical Epistle of Jeremiah and Baruch, both combined with Jeremiah and Lamentations in only one book. While Wisdom of Sirach and the Wisdom of Solomon were books of disputed canonicity.<ref>{{cite book|last1=Williams|first1=translated by Frank|title=The Panarion of Epiphanius of Salamis 8:6:1–3|date=1987|publisher=E.J. Brill|location=Leiden|isbn=9004079262|edition=2. impression.|url=http://www.masseiana.org/panarion_bk1.htm|access-date=11 October 2016|url-status=usurped|archive-url=https://web.archive.org/web/20150906041916/http://www.masseiana.org/panarion_bk1.htm|archive-date=6 September 2015}}</ref>

[[Augustine of Hippo]] ({{circa|397 AD}}), in his book ''On Christian Doctrine (Book II Chapter 8)'', cites a list of the canon of the Old Testament and the New Testament, including the deuterocanonical books as canonical:

{{blockquote|Now the whole canon of Scripture on which we say this judgment is to be exercised, is contained in the following books: – Five books of Moses, that is, Genesis, Exodus, Leviticus, Numbers, Deuteronomy; one book of Joshua the son of Nun; one of Judges; one short book called Ruth; next, four books of Kings [the two Books of Samuel and the two books of Kings], and two of Chronicles, Job, and Tobias, and Esther, and Judith, and the two books of Maccabees, and the two of Ezra [Ezra, Nehemiah]; one book of the Psalms of David; and three books of Solomon, that is to say Proverbs, Song of Songs, and Ecclesiastes. For two books, one called Wisdom and the other Ecclesiasticus. Twelve separate books of the prophets which are connected with one another, and having never been disjoined, are reckoned as one book; the names of these prophets are as follows: Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi; then there are the four greater prophets, Isaiah, Jeremiah, Daniel, Ezekiel.<ref>{{cite book|author=Augustine of Hippo |title=On Christian Doctrine Book II Chapter 8:2|publisher=newadvent|url=http://www.newadvent.org/fathers/12022.htm|access-date=12 October 2016}}</ref>}}

According to the monk [[Rufinus of Aquileia]] ({{circa|400 AD}}) the deuterocanonical books were not called canonical but ecclesiastical books.<ref name="Rufinus of Aquileia">{{cite book|author=Rufinus of Aquileia |title=Commentary on the Apostles' Creed #38|publisher=newadvent|url=http://www.newadvent.org/fathers/2711.htm|access-date=12 October 2016}}</ref> In this category Rufinus includes the Wisdom of Solomon, Sirach, Judith, Tobit and two books of Maccabees.<ref name="Rufinus of Aquileia"/> Baruch is not specified by name in Rufinus's list, but it is in Cyril's, as though a part of Jeremiah, "Jeremiah, with Baruch, and the Lamentations and the Epistle." (Catech. 4, §36.)<ref>{{Aut|Rufinus}}, A Commentary on the Apostle's Creed; in: {{Aut|Philip Schaff}}, ''The Nicene and Post-Nicene Fathers'', Second Series, Vol. 3, (NPNF2-03) [https://ccel.org/ccel/schaff/npnf203/npnf203.vi.xiii.vi.html ''Theodoret, Jerome, Gennadius, &amp; Rufinus: Historical Writings''], p. 545</ref>

[[Pope Innocent I]] (405 AD) sent a letter to the bishop of Toulouse citing deuterocanonical books as a part of the Old Testament canon.<ref>{{cite book|last1=Westcott|first1=Brooke Foss|title=A general survey of the history of the canon of the New Testament |date=2005|publisher=Wipf & Stock|page=570|location=Eugene, OR|isbn=1597522392|edition=6th}}</ref>

