In 100 A.D., the Jews had a council in a city in Palestine called Jamnia. It is there that they decided among themselves as to which of the Jewish books "defile the hands" and which do not. The limits of the Jewish canon of Holy Scripture were officially set at this council.
The books that they approved to be read in the synagogues are:
Genesis
Exodus
Leviticus
Numbers
Deuteronomy
Joshua
Judges
Ruth
I Samuel
II Samuel
I Kings
II Kings
I Chronicles
II Chronicles
Ezra
Nehemiah
Esther (without the so-called "additions")
Job
Psalms (without Psalm 151)
Proverbs
Ecclesiastes
The Song of Solomon
Isaiah
Jeremiah
Lamentations
Ezekiel
Daniel
Hosea
Joel
Amos
Obadiah
Jonah
Micah
Nahum
Habakkuk
Zephaniah
Haggai
Zechariah
Malachi
This council omitted certain portions of Esther and Daniel from the canon. They also omitted Baruch, the Epistle of Jeremiah, Psalm 151, I Esdras, and the Prayer of Manasseh. The Wisdom of Solomon, Ecclesiasticus, Tobit, and Judith were disapproved by this council, too. Although the Second Book of Maccabees describes the origin of the Feast of Hannukah (II Macc. 10:5-8), the Council of Jamnia excluded this book and the other two Books of the Maccabees from the Jewish canon.
Christians living in the second century, however, did not bother to consult the Jews as to which books they should have in their Old Testaments. They used whichever books were approved for use by their respective local churches and bishops. It took the Church, though, a long time to finally hammer out in stone which books are canonical Holy Scripture and which are not.
The Apostolic Fathers and the Sub-apostolic Fathers used a lot of the portions of Old Testament Holy Scripture that the Jews rejected. There are quotations from and allusions to Baruch, the Wisdom of Solomon, Ecclesiasticus, Tobit, and Judith in their writings. There are also quotations from and allusions to passages from the omitted portions of Daniel and Esther in their writings.*
There is evidence that the Christians in North Africa were using I Esdras in the Third Century. St. Cyprian of Carthage quoted from this book in one of his letters.
Nor ought custom, which had crept in among some, to prevent the truth from prevailing and conquering; for custom without truth is the antiquity of error. On which account, let us forsake the error and follow the truth, knowing that in Esdras also the truth conquers, as it is written: “Truth endureth and grows strong to eternity, and lives and prevails for ever and ever. With her there is no accepting of persons or distinctions; but what is just she does: nor in her judgments is there unrighteousness, but the strength, and the kingdom, and the majesty, and the power of all ages. Blessed be the Lord God of truth!” (I Esdras 4:38-40) This truth Christ showed to us in His Gospel, and said, “I am the truth.” (St. John 14:6) Wherefore, if we are in Christ, and have Christ in us, if we abide in the truth, and the truth abides in us, let us keep fast those things which are true. (Epistle LXXIII, par. 9, by St. Cyprian of Carthage, 200-258 A.D., vol. 5, p. 389, Ante-Nicene Fathers)
In the Septuagint Ezra and Nehemiah are combined together to form a single book called in Greek Esdras Deuteron, that is, Second Esdras. Whenever the Church Fathers spoke of the Two Books of Ezra or the Two Books of Esdras, they were talking about I Esdras and II Esdras. I Esdras is the book that St. Cyprian of Carthage quoted from in the above passage from one of his letters. II Esdras is Ezra and Nehemiah combined together in a single book. We should not think that the Church Fathers had Bibles with books arranged in them like ours. They used the Septuagint version of the Old Testament.
St. Basil the Great was at least a third generation Christian. His parents and grandparents were Christians. In a prayer written by him, it is possible to see that he was familiar with the Prayer of Manasseh. Look at this portion of the last prayer of the Ninth Hour.
Now, compare it with this verse from the Prayer of Manasseh.
For I have sinned above the number of the sands of the sea. My transgressions, O Lord, are multiplied: my transgressions are multiplied, and I am not worthy to behold and see the height of Heaven for the multitude of mine iniquities. (Prayer of Manasseh 9)
Orthodox Christians pray the Prayer of Manasseh during Great Compline.
I have found this passage from a letter written by Maria the Proselyte to St. Ignatius the God-bearer of Antioch to contain a quote from the 151st Psalm.
St. Irenaeus of Lyons lived in the Second Century. He was a bishop in Lyons, a city in modern day France. St. Irenaeus is a Sub-apostolic Church Father. He knew someone who knew the Holy Apostle and Evangelist John the Theologian -- the man who wrote the Gospel according to St. John, the three Epistles of John, and the Book of Revelation.
St. Irenaeus quoted from Baruch in his writings.
For it is in reference to them that the prophet says: “And those that are left shall multiply upon the Earth,” (Isaiah 6:12, LXX) And Jeremiah the prophet has pointed out, that as many believers as God has prepared for this purpose, to multiply those left upon Earth, should both be under the rule of the saints to minister to this Jerusalem, and that [His] kingdom shall be in it, saying, “Look around Jerusalem towards the East, and behold the joy which comes to thee from God Himself. Behold, thy sons shall come whom thou hast sent forth: they shall come in a band from the East even unto the West, by the Word of that Holy One, rejoicing in that splendour which is from thy God. O Jerusalem, put off thy robe of mourning and of affliction, and put on that beauty of eternal splendour from thy God. Gird thyself with the double garment of that righteousness proceeding from thy God; place the mitre of eternal glory upon thine head. For God will show thy glory to the whole Earth under Heaven. For thy name shall for ever be called by God Himself, the peace of righteousness and glory to him that worships God. Arise, Jerusalem, stand on high, and look towards the East, and behold thy sons from the rising of the sun, even to the West, by the Word of that Holy One, rejoicing in the very remembrance of God. For the footmen have gone forth from thee, while they were drawn away by the enemy. God shall bring them in to thee, being borne with glory as the throne of a kingdom. For God has decreed that every high mountain shall be brought low, and the eternal hills, and that the valleys be filled, so that the surface of the Earth be rendered smooth, that Israel, the glory of God, may walk in safety. The woods, too, shall make shady places, and every sweet-smelling tree shall be for Israel itself by the command of God. For God shall go before with joy in the light of His splendour, with the pity and righteousness which proceeds from Him.” (Baruch 4:36-5:9) (Against Heresies, Book V, chapter 35, par. 1, by St. Irenaeus of Lyons, 120-202 A.D., vol. 1, p. 565, Ante-Nicene Fathers)
Clement of Alexandria was the Bishop of Alexandria, Egypt. He lived in the Second Century, too. He also quoted from Baruch in his writings.
By Jeremiah, too, He sets forth prudence, when he says, “Blessed are we, Israel; for what is pleasing to God is known by us" (Baruch 4:4); — and it is known by the Word, by whom we are blessed and wise. For wisdom and knowledge are mentioned by the same prophet, when he says, “Hear, O Israel, the commandments of life, and give ear to know understanding.” (Baruch 3:9) (The Instructor, Book I, chapter 10, by Clement of Alexandria, 153-217 A.D., vol. 2, p. 232, Ante-Nicene Fathers)
Excellently, therefore, the Divine Scripture, addressing boasters and lovers of their own selves, says, “Where are the rulers of the nations, and the lords of the wild beasts of the earth, who sport among the birds of heaven, who treasured up silver and gold, in whom men trusted, and there was no end of their substance, who fashioned silver and gold, and were full of care? There is no finding of their works. They have vanished, and gone down to Hades.” (Baruch 3:16-19) (The Instructor, Book II, chapter 3, by Clement of Alexandria, 153-217 A.D., vol. 2, p. 247, Ante-Nicene Fathers)
Both of these men attributed these words from Baruch to the Prophet Jeremiah. Ancient Christians viewed the Books of Jeremiah, Baruch, Lamentations, and the Epistle of Jeremiah as one book.
And after these come the five Prophetic books: of the Twelve Prophets one book, of Isaiah one, of Jeremiah one, including Baruch and Lamentations and the Epistle [of Jeremiah]. (Catechetical Lectures, Lecture IV, paragraph 35, by St. Cyril of Jerusalem, 318-386 A.D., vol. 7, p. 27, Nicene and Post-Nicene Fathers, Second Series)
Then Isaiah, one book, then Jeremiah with Baruch, Lamentations, and the Epistle [of Jeremiah], one book. (Letter XXXIX, paragraph 4, by St. Athanasius the Great, 296-373 A.D., vol. 4, p. 552, Nicene and Post-Nicene Fathers, Second Series)
Tertullian lived in the Second Century. He quoted from the Epistle of Jeremiah in his writings.
For they remembered also the words of Jeremias writing to those over whom that captivity was impending: “And now ye shall see borne upon (men’s) shoulders the gods of the Babylonians, of gold and silver and wood, causing fear to the Gentiles. Beware, therefore, that ye also do not be altogether like the foreigners, and be seized with fear while ye behold crowds worshipping those gods before and behind, but say in your mind, Our duty is to worship Thee, O Lord.” (Ep. of Jer. 4-6; Baruch 6:4-6) (Scorpiace, chapter 8, by Tertullian, 145-220 A.D., vol. 3, p. 640, Ante-Nicene Fathers)
In most modern Bibles, the Epistle of Jeremiah is the sixth chapter of Baruch. In the Septuagint, it comes immediately after the Lamentations of Jeremiah.
Whenever Protestants think of the Book of Daniel, they usually think of the 12 chapters of Daniel that they have in their Bibles. However, for the Church Fathers, they used the version of Daniel found in the Septuagint. That particular version of Daniel had more verses and chapters than the Protestant version of Daniel.
The History of Susanna is the first chapter of Daniel in the Septuagint. In this chapter, Daniel is a young man who defends the chastity and honor of a Jewish woman who had been falsely accused of committing adultery.
St. Paul had a close personal friend named Clement. (See Philippians 4:3.) St. Clement became the third bishop of Rome. He wrote a letter to the Church in Corinth. In this letter, there is evidence that he used this chapter of the Book of Daniel in his Bible.
Esther also, being perfect in faith, exposed herself to no less danger, in order to deliver the twelve tribes of Israel from impending destruction. For with fasting and humiliation she entreated "the everlasting God, who seeth all things" (compare Dan. 1:42, LXX; Susanna 42, Protestant Apocrypha.); and He, perceiving the humility of her spirit, delivered the people for whose sake she had encountered peril. (Esther 4:15-17; 14:1-15:15, KJV) (The First Epistle of Clement, chapter 55, written by St. Clement of Rome in about 95 A.D., vol. 1, p. 20, Ante-Nicene Fathers)
Compare the phrase, "the everlasting God, who seeth all things," in the above passage with this verse from the History of Susanna.
Then Susanna cried out with a loud voice, and said, O everlasting God, that knowest the secrets, and knowest all things before they be. (Dan. 1:42, LXX; Susanna 42, Protestant Apocrypha)
It sounds very similar, doesn't it?
St. Irenaeus of Lyons quoted from this chapter of the Book of Daniel in his writings.
Those, however, who are believed to be presbyters by many, but serve their own lusts, and, do not place the fear of God supreme in their hearts, but conduct themselves with contempt towards others, and are puffed up with the pride of holding the chief seat, and work evil deeds in secret, saying, “No man sees us,” shall be convicted by the Word, who does not judge after outward appearance (secundum gloriam), nor looks upon the countenance, but the heart; and they shall hear those words, to be found in Daniel the prophet: “O thou seed of Canaan, and not of Judah, beauty hath deceived thee, and lust perverted thy heart." (Dan. 1:56, LXX; Susanna 56, Protestant Apocrypha) "Thou that art waxen old in wicked days, now thy sins which thou hast committed aforetime are come to light; for thou hast pronounced false judgments, and hast been accustomed to condemn the innocent, and to let the guilty go free, albeit the Lord saith, The innocent and the righteous shalt thou not slay.” (Dan. 1:52,53, LXX; Susanna 52,53, Protestant Apocrypha) (Against Heresies, Book IV, chapter 26, par. 3, by St. Irenaeus of Lyons, 120-202 A.D., vol. 1, p. 497, Ante-Nicene Fathers)
Here is the King James Version's translation of those verses that St. Irenaeus quoted.
So when they were put asunder one from another, he called one of them, and said unto him, O thou that art waxen old in wickedness, now thy sins which thou hast committed aforetime are come to light. For thou hast pronounced false judgment and hast condemned the innocent and hast let the guilty go free; albeit the Lord saith, The innocent and righteous shalt thou not slay.... So he put him aside, and commanded to bring the other, and said unto him, O thou seed of Chanaan, and not of Juda, beauty hath deceived thee, and lust hath perverted thine heart. (Dan. 1:52,53,56, LXX; Susanna 52,53, 56 Protestant Apocrypha)
Tertullian did not live in France. He lived on the other side of the Mediterranean Sea in North Africa. He lived in the Second Century. He also quoted from this chapter of Daniel.
If Rebecca at once drew down her veil, when in the distance she saw her betrothed (Gen. 24:64,65), this modesty of a mere private individual could not have made a law, or it will have made it only for those who have the reason which she had. Let virgins alone be veiled, and this when they are coming to be married, and not till they have recognised their destined husband. If Susanna also, who was subjected to unveiling on her trial (Dan. 1:32,LXX; Susanna 32, Protestant Apocrypha), furnishes an argument for the veiling of women, I can say here also, the veil was a voluntary thing. She had come accused, ashamed of the disgrace she had brought on herself, properly concealing her beauty, even because now she feared to please. But I should not suppose that, when it was her aim to please, she took walks with a veil on in her husband’s avenue. Grant, now, that she was always veiled. In this particular case, too, or, in fact, in that of any other, I demand the dress-law. (The Chaplet, chapter 4, by Tertullian, 145-220 A.D., vol. 3, p. 95, Ante-Nicene Fathers)
Clement of Alexandria used this chapter of the Book of Daniel.
