Two points still require brief mention. Even from a comparison of the LXX. Version with our Hebrew text, it is evident that there were not only many variations, but that spurious additions (as Daniel) were eliminated. This critical activity, which commenced with Ezra, whose copy of the Pentateuch was, according to tradition, placed in the Temple, that the people might correct their copies by it, must have continued for many centuries. [6403] There is abundant evidence of frequent divergences - though perhaps minute - and although later Rabbinsim laid down the most painfully minute directions about the mode of writing and copying the rolls of the Law, there is such discrepancy, even where least it might be expected, [6404] as to show that the purification of the text was by no means settled. Considering the want of exegetical knowledge and historical conscientiousness, and keeping in view how often the Rabbis, for Haggadic puroposes, alter letters, and thus change the meaning of words, we may well doubt the satisfactory character of their critical labours. Lastly, as certain omissions were made, and as the Canon underwent (as will be shown) repeated revision, it may have been certain portions were added as well as left out, and words changed as well as restored.
For, ancient tradition ascribes a peculiar activity to certain Colleges' - as they are termed - in regard to the Canon. In general, the well-known Baraita (Baba B. 14 b, 15 a) bears, that Moses wrote the Pentateuch, the book (Prophecies?) of Balaam, and Job; Joshua the work that bears his name, and the last eight verses of Deuteronomy; [6405] Samuel the corresponding books, Judges and Ruth; David with the ten Elders,' Adam, Melchisedek, Abraham, Moses, Heman, Jeduthun, Asaph, and the three sons of Korah, the Psalter; Jeremiah wrote his prophecies, Lamentations, and Kings; King Hezekiah and his Sanhedrin compiled, or edited, the Prophecies of Isaiah, Proverbs, the Song, and Ecclesiastes; and the men of the Great Synagogue' the Prophecies of Ezekiel, of the twelve Minor Prophets, and the books of Daniel and Esther; Ezra wrote his own book and Chronicles, the work being completed by Nehemiah, the son of Chakaliah. The last verse of Joshua were written by Eleazar and Phinehas; the last chapters of Samuel by Gad and Nathan. [6406]
Loose and uncritical as these statements may appear, they so far help our investigations as to show that, according to tradition, certain portions of Scripture were compiled or edited by one or another Rabbinic College,' and that there were several Colleges' which successively busied themselves with the codification and revision of the Canon. By these Colleges,' we are not to understand gatherings of certain members, who discussed and decided a question at one or more of their meetings. They rather indicate the learned activity of the authorities during a certain period, which are respectively designed by the generic names of the Sanhedrin of Hezekiah,' The men of the Synagogue,' the Legal Court of the Maccabees,' and finally, Chananayah and his College,' We have thus somewhat firmer historical ground. If in Prov. xxv. 1, we read of the activity about the Canon of the Men of Hezekiah,' and bear in mind the Scriptural account of the religious revival of that reign (for ex. 2 Chron. xxix. 25-30; 2 Chron. xxx. 1), we scarely required the frequent and elaborate glorification of tradition to lead us to infer that, if the collection of the Book of Proverbs was due to their activity, they must have equally collated the other portions of Scripture then existing, and fixed the Canon as their time. Again, if we are to credit the statement that they equally collected and edited the Prophecies of Isaiah, we are obliged to infer that the continuance of that College was not limited to the life of Hazekiah, since the latter died before Isaiah (Tos. Baba Bathra; Yeb. 49 b).
What has just been indicated is fully confirmated by what we know of the activity of Ezra (Ezra vii. 6, 10), and of his successors in the great Synagogue. If we are to attach credit to the notice in 2 Macc. ii. 13, [6407] it points to such literary activity as tradition indicates. That the revision and determination of the Canon must have been among the main occupations of Ezra and his successors of the Great Synagogue' - whatever precise meaning may be attached to that institution - seems scarcely to requre proof. The same remark applies to another period of religious reformation, that of the so-called Asmonæan College. Even if we had not the evidence of their exclusion of such works as those of Ben Sirach and others, there could be no rational doubt that in their time the Canon, as presently existing, was firmly fixed, and that no work of comparatively late date could have found admission into it. The period of their activity is sufficiently known, and too near what may be called the historical times of Rabbinism, for any attempt in that direction, without leaving traces of it. Lastly, we come to the indications of a critical revision of the text by Chananyah and his College,' [6408] shortly before the time of our Lord. Thus we have, in all, a record of four critical revisions of the Canon up to time of Christ.