{{blockquote|Which books really are received in the canon, this brief addition shows. These therefore are the things of which you desired to be informed. Five books of Moses, that is, Genesis, Exodus, Leviticus, Numbers, and Deuteronomy, and Joshua the son of Nun, and Judges, and the four books of Kings [the two Books of Samuel and the two books of Kings] together with Ruth, sixteen books of the Prophets, five books of Solomon [Proverbs, Ecclesiastes, Song of Songs, Wisdom of Solomon, and Ecclesiasticus],<ref>{{cite web| url = http://www.bible-researcher.com/innocent.html| title = According to Augustine, five books were sometimes ascribed to Solomon: Proverbs, Ecclesiastes, Song of Songs, Wisdom of Solomon, and Ecclesiasticus.}}</ref> and the Psalms. Also of the historical books, one book of Job, one of Tobit, one of Esther, one of Judith, two of Maccabees, two of Ezra [Ezra, Nehemiah], two of Chronicles.<ref name="Innocent">{{citation|url=http://www.bible-researcher.com/innocent.html |title=Innocent I |publisher=Bible Research}}</ref>}}

In the 7th century Latin document the [[Muratorian fragment]], which some scholars{{Who|date=January 2021}} actually believe to be a copy of an earlier 170 AD Greek original, the book of the Wisdom of Solomon is counted by the church.

{{blockquote|Moreover, the epistle of Jude and two of the above-mentioned (or, bearing the name of) John are counted (or, used) in the catholic [Church]; and [the book of] Wisdom, written by the friends of Solomon in his honour.<ref>{{cite book|last1=Lietzmann|first1=Hans|title=Muratorian fragment|url=http://www.bible-researcher.com/muratorian.html|access-date=14 October 2017}}</ref>}}

===Synods===
In later copyings of the canons of the [[Council of Laodicea]] (from 364 AD) a canon list became appended to Canon 59, likely before the mid fifth century, which affirmed that Jeremiah, and Baruch, the Lamentations, and the Epistle (of Jeremiah) were canonical, while excluding the other deuterocanonical books.<ref name="Synod of Laodicea Canon 60" /><ref>{{cite book|last1=Gallagher|first1=Edmon L.|author-link1=Edmon L. Gallagher|last2=Meade|first2=John.D.|title=The Biblical Canon Lists of Early Christianity|publisher=OUP|date=2017|pages=131}}</ref>

According to [[Decretum Gelasianum]], which is a work written by an anonymous scholar between 519 and 553, the [[Council of Rome]] (382 AD) cites a list of books of scripture presented as having been made canonical. This list mentions all the deuterocanonical books as a part of the Old Testament canon:

{{blockquote|Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, Kings IV books [1 Samuel, 2 Samuel, 1 Kings, 2 Kings], Chronicles II books, [[Psalms|150 Psalms]], three books of Solomon [Proverbs, Ecclesiastes, Song of Songs], Wisdom, Ecclesiasticus, Isaiah, Jeremiah with Cinoth i.e. his [[Book of Lamentations|lamentations]], Ezechiel, Daniel, Hosea, Amos, Micah, Joel, Obadiah, Jonah, Nahum, Habbakuk Zephaniah, Haggai, Zechariah, Malachi, Job, Tobit, Esdras II books [Ezra, Nehemiah], Ester, Judith, Maccabees II books.<ref name="tertullian.org"/>}}

(According to the [[Council of Laodicea]],<ref name="Synod of Laodicea Canon 60">{{cite book|title=Synod of Laodicea Canon 60|publisher=newadvent|url=http://www.newadvent.org/fathers/3806.htm|access-date=12 October 2016}}</ref> [[Athanasius of Alexandria|Athanasius]],<ref name="Athanas of Alexandria">{{cite book|author=Athanas of Alexandria|title=Church Fathers: Letter 39 (Athanasius)|publisher=newadvent |url=http://www.newadvent.org/fathers/2806039.htm|access-date=14 October 2016}}</ref> [[Cyril of Jerusalem]],<ref name="Cyril of Jerusalem">{{cite book|author=Cyril of Jerusalem|title=Catechetical Lecture 4 Chapter 35|publisher=newadvent|url=http://www.newadvent.org/fathers/310104.htm|access-date=12 October 2016}}</ref> and [[Epiphanius of Salamis]],<ref name="E.J. Brill">{{cite book|translator-last=Williams|translator-first=Frank|title=The Panarion of Epiphanius of Salamis 8:6:1-3|date=1987|publisher=E.J. Brill|location=Leiden|isbn=9004079262|edition=2. impression.|url=http://www.masseiana.org/panarion_bk1.htm|access-date=11 October 2016|url-status=usurped |archive-url=https://web.archive.org/web/20150906041916/http://www.masseiana.org/panarion_bk1.htm|archive-date=6 September 2015}}</ref> the Book of Jeremiah forms a single book together with Baruch, Lamentations and the Letter of Jeremiah, also called the Epistle of Jeremiah.)