I pass over in silence Susanna and the sister of Moses, since the latter was the prophet’s associate in commanding the host, being superior to all the women among the Hebrews who were in repute for their wisdom; and the former in her surpassing modesty, going even to death condemned by licentious admirers, remained the unwavering martyr of chastity. (Dan. 1, LXX; Susanna, Protestant Apocrypha) (The Stromata, Book IV, chapter 19, by Clement of Alexandria, 153-217 A.D., vol. 2, p. 431, Ante-Nicene Fathers)
St. Hippolytus was one of the bishops of Rome. He lived in the late Second and early Third Centuries. He used the History of Susanna. It was part of the Book of Daniel that he had in his Bible.
Thus the captivity in Babylon befell them after the exodus from Egypt. When the whole people, then, was transported, and the city made desolate. and the sanctuary destroyed, that the word of the Lord might be fulfilled which He spake by the mouth of the prophet Jeremiah, saying, “The sanctuary shall be desolate seventy years; ” (Jer. 25:11) then we find that the blessed Daniel prophesied in Babylon, and appeared as the vindicator of Susanna. (Dan. 1, LXX; Susanna, Protestant Apocrypha) (Fragments from Commentaries on Various Books of Scripture, On Daniel, by St. Hippolytus of Rome, 170-236 A.D., vol. 5, p. 178, Ante-Nicene Fathers)
St. Hippolytus and Origen explained why the Jews removed this chapter of Daniel from the Bible.
“And the two elders saw her.” (Dan. 1:8, LXX; Susanna 8, Protestant Apocrypha) These things the rulers of the Jews wish now to expunge from the book, and assert that these things did not happen in Babylon, because they are ashamed of what was done then by the elders. (Fragments from Commentaries on Various Books of Scripture, On Susanna, by St. Hippolytus of Rome, 170-236 A.D., vol. 5, p. 192, Ante-Nicene Fathers)
But probably to this you will say, Why then is the “History” [of Susanna] not in their Daniel, if, as you say, their wise men hand down by tradition such stories? The answer is, that they hid from the knowledge of the people as many of the passages which contained any scandal against the elders, rulers, and judges, as they could, some of which have been preserved in uncanonical writings (Apocrypha). As an example, take the story told about Esaias; and guaranteed by the Epistle to the Hebrews, which is found in none of their public books. For the author of the Epistle to the Hebrews, in speaking of the prophets, and what they suffered, says, “They were stoned, they were sawn asunder, they were slain with the sword” (Heb. 11:37) To whom, I ask, does the “sawn asunder” refer (for by an old idiom, not peculiar to Hebrew, but found also in Greek, this is said in the plural, although it refers to but one person)? Now we know very well that tradition says that Esaias the prophet was sawn asunder; and this is found in some apocryphal work, which probably the Jews have purposely tampered with, introducing some phrases manifestly incorrect, that discredit might be thrown on the whole. (A Letter from Origen to Africanus, par. 9, by Origen, 185-254 A.D., vol. 4, p. 388, Ante-Nicene Fathers)
They did not want the people to disrespect the Jewish elders. In this chapter of Daniel, the Prophet Daniel accuses two Jewish elders of bearing false witness against Susanna. He proves that their testimony was false.
One objection that some people may have against this chapter of Daniel is the word play that occurs in the Greek text of it. This is what Origen said about this objection.
Let us now look at the things you find fault with in the story itself. And here let us begin with what would probably make any one averse to receiving the history: I mean the play of words between prinos and prisis, schinos and schisis. [See the Greek text of Dan. 1:54,55,58,59, LXX; Susann 54,55,58,59, Protestant Apocrypha. There are word plays in the Greek texts of these passages.] You say that you can see how this can be in Greek, but that in Hebrew the words are altogether distinct. On this point, however, I am still in doubt; because, when I was considering this passage (for I myself saw this difficulty), I consulted not a few Jews about it, asking them the Hebrew words for prinos and prisein, and how they would translate schinos the tree, and how schisis. And they said that they did not know these Greek words prinos and schinos, and asked me to show them the trees, that they might see what they called them. And I at once (for the truth’s dear sake) put before them pieces of the different trees. One of them then said, that he could not with any certainty give the Hebrew name of anything not mentioned in Scripture, since, if one was at a loss, he was prone to use the Syriac word instead of the Hebrew one; and he went on to say, that some words the very wisest could not translate. “If, then,” said he, “you can adduce a passage in any Scripture where the schinos is mentioned, or the prinos, you will find there the words you seek, together with the words which have the same sound; but if it is nowhere mentioned, we also do not know it.” This, then, being what the Hebrews said to whom I had recourse, and who were acquainted with the history, I am cautious of affirming whether or not there is any correspondence to this play of words in the Hebrew. Your reason for affirming that there is not, you yourself probably know. (A Letter from Origen to Africanus, par. 6, by Origen, 185-254 A.D., vol. 4, pp. 387-388, Ante-Nicene Fathers)
Even if this same word play does not exist in Aramaic or Hebrew, I do not think that would discredit the authenticity of this passage of Holy Scripture. The Church Fathers viewed the Greek Septuagint as being a very special translation of the Old Testament Holy Scriptures. God providentially used the Seventy translators to convey in Greek the meaning of the Hebrew using certain words which amplified and clarified the meaning of the original text.
There are some verses that are lacking in the Protestant and Jewish versions of Daniel. These verses would occur between verses 3:23 and 3:24 of their versions. In the Septuagint, these verses would be part of the fourth chapter of Daniel since the History of Susanna is the first chapter of this book.
Tertullian and St. Hippolytus had these verses in their version of Daniel.
God, forsooth, would not hear cloaked suppliants, who plainly heard the three Saints in the Babylonian king’s furnace praying in their trousers and turbans. (Dan. 4:23-91, LXX; Dan. 3:23; Song of the Three Holy Children, Protestant Apocrypha) (On Prayer, chapter 15, by Tertullian, 145-220 A.D., vol. 3, p. 686, Ante-Nicene Fathers)
“O Ananias, Azarias, and Misael, bless ye the Lord" (Dan. 4:89, LXX; Song of the Three Holy Children 66, Protestant Apocrypha); O ye apostles, prophets, and martyrs of the Lord, "bless ye the Lord: praise Him, and exalt Him above all, for ever.” (Dan. 4:89, LXX; Song of the Three Holy Children 66, Protestant Apocrypha)
We may well marvel at the words of the three youths in the furnace, how they enumerated all created things, so that not one of them might be reckoned free and independent in itself; but, summing up and naming them all together, both things in heaven, and things in earth, and things under the earth, they showed them to be all the servants of God, who created all things by the Word, that no one should boast that any of the creatures was without birth and beginning. (Dan. 4:24-91, LXX; Song of the Three Holy Children, Protestant Apocrypha) (Fragments from Commentaries on Various Books of Scripture, On The Song of the Three Children, by St. Hippolytus of Rome, 170-236 A.D., vol. 5, p. 191, Ante-Nicene Fathers)
In Protestant Bibles, these verses are in the Protestant Apocrypha and are called "The Song of the Three Holy Children."
The last chapter of Daniel is chapter 14 in the Septuagint. The Jews and the Protestants removed this chapter of Daniel from the Book of Daniel. They call it Bel and the Dragon. Protestants believe that it is apocryphal. However, Tertullian had this chapter of Daniel in his Bible.
There is an ancient Christian document called The Teaching of the Twelve Apostles. It is also called The Didache. This book was written sometime between 80 and 120 A.D. There is a paraphrase of Tobit 4:15 in this book.
For alms doth deliver from death, and shall purge away all sin. Those that exercise alms and righteousness shall be filled with life. (Tobit 12:9)
St. Polycarp knew St. John the Theologian -- the author of the Gospel according to St. John, the three Epistles of John, and the Book of Revelation. St. Polycarp was also the Bishop of Smyrna. (There is a letter to the Church of Smyrna in the Book of Revelation. See Rev. 2:8-11.)
Clement of Alexandria also used the Book of Tobit.
Judith and Esther
St. Paul the Apostle's personal friend, St. Clement of Rome (Phil. 4:3), used the Book of Judith and also those portions of Esther that have been labeled the "Additions to Esther."
Now the commandment works repentance; in as much as it deters from what ought not to be done, and enjoins good deeds. By ignorance he means, in my opinion, death. “And he that is near the Lord is full of stripes.” (Judith 8:27) Plainly, he, that draws near to knowledge, has the benefit of perils, fears, troubles, afflictions, by reason of his desire for the truth. “For the son who is instructed turns out wise, and an intelligent son is saved from burning. And an intelligent son will receive the commandments.” (See Prov. 10:4,5,8, LXX.) (The Stromata, Book II, chapter 7, by Clement of Alexandria, 153-217 A.D., vol. 2, p. 355, Ante-Nicene Fathers)
Compare the quote, "And he that is near the Lord is full of stripes," in the above passage with this verse from Judith.
For He hath not tried us in the fire, as He did them, for the examination of their hearts, neither hath He taken vengeance on us: but the Lord doth scourge them that come near unto Him, to admonish them. (Judith 8:27)
Clement was paraphrasing this verse.
Clement mentions the Jewish heroine, Judith, in his writings. He also mentions Queen Esther's prayer. If you are missing those so-called "Additions to Esther" in your Bible, you will not be able to read her prayer.
But Judith too, who became perfect among women, in the siege of the city, at the entreaty of the elders went forth into the strangers’ camp, despising all danger for her country’s sake, giving herself into the enemy’s hand in faith in God; and straightway she obtained the reward of her faith, — though a woman, prevailing over the enemy of her faith, and gaining possession of the head of Holofernes. (Judith 8:1-13:11) And again, Esther perfect by faith, who rescued Israel from the power of the king and the satrap’s cruelty: a woman alone, afflicted with fastings, held back ten thousand armed hands, annulling by her faith the tyrant’s decree; him indeed she appeased, Haman she restrained, and Israel she preserved scathless by her perfect prayer to God. (Esther 14:1-3,14,15, KJV) I pass over in silence Susanna and the sister of Moses, since the latter was the prophet’s associate in commanding the host, being superior to all the women among the Hebrews who were in repute for their wisdom; and the former in her surpassing modesty, going even to death condemned by licentious admirers, remained the unwavering martyr of chastity. (Dan. 1, LXX; Susanna, Protestant Apocrypha) (The Stromata, Book IV, chapter 19, by Clement of Alexandria, 153-217 A.D., vol. 2, p. 431, Ante-Nicene Fathers)
One objection to the Book of Judith is the seeming fictional names like Bethulia and the mixed up historical events. Nebuchadnezzar, called Nebuchodonosor, in this book is called the King of Assyria and not the King of Babylon. The Jewish Temple that was destroyed by King Nebuchadnezzar is still standing in the Book of Judith. The army general's name is Holofernes, a Greek name. Some people look at all of these things and say that story of Judith is fiction and not fact. However, the Church Fathers regarded Judith as a historical personage. They believed that she was an actual flesh and blood woman and not a fictional character.
The explanation for these historical discrepancies and names like Bethulia which seem to be referring to a fictional city in ancient Israel is this. The author of this book did not want to use the real names of the Hebrew city that Judith was from, nor did he want to mention the actual name of the king who sent the army. So, he used code names.
This practice of using code names can be found in other parts of the Bible. For example, Babylon is called Sheshach in Jeremiah 25:26 and in Jeremiah 51:41. St. Peter and St. John call Rome Babylon. (I Pet. 5:13; Rev. 17:3-9)
It was not a good idea for the author of Judith to use the actual names and places when he wrote this book. He probably wrote it when the Greeks were the dominant power in the Mediterranean region of the world. Nebuchodonosor was probably a code name for a Greek king. Bethulia was a code name for the actual city that Judith came from. It would be very embarrassing to the Greeks for a young Hebrew widow to have cut off the head of one of their generals when he was trying to lure her into bed with him. So, the author wanted to preserve the history without receiving any reprisals from the Greeks. He used code names in his historical narrative.
According to The Catholic Encyclopedia's article on the Book of Judith, there are two Hebrew manuscripts of this book that have survived to this day.
The Book of Ecclesiasticus, also called the Wisdom of Jesus the Son of Sirach, was written by Jesus the Son of Sirach in the early second century B.C. He wrote this book in Hebrew. His grandson translated into Greek.
Ancient Christians used this book. Look at these quotes from the Didache and the Epistle of Barnabas.
Be not a stretcher forth of the hands to receive and a drawer of them back to give. (Ecclesiasticus 4:31) (The Didache, chapter 4, written between 80 and 120 A.D., vol. 7, p. 378, Ante-Nicene Fathers)
Do not be ready to stretch forth thy hands to take, whilst thou contractest them to give. (Epistle of Barnabas, chapter 19, written by Barnabas of Cyprus in about 100 A.D., vol. 1, p. 148, Ante-Nicene Fathers)
Now, compare them with this verse from Ecclesiasticus.
Let not thine hand be stretched out to receive, and shut when thou shouldest repay. (Ecclesiasticus 4:31)
Clement of Alexandria also used this book. He quoted from it in his writings.
