|
[[Archivo:Illuminated.bible.closeup.arp.jpg|thumb|right|200px|]]
{{Use dmy dates|date=June 2013}}
{{Bible-related |CB}}
El '''Canon Bíblico''' es el conjunto de libros de la historia del [[pueblo judío]] que la tradición judeocristiana considera divinamente inspirados y que por lo tanto constituyen la [[Biblia]]. El canon bíblico cristiano está constituido por los cánones del [[Antiguo Testamento]] y del [[Nuevo Testamento]]. Existen diferentes opiniones respecto a la canonicidad de distintos libros de la [[Biblia]] como lo son los llamados libros [[Deuterocanónicos]], algunas religiones los consideran [[apócrifos]].
A '''biblical canon''' or '''canon of scripture'''<ref>{{cite book |editor-last1=McDonald |editor-first1=L. M. |editor-last2=Sanders |editor-first2=J. A. |year=2002 |last=Ulrich |first=Eugene |title=The Canon Debate |chapter=The Notion and Definition of Canon |publisher=Hendrickson Publishers |pages=29, 34 |ref=harv}} In Ulrich's article, "canon" is defined as follows: "...the definitive list of inspired, authoritative books which constitute the recognized and accepted body of sacred scripture of a major religious group, that definitive list being the result of inclusive and exclusive decisions after a serious deliberation." It is further defined as follows: "...the definitive, closed list of the books that constitute the authentic contents of scripture."</ref> is a list of [[Religious text|text]]s (or "books") which a particular [[religious community]] regards as authoritative [[scripture]]. The word "canon" comes from the [[Ancient Greek|Greek]] κανών, meaning "[[ruler|rule]]" or "[[measuring stick]]". Christians became the first to use the term in reference to scripture, but Eugene Ulrich regards the idea as Jewish.<ref>{{harvp|Ulrich|2002|p=28}}. "The term is late and Christian ... though the idea is Jewish".</ref><ref>{{cite book |author-last1=McDonald |author-first1=L. M. |author-last2=Sanders |author-first2=J. A. |year=2002 |title=The Canon Debate |chapter=Introduction |publisher=Hendrickson Publishers |page=13 |ref=harv}} "We should be clear, however, that the current use of the term "canon" to refer to a collection of scripture books was introduced by David Ruhnken in 1768 in his ''Historia critica oratorum graecorum'' for lists of sacred scriptures. While it is tempting to think that such usage has its origins in antiquity in reference to a closed collection of scriptures, such is not the case." The technical discussion includes Athanasius's use of "kanonizomenon=canonized" and Eusebius's use of ''kanon'' and "endiathekous biblous=encovenanted books" and the [[Mishnaic]] term ''Sefarim Hizonim'' (external books).</ref>
== Etimología ==
Most of the canons listed below are considered{{by whom|date=December 2015}} "closed" (i.e., books cannot be added or removed),<ref>Athanasius. [http://www.ccel.org/ccel/schaff/npnf204.xxv.iii.iii.xxv.html Letter 39.6.3]. "Let no man add to these, neither let him take ought from these."</ref> reflecting a belief that public [[revelation]] has ended and thus some person or persons can gather approved inspired texts into a complete and authoritative canon, which scholar [[Bruce Metzger]] defines as "an authoritative collection of books".<ref>{{harvp|Ulrich|2002|pp=30, 32–33}}. "But it is necessary to keep in mind [[Bruce Metzger]]'s distinction between "a collection of authoritative books" and "an authoritative collection of books."</ref> In contrast, an "open canon", which permits the addition of books through the process of [[continuous revelation]], Metzger defines as "a collection of authoritative books". (A table of Biblical scripture for both Testaments, with regard to canonical acceptance in [[Christendom|Christendom's]] various major traditions, appears [[#Canons of various Christian traditions|below]].)
La palabra canon deriva del nombre griego κανών "kanon", que significa "caña" o "vara", o también "norma" o "medida", que a su vez se deriva de la palabra hebrea קנה "kaneh" que se utiliza a menudo como un estándar de medición. Por extensión pasó a significar «la norma recta» o correcta y la lista de los documentos o conceptos que conforman dicha norma.<ref>Fatás Cabeza, p. 88.</ref>
These canons have developed through debate (canonology<ref>
{{cite book
| last1 = Maloney
| first1 = James
| title = Aletheia Eleutheroo: Truth Warriors of the Supernatural: Establishing the Glory of the Godhead
| url = https://books.google.co.uk/books?id=cVkPJnCvDQcC&pg=PA22
| publisher = WestBowPress
| publication-date = 2013
| page = 22
| isbn = 9781490800448
| quote = [...] the science of determining which books of the Bible were truly inspired and which were not is called canonology.