The [[Synod of Hippo]] (in 393 AD), followed by the [[Council of Carthage (397)]] and the [[Council of Carthage (419)]], may be the first councils that explicitly accepted the first canon which includes a selection of books that did not appear in the [[Hebrew Bible]];<ref name=":1">McDonald & Sanders, editors of ''The Canon Debate'', 2002, chapter 5: ''The Septuagint: The Bible of Hellenistic Judaism'' by Albert C. Sundberg Jr., p. 72, Appendix D-2, note 19.</ref> the councils were under significant influence of [[Augustine of Hippo]], who regarded the canon as already closed.<ref name=":2">Everett Ferguson, "Factors leading to the Selection and Closure of the New Testament Canon," in ''The Canon Debate''. eds. L. M. McDonald & J. A. Sanders (Hendrickson, 2002) p. 320.</ref><ref name=":3">F. F. Bruce (1988), ''The Canon of Scripture''. Intervarsity Press, p. 230.</ref><ref name=":4">Augustine, ''De Civitate Dei'' 22.8</ref>

Canon XXIV from the Synod of Hippo (in 393 AD) records the scriptures which are considered canonical; the Old Testament books as follows:

{{blockquote|Genesis; Exodus; Leviticus; Numbers; Deuteronomy; Joshua the Son of Nun; The Judges; Ruth; The Kings, iv. books [1 Samuel, 2 Samuel, 1 Kings, 2 Kings]; The Chronicles, ii. books; Job; The Psalter; The Five books of Solomon [Proverbs, Ecclesiastes, Song of Songs, Wisdom of Solomon, and Ecclesiasticus]; The Twelve Books of the Prophets [Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi]; Isaiah; Jeremiah; Ezechiel; Daniel; Tobit; Judith; Esther; Ezra, ii. books [Ezra, Nehemiah]; Maccabees, ii. books.<ref>{{citation |chapter-url=http://www.ccel.org/ccel/schaff/npnf214.xv.iv.iv.xxv.html |chapter=Canon XXIV. (Greek xxvii.) |publisher=Christian Classics Ethereal Library |title=The Canons of the 217 Blessed Fathers who assembled at Carthage}}</ref>}}

On 28 August 397, the [[Councils of Carthage#Synod of 397|Council of Carthage]] confirmed the canon issued at Hippo; the recurrence of the Old Testament part is stated:

{{blockquote|[[Book of Genesis|Genesis]], [[Book of Exodus|Exodus]], [[Book of Leviticus|Leviticus]], [[Book of Numbers|Numbers]], [[Book of Deuteronomy|Deuteronomy]], [[Book of Joshua|Joshua the son of Nun]], [[Book of Judges|Judges]], [[Book of Ruth|Ruth]], four books of [[Books of Kings#Textual history|Kings]] [1 Samuel, 2 Samuel, 1 Kings, 2 Kings], two books of [[Paraleipomena]] [1 Chronicles, 2 Chronicles], [[Book of Job|Job]], the [[Psalms|Psalter]], five books of Solomon [ [[Book of Proverbs|Proverbs]], [[Ecclesiastes]], [[Song of Songs]], [[Book of Wisdom|Wisdom of Solomon]], and [[Sirach|Ecclesiasticus]] ], the books of the [[Twelve Minor Prophets|twelve prophets]], [[Book of Isaiah|Isaiah]], [[Book of Jeremiah|Jeremiah]], [[Book of Ezekiel|Ezechiel]], [[Book of Daniel|Daniel]], [[Book of Tobit|Tobit]], [[Book of Judith|Judith]], [[Book of Esther|Esther]], two books of [[Esdras]] [Ezra, Nehemiah], two [[Books of the Maccabees]].<ref>B.F. Westcott, ''A General Survey of the History of the Canon of the New Testament'' (5th ed. Edinburgh, 1881), pp. 440, 541–542.</ref>}}