Moreover, the Paedagogue warns us most distinctly: “Go not after thy lusts, and abstain from thine appetites" (Ecclesiasticus 18:30); "for wine and women will remove the wise; and he that cleaves to harlots will become more daring. Corruption and the worm shall inherit him, and he shall be held up as public example to greater shame.” (Ecclesiasticus 19:2,3) And again — for he wearies not of doing good “He who averts his eyes from pleasure crowns his life.” (Ecclesiasticus 19:5) (The Instructor, Book II, chapter 10, by Clement of Alexandria, 153-217 A.D., vol. 2, p. 263, Ante-Nicene Fathers)
Go not after thy lusts, but refrain thyself from thine appetites... Wine and women will make men of understanding to fall away: and he that cleaveth to harlots will become impudent. Moths and worms shall have him to heritage, and a bold man shall be taken away... Whoso taketh pleasure in wickedness shall be condemned: but he that resisteth pleasures crowneth his life. (Ecclesiasticus 18:30; 19:2,3,5)
“But turn away thine eyes from a graceful woman, and contemplate not another’s beauty,” says the Scripture. (Ecclesiasticus 9:8) And if you require the reason, it will further tell you, "For by the beauty of woman many have gone astray, and at it affection blazes up like fire" (Ecclesiasticus 9:8); the affection which arises from the fire which we call love, leading to the fire which will never cease in consequence of sin. (The Instructor, Book III, chapter 1i, by Clement of Alexandria, 153-217 A.D., vol. 2, p. 291, Ante-Nicene Fathers)
St. Paul's friend, St. Clement of Rome (Phil. 4:3), apparently used the Wisdom of Solomon. Look at this passage from his Epistle to the Corinthians.
For this reason righteousness and peace are now far departed from you, inasmuch as every one abandons the fear of God, and is become blind in His faith, neither walks in the ordinances of His appointment, nor acts a part becoming a Christian, but walks after his own wicked lusts, resuming the practice of an unrighteous and ungodly envy, by which death itself entered into the world. (Wisdom 2:24) (The First Epistle of Clement, chapter 3, written by St. Clement of Rome in about 95 A.D., vol. 1, p. 6, Ante-Nicene Fathers)
It said that by envy death entered into the world. Now, look at this verse from the Wisdom of Solomon.
Nevertheless through envy of the devil came death into the world: and they that do hold of his side do find it. (Wisdom 2:24)
St. Clement used this book. There is a quote and a paraphrase of a portion of a verse from this book in the First Epistle of Clement.
He established all things, and by His word He can overthrow them. “Who shall say unto Him, What hast Thou done? (Wisdom 12:12) or, Who shall resist the power of His strength? ” (Wisdom 11:21) When and as He pleases He will do all things, and none of the things determined by Him shall pass away. (St. Matt. 24:35) (The First Epistle of Clement, chapter 27, written by St. Clement of Rome in about 95 A.D., vol. 1, p. 12, Ante-Nicene Fathers)
Compare the above passage with these verses from Wisdom.
For who shall say, What hast Thou done? Or who shall withstand Thy judgment? Or who shall accuse Thee for the nations that perish, whom Thou hast made? Or who shall come to stand against Thee, to be revenged for the unrighteous men? (Wisdom 12:12)
For Thou canst shew Thy great strength at all times when Thou wilt; and who may withstand the power of Thine arm? (Wisdom 11:21)
Tertullian quoted from Wisdom, too.
Besides, the face of the Lord is patiently waited for by those who “seek Him in simplicity of heart,” as says the very Wisdom — not of Valentinus, but — of Solomon. (Wisdom 1:1) (Against the Valentinians, chapter 2, by Tertullian, 145-220 A.D., vol. 3, p. 504, Ante-Nicene Fathers)
Who is this but Christ? “Come, say they, let us take away the righteous, because He is not for our turn, (and He is clean contrary to our doings).” (Wisdom 2:12) Premising, therefore, and likewise subjoining the fact that Christ suffered, He foretold that His just ones should suffer equally with Him — both the apostles and all the faithful in succession; and He signed them with that very seal of which Ezekiel spake: “The Lord said unto me, Go through the gate, through the midst of Jerusalem, and set the mark TAU upon the foreheads of the men.” (Ezekiel 9:4) Now the Greek letter TAU and our own letter T is the very form of the cross, which He predicted would be the sign on our foreheads in the true Catholic Jerusalem, in which, according to the twenty-first Psalm, the brethren of Christ or children of God would ascribe glory to God the Father, in the person of Christ Himself addressing His Father; “I will declare Thy name unto My brethren; in the midst of the congregation will I sing praise unto Thee.” (Psalm 21:22, LXX; Psalm 22:22, Hebrew) (Five Books Against Marcion, Book III, chapter 22, by Tertullian, 145-220 A.D., vol. 3, pp. 340-341, Ante-Nicene Fathers)
Therefore let us lie in wait for the Righteous; because He is not for our turn, and He is clean contrary to our doings: He upbraideth us with our offending the Law, and objecteth to our infamy the transgressings of our education. (Wisdom 2:12)
Wisdom 2:12-22 is a prophecy of Jesus Christ.
Clement of Alexandria also quoted from Wisdom in his writings.
But if one desires extensive knowledge, “he knows things ancient, and conjectures things future; he understands knotty sayings, and the solutions of enigmas. The disciple of wisdom foreknows signs and omens, and the issues of seasons and of times.” (Wisdom 8:8) (The Stromata, Book VI, chapter 8, by Clement of Alexandria, 153-217 A.D., vol. 2, p. 496, Ante-Nicene Fathers)
If a man desire much experience, she knoweth things of old, and conjectureth aright what is to come: she knoweth the subtilties of speeches, and can expound dark sentences: she foreseeth signs and wonders, and the events of seasons and times. (Wisdom 8:8)
For instance, Solomon, calling the Gnostic, wise, speaks thus of those who admire the dignity of his mansion: “For they shall see the end of the wise, and to what a degree the Lord has established him.” (Wisdom 4:17) And of his glory they will say, “This was he whom we once held up to derision, and made a byword of reproach; fools that we were! We thought his life madness, and his end dishonourable. How is he reckoned among the sons of God, and his inheritance among the saints? ” (Wisdom 5:3-5) (The Stromata, Book VI, chapter 14, by Clement of Alexandria, 153-217 A.D., vol. 2, p. 505, Ante-Nicene Fathers)
For they shall see the end of the wise, and shall not understand what God in his counsel hath decreed of him, and to what end the Lord hath set him in safety... And they repenting and groaning for anguish of spirit shall say within themselves, This was he, whom we had sometimes in derision, and a proverb of reproach: we fools accounted his life madness, and his end to be without honour: how is he numbered among the children of God, and his lot is among the saints! (Wisdom 4:17; 5:3-5)
Now, discoursing on knowledge, Solomon speaks thus: “For wisdom is resplendent and fadeless, and is easily beheld by those who love her. She is beforehand in making herself known to those who desire her. He that rises early for her shall not toil wearily. For to think about her is the perfection of good sense. And he that keeps vigils for her shall quickly be relieved of anxiety. For she goes about, herself seeking those worthy of her (for knowledge belongs not to all); and in all ways she benignly shows herself to them.” (Wisdom 6:12-15) Now the paths are the conduct of life, and the variety that exists in the covenants. Presently he adds: “And in every thought she meets them” (Wisdom 6:16), being variously contemplated, that is, by all discipline. Then he subjoins, adducing love, which perfects by syllogistic reasoning and true propositions, drawing thus a most convincing and true inference, “For the beginning of her is the truest desire of instruction,” that is, of knowledge; “prudence is the love of instruction, and love is the keeping of its laws; and attention to its laws is the confirmation of immortality; and immortality causes nearness to God. The desire of wisdom leads, then, to the kingdom.” (Wisdom 6:17-20) (The Stromata, Book VI, chapter 15, by Clement of Alexandria, 153-217 A.D., vol. 2, p. 508, Ante-Nicene Fathers)
The Wisdom of Solomon was not written by King Solomon. King Solomon lived in the tenth century B.C. The Wisdom of Solomon was written in Greek in about 50 B.C. by an unknown Alexandrian Jew. Maybe his name was Solomon, too. We do not know. If that was his name, then the Wisdom of Solomon is the Wisdom of a Jew named Solomon. It has a fitting title then. If the author's name is not Solomon, then the reason for the book being given the name that it has is based on an ancient custom. People in ancient times used to name books they had written after people they drew their inspiration from. The book is not a forgery. The author just called this book the Wisdom of Solomon because he wanted to credit King Solomon with the wisdom he had written down in it. He drew his inspiration for writing this book from King Solomon's writings.
I have already mentioned that there is a prophecy of Christ in this book. I will talk about prophecies of Christ in later blogs. The lineage of prophets did not cease with Malachi as many people think today. Jesus Christ called St. John the Baptist a prophet. He said:
For all the prophets and the Law prophesied until John. (St. Matthew 11:13)
There was not a 400 year gap in the prophetic record between Malachi and St. John the Baptist. I will deal with this subject in later blogs.
To sum up what I am saying in this blog, ancient Christians ignored the Council of Jamnia and distrusted the Jews. So, the Jews excluded some books and portions of books from their Bibles, but the Christians continued to use those books and portions of books.
Many of the books that the Jews stopped using did not survive in the Hebrew because they stopped copying them. The Christians, on the other hand, used Greek and they copied down the books that they were using in Greek. They did not copy them down into Hebrew and then produce another translation in Greek. They had a high regard for the work done by the Seventy translators of the Septuagint and continued to make copies of that translation.
It is important to remember that in ancient times people did not have all of the modern technology we have today. To make a copy of a book or some other document, one had to copy it by hand using ink and parchment. This took time.
I will talk more about the canon of Holy Scripture in some later blogs.
Steve
* The first century Jewish historian, Flavius Josephus, based part of his history of the Jewish people on some of those so-called "additions to Esther." Compare this passage written by Josephus:
When Esther had used this supplication for three days, she put off those garments, and changed her habit, and adorned herself as became a queen, and took two of her handmaids with her, the one of which supported her, as she gently leaned upon her, and the other followed after, and lifted up her large train (which swept along the ground) with the extremities of her fingers; and thus she came to the king, having a blushing redness in her countenance, with a pleasant agreeableness in her behavior, yet did she go in to him with fear; and as soon as she was come over against him, as he was sitting on his throne, in his royal apparel, which was a garment interwoven with gold and precious stones, which made him seem to her more terrible, especially when he looked at her somewhat severely and with a countenance on fire with anger; her joints failed her immediately, out of the dread she was in, and she fell down sideways in a swoon: but the king changed his mind, which happened, as I suppose, by the will of God, and was concerned for his wife, lest her fear should bring some very evil thing upon her, and he leaped from his throne, and took her in his arms, and recovered her, by embracing her, and speaking comfortably to her, exhorting her to be of good cheer, and not to suspect anything that was sad on account of her coming to him without being called, because that law was made for subjects, but that she, who was a queen, as well as he a king, might be entirely secure: and as he said this, he put the sceptre into her hand, and laid his rod upon her neck on account of the law; and so freed her from her fear. And after she had recovered herself by these encouragements, she said, “My Lord, it is not easy for me, on the sudden, to say what hath happened, for so soon as I saw thee to be great, and comely, and terrible, my spirit departed from me, and I had no soul left in me.” And while it was with difficulty and in a low voice, that she could say thus much, the king was in great agony and disorder, and encouraged Esther to be of good cheer, and to expect better fortune, since he was ready, if occasion should require it, to grant to her the half of his kingdom. Accordingly, Esther desired that he and his friend Haman would come to her to a banquet, for she said she had prepared a supper for him. He consented to it; and when they were there, as they were drinking, he bade Esther to let him know what she had desired; for that she should not be disappointed, though she should desire the half of his kingdom. But she put off the discovery of her petition till the next day, if he would come again, together with Haman, to her banquet. (Antiquities of the Jews, Book XI, chapter 6, section 9, by Flavius Josephus, 37-100 A.D., pp. 239-240, Josephus: Complete Works)
with this passage from the Rest of Esther in the King James Version:
And upon the third day, when she had ended her prayers, she laid away her mourning garments, and put on her glorious apparel. And being gloriously adorned, after she had called upon God, who is the Beholder and Saviour of all things, she took two maids with her: and upon the one she leaned, as carrying herself daintily; and the other followed, bearing up her train. And she was ruddy through the perfection of her beauty, and her countenance was cheerful and very amiable: but her heart was in anguish for fear. Then having passed through all the doors, she stood before the king, who sat upon his royal throne, and was clothed with all his robes of majesty, all glittering with gold and precious stones; and he was very dreadful. Then lifting up his countenance that shone with majesty, he looked very fiercely upon her: and the queen fell down, and was pale, and fainted, and bowed herself upon the head of the maid that went before her. Then God changed the spirit of the king into mildness, who in a fear leaped from his throne, and took her in his arms, till she came to herself again, and comforted her with loving words and said unto her, Esther, what is the matter? I am thy brother, be of good cheer: thou shalt not die, though our our commandment be general: come near. And so he held up his golden sceptre, and laid it upon her neck, and embraced her, and said, Speak unto me. Then said she unto him, I saw thee, my lord, as an angel of God, and my heart was troubled for fear of thy majesty. For wonderful art thou, lord, and thy countenance is full of grace. And as she was speaking, she fell down for faintness. Then the king was troubled, and all his servants comforted her. (The Rest of Esther, chapter 15:1-16, KJV)
** Flavius Josephus based part of his history of the Jewish people on I Esdras, too. The Council of Jamnia (100 A.D.) excluded this book from the Jewish Canon of Holy Scripture. Compare this passage written by Josephus:
And when the princes and rulers looked one upon another, he began to speak about truth; and he said, “I have already demonstrated how powerful women are; but both these women themselves, and the king himself, are weaker than truth: for although the earth be large, and the heaven high, and the course of the sun swift, yet are all these moved according to the will of God, who is true and righteous, for which cause we also ought to esteem truth to be the strongest of all things, and that what is unrighteous is of no force against it. Moreover, all things else that have any strength are mortal, and short-lived, but truth is a thing that is immortal and eternal. It affords us not indeed such a beauty as will wither away by time, nor such riches as may be taken away by fortune, but righteous rules and laws. It distinguishes them from injustice, and puts what is unrighteous to rebuke.”
