Only in a partial and restricted way may we speak of a first and second Canon. These consist of seven books: Tobias, Judith, Baruch, Ecclesiasticus, Wisdom, First and Second Machabees; also certain additions to Esther and Daniel. It is antecedently very probable that according as a book was written early or late it entered into a sacred collection and attained a canonical standing. C., we find mentioned "the Law, and the Prophets, and others that have followed them".
Protocanonical (, "first") is a conventional word denoting those sacred writings which have been always received by Christendom without dispute. The deuterocanonical (, "second") are those whose Scriptural character was contested in some quarters, but which long ago gained a secure footing in the Bible of the Catholic Church, though those of the O. Some portions of the New Testament whose canonicity was formerly contested are sometimes styled the deuterocanonicals of the N. Hence the views of traditionalist and critic (not implying that the tradionalist may not also be critical) on the Canon parallel, and are largely influenced by, their respective hypotheses on the origin of its component members. The Torah, or Law, consists of the five Mosaic books, Genesis, Exodus, Leviticus, Numbers, Deuteronomy.
This was an era of construction, a turning-point in the history of Israel.
May ibat iba kasing sitwasyon eh tulad nito: At marami pang scenario kung paano ka nasaktan. kasi kung mahal na mahal mo tapos ganyan mga approach ang maririnig mo, malamang kung di malakas ang tolerance mo sa pain mabaliw kana.
as applied to the Scriptures has long had a special and consecrated meaning.
Named in the order in which they stand in the current Hebrew text, these are: Psalms, Proverbs, Job, Canticle of Canticles, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Esdras, Nehemias, or II Esdras, Paralipomenon.(a) Traditional view of the Canon of the Palestinian Jews, or Proto-Canon.—In opposition to scholars of more recent views, conservatives do not admit that the Prophets and the Hagiographa represent two successive stages in the formation of the Palestinian Canon.
According to this older school, the principle which dictated the separation between the Prophets and the Hagiographa was not of a chronological kind, but one found in the very nature of the respective sacred compositions.
That literature was grouped under the Kethubim, or Hagiographa, which neither was the direct product of the prophetical order, namely, that comprised in the Latter Prophets, nor contained the history of Israel as interpreted by the same prophetic teachers—narratives classed as the Former Prophets.