In 419 AD, the [[Councils of Carthage#Council of 419|Council of Carthage]] in its canon 24 lists the deuterocanonical books as canonical scripture:

{{blockquote|The Canonical Scriptures are as follows: [[Book of Genesis|Genesis]], [[Book of Exodus|Exodus]], [[Book of Leviticus|Leviticus]], [[Book of Numbers|Numbers]], [[Book of Deuteronomy|Deuteronomy]], [[Book of Joshua|Joshua the son of Nun]], [[Book of Judges|Judges]], [[Book of Ruth|Ruth]], four books of [[Books of Kings#Textual history|Kings]] [1 Samuel, 2 Samuel, 1 Kings, 2 Kings], two books of [[Books of Chronicles|Chronicles]], [[Book of Job|Job]], the [[Psalms|Psalter]], five books of Solomon [Proverbs, Ecclesiastes, Song of Songs, Wisdom of Solomon, and Ecclesiasticus], the books of the [[Twelve Minor Prophets|twelve prophets]], [[Book of Isaiah|Isaiah]], [[Book of Jeremiah|Jeremiah]], [[Book of Ezekiel|Ezechiel]], [[Book of Daniel|Daniel]], [[Book of Tobit|Tobit]], [[Book of Judith|Judith]], [[Book of Esther|Esther]], two books of [[Esdras]] [Ezra, Nehemiah], two [[Books of the Maccabees]].<ref>{{Cite web|url=http://www.newadvent.org/fathers/3816.htm|title=Church Fathers: Council of Carthage (A.D. 419)|website=newadvent.org|access-date=2019-02-08}}</ref>}}

(According to the [[Council of Laodicea]],<ref name="Synod of Laodicea Canon 60"/> [[Athanasius of Alexandria|Athanasius]],<ref name="Athanas of Alexandria"/> [[Cyril of Jerusalem]],<ref name="Cyril of Jerusalem">{{cite book|author=Cyril of Jerusalem|title=Catechetical Lecture 4 Chapter 35|publisher=newadvent|url=http://www.newadvent.org/fathers/310104.htm|access-date=12 October 2016}}</ref> and [[Epiphanius of Salamis]],<ref name="E.J. Brill"/> the Book of Jeremiah forms a single book together with Baruch, Lamentations and the Letter of Jeremiah, also called the Epistle of Jeremiah.)

The [[Apostolic Canons]] approved by the Eastern [[Council in Trullo]] in 692 AD (not recognized by the Catholic Church) states as venerable and sacred the first three books of Maccabees and [[Wisdom of Sirach]].<ref>{{cite book|author=Council in Trullo|title=The Apostolic Canons. Canon 85|publisher=newadvent|url=http://www.newadvent.org/fathers/3820.htm|access-date=12 October 2016}}</ref>

The [[Council of Florence]] (1442) promulgated a list of the books of the Bible, including the books of Judith, Esther, Wisdom, Ecclesiasticus, Baruch and two books of the Maccabees as Canonical books:

{{blockquote|Five books of Moses, namely Genesis, Exodus, Leviticus, Numbers, Deuteronomy; Joshua, Judges, Ruth, four books of Kings [1 Samuel, 2 Samuel, 1 Kings, 2 Kings], two of Paralipomenon [1 Chronicles, 2 Chronicles], Esdras [Ezra], Nehemiah, Tobit, Judith, Esther, Job, Psalms of David, Proverbs, Ecclesiastes, Song of Songs, Wisdom, Ecclesiasticus, Isaiah, Jeremiah, Baruch, Ezechiel, Daniel; the twelve minor prophets, namely Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi; two books of the Maccabees.<ref name=":5">{{Cite web|url=https://www.ewtn.com/library/COUNCILS/FLORENCE.HTM|title=Eccumenical Council of Florence and Council of Basel|website=ewtn.com|archive-url=https://web.archive.org/web/20180103203301/https://www.ewtn.com/library/COUNCILS/FLORENCE.HTM|access-date=2019-02-08|archive-date=3 January 2018}}</ref>}}