So when Zorobabel had left off his discourse about truth, and the multitude had cried out aloud that he had spoken the most wisely, and that it was truth alone that had immutable strength, and such as never would wax old, the king commanded that he should ask for somewhat over and above what he had promised, for that he would give it him because of his wisdom, and that prudence wherein he exceeded the rest; “and thou shalt sit with me,” said the king, “and shalt be called my cousin.” When he had said this, Zorobabel put him in mind of the vow he had made in case he should ever have the kingdom. Now this vow was, “to rebuild Jerusalem, and to build therein the temple of God, as also to restore the vessels which Nebuchadnezzar had pillaged, and carried to Babylon. And this,” said he, “is that request which thou now permittest me to make, on account that I have been judged to be wise and understanding.” (Antiquities of the Jews, Book XI, chapter 3, sections 6 & 7, by Flavius Josephus, 37-100 A.D., p. 231, Josephus: Complete Works)
with this passage from I Esdras:
Then the king and the princes looked one upon another: so he began to speak of the Truth. O ye men, are not women strong? Great is the Earth, high is the Heaven, swift is the sun in his course, for he compasseth the heavens round about, and fetcheth his course again to his own place in one day. Is He not great that maketh these things? Therefore great is the Truth, and stronger than all things. All the Earth calleth upon the Truth, and the Heaven blesseth it: all works shake and tremble at it, and with it is no unrighteous thing. Wine is wicked, the king is wicked, women are wicked, all the children of men are wicked, and such are all their wicked works; and there is no truth in them; in their unrighteousness also they shall perish. As for the Truth, it endureth, and is always strong; it liveth and conquereth for evermore. With her there is no accepting of persons or rewards; but she doeth the things that are just, and refraineth from all unjust and wicked things; and all men do well like of her works. Neither in her judgment is any unrighteousness; and she is the strength, kingdom, power, and majesty, of all ages. Blessed be the God of truth. And with that he held his peace. And all the people then shouted, and said, Great is Truth, and mighty above all things. Then said the king unto him, Ask what thou wilt more than is appointed in the writing, and we will give it thee, because thou art found wisest; and thou shalt sit next me, and shalt be called my cousin. Then said he unto the king, Remember thy vow, which thou hast vowed to build Jerusalem, in the day when thou camest to thy kingdom, and to send away all the vessels that were taken away out of Jerusalem, which Cyrus set apart, when he vowed to destroy Babylon, and to send them again thither. Thou also hast vowed to build up the temple, which the Edomites burned when Judea was made desolate by the Chaldees. And now, O lord the king, this is that which I require, and which I desire of thee, and this is the princely liberality proceeding from thyself: I desire therefore that thou make good the vow, the performance whereof with thine own mouth thou hast vowed to the King of Heaven. (I Esdras 4:33-46)
Bibliography
The books that they approved to be read in the synagogues are:
Genesis
Exodus
Leviticus
Numbers
Deuteronomy
Joshua
Judges
Ruth
I Samuel
II Samuel
I Kings
II Kings
I Chronicles
II Chronicles
Ezra
Nehemiah
Esther (without the so-called "additions")
Job
Psalms (without Psalm 151)
Proverbs
Ecclesiastes
The Song of Solomon
Isaiah
Jeremiah
Lamentations
Ezekiel
Daniel
Hosea
Joel
Amos
Obadiah
Jonah
Micah
Nahum
Habakkuk
Zephaniah
Haggai
Zechariah
Malachi
This council omitted certain portions of Esther and Daniel from the canon. They also omitted Baruch, the Epistle of Jeremiah, Psalm 151, I Esdras, and the Prayer of Manasseh. The Wisdom of Solomon, Ecclesiasticus, Tobit, and Judith were disapproved by this council, too. Although the Second Book of Maccabees describes the origin of the Feast of Hannukah (II Macc. 10:5-8), the Council of Jamnia excluded this book and the other two Books of the Maccabees from the Jewish canon.
Christians living in the second century, however, did not bother to consult the Jews as to which books they should have in their Old Testaments. They used whichever books were approved for use by their respective local churches and bishops. It took the Church, though, a long time to finally hammer out in stone which books are canonical Holy Scripture and which are not.
The Apostolic Fathers and the Sub-apostolic Fathers used a lot of the portions of Old Testament Holy Scripture that the Jews rejected. There are quotations from and allusions to Baruch, the Wisdom of Solomon, Ecclesiasticus, Tobit, and Judith in their writings. There are also quotations from and allusions to passages from the omitted portions of Daniel and Esther in their writings.*
I Esdras**
There is evidence that the Christians in North Africa were using I Esdras in the Third Century. St. Cyprian of Carthage quoted from this book in one of his letters.
Nor ought custom, which had crept in among some, to prevent the truth from prevailing and conquering; for custom without truth is the antiquity of error. On which account, let us forsake the error and follow the truth, knowing that in Esdras also the truth conquers, as it is written: “Truth endureth and grows strong to eternity, and lives and prevails for ever and ever. With her there is no accepting of persons or distinctions; but what is just she does: nor in her judgments is there unrighteousness, but the strength, and the kingdom, and the majesty, and the power of all ages. Blessed be the Lord God of truth!” (I Esdras 4:38-40) This truth Christ showed to us in His Gospel, and said, “I am the truth.” (St. John 14:6) Wherefore, if we are in Christ, and have Christ in us, if we abide in the truth, and the truth abides in us, let us keep fast those things which are true. (Epistle LXXIII, par. 9, by St. Cyprian of Carthage, 200-258 A.D., vol. 5, p. 389, Ante-Nicene Fathers)
In the Septuagint Ezra and Nehemiah are combined together to form a single book called in Greek Esdras Deuteron, that is, Second Esdras. Whenever the Church Fathers spoke of the Two Books of Ezra or the Two Books of Esdras, they were talking about I Esdras and II Esdras. I Esdras is the book that St. Cyprian of Carthage quoted from in the above passage from one of his letters. II Esdras is Ezra and Nehemiah combined together in a single book. We should not think that the Church Fathers had Bibles with books arranged in them like ours. They used the Septuagint version of the Old Testament.
The Prayer of Manasseh
St. Basil the Great was at least a third generation Christian. His parents and grandparents were Christians. In a prayer written by him, it is possible to see that he was familiar with the Prayer of Manasseh. Look at this portion of the last prayer of the Ninth Hour.
Be gracious unto us sinners and Thine unworthy servants; for we have sinned and committed iniquity, and are not worthy to lift up our eyes and behold the height of Heaven, for we have abandoned the way of Thy righteousness, and have walked in the desires of our hearts. (From the Final Prayer of the Ninth Hour, written by St. Basil the Great, 329-379 A.D., p. 180, The Unabbreviated Horologion, or Book of the Hours)
Now, compare it with this verse from the Prayer of Manasseh.
For I have sinned above the number of the sands of the sea. My transgressions, O Lord, are multiplied: my transgressions are multiplied, and I am not worthy to behold and see the height of Heaven for the multitude of mine iniquities. (Prayer of Manasseh 9)
Orthodox Christians pray the Prayer of Manasseh during Great Compline.
Psalm 151
I have found this passage from a letter written by Maria the Proselyte to St. Ignatius the God-bearer of Antioch to contain a quote from the 151st Psalm.
To such an extent did he display zeal in the cause of godliness, and prove himself a punisher of the ungodly, while he as yet faltered in speech like a child. David, too, who was at once a prophet and a king, and the root of our Saviour according to the flesh, while yet a youth is anointed by Samuel to be king. (I Sam. 16:1-13) For he himself says in a certain place, “I was small among my brethren, and the youngest in the house of my father.” (Psalm 151:1) (The Epistle of Maria the Proselyte to Ignatius, chapter 4, vol. 1, p. 121, Ante-Nicene Fathers)
Although this Psalm does not get used that much in the Orthodox Church, it is still part of the Canon of Holy Scripture of the Orthodox Church. It is in the Septuagint.
Although this Psalm does not get used that much in the Orthodox Church, it is still part of the Canon of Holy Scripture of the Orthodox Church. It is in the Septuagint.
Baruch
St. Irenaeus of Lyons lived in the Second Century. He was a bishop in Lyons, a city in modern day France. St. Irenaeus is a Sub-apostolic Church Father. He knew someone who knew the Holy Apostle and Evangelist John the Theologian -- the man who wrote the Gospel according to St. John, the three Epistles of John, and the Book of Revelation.
St. Irenaeus quoted from Baruch in his writings.
For it is in reference to them that the prophet says: “And those that are left shall multiply upon the Earth,” (Isaiah 6:12, LXX) And Jeremiah the prophet has pointed out, that as many believers as God has prepared for this purpose, to multiply those left upon Earth, should both be under the rule of the saints to minister to this Jerusalem, and that [His] kingdom shall be in it, saying, “Look around Jerusalem towards the East, and behold the joy which comes to thee from God Himself. Behold, thy sons shall come whom thou hast sent forth: they shall come in a band from the East even unto the West, by the Word of that Holy One, rejoicing in that splendour which is from thy God. O Jerusalem, put off thy robe of mourning and of affliction, and put on that beauty of eternal splendour from thy God. Gird thyself with the double garment of that righteousness proceeding from thy God; place the mitre of eternal glory upon thine head. For God will show thy glory to the whole Earth under Heaven. For thy name shall for ever be called by God Himself, the peace of righteousness and glory to him that worships God. Arise, Jerusalem, stand on high, and look towards the East, and behold thy sons from the rising of the sun, even to the West, by the Word of that Holy One, rejoicing in the very remembrance of God. For the footmen have gone forth from thee, while they were drawn away by the enemy. God shall bring them in to thee, being borne with glory as the throne of a kingdom. For God has decreed that every high mountain shall be brought low, and the eternal hills, and that the valleys be filled, so that the surface of the Earth be rendered smooth, that Israel, the glory of God, may walk in safety. The woods, too, shall make shady places, and every sweet-smelling tree shall be for Israel itself by the command of God. For God shall go before with joy in the light of His splendour, with the pity and righteousness which proceeds from Him.” (Baruch 4:36-5:9) (Against Heresies, Book V, chapter 35, par. 1, by St. Irenaeus of Lyons, 120-202 A.D., vol. 1, p. 565, Ante-Nicene Fathers)
Clement of Alexandria was the Bishop of Alexandria, Egypt. He lived in the Second Century, too. He also quoted from Baruch in his writings.
By Jeremiah, too, He sets forth prudence, when he says, “Blessed are we, Israel; for what is pleasing to God is known by us" (Baruch 4:4); — and it is known by the Word, by whom we are blessed and wise. For wisdom and knowledge are mentioned by the same prophet, when he says, “Hear, O Israel, the commandments of life, and give ear to know understanding.” (Baruch 3:9) (The Instructor, Book I, chapter 10, by Clement of Alexandria, 153-217 A.D., vol. 2, p. 232, Ante-Nicene Fathers)
Excellently, therefore, the Divine Scripture, addressing boasters and lovers of their own selves, says, “Where are the rulers of the nations, and the lords of the wild beasts of the earth, who sport among the birds of heaven, who treasured up silver and gold, in whom men trusted, and there was no end of their substance, who fashioned silver and gold, and were full of care? There is no finding of their works. They have vanished, and gone down to Hades.” (Baruch 3:16-19) (The Instructor, Book II, chapter 3, by Clement of Alexandria, 153-217 A.D., vol. 2, p. 247, Ante-Nicene Fathers)
Both of these men attributed these words from Baruch to the Prophet Jeremiah. Ancient Christians viewed the Books of Jeremiah, Baruch, Lamentations, and the Epistle of Jeremiah as one book.
And after these come the five Prophetic books: of the Twelve Prophets one book, of Isaiah one, of Jeremiah one, including Baruch and Lamentations and the Epistle [of Jeremiah]. (Catechetical Lectures, Lecture IV, paragraph 35, by St. Cyril of Jerusalem, 318-386 A.D., vol. 7, p. 27, Nicene and Post-Nicene Fathers, Second Series)
Then Isaiah, one book, then Jeremiah with Baruch, Lamentations, and the Epistle [of Jeremiah], one book. (Letter XXXIX, paragraph 4, by St. Athanasius the Great, 296-373 A.D., vol. 4, p. 552, Nicene and Post-Nicene Fathers, Second Series)
The Epistle of Jeremiah
Tertullian lived in the Second Century. He quoted from the Epistle of Jeremiah in his writings.
