(i.e. after 93 a.d.), how long afterward we cannot tell. These three works of Josephus, with his autobiography already mentioned (note 1), are all that are extant, although he seems to have written another work relating to the history of the Seleucidæ (cf. Ant. XIII. 2. 1, 2. 4, 4. 6, 5. 11) of which not a trace remains, and which is mentioned by no one else. The other works planned by Josephus—On God and his Essence (Ant. XX. 11. 3), and On the Laws of the Jews (ibid. and Ant. III. 5. 6, 8. 10)—seem never to have been written. (They are mentioned also by Eusebius in the next chapter.) Other compositions attributed to him are not from his hand. The best edition of the works of Josephus is that of Benedict Niese (Berlin, 1885 sq.), of which the first two volumes have been already issued, comprising ten books of the Antiquities. A good complete edition is that of Dindorf (Paris, 1845–47, 2 vols.). That of Bekker (Leipzig, 1855, 6 vols.) is very convenient. The only complete English translation is by Whiston, unfortunately uncritical and inaccurate. Traill’s translation of the Jewish War (London, 1862) is a great improvement, but does not cover the remainder of Josephus’ works. Upon Josephus and his writings, see the article of Edersheim in the Dict. of Christ. Biog. III. 441–460, and compare the literature given there. 8 ὡσ€ν.
Chapter X.—The Manner in which Josephus mentions the Divine Books.
1. 1 “We have not, therefore, a multitude of books disagreeing and conflicting with one another; but we have only twenty-two, which contain the record of all time and are justly held to be divine.
2. Of these, five are by Moses, and contain the laws and the tradition respecting the origin of man, and continue the history2 down to his own death. This period embraces nearly three thousand years.3
3. From the death of Moses to the death of Artaxerxes, who succeeded Xerxes as king of Persia, the prophets that followed Moses wrote the history of their own times in thirteen books.4 The other four books contain hymns to God, and precepts for the regulation of the life of men.
4. From the time of Artaxerxes to our own day all the events have been recorded, but the accounts are not worthy of the same confidence that we repose in those which preceded them, because there has not been during this time an exact succession of prophets.5
5. How much we are attached to our own writings is shown plainly by our treatment of them. For although so great a period has already passed by, no one has ventured either to add to or to take from them, but it is inbred in all Jews from their very birth to regard them as the teachings of God, and to abide by them, and, if necessary, cheerfully to die for them.”
These remarks of the historian I have thought might advantageously be introduced in this connection.
6. Another work of no little merit has been produced by the same writer, On the Supremacy of Reason,6 which some have called Maccabaicum,7 because it contains an account of the struggles of those Hebrews who contended manfully for the true religion, as is related in the books called Maccabees.
7. And at the end of the twentieth book of his Antiquities8 Josephus himself intimates that he had purposed to write a work in four books concerning God and his existence, according to the traditional opinions of the Jews, and also concerning the laws, why it is that they permit some things while prohibiting others.9 And the same writer also mentions in his own works other books written by himself.10
8. In addition to these things it is proper to quote also the words that are found at the close of his Antiquities,11 in confirmation of the testimony which we have drawn from his accounts. In that place he attacks Justus of Tiberias,12 who, like himself, had attempted to write a history of contemporary events, on the ground that he had not written truthfully. Having brought many other accusations against the man, he continues in these words:13
9. “I indeed was not afraid in respect to my writings as you were,14 but, on the contrary, I presented my books to the emperors themselves when the events were almost under men’s eyes. For I was conscious that I had preserved the truth in my account, and hence was not disappointed in my expectation of obtaining their attestation.
10. And I presented my history also to many others, some of whom were present at the war, as, for instance, King Agrippa15 and some of his relatives.
11. For the Emperor Titus desired so much that the knowledge of the events should be communicated to men by my history alone, that he indorsed the books with his own hand and commanded that they should be published. And King Agrippa wrote sixty-two epistles testifying to the truthfulness of my account.” Of these epistles Josephus subjoins two.16 But this will suffice in regard to him. Let us now proceed with our history.
1 Against Apion, I. 8. The common Christian tradition (since the first century, when it was stated in the fourth book of Ezra xiv. 44 sq.) is that Ezra was the compiler of the Old Testament canon. This, however, is a mistake, for the canon was certainly not completed before the time of Judas Maccabæus. Josephus is the earliest writer to give us a summary of the books of the Old Testament; and he evidently gives not merely his own private opinion but the commonly accepted canon of his day. He does not name the separate books, but he tells us that they were twenty-two in number (the number of the letters of the Hebrew alphabet), and gives us the three divisions, so that we are able to ascertain his canon in detail. It was doubtless as follows:— 1–5. Books of Moses. 6. Joshua. 7. Judges and Ruth. 8. Samuel. 9. Kings. 10. Chronicles. 11. Ezra and Nehemiah. 12. Esther. 13. Isaiah. 14. Jeremiah and Lamentations. 15. Ezekiel. 16. Daniel. 17. Twelve Minor Prophets. 18. Job. 19. Psalms. 20. Proverbs. 21. Ecclesiastes. 22. Song of Songs. The earliest detailed list of Old Testament books is that of Melito (given by Eusebius, IV. 26), which is as follows:— Books of Moses Genesis. Exodus. Leviticus. Numbers. Deuteronomy. Joshua Nave. Judges. Ruth. Four of Kings. Chronicles. Psalms. Proverbs. Ecclesiastes. Song of Songs. Job. Isaiah. Jeremiah. Twelve Minor Prophets. Daniel. Ezekiel. Ezra. Melito says nothing of the number twenty-two, and, in fact, his list, as he gives it, numbers only twenty-one. His list really differs from Josephus’ only in omitting the Book of Esther. This omission may be accidental, though it is omitted by Athanasius and Gregory Nazianzen. He makes no mention of Nehemiah, but that is doubtless included with Ezra, as in the case of Josephus’ canon. His canon purports to be the Palestinian one, and hence we should expect it to be the same as that of Josephus, which makes it more probable that the omission of Esther was only accidental. Origen (in Eusebius, VI. 25) tells us that there were twenty-two books in the Hebrew canon; but his list differs somewhat from that of Josephus. It is as follows:— 1–5. Books of Moses. 6. Joshua. 7. Judges and Ruth. 8. Samuel.