The [[Council of Trent]] (1546) adopted an understanding of the canons of these previous councils as corresponding to its own list of deuterocanonical books:

{{blockquote|Of the Old Testament, the five books of Moses, namely, Genesis, Exodus, Leviticus, Numbers, Deuteronomy; Josue, Judges, Ruth, the four books of Kings [1 Samuel, 2 Samuel, 1 Kings, 2 Kings], two of Paralipomenon [1 Chronicles, 2 Chronicles], the first and second of Esdras [Ezra, Nehemiah], Tobias, Judith, Esther, Job, the Davidic Psalter of 150 Psalms, Proverbs, Ecclesiastes, the Canticle of Canticles [Song of Songs], Wisdom, Ecclesiasticus, Isaias, Jeremias, with Baruch, Ezechiel, Daniel, the twelve minor Prophets, namely, Osee, Joel, Amos, Abdias, Jonas, Micheas, Nahum, Habacuc, Sophonias, Aggeus, Zacharias, Malachias; two books of Machabees, the first and second.<ref>{{Cite web|url=https://www.ewtn.com/library/COUNCILS/TRENT4.htm|title=Paul III&nbsp; Council of Trent-4|website=ewtn.com|archive-url=https://web.archive.org/web/20180103192157/https://www.ewtn.com/library/COUNCILS/TRENT4.htm|access-date=2019-02-08|archive-date=3 January 2018}}</ref>}}

===Influence of Jerome===
{{See also|Vulgate#Prologues}}
[[Jerome]] in [[Prologus Galeatus|one of his Vulgate prologues]] describes a canon which excludes the deuterocanonical books. In these prologues, Jerome mentions all of the deuterocanonical and apocryphal works by name as being apocryphal or "not in the canon" except for ''[[Prayer of Manasseh|Prayer of Manasses]]'' and ''Baruch''. He mentions ''Baruch'' by name in his ''Prologue to Jeremiah''<ref>{{cite web |url=http://www.bombaxo.com/blog/?p=233 |website=Biblicalia |date=14 August 2006 |first=Kevin P. |last=Edgecomb |title=Jerome's Prologue to Jeremiah |access-date=4 October 2006 |archive-date=31 December 2013 |archive-url=https://web.archive.org/web/20131231002043/http://www.bombaxo.com/blog/?p=233 |url-status=dead }}</ref> and notes that it is neither read nor held among the Hebrews, but does not explicitly call it apocryphal or "not in the canon". The inferior status to which the deuterocanonical books were relegated by authorities like Jerome is seen by some as being due to a rigid conception of canonicity, one demanding that a book, to be entitled to this supreme dignity, must be received by all, must have the sanction of Jewish antiquity, and must moreover be adapted not only to edification, but also to the "confirmation of the doctrine of the Church".<ref name="canonOT" />

J. N. D. Kelly states that "Jerome, conscious of the difficulty of arguing with Jews on the basis of books they spurned and anyhow regarding the Hebrew original as authoritative, was adamant that anything not found in it was 'to be classed among the apocrypha', not in the canon; later he grudgingly conceded that the Church read some of these books for edification, but not to support doctrine."<ref>{{cite book|last1=Kelly|first1=J. N. D.|title=Early Christian Doctrines|date=1960|publisher=Harper|location=San Francisco|page=55}}</ref>