For they remembered also the words of Jeremias writing to those over whom that captivity was impending: “And now ye shall see borne upon (men’s) shoulders the gods of the Babylonians, of gold and silver and wood, causing fear to the Gentiles. Beware, therefore, that ye also do not be altogether like the foreigners, and be seized with fear while ye behold crowds worshipping those gods before and behind, but say in your mind, Our duty is to worship Thee, O Lord.” (Ep. of Jer. 4-6; Baruch 6:4-6) (Scorpiace, chapter 8, by Tertullian, 145-220 A.D., vol. 3, p. 640, Ante-Nicene Fathers)
In most modern Bibles, the Epistle of Jeremiah is the sixth chapter of Baruch. In the Septuagint, it comes immediately after the Lamentations of Jeremiah.
The History of Susanna (Daniel chapter 1, LXX)
Whenever Protestants think of the Book of Daniel, they usually think of the 12 chapters of Daniel that they have in their Bibles. However, for the Church Fathers, they used the version of Daniel found in the Septuagint. That particular version of Daniel had more verses and chapters than the Protestant version of Daniel.
The History of Susanna is the first chapter of Daniel in the Septuagint. In this chapter, Daniel is a young man who defends the chastity and honor of a Jewish woman who had been falsely accused of committing adultery.
St. Paul had a close personal friend named Clement. (See Philippians 4:3.) St. Clement became the third bishop of Rome. He wrote a letter to the Church in Corinth. In this letter, there is evidence that he used this chapter of the Book of Daniel in his Bible.
Esther also, being perfect in faith, exposed herself to no less danger, in order to deliver the twelve tribes of Israel from impending destruction. For with fasting and humiliation she entreated "the everlasting God, who seeth all things" (compare Dan. 1:42, LXX; Susanna 42, Protestant Apocrypha.); and He, perceiving the humility of her spirit, delivered the people for whose sake she had encountered peril. (Esther 4:15-17; 14:1-15:15, KJV) (The First Epistle of Clement, chapter 55, written by St. Clement of Rome in about 95 A.D., vol. 1, p. 20, Ante-Nicene Fathers)
Compare the phrase, "the everlasting God, who seeth all things," in the above passage with this verse from the History of Susanna.
Then Susanna cried out with a loud voice, and said, O everlasting God, that knowest the secrets, and knowest all things before they be. (Dan. 1:42, LXX; Susanna 42, Protestant Apocrypha)
It sounds very similar, doesn't it?
St. Irenaeus of Lyons quoted from this chapter of the Book of Daniel in his writings.
Those, however, who are believed to be presbyters by many, but serve their own lusts, and, do not place the fear of God supreme in their hearts, but conduct themselves with contempt towards others, and are puffed up with the pride of holding the chief seat, and work evil deeds in secret, saying, “No man sees us,” shall be convicted by the Word, who does not judge after outward appearance (secundum gloriam), nor looks upon the countenance, but the heart; and they shall hear those words, to be found in Daniel the prophet: “O thou seed of Canaan, and not of Judah, beauty hath deceived thee, and lust perverted thy heart." (Dan. 1:56, LXX; Susanna 56, Protestant Apocrypha) "Thou that art waxen old in wicked days, now thy sins which thou hast committed aforetime are come to light; for thou hast pronounced false judgments, and hast been accustomed to condemn the innocent, and to let the guilty go free, albeit the Lord saith, The innocent and the righteous shalt thou not slay.” (Dan. 1:52,53, LXX; Susanna 52,53, Protestant Apocrypha) (Against Heresies, Book IV, chapter 26, par. 3, by St. Irenaeus of Lyons, 120-202 A.D., vol. 1, p. 497, Ante-Nicene Fathers)
Here is the King James Version's translation of those verses that St. Irenaeus quoted.
So when they were put asunder one from another, he called one of them, and said unto him, O thou that art waxen old in wickedness, now thy sins which thou hast committed aforetime are come to light. For thou hast pronounced false judgment and hast condemned the innocent and hast let the guilty go free; albeit the Lord saith, The innocent and righteous shalt thou not slay.... So he put him aside, and commanded to bring the other, and said unto him, O thou seed of Chanaan, and not of Juda, beauty hath deceived thee, and lust hath perverted thine heart. (Dan. 1:52,53,56, LXX; Susanna 52,53, 56 Protestant Apocrypha)
Tertullian did not live in France. He lived on the other side of the Mediterranean Sea in North Africa. He lived in the Second Century. He also quoted from this chapter of Daniel.
If Rebecca at once drew down her veil, when in the distance she saw her betrothed (Gen. 24:64,65), this modesty of a mere private individual could not have made a law, or it will have made it only for those who have the reason which she had. Let virgins alone be veiled, and this when they are coming to be married, and not till they have recognised their destined husband. If Susanna also, who was subjected to unveiling on her trial (Dan. 1:32,LXX; Susanna 32, Protestant Apocrypha), furnishes an argument for the veiling of women, I can say here also, the veil was a voluntary thing. She had come accused, ashamed of the disgrace she had brought on herself, properly concealing her beauty, even because now she feared to please. But I should not suppose that, when it was her aim to please, she took walks with a veil on in her husband’s avenue. Grant, now, that she was always veiled. In this particular case, too, or, in fact, in that of any other, I demand the dress-law. (The Chaplet, chapter 4, by Tertullian, 145-220 A.D., vol. 3, p. 95, Ante-Nicene Fathers)
Clement of Alexandria used this chapter of the Book of Daniel.
I pass over in silence Susanna and the sister of Moses, since the latter was the prophet’s associate in commanding the host, being superior to all the women among the Hebrews who were in repute for their wisdom; and the former in her surpassing modesty, going even to death condemned by licentious admirers, remained the unwavering martyr of chastity. (Dan. 1, LXX; Susanna, Protestant Apocrypha) (The Stromata, Book IV, chapter 19, by Clement of Alexandria, 153-217 A.D., vol. 2, p. 431, Ante-Nicene Fathers)
St. Hippolytus was one of the bishops of Rome. He lived in the late Second and early Third Centuries. He used the History of Susanna. It was part of the Book of Daniel that he had in his Bible.
Thus the captivity in Babylon befell them after the exodus from Egypt. When the whole people, then, was transported, and the city made desolate. and the sanctuary destroyed, that the word of the Lord might be fulfilled which He spake by the mouth of the prophet Jeremiah, saying, “The sanctuary shall be desolate seventy years; ” (Jer. 25:11) then we find that the blessed Daniel prophesied in Babylon, and appeared as the vindicator of Susanna. (Dan. 1, LXX; Susanna, Protestant Apocrypha) (Fragments from Commentaries on Various Books of Scripture, On Daniel, by St. Hippolytus of Rome, 170-236 A.D., vol. 5, p. 178, Ante-Nicene Fathers)
St. Hippolytus and Origen explained why the Jews removed this chapter of Daniel from the Bible.
“And the two elders saw her.” (Dan. 1:8, LXX; Susanna 8, Protestant Apocrypha) These things the rulers of the Jews wish now to expunge from the book, and assert that these things did not happen in Babylon, because they are ashamed of what was done then by the elders. (Fragments from Commentaries on Various Books of Scripture, On Susanna, by St. Hippolytus of Rome, 170-236 A.D., vol. 5, p. 192, Ante-Nicene Fathers)
But probably to this you will say, Why then is the “History” [of Susanna] not in their Daniel, if, as you say, their wise men hand down by tradition such stories? The answer is, that they hid from the knowledge of the people as many of the passages which contained any scandal against the elders, rulers, and judges, as they could, some of which have been preserved in uncanonical writings (Apocrypha). As an example, take the story told about Esaias; and guaranteed by the Epistle to the Hebrews, which is found in none of their public books. For the author of the Epistle to the Hebrews, in speaking of the prophets, and what they suffered, says, “They were stoned, they were sawn asunder, they were slain with the sword” (Heb. 11:37) To whom, I ask, does the “sawn asunder” refer (for by an old idiom, not peculiar to Hebrew, but found also in Greek, this is said in the plural, although it refers to but one person)? Now we know very well that tradition says that Esaias the prophet was sawn asunder; and this is found in some apocryphal work, which probably the Jews have purposely tampered with, introducing some phrases manifestly incorrect, that discredit might be thrown on the whole. (A Letter from Origen to Africanus, par. 9, by Origen, 185-254 A.D., vol. 4, p. 388, Ante-Nicene Fathers)
They did not want the people to disrespect the Jewish elders. In this chapter of Daniel, the Prophet Daniel accuses two Jewish elders of bearing false witness against Susanna. He proves that their testimony was false.
One objection that some people may have against this chapter of Daniel is the word play that occurs in the Greek text of it. This is what Origen said about this objection.
Let us now look at the things you find fault with in the story itself. And here let us begin with what would probably make any one averse to receiving the history: I mean the play of words between prinos and prisis, schinos and schisis. [See the Greek text of Dan. 1:54,55,58,59, LXX; Susann 54,55,58,59, Protestant Apocrypha. There are word plays in the Greek texts of these passages.] You say that you can see how this can be in Greek, but that in Hebrew the words are altogether distinct. On this point, however, I am still in doubt; because, when I was considering this passage (for I myself saw this difficulty), I consulted not a few Jews about it, asking them the Hebrew words for prinos and prisein, and how they would translate schinos the tree, and how schisis. And they said that they did not know these Greek words prinos and schinos, and asked me to show them the trees, that they might see what they called them. And I at once (for the truth’s dear sake) put before them pieces of the different trees. One of them then said, that he could not with any certainty give the Hebrew name of anything not mentioned in Scripture, since, if one was at a loss, he was prone to use the Syriac word instead of the Hebrew one; and he went on to say, that some words the very wisest could not translate. “If, then,” said he, “you can adduce a passage in any Scripture where the schinos is mentioned, or the prinos, you will find there the words you seek, together with the words which have the same sound; but if it is nowhere mentioned, we also do not know it.” This, then, being what the Hebrews said to whom I had recourse, and who were acquainted with the history, I am cautious of affirming whether or not there is any correspondence to this play of words in the Hebrew. Your reason for affirming that there is not, you yourself probably know. (A Letter from Origen to Africanus, par. 6, by Origen, 185-254 A.D., vol. 4, pp. 387-388, Ante-Nicene Fathers)
Even if this same word play does not exist in Aramaic or Hebrew, I do not think that would discredit the authenticity of this passage of Holy Scripture. The Church Fathers viewed the Greek Septuagint as being a very special translation of the Old Testament Holy Scriptures. God providentially used the Seventy translators to convey in Greek the meaning of the Hebrew using certain words which amplified and clarified the meaning of the original text.
Song of the Three Holy Children (Daniel 4:24-91)
There are some verses that are lacking in the Protestant and Jewish versions of Daniel. These verses would occur between verses 3:23 and 3:24 of their versions. In the Septuagint, these verses would be part of the fourth chapter of Daniel since the History of Susanna is the first chapter of this book.
Tertullian and St. Hippolytus had these verses in their version of Daniel.
God, forsooth, would not hear cloaked suppliants, who plainly heard the three Saints in the Babylonian king’s furnace praying in their trousers and turbans. (Dan. 4:23-91, LXX; Dan. 3:23; Song of the Three Holy Children, Protestant Apocrypha) (On Prayer, chapter 15, by Tertullian, 145-220 A.D., vol. 3, p. 686, Ante-Nicene Fathers)
“O Ananias, Azarias, and Misael, bless ye the Lord" (Dan. 4:89, LXX; Song of the Three Holy Children 66, Protestant Apocrypha); O ye apostles, prophets, and martyrs of the Lord, "bless ye the Lord: praise Him, and exalt Him above all, for ever.” (Dan. 4:89, LXX; Song of the Three Holy Children 66, Protestant Apocrypha)
We may well marvel at the words of the three youths in the furnace, how they enumerated all created things, so that not one of them might be reckoned free and independent in itself; but, summing up and naming them all together, both things in heaven, and things in earth, and things under the earth, they showed them to be all the servants of God, who created all things by the Word, that no one should boast that any of the creatures was without birth and beginning. (Dan. 4:24-91, LXX; Song of the Three Holy Children, Protestant Apocrypha) (Fragments from Commentaries on Various Books of Scripture, On The Song of the Three Children, by St. Hippolytus of Rome, 170-236 A.D., vol. 5, p. 191, Ante-Nicene Fathers)
In Protestant Bibles, these verses are in the Protestant Apocrypha and are called "The Song of the Three Holy Children."
Bel and the Dragon (Daniel chapter 14, LXX)
The last chapter of Daniel is chapter 14 in the Septuagint. The Jews and the Protestants removed this chapter of Daniel from the Book of Daniel. They call it Bel and the Dragon. Protestants believe that it is apocryphal. However, Tertullian had this chapter of Daniel in his Bible.
For if that were the case, of course men of such holiness and constancy would instantly have refused the defiled dresses; and it would instantly have appeared that Daniel had been no zealous slave to idols, nor worshipped Bel, nor the dragon, which long after did appear. (Dan. 14, LXX; Bel and the Dragon, Protestant Apocrypha) (On Idolatry, chapter 18, by Tertullian, 145-220 A.D., vol. 3, p. 72, Ante-Nicene Fathers)
Tobit
There is an ancient Christian document called The Teaching of the Twelve Apostles. It is also called The Didache. This book was written sometime between 80 and 120 A.D. There is a paraphrase of Tobit 4:15 in this book.