Jerome's [[Vulgate]] included the deuterocanonical books as well as apocrypha. Jerome referenced and quoted from some as scripture despite describing them as "not in the canon". Michael Barber asserts that, although Jerome was once suspicious of the apocrypha, he later viewed them as scripture. Barber argues that this is clear from Jerome's epistles; he cites Jerome's letter to [[Eustochium]], in which Jerome quotes Sirach 13:2.<ref>{{cite web |first=Michael |last=Barber |url=http://www.thesacredpage.com/2006/03/loose-canons-development-of-old_06.html |title=Loose Canons: The Development of the Old Testament (Part 2) |date=6 March 2006 |access-date=1 August 2007 |archive-date=7 December 2009 |archive-url=https://web.archive.org/web/20091207064640/http://www.thesacredpage.com/2006/03/loose-canons-development-of-old_06.html |url-status=dead }}</ref> Elsewhere Jerome apparently also refers to Baruch, the Story of Susannah and Wisdom as scripture.<ref>Jerome, To Paulinus, Epistle 58 (A.D. 395), in NPNF2, VI:119.: "Do not, my dearest brother, estimate my worth by the number of my years. Gray hairs are not wisdom; it is wisdom which is as good as gray hairs At least that is what Solomon says: 'wisdom is the gray hair unto men.' [Wisdom 4:9]" Moses too in choosing the seventy elders is told to take those whom he knows to be elders indeed, and to select them not for their years but for their discretion [Num. 11:16]? And, as a boy, Daniel judges old men and in the flower of youth condemns the incontinence of age [Daniel 13:55–59 aka Story of Susannah 55–59]"</ref><ref>Jerome, To Oceanus, Epistle 77:4 (A.D. 399), in NPNF2, VI:159.: "I would cite the words of the psalmist: 'the sacrifices of God are a broken spirit,' [Ps 51:17] and those of Ezekiel 'I prefer the repentance of a sinner rather than his death,' [Ez 18:23] and those of Baruch, 'Arise, arise, O Jerusalem,' [Baruch 5:5] and many other proclamations made by the trumpets of the Prophets."</ref><ref>Jerome, Letter 51, 6, 7, NPNF2, VI:87–8: "For in the book of Wisdom, which is inscribed with his name, Solomon says: 'God created man to be immortal, and made him to be an image of his own eternity.' [Wisdom 2:23]...Instead of the three proofs from Holy Scripture which you said would satisfy you if I could produce them, behold I have given you seven"</ref> Henry Barker states that Jerome quotes the Apocrypha with marked respect, and even as "Scripture", giving them an ecclesiastical if not a canonical position and use.<ref>{{cite book|last1=Barker|first1=Henry|title=English Bible Versions|date=21 October 2010|publisher=Cambridge University Press|isbn=978-1108024549|page=33|url=https://books.google.com/books?id=tRk7FHkAuEAC&q=jerome+quotes++the+apocrypha+++++&pg=PA33|access-date=27 October 2016}}</ref> [[Martin Luther|Luther]] also wrote introductions to the books of the Apocrypha, and occasionally quoted from some to support an argument.<ref>{{cite book|last1=Werrell|first1=Ralph S.|title=The Roots of William Tyndale's Theology|date=29 August 2013|publisher=James Clarke & Co|isbn=978-0227174029|page=57|edition=paperback|url=https://books.google.com/books?id=kaAABAAAQBAJ&q=luther+quotes+from+apocrypha+but+they+did+not+consider+scripture|access-date=27 October 2016}}</ref>

In his prologue to [[Book of Judith|Judith]], without using the word canon, Jerome mentioned that Judith was held to be scriptural by the [[First Council of Nicaea]].

{{blockquote|Among the Hebrews the Book of Judith is found among the [[Hagiographa]]. ...But because this book is found by the Nicene Council to have been counted among the number of the Sacred Scriptures, I have acquiesced to your request.<ref>{{cite web |url=http://www.bombaxo.com/blog/jeromes-prologue-to-judith/ |title=Jerome's Prologue to Judith |website=Biblicalia |date=5 August 2006 |first=Kevin P. |last=Edgecomb |access-date=13 February 2018 |archive-date=10 December 2017 |archive-url=https://web.archive.org/web/20171210033913/http://www.bombaxo.com/blog/jeromes-prologue-to-judith/ |url-status=dead }}</ref> |sign=|source=}}

In his reply to [[Rufinus of Aquileia|Rufinus]], Jerome affirmed that he was consistent with the choice of the church regarding which version of the deuterocanonical portions of Daniel to use, which the Jews of his day did not include:

{{blockquote|What sin have I committed in following the judgment of the churches? But when I repeat what the Jews say against the [[Susanna (Book of Daniel)|Story of Susanna]] and the [[The Prayer of Azariah and Song of the Three Holy Children|Hymn of the Three Children]], and the fables of [[Bel and the Dragon]], which are not contained in the Hebrew Bible, the man who makes this a charge against me proves himself to be a fool and a slanderer; for I explained not what I thought but what they commonly say against us. (''Against Rufinus'', II:33 [402 AD])<ref name=Schaff27102>{{citation |chapter-url=http://www.newadvent.org/fathers/27102.htm |chapter=Apology Against Rufinus (Book II) |title=Nicene and Post-Nicene Fathers, Second Series |volume=3 |author=Jerome |editor=Philip Schaff, Henry Wace |location=Buffalo, NY |publisher=Christian Literature Publishing Co. (retrieved from New Advent) |edition=1892}}</ref>|sign=|source=}}

Thus Jerome acknowledged the principle by which the canon would be settled—the judgment of the Church (at least the local churches in this case) rather than his own judgment or the judgment of Jews; though concerning translation of Daniel to Greek, he wondered why one should use the version of a translator whom he regarded as a [[heresy|heretic]] and [[judaizer]] ([[Theodotion]]).<ref name=Schaff27102/>

The Vulgate is also important as the touchstone of the canon concerning which parts of books are canonical. When the [[Council of Trent]] confirmed the books included in the first canon, it qualified the books as being "entire with all their parts, as they have been used to be read in the Catholic Church, and as they are contained in the old Latin vulgate edition".<ref>[http://www.bible-researcher.com/trent1.html Canons and Decrees of the Council of Trent, The Fourth Session], 1546.</ref> This decree was clarified somewhat by [[Pope Pius XI]] on 2 June 1927, who allowed that the [[Comma Johanneum]] was open to dispute.<ref>{{Cite web|url=http://patristica.net/denzinger/#n2100|title=Denzinger – English translation, older numbering|website=patristica.net|access-date=2020-03-11|quote=2198 [...] "This decree [of January 13, 1897] was passed to check the audacity of private teachers who attributed to themselves the right either of rejecting entirely the authenticity of the Johannine comma, or at least of calling it into question by their own final judgment. But it was not meant at all to prevent Catholic writers from investigating the subject more fully and, after weighing the arguments accurately on both sides, with that and temperance which the gravity of the subject requires, from inclining toward an opinion in opposition to its authenticity, provided they professed that they were ready to abide by the judgment of the Church, to which the duty was delegated by Jesus Christ not only of interpreting Holy Scripture but also of guarding it faithfully."}}</ref>

The Council of Trent also ratified the [[Vulgate]] Bible as the official Latin version of the Bible for the Roman Catholic Church.<ref>{{Cite web|url=http://www.thecounciloftrent.com/ch4.htm|title=The Council of Trent – Session 4|website=thecounciloftrent.com|access-date=2019-02-08}}</ref>

Deuterocanonical and Apocryphal books included in the Latin Vulgate are:<ref>{{cite book |last1=Jerome |title=Vulgate Latin Bible With English Translation |url=http://vulgate.org/ |access-date=11 July 2018}}</ref>
{| class="toccolours" cellspacing="0px"  style="width:75%; margin:auto; clear:center; text-align:left; font-size:85%;"
|-  style="vertical-align:bottom; font-weight:bold;"
|  style="border-bottom:2px groove #aaa; "|Latin name 
|  style="border-bottom:2px groove #aaa; "|English name
|-
!colspan=3|Deuterocanonical Books
|-
| style="text-indent:1em"|{{lang|la|Tobiae}} || Tobit or Tobias
|-
| style="text-indent:1em"|{{lang|la|Judith}} || Judith
|-
| style="text-indent:1em"|{{lang|la|Esther}} || Esther with additions
|-
| style="text-indent:1em"|{{lang|la|Machabaeorum I}} || 1 Maccabees
|-
| style="text-indent:1em"|{{lang|la|Machabaeorum II}} || 2 Maccabees
|-
| style="text-indent:1em"|{{lang|la|Sapientia}} || Wisdom or Wisdom of Solomon
|-
| style="text-indent:1em"|{{lang|la|Ecclesiasticus}} || Sirach or Ecclesiasticus
|-
| style="text-indent:1em"|{{lang|la|Baruch}} || Baruch included the [[Epistle of Jeremiah]] 
|-
| style="text-indent:1em"|{{lang|la|Daniel}} || Daniel with additions
|-
!colspan=3|Apocryphal Books
|-
| style="text-indent:1em"|{{lang|la|3 Esdrae}} || [[1 Esdras]]
|-
| style="text-indent:1em"|{{lang|la|4 Esdrae}} || [[2 Esdras]]
|-
| style="text-indent:1em"|{{lang|la|Psalmi 151}} || [[Psalm 151]]
|-
| style="text-indent:1em"|{{lang|la|Oratio Manasse}} || [[Prayer of Manasseh]]
|-
| style="text-indent:1em"|{{lang|la|Epistula Ad Laodicenses}} || [[Epistle to the Laodiceans]]
|-
|}