The way of life, then, is this: First, thou shalt love God who made thee (Deut. 6:5); second, thy neighbour as thyself (Lev. 19:18); and all things whatsoever thou wouldst should not occur to thee, thou also to another do not do. (Tobit 4:15) (The Didache, chapter 1, written between 80 and 120 A.D., vol. 7, p. 377, Ante-Nicene Fathers)
Do that to no man which thou hatest. (Tobit 4:15)
This is proof that first and second century Christians used the Book of Tobit. More proof can be found in the Epistle of St. Polycarp to the Philippians. St. Polycarp quoted from Tobit in this epistle.
When you can do good, defer it not, because “alms delivers from death.” (Tobit 4:10; 12:9) (The Epistle of Polycarp to the Philippians, chapter 10, by St. Polycarp, 65-155 A.D., p. 35, Ante-Nicene Fathers)
Because that alms do deliver from death, and suffer not to come into darkness. (Tobit 4:10)
Do that to no man which thou hatest. (Tobit 4:15)
This is proof that first and second century Christians used the Book of Tobit. More proof can be found in the Epistle of St. Polycarp to the Philippians. St. Polycarp quoted from Tobit in this epistle.
When you can do good, defer it not, because “alms delivers from death.” (Tobit 4:10; 12:9) (The Epistle of Polycarp to the Philippians, chapter 10, by St. Polycarp, 65-155 A.D., p. 35, Ante-Nicene Fathers)
Because that alms do deliver from death, and suffer not to come into darkness. (Tobit 4:10)
For alms doth deliver from death, and shall purge away all sin. Those that exercise alms and righteousness shall be filled with life. (Tobit 12:9)
St. Polycarp knew St. John the Theologian -- the author of the Gospel according to St. John, the three Epistles of John, and the Book of Revelation. St. Polycarp was also the Bishop of Smyrna. (There is a letter to the Church of Smyrna in the Book of Revelation. See Rev. 2:8-11.)
Clement of Alexandria also used the Book of Tobit.
Those, then, will not escape the curse of yoking an ass with an ox, who, judging certain things not to suit them, command others to do them, or the reverse. This Scripture has briefly showed, when it says, “What thou hatest, thou shalt not do to another.” (Tobit 4:15) (The Stromata, Book II, chapter 23, by Clement of Alexandria, 153-217 A.D., vol. 2, p. 377, Ante-Nicene Fathers)
And first he will ask forgiveness of sins; and after, that he may sin no more; and further, the power of well-doing and of comprehending the whole creation and administration by the Lord, that, becoming pure in heart through the knowledge, which is by the Son of God, he may be initiated into the beatific vision face to face, having heard the Scripture which says, “Fasting with prayer is a good thing.” (Tobit 12:8) (The Stromata, Book VI, chapter 12, by Clement of Alexandria, 153-217 A.D., vol. 2, p. 503, Ante-Nicene Fathers)
And first he will ask forgiveness of sins; and after, that he may sin no more; and further, the power of well-doing and of comprehending the whole creation and administration by the Lord, that, becoming pure in heart through the knowledge, which is by the Son of God, he may be initiated into the beatific vision face to face, having heard the Scripture which says, “Fasting with prayer is a good thing.” (Tobit 12:8) (The Stromata, Book VI, chapter 12, by Clement of Alexandria, 153-217 A.D., vol. 2, p. 503, Ante-Nicene Fathers)
St. Paul the Apostle's personal friend, St. Clement of Rome (Phil. 4:3), used the Book of Judith and also those portions of Esther that have been labeled the "Additions to Esther."
Many women also, being strengthened by the grace of God, have performed numerous manly exploits. The blessed Judith, when her city was besieged, asked of the elders permission to go forth into the camp of the strangers; and, exposing herself to danger, she went out for the love which she bare to her country and people then besieged; and the Lord delivered Holofernes into the hands of a woman. (Judith 8:1-13:11) Esther also, being perfect in faith, exposed herself to no less danger, in order to deliver the twelve tribes of Israel from impending destruction. For with fasting and humiliation she entreated "the everlasting God, who seeth all things" (compare Dan. 1:42, LXX; Susanna 42, Protestant Apocrypha.); and He, perceiving the humility of her spirit, delivered the people for whose sake she had encountered peril. (Esther 4:15-17; 14:1-15:15, KJV) (The First Epistle of Clement, chapter 55, written by St. Clement of Rome in about 95 A.D., vol. 1, p. 20, Ante-Nicene Fathers)
Queen Esther also, being in fear of death, resorted unto the Lord: And laid away her glorious apparel, and put on the garments of anguish and mourning: and instead of precious ointments, she covered her head with ashes and dung, and she humbled her body greatly, and all the places of her joy she filled with her torn hair. And she prayed unto the Lord God of Israel, saying, O my Lord, Thou only art our King: help me, desolate woman, which have no helper but Thee.... But deliver us with Thine hand, and help me that am desolate, and which have no other help but Thee. Thou knowest all things, O Lord; Thou knowest that I hate the glory of the unrighteous, and abhor the bed of the uncircumcised, and of all the heathen. (Esther 14:1-3,14,15, KJV)
Nowhere in the Masoretic Hebrew version of Esther does it say that Esther prayed. It does say that she fasted. In those so-called "Additions to Esther" we can read Queen Esther's prayer.
Clement of Alexandria used Judith, too.
Queen Esther also, being in fear of death, resorted unto the Lord: And laid away her glorious apparel, and put on the garments of anguish and mourning: and instead of precious ointments, she covered her head with ashes and dung, and she humbled her body greatly, and all the places of her joy she filled with her torn hair. And she prayed unto the Lord God of Israel, saying, O my Lord, Thou only art our King: help me, desolate woman, which have no helper but Thee.... But deliver us with Thine hand, and help me that am desolate, and which have no other help but Thee. Thou knowest all things, O Lord; Thou knowest that I hate the glory of the unrighteous, and abhor the bed of the uncircumcised, and of all the heathen. (Esther 14:1-3,14,15, KJV)
Nowhere in the Masoretic Hebrew version of Esther does it say that Esther prayed. It does say that she fasted. In those so-called "Additions to Esther" we can read Queen Esther's prayer.
Clement of Alexandria used Judith, too.
Now the commandment works repentance; in as much as it deters from what ought not to be done, and enjoins good deeds. By ignorance he means, in my opinion, death. “And he that is near the Lord is full of stripes.” (Judith 8:27) Plainly, he, that draws near to knowledge, has the benefit of perils, fears, troubles, afflictions, by reason of his desire for the truth. “For the son who is instructed turns out wise, and an intelligent son is saved from burning. And an intelligent son will receive the commandments.” (See Prov. 10:4,5,8, LXX.) (The Stromata, Book II, chapter 7, by Clement of Alexandria, 153-217 A.D., vol. 2, p. 355, Ante-Nicene Fathers)
Compare the quote, "And he that is near the Lord is full of stripes," in the above passage with this verse from Judith.
For He hath not tried us in the fire, as He did them, for the examination of their hearts, neither hath He taken vengeance on us: but the Lord doth scourge them that come near unto Him, to admonish them. (Judith 8:27)
Clement was paraphrasing this verse.
Clement mentions the Jewish heroine, Judith, in his writings. He also mentions Queen Esther's prayer. If you are missing those so-called "Additions to Esther" in your Bible, you will not be able to read her prayer.
But Judith too, who became perfect among women, in the siege of the city, at the entreaty of the elders went forth into the strangers’ camp, despising all danger for her country’s sake, giving herself into the enemy’s hand in faith in God; and straightway she obtained the reward of her faith, — though a woman, prevailing over the enemy of her faith, and gaining possession of the head of Holofernes. (Judith 8:1-13:11) And again, Esther perfect by faith, who rescued Israel from the power of the king and the satrap’s cruelty: a woman alone, afflicted with fastings, held back ten thousand armed hands, annulling by her faith the tyrant’s decree; him indeed she appeased, Haman she restrained, and Israel she preserved scathless by her perfect prayer to God. (Esther 14:1-3,14,15, KJV) I pass over in silence Susanna and the sister of Moses, since the latter was the prophet’s associate in commanding the host, being superior to all the women among the Hebrews who were in repute for their wisdom; and the former in her surpassing modesty, going even to death condemned by licentious admirers, remained the unwavering martyr of chastity. (Dan. 1, LXX; Susanna, Protestant Apocrypha) (The Stromata, Book IV, chapter 19, by Clement of Alexandria, 153-217 A.D., vol. 2, p. 431, Ante-Nicene Fathers)
One objection to the Book of Judith is the seeming fictional names like Bethulia and the mixed up historical events. Nebuchadnezzar, called Nebuchodonosor, in this book is called the King of Assyria and not the King of Babylon. The Jewish Temple that was destroyed by King Nebuchadnezzar is still standing in the Book of Judith. The army general's name is Holofernes, a Greek name. Some people look at all of these things and say that story of Judith is fiction and not fact. However, the Church Fathers regarded Judith as a historical personage. They believed that she was an actual flesh and blood woman and not a fictional character.
The explanation for these historical discrepancies and names like Bethulia which seem to be referring to a fictional city in ancient Israel is this. The author of this book did not want to use the real names of the Hebrew city that Judith was from, nor did he want to mention the actual name of the king who sent the army. So, he used code names.
This practice of using code names can be found in other parts of the Bible. For example, Babylon is called Sheshach in Jeremiah 25:26 and in Jeremiah 51:41. St. Peter and St. John call Rome Babylon. (I Pet. 5:13; Rev. 17:3-9)
It was not a good idea for the author of Judith to use the actual names and places when he wrote this book. He probably wrote it when the Greeks were the dominant power in the Mediterranean region of the world. Nebuchodonosor was probably a code name for a Greek king. Bethulia was a code name for the actual city that Judith came from. It would be very embarrassing to the Greeks for a young Hebrew widow to have cut off the head of one of their generals when he was trying to lure her into bed with him. So, the author wanted to preserve the history without receiving any reprisals from the Greeks. He used code names in his historical narrative.
According to The Catholic Encyclopedia's article on the Book of Judith, there are two Hebrew manuscripts of this book that have survived to this day.
The Books of the Maccabees
According to the 85th Canon of the Holy Apostles, there three Books of Maccabees that should be "esteemed venerable and holy." (Canons of the Holy Apostles, Canon 85, vol. 7, p. 505, Ante-Nicene Fathers)
There is evidence that second and third century Christians used I Maccabees and II Maccabees. Tertullian alluded to a passage in the First Book of Maccabees in An Answer to the Jews.
For in the times of the Maccabees, too, they did bravely in fighting on the Sabbaths, and routed their foreign foes, and recalled the law of their fathers to the primitive style of life by fighting on the Sabbaths. (I Maccabees 2:40-48) Nor should I think it was any other law which they thus vindicated, than the one in which they remembered the existence of the prescript touching “the day of the Sabbaths.” (Ex. 20:8-11) (An Answer to the Jews, chapter 4, by Tertullian, 145-220 A.D., vol. 3, p. 156, Ante-Nicene Fathers)
St. Cyprian of Carthage quoted from I Maccabees and II Maccabees in his writings.
But, dearest brother, ecclesiastical discipline is not on that account to be forsaken, nor priestly censure to be relaxed, because we are disturbed with reproaches or are shaken with terrors; since Holy Scripture meets and warns us, saying, “But he who presumes and is haughty, the man who boasts of himself, who hath enlarged his soul as Hell, shall accomplish nothing.” (Hab. 2:5) And again: “And fear not the words of a sinful man, for his glory shall be dung and worms. To-day he is lifted up, and to-morrow he shall not be found, because he is turned into his earth, and his thought shall perish.” (I Maccabees 2:62,63) And again: “I have seen the wicked exalted, and raised above the cedars of Libanus: I went by, and, lo, he was not; yea, I sought him, and his place was not found.” (Psalm 35:35,36, LXX; Psalm 36:35,36, Hebrew) (Epistle LIV, paragraph 3, by St. Cyprian of Carthage, 200-258 A.D., vol. 5, p. 339, Ante-Nicene Fathers)
Of this same thing in the Maccabees: “It is just to be subjected to God, and that a mortal should not think things equal to God.” (II Maccabees 9:12) Also in the same place: “And fear not the words of a man that is a sinner, because his glory shall be filth and worms. Today he shall be lifted up, and to-morrow he shall not be found; because he is turned into his earth, and his thought has perished.” (I Maccabees 2:62,63) (Treatise XII: Three Books of Testimonies Against the Jews, Book III, Testimony 4, by St. Cyprian of Carthage, 200-258 A.D., vol. 5, p. 533, Ante-Nicene Fathers)
Of this same thing in the Maccabees: “Was not Abraham found faithful in temptation, and it was accounted unto him for righteousness? ” (I Maccabees 2:52) (Treatise XII: Three Books of Testimonies Against the Jews, Book III, Testimony 15, by St. Cyprian of Carthage, 200-258 A.D., vol. 5, p. 537, Ante-Nicene Fathers)
17. That what we suffer in this world is of less account than is the reward which is promised.
In the Epistle of Paul to the Romans: “The sufferings of this present time are not worthy of comparison with the glory that is to come after, which shall be revealed in us.” (Rom. 8:18) Of this same thing in the Maccabees: “O Lord, who hast the holy knowledge, it is manifest that while I might be delivered from death, I am suffering most cruel pains of body, being beaten with whips; yet in spirit I suffer these things willingly, because of the fear of Thine own self.” (II Maccabees 6:30) Also in the same place: “Thou indeed, being powerless, destroyest us out of this present life; but the King of the world shall raise us up who have died for His laws into the eternal resurrection of life.” (II Maccabees 7:9) Also in the same place: “It is better that, given up to death by men, we should expect hope from God to be raised again by Him. For there shall be no resurrection to life for thee.” (II Maccabees 7:14) Also in the same place: “Having power among men, although thou art corruptible, thou doest what thou wilt. But think not that our race is forsaken of God. Sustain, and see how His great power will torment, thee and thy seed.” (II Macc. 7:16,17) Also in the same place: Do not err without cause; for we suffer these things on our own accounts, as sinners against our God. But think not thou that thou shalt be unpunished, having undertaken to fight against God.” (II Maccabees 7:18,19) (Treatise XII: Three Books of Testimonies Against the Jews, Book III, Testimony 17, by St. Cyprian of Carthage, 200-258 A.D., vol. 5, p. 539, Ante-Nicene Fathers)
Also in the Maccabees: “Daniel in his simplicity was delivered from the mouth of tile lions.” (I Maccabees 2:60) (Treatise XII: Three Books of Testimonies Against the Jews, Book III, Testimony 53, by St. Cyprian of Carthage, 200-258 A.D., vol. 5, p. 547, Ante-Nicene Fathers)
St. Victorinus of Petau lived in the third century and used the First Book of Maccabees.