===Masoretic Text===
The existence of the [[Septuagint manuscripts|Septuagint]], [[Samaritan Pentateuch]], and the [[Peshitta]] versions of the Hebrew scriptures demonstrate that different versions of Judaism used different texts, and it is debated which is closest to the [[Urtext (biblical studies)|Urtext]] (a theoretical "original" text from which all of these emerged). The [[Dead Sea Scrolls]] contain some of the deuterocanonical books, while the [[Masoretic Text]] excludes them. Since the Enlightenment, it was wrongly believed that the Masoretic Text was the "original" Hebrew Bible when this was in fact a medieval version created by the [[Masoretes]]. The oldest nearly-complete manuscripts of the Old Testament include the [[Codex Vaticanus Graecus 1209|Codex Vaticanus]] (4th century) and the [[Codex Alexandrinus]] (5th century), while the oldest complete manuscript of the Masoretic text is the [[Leningrad Codex|Codex Leningradensis]] from 1008.<ref name=Austin2006>{{Cite journal|last1=Austin|first1=Kenneth|last2=Coudert|first2=Allison P.|last3=Shoulson|first3=Jeffrey S.|title=Hebraica Veritas? Christian Hebraists and the Study of Judaism in Early Modern Europe|journal=The Sixteenth Century Journal|volume=37 |issue=2|page=630|year=2006|doi=10.2307/20477972|jstor=20477972}}</ref><ref name=Tov2014>{{Cite book|last=Tov|first=Emanuel|chapter=The Myth of the Stabilization of the Text of Hebrew Scripture|url=http://dx.doi.org/10.13109/9783666550645.37|title=The Text of the Hebrew Bible|pages=37–46|location=Göttingen|publisher=Vandenhoeck & Ruprecht|year=2014|doi=10.13109/9783666550645.37|isbn=978-3-525-55064-9}}</ref>

The Septuagint was the version of the Hebrew Bible from which the early Christians emerged. The Christian Bible contained these deuterocanonical books until Martin Luther, assuming the Masoretic text to be the original, removed them to match this new Jewish canon. Rabbinic Judaism is a newer form of Judaism that created the Masoretic text in part to deter a Christian reading of the Old Testament.<ref>{{Cite journal |last1=Austin |first1=Kenneth |last2=Coudert |first2=Allison P. |last3=Shoulson |first3=Jeffrey S. |date=2006-07-01 |title=Hebraica Veritas? Christian Hebraists and the Study of Judaism in Early Modern Europe |url=http://dx.doi.org/10.2307/20477972 |journal=The Sixteenth Century Journal |volume=37 |issue=2 |pages=630 |doi=10.2307/20477972 |jstor=20477972 |issn=0361-0160}}</ref><ref>{{Citation |last=Tov |first=Emanuel |title=The Myth of the Stabilization of the Text of Hebrew Scripture |date=2014-01-19 |url=http://dx.doi.org/10.13109/9783666550645.37 |work=The Text of the Hebrew Bible |pages=37–46 |place=Göttingen |publisher=Vandenhoeck & Ruprecht |doi=10.13109/9783666550645.37 |isbn=978-3-525-55064-9 |access-date=2022-09-02}}</ref>