Matthias [that is, Mattathias] also, prince of Judah, broke the Sabbath; for he slew the prefect of Antiochus the king of Syria on the Sabbath, and subdued the foreigners by pursuing them. (I Maccabees 2:39-48) (On the Creation of the World, by St. Victorinus of Petau, died in 304 A.D., vol. 7, p. 342, Ante-Nicene Fathers)
Petau is located in what is modern day Austria.
I have not seen any quotes from or allusions to III Maccabees in any ancient Christian writings, but it is one of the books included in the Septuagint. The events recorded in this book occurred during the reign of Ptolemy Philopator. He reigned from 222-205 B.C.
The events recorded in II Maccabees occurred between 180 and 160 B.C. Those events narrated in I Maccabees happened between 175 and 134 B.C.
These three Books of the Maccabees help to fill in the 400 year gap between Malachi and the Birth of Jesus Christ. They document the struggle of God's people with the pagan Greeks and Egyptians.
There is evidence that second and third century Christians used I Maccabees and II Maccabees. Tertullian alluded to a passage in the First Book of Maccabees in An Answer to the Jews.
For in the times of the Maccabees, too, they did bravely in fighting on the Sabbaths, and routed their foreign foes, and recalled the law of their fathers to the primitive style of life by fighting on the Sabbaths. (I Maccabees 2:40-48) Nor should I think it was any other law which they thus vindicated, than the one in which they remembered the existence of the prescript touching “the day of the Sabbaths.” (Ex. 20:8-11) (An Answer to the Jews, chapter 4, by Tertullian, 145-220 A.D., vol. 3, p. 156, Ante-Nicene Fathers)
St. Cyprian of Carthage quoted from I Maccabees and II Maccabees in his writings.
But, dearest brother, ecclesiastical discipline is not on that account to be forsaken, nor priestly censure to be relaxed, because we are disturbed with reproaches or are shaken with terrors; since Holy Scripture meets and warns us, saying, “But he who presumes and is haughty, the man who boasts of himself, who hath enlarged his soul as Hell, shall accomplish nothing.” (Hab. 2:5) And again: “And fear not the words of a sinful man, for his glory shall be dung and worms. To-day he is lifted up, and to-morrow he shall not be found, because he is turned into his earth, and his thought shall perish.” (I Maccabees 2:62,63) And again: “I have seen the wicked exalted, and raised above the cedars of Libanus: I went by, and, lo, he was not; yea, I sought him, and his place was not found.” (Psalm 35:35,36, LXX; Psalm 36:35,36, Hebrew) (Epistle LIV, paragraph 3, by St. Cyprian of Carthage, 200-258 A.D., vol. 5, p. 339, Ante-Nicene Fathers)
Of this same thing in the Maccabees: “It is just to be subjected to God, and that a mortal should not think things equal to God.” (II Maccabees 9:12) Also in the same place: “And fear not the words of a man that is a sinner, because his glory shall be filth and worms. Today he shall be lifted up, and to-morrow he shall not be found; because he is turned into his earth, and his thought has perished.” (I Maccabees 2:62,63) (Treatise XII: Three Books of Testimonies Against the Jews, Book III, Testimony 4, by St. Cyprian of Carthage, 200-258 A.D., vol. 5, p. 533, Ante-Nicene Fathers)
Of this same thing in the Maccabees: “Was not Abraham found faithful in temptation, and it was accounted unto him for righteousness? ” (I Maccabees 2:52) (Treatise XII: Three Books of Testimonies Against the Jews, Book III, Testimony 15, by St. Cyprian of Carthage, 200-258 A.D., vol. 5, p. 537, Ante-Nicene Fathers)
17. That what we suffer in this world is of less account than is the reward which is promised.
In the Epistle of Paul to the Romans: “The sufferings of this present time are not worthy of comparison with the glory that is to come after, which shall be revealed in us.” (Rom. 8:18) Of this same thing in the Maccabees: “O Lord, who hast the holy knowledge, it is manifest that while I might be delivered from death, I am suffering most cruel pains of body, being beaten with whips; yet in spirit I suffer these things willingly, because of the fear of Thine own self.” (II Maccabees 6:30) Also in the same place: “Thou indeed, being powerless, destroyest us out of this present life; but the King of the world shall raise us up who have died for His laws into the eternal resurrection of life.” (II Maccabees 7:9) Also in the same place: “It is better that, given up to death by men, we should expect hope from God to be raised again by Him. For there shall be no resurrection to life for thee.” (II Maccabees 7:14) Also in the same place: “Having power among men, although thou art corruptible, thou doest what thou wilt. But think not that our race is forsaken of God. Sustain, and see how His great power will torment, thee and thy seed.” (II Macc. 7:16,17) Also in the same place: Do not err without cause; for we suffer these things on our own accounts, as sinners against our God. But think not thou that thou shalt be unpunished, having undertaken to fight against God.” (II Maccabees 7:18,19) (Treatise XII: Three Books of Testimonies Against the Jews, Book III, Testimony 17, by St. Cyprian of Carthage, 200-258 A.D., vol. 5, p. 539, Ante-Nicene Fathers)
Also in the Maccabees: “Daniel in his simplicity was delivered from the mouth of tile lions.” (I Maccabees 2:60) (Treatise XII: Three Books of Testimonies Against the Jews, Book III, Testimony 53, by St. Cyprian of Carthage, 200-258 A.D., vol. 5, p. 547, Ante-Nicene Fathers)
St. Victorinus of Petau lived in the third century and used the First Book of Maccabees.
Matthias [that is, Mattathias] also, prince of Judah, broke the Sabbath; for he slew the prefect of Antiochus the king of Syria on the Sabbath, and subdued the foreigners by pursuing them. (I Maccabees 2:39-48) (On the Creation of the World, by St. Victorinus of Petau, died in 304 A.D., vol. 7, p. 342, Ante-Nicene Fathers)
Petau is located in what is modern day Austria.
I have not seen any quotes from or allusions to III Maccabees in any ancient Christian writings, but it is one of the books included in the Septuagint. The events recorded in this book occurred during the reign of Ptolemy Philopator. He reigned from 222-205 B.C.
The events recorded in II Maccabees occurred between 180 and 160 B.C. Those events narrated in I Maccabees happened between 175 and 134 B.C.
These three Books of the Maccabees help to fill in the 400 year gap between Malachi and the Birth of Jesus Christ. They document the struggle of God's people with the pagan Greeks and Egyptians.
Ecclesiasticus
The Book of Ecclesiasticus, also called the Wisdom of Jesus the Son of Sirach, was written by Jesus the Son of Sirach in the early second century B.C. He wrote this book in Hebrew. His grandson translated into Greek.
Ancient Christians used this book. Look at these quotes from the Didache and the Epistle of Barnabas.
Be not a stretcher forth of the hands to receive and a drawer of them back to give. (Ecclesiasticus 4:31) (The Didache, chapter 4, written between 80 and 120 A.D., vol. 7, p. 378, Ante-Nicene Fathers)
Do not be ready to stretch forth thy hands to take, whilst thou contractest them to give. (Epistle of Barnabas, chapter 19, written by Barnabas of Cyprus in about 100 A.D., vol. 1, p. 148, Ante-Nicene Fathers)
Now, compare them with this verse from Ecclesiasticus.
Let not thine hand be stretched out to receive, and shut when thou shouldest repay. (Ecclesiasticus 4:31)
Clement of Alexandria also used this book. He quoted from it in his writings.
Moreover, the Paedagogue warns us most distinctly: “Go not after thy lusts, and abstain from thine appetites" (Ecclesiasticus 18:30); "for wine and women will remove the wise; and he that cleaves to harlots will become more daring. Corruption and the worm shall inherit him, and he shall be held up as public example to greater shame.” (Ecclesiasticus 19:2,3) And again — for he wearies not of doing good “He who averts his eyes from pleasure crowns his life.” (Ecclesiasticus 19:5) (The Instructor, Book II, chapter 10, by Clement of Alexandria, 153-217 A.D., vol. 2, p. 263, Ante-Nicene Fathers)
Go not after thy lusts, but refrain thyself from thine appetites... Wine and women will make men of understanding to fall away: and he that cleaveth to harlots will become impudent. Moths and worms shall have him to heritage, and a bold man shall be taken away... Whoso taketh pleasure in wickedness shall be condemned: but he that resisteth pleasures crowneth his life. (Ecclesiasticus 18:30; 19:2,3,5)
“But turn away thine eyes from a graceful woman, and contemplate not another’s beauty,” says the Scripture. (Ecclesiasticus 9:8) And if you require the reason, it will further tell you, "For by the beauty of woman many have gone astray, and at it affection blazes up like fire" (Ecclesiasticus 9:8); the affection which arises from the fire which we call love, leading to the fire which will never cease in consequence of sin. (The Instructor, Book III, chapter 1i, by Clement of Alexandria, 153-217 A.D., vol. 2, p. 291, Ante-Nicene Fathers)
The Wisdom of Solomon
St. Paul's friend, St. Clement of Rome (Phil. 4:3), apparently used the Wisdom of Solomon. Look at this passage from his Epistle to the Corinthians.
For this reason righteousness and peace are now far departed from you, inasmuch as every one abandons the fear of God, and is become blind in His faith, neither walks in the ordinances of His appointment, nor acts a part becoming a Christian, but walks after his own wicked lusts, resuming the practice of an unrighteous and ungodly envy, by which death itself entered into the world. (Wisdom 2:24) (The First Epistle of Clement, chapter 3, written by St. Clement of Rome in about 95 A.D., vol. 1, p. 6, Ante-Nicene Fathers)
It said that by envy death entered into the world. Now, look at this verse from the Wisdom of Solomon.
Nevertheless through envy of the devil came death into the world: and they that do hold of his side do find it. (Wisdom 2:24)
St. Clement used this book. There is a quote and a paraphrase of a portion of a verse from this book in the First Epistle of Clement.
He established all things, and by His word He can overthrow them. “Who shall say unto Him, What hast Thou done? (Wisdom 12:12) or, Who shall resist the power of His strength? ” (Wisdom 11:21) When and as He pleases He will do all things, and none of the things determined by Him shall pass away. (St. Matt. 24:35) (The First Epistle of Clement, chapter 27, written by St. Clement of Rome in about 95 A.D., vol. 1, p. 12, Ante-Nicene Fathers)
Compare the above passage with these verses from Wisdom.
For who shall say, What hast Thou done? Or who shall withstand Thy judgment? Or who shall accuse Thee for the nations that perish, whom Thou hast made? Or who shall come to stand against Thee, to be revenged for the unrighteous men? (Wisdom 12:12)
For Thou canst shew Thy great strength at all times when Thou wilt; and who may withstand the power of Thine arm? (Wisdom 11:21)
Tertullian quoted from Wisdom, too.
Besides, the face of the Lord is patiently waited for by those who “seek Him in simplicity of heart,” as says the very Wisdom — not of Valentinus, but — of Solomon. (Wisdom 1:1) (Against the Valentinians, chapter 2, by Tertullian, 145-220 A.D., vol. 3, p. 504, Ante-Nicene Fathers)
Who is this but Christ? “Come, say they, let us take away the righteous, because He is not for our turn, (and He is clean contrary to our doings).” (Wisdom 2:12) Premising, therefore, and likewise subjoining the fact that Christ suffered, He foretold that His just ones should suffer equally with Him — both the apostles and all the faithful in succession; and He signed them with that very seal of which Ezekiel spake: “The Lord said unto me, Go through the gate, through the midst of Jerusalem, and set the mark TAU upon the foreheads of the men.” (Ezekiel 9:4) Now the Greek letter TAU and our own letter T is the very form of the cross, which He predicted would be the sign on our foreheads in the true Catholic Jerusalem, in which, according to the twenty-first Psalm, the brethren of Christ or children of God would ascribe glory to God the Father, in the person of Christ Himself addressing His Father; “I will declare Thy name unto My brethren; in the midst of the congregation will I sing praise unto Thee.” (Psalm 21:22, LXX; Psalm 22:22, Hebrew) (Five Books Against Marcion, Book III, chapter 22, by Tertullian, 145-220 A.D., vol. 3, pp. 340-341, Ante-Nicene Fathers)
Therefore let us lie in wait for the Righteous; because He is not for our turn, and He is clean contrary to our doings: He upbraideth us with our offending the Law, and objecteth to our infamy the transgressings of our education. (Wisdom 2:12)
Wisdom 2:12-22 is a prophecy of Jesus Christ.
Clement of Alexandria also quoted from Wisdom in his writings.
But if one desires extensive knowledge, “he knows things ancient, and conjectures things future; he understands knotty sayings, and the solutions of enigmas. The disciple of wisdom foreknows signs and omens, and the issues of seasons and of times.” (Wisdom 8:8) (The Stromata, Book VI, chapter 8, by Clement of Alexandria, 153-217 A.D., vol. 2, p. 496, Ante-Nicene Fathers)
If a man desire much experience, she knoweth things of old, and conjectureth aright what is to come: she knoweth the subtilties of speeches, and can expound dark sentences: she foreseeth signs and wonders, and the events of seasons and times. (Wisdom 8:8)
For instance, Solomon, calling the Gnostic, wise, speaks thus of those who admire the dignity of his mansion: “For they shall see the end of the wise, and to what a degree the Lord has established him.” (Wisdom 4:17) And of his glory they will say, “This was he whom we once held up to derision, and made a byword of reproach; fools that we were! We thought his life madness, and his end dishonourable. How is he reckoned among the sons of God, and his inheritance among the saints? ” (Wisdom 5:3-5) (The Stromata, Book VI, chapter 14, by Clement of Alexandria, 153-217 A.D., vol. 2, p. 505, Ante-Nicene Fathers)
For they shall see the end of the wise, and shall not understand what God in his counsel hath decreed of him, and to what end the Lord hath set him in safety... And they repenting and groaning for anguish of spirit shall say within themselves, This was he, whom we had sometimes in derision, and a proverb of reproach: we fools accounted his life madness, and his end to be without honour: how is he numbered among the children of God, and his lot is among the saints! (Wisdom 4:17; 5:3-5)
Now, discoursing on knowledge, Solomon speaks thus: “For wisdom is resplendent and fadeless, and is easily beheld by those who love her. She is beforehand in making herself known to those who desire her. He that rises early for her shall not toil wearily. For to think about her is the perfection of good sense. And he that keeps vigils for her shall quickly be relieved of anxiety. For she goes about, herself seeking those worthy of her (for knowledge belongs not to all); and in all ways she benignly shows herself to them.” (Wisdom 6:12-15) Now the paths are the conduct of life, and the variety that exists in the covenants. Presently he adds: “And in every thought she meets them” (Wisdom 6:16), being variously contemplated, that is, by all discipline. Then he subjoins, adducing love, which perfects by syllogistic reasoning and true propositions, drawing thus a most convincing and true inference, “For the beginning of her is the truest desire of instruction,” that is, of knowledge; “prudence is the love of instruction, and love is the keeping of its laws; and attention to its laws is the confirmation of immortality; and immortality causes nearness to God. The desire of wisdom leads, then, to the kingdom.” (Wisdom 6:17-20) (The Stromata, Book VI, chapter 15, by Clement of Alexandria, 153-217 A.D., vol. 2, p. 508, Ante-Nicene Fathers)
The Wisdom of Solomon was not written by King Solomon. King Solomon lived in the tenth century B.C. The Wisdom of Solomon was written in Greek in about 50 B.C. by an unknown Alexandrian Jew. Maybe his name was Solomon, too. We do not know. If that was his name, then the Wisdom of Solomon is the Wisdom of a Jew named Solomon. It has a fitting title then. If the author's name is not Solomon, then the reason for the book being given the name that it has is based on an ancient custom. People in ancient times used to name books they had written after people they drew their inspiration from. The book is not a forgery. The author just called this book the Wisdom of Solomon because he wanted to credit King Solomon with the wisdom he had written down in it. He drew his inspiration for writing this book from King Solomon's writings.
I have already mentioned that there is a prophecy of Christ in this book. I will talk about prophecies of Christ in later blogs. The lineage of prophets did not cease with Malachi as many people think today. Jesus Christ called St. John the Baptist a prophet. He said:
For all the prophets and the Law prophesied until John. (St. Matthew 11:13)
There was not a 400 year gap in the prophetic record between Malachi and St. John the Baptist. I will deal with this subject in later blogs.
To sum up what I am saying in this blog, ancient Christians ignored the Council of Jamnia and distrusted the Jews. So, the Jews excluded some books and portions of books from their Bibles, but the Christians continued to use those books and portions of books.
Many of the books that the Jews stopped using did not survive in the Hebrew because they stopped copying them. The Christians, on the other hand, used Greek and they copied down the books that they were using in Greek. They did not copy them down into Hebrew and then produce another translation in Greek. They had a high regard for the work done by the Seventy translators of the Septuagint and continued to make copies of that translation.
It is important to remember that in ancient times people did not have all of the modern technology we have today. To make a copy of a book or some other document, one had to copy it by hand using ink and parchment. This took time.
I will talk more about the canon of Holy Scripture in some later blogs.
Steve
* The first century Jewish historian, Flavius Josephus, based part of his history of the Jewish people on some of those so-called "additions to Esther." Compare this passage written by Josephus:
When Esther had used this supplication for three days, she put off those garments, and changed her habit, and adorned herself as became a queen, and took two of her handmaids with her, the one of which supported her, as she gently leaned upon her, and the other followed after, and lifted up her large train (which swept along the ground) with the extremities of her fingers; and thus she came to the king, having a blushing redness in her countenance, with a pleasant agreeableness in her behavior, yet did she go in to him with fear; and as soon as she was come over against him, as he was sitting on his throne, in his royal apparel, which was a garment interwoven with gold and precious stones, which made him seem to her more terrible, especially when he looked at her somewhat severely and with a countenance on fire with anger; her joints failed her immediately, out of the dread she was in, and she fell down sideways in a swoon: but the king changed his mind, which happened, as I suppose, by the will of God, and was concerned for his wife, lest her fear should bring some very evil thing upon her, and he leaped from his throne, and took her in his arms, and recovered her, by embracing her, and speaking comfortably to her, exhorting her to be of good cheer, and not to suspect anything that was sad on account of her coming to him without being called, because that law was made for subjects, but that she, who was a queen, as well as he a king, might be entirely secure: and as he said this, he put the sceptre into her hand, and laid his rod upon her neck on account of the law; and so freed her from her fear. And after she had recovered herself by these encouragements, she said, “My Lord, it is not easy for me, on the sudden, to say what hath happened, for so soon as I saw thee to be great, and comely, and terrible, my spirit departed from me, and I had no soul left in me.” And while it was with difficulty and in a low voice, that she could say thus much, the king was in great agony and disorder, and encouraged Esther to be of good cheer, and to expect better fortune, since he was ready, if occasion should require it, to grant to her the half of his kingdom. Accordingly, Esther desired that he and his friend Haman would come to her to a banquet, for she said she had prepared a supper for him. He consented to it; and when they were there, as they were drinking, he bade Esther to let him know what she had desired; for that she should not be disappointed, though she should desire the half of his kingdom. But she put off the discovery of her petition till the next day, if he would come again, together with Haman, to her banquet. (Antiquities of the Jews, Book XI, chapter 6, section 9, by Flavius Josephus, 37-100 A.D., pp. 239-240, Josephus: Complete Works)
with this passage from the Rest of Esther in the King James Version:
And upon the third day, when she had ended her prayers, she laid away her mourning garments, and put on her glorious apparel. And being gloriously adorned, after she had called upon God, who is the Beholder and Saviour of all things, she took two maids with her: and upon the one she leaned, as carrying herself daintily; and the other followed, bearing up her train. And she was ruddy through the perfection of her beauty, and her countenance was cheerful and very amiable: but her heart was in anguish for fear. Then having passed through all the doors, she stood before the king, who sat upon his royal throne, and was clothed with all his robes of majesty, all glittering with gold and precious stones; and he was very dreadful. Then lifting up his countenance that shone with majesty, he looked very fiercely upon her: and the queen fell down, and was pale, and fainted, and bowed herself upon the head of the maid that went before her. Then God changed the spirit of the king into mildness, who in a fear leaped from his throne, and took her in his arms, till she came to herself again, and comforted her with loving words and said unto her, Esther, what is the matter? I am thy brother, be of good cheer: thou shalt not die, though our our commandment be general: come near. And so he held up his golden sceptre, and laid it upon her neck, and embraced her, and said, Speak unto me. Then said she unto him, I saw thee, my lord, as an angel of God, and my heart was troubled for fear of thy majesty. For wonderful art thou, lord, and thy countenance is full of grace. And as she was speaking, she fell down for faintness. Then the king was troubled, and all his servants comforted her. (The Rest of Esther, chapter 15:1-16, KJV)
** Flavius Josephus based part of his history of the Jewish people on I Esdras, too. The Council of Jamnia (100 A.D.) excluded this book from the Jewish Canon of Holy Scripture. Compare this passage written by Josephus:
And when the princes and rulers looked one upon another, he began to speak about truth; and he said, “I have already demonstrated how powerful women are; but both these women themselves, and the king himself, are weaker than truth: for although the earth be large, and the heaven high, and the course of the sun swift, yet are all these moved according to the will of God, who is true and righteous, for which cause we also ought to esteem truth to be the strongest of all things, and that what is unrighteous is of no force against it. Moreover, all things else that have any strength are mortal, and short-lived, but truth is a thing that is immortal and eternal. It affords us not indeed such a beauty as will wither away by time, nor such riches as may be taken away by fortune, but righteous rules and laws. It distinguishes them from injustice, and puts what is unrighteous to rebuke.”
So when Zorobabel had left off his discourse about truth, and the multitude had cried out aloud that he had spoken the most wisely, and that it was truth alone that had immutable strength, and such as never would wax old, the king commanded that he should ask for somewhat over and above what he had promised, for that he would give it him because of his wisdom, and that prudence wherein he exceeded the rest; “and thou shalt sit with me,” said the king, “and shalt be called my cousin.” When he had said this, Zorobabel put him in mind of the vow he had made in case he should ever have the kingdom. Now this vow was, “to rebuild Jerusalem, and to build therein the temple of God, as also to restore the vessels which Nebuchadnezzar had pillaged, and carried to Babylon. And this,” said he, “is that request which thou now permittest me to make, on account that I have been judged to be wise and understanding.” (Antiquities of the Jews, Book XI, chapter 3, sections 6 & 7, by Flavius Josephus, 37-100 A.D., p. 231, Josephus: Complete Works)
with this passage from I Esdras:
Then the king and the princes looked one upon another: so he began to speak of the Truth. O ye men, are not women strong? Great is the Earth, high is the Heaven, swift is the sun in his course, for he compasseth the heavens round about, and fetcheth his course again to his own place in one day. Is He not great that maketh these things? Therefore great is the Truth, and stronger than all things. All the Earth calleth upon the Truth, and the Heaven blesseth it: all works shake and tremble at it, and with it is no unrighteous thing. Wine is wicked, the king is wicked, women are wicked, all the children of men are wicked, and such are all their wicked works; and there is no truth in them; in their unrighteousness also they shall perish. As for the Truth, it endureth, and is always strong; it liveth and conquereth for evermore. With her there is no accepting of persons or rewards; but she doeth the things that are just, and refraineth from all unjust and wicked things; and all men do well like of her works. Neither in her judgment is any unrighteousness; and she is the strength, kingdom, power, and majesty, of all ages. Blessed be the God of truth. And with that he held his peace. And all the people then shouted, and said, Great is Truth, and mighty above all things. Then said the king unto him, Ask what thou wilt more than is appointed in the writing, and we will give it thee, because thou art found wisest; and thou shalt sit next me, and shalt be called my cousin. Then said he unto the king, Remember thy vow, which thou hast vowed to build Jerusalem, in the day when thou camest to thy kingdom, and to send away all the vessels that were taken away out of Jerusalem, which Cyrus set apart, when he vowed to destroy Babylon, and to send them again thither. Thou also hast vowed to build up the temple, which the Edomites burned when Judea was made desolate by the Chaldees. And now, O lord the king, this is that which I require, and which I desire of thee, and this is the princely liberality proceeding from thyself: I desire therefore that thou make good the vow, the performance whereof with thine own mouth thou hast vowed to the King of Heaven. (I Esdras 4:33-46)
Bibliography
Ante-Nicene Fathers, edited by Alexander Roberts, D.D. & James Donaldson, LL.D., volumes 1-10, Hendrickson Publishers, Peabody, Massachusetts
Nicene and Post-Nicene Fathers, First Series, edited by Philip Schaff, D.D., LL.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts
Nicene and Post-Nicene Fathers, Second Series, edited by Philip Schaff, D.D., LL.D. & Henry Wace, D.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts
Josephus: Complete Works, by Flavius Josephus, translated by William Whiston, A.M., Kregel Publications, Grand Rapids, Michigan 49501
The Unabbreviated Horologion, or Book of the Hours, Second Edition, Second Printing, Jordanville, New York, 1997
Nicene and Post-Nicene Fathers, First Series, edited by Philip Schaff, D.D., LL.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts
Nicene and Post-Nicene Fathers, Second Series, edited by Philip Schaff, D.D., LL.D. & Henry Wace, D.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts
Josephus: Complete Works, by Flavius Josephus, translated by William Whiston, A.M., Kregel Publications, Grand Rapids, Michigan 49501
The Unabbreviated Horologion, or Book of the Hours, Second Edition, Second Printing, Jordanville, New York, 1997
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