}}
</ref>) and agreement by the [[religious authority|religious authorities]] of their respective faiths and denominations. Believers consider canonical books as [[Biblical inspiration|inspired by God]] or as expressive of the authoritative history of the relationship between God and [[People of God|his people]]. Some books such as the [[Jewish-Christian gospels]], have been excluded from the canon altogether, but many [[Antilegomena|disputed books]] considered non-canonical or even [[apocryphal]] by some are considered to be [[Biblical apocrypha]] or [[Deuterocanonical books|Deuterocanonical]] or fully canonical by others. Differences exist between the Jewish [[Tanakh]] and [[Christian biblical canons]], and between the canons of different [[List of Christian denominations|Christian denominations]]. The differing criteria and processes of canonization dictate what the various communities regard as inspired scripture.{{citation needed|date=December 2015}} In some cases where varying strata of scriptural inspiration have accumulated, it becomes prudent to discuss texts that only have an elevated status within a particular tradition. This becomes even more complex when considering the open canons of the various [[List of sects in the Latter Day Saint movement|Latter Day Saint sects]]—which one may view as extensions of Christianity and thus of Judaism—and the scriptural revelations purportedly given to several leaders over the years within that [[Latter-day Saint Movement|movement]].
== Historia del canon bíblico en la Iglesia católica ==
==Jewish canons==
{{Main|Development of the Hebrew Bible canon}}
Fue en el [[Concilio_de_Roma#Concilio_del_a.C3.B1o_382|Concilio de Roma]] del [[año 382]], cuando la Iglesia Católica instituyó el Canon Bíblico con la lista del [[Nuevo Testamento]] de [[San Atanasio]] y los libros del [[Antiguo Testamento]] de la [[Septuaginta|Versión de los LXX]]; esta versión fue traducida del griego al latín por San Jerónimo (la [[Vulgata]]) por encargo de la iglesia, que en la práctica sería la primera Biblia en el sentido concreto y pleno de la palabra. Posteriormente los Concilios regionales III de Hipona del 393, III de Cártago del 397 y IV de Cártago del 419, en los cuales participó [[San Agustín]], aprobaron definitivamente dicho canon. En el [[año 405]] esta lista fue enviada por Inocencio al obispo [[Exuperio de Tolosa]] (en la Galia, hoy Francia), donde aparece el canon bíblico con los 73 libros ya existentes.
===Rabbinic Judaism===
{{Judaism|state=collapsed}}
[[Rabbinic Judaism]] (Hebrew: יהדות רבנית) recognizes the twenty-four books of the [[Masoretic Text]], commonly called the [[Tanakh]] (Hebrew: תַּנַ"ךְ) or [[Hebrew Bible]].<ref>For the number of books of the Hebrew Bible see: {{cite book |last=Darshan |first=G. |chapter-url=https://www.academia.edu/7021817/The_Twenty-Four_Books_of_the_Hebrew_Bible_and_Alexandrian_Scribal_Methods_in_M.R._Niehoff_ed._Homer_and_the_Bible_in_the_Eyes_of_Ancient_Interpreters_Between_Literary_and_Religious_Concerns_JSRC_16_Leiden_Brill_2012_pp._221_244 |chapter=The Twenty-Four Books of the Hebrew Bible and Alexandrian Scribal Methods |editor-last=Niehoff |editor-first=M. R. |title=Homer and the Bible in the Eyes of Ancient Interpreters: Between Literary and Religious Concerns |location=Leiden |publisher=Brill |year=2012 |pages=221–244}}</ref> Evidence suggests that the process of canonization occurred between 200 BC and 200 AD, and a popular position is that the [[Torah]] was canonized c. 400 BC, the [[Neviim|Prophets]] c. 200 BC, and the [[Ketuvim|Writings]] c. 100 AD<ref>{{harvp|McDonald|Sanders|2002|p=4}}.</ref> perhaps at a hypothetical [[Council of Jamnia]]—however, this position is increasingly criticised by modern scholars.<ref>{{cite journal |url=http://biblicalstudies.org.uk/pdf/jts/026_347.pdf |title=The Jamnia Period in Jewish History |first=Christie |last=W. M. |journal=Journal of Theological Studies |volume=os-XXVI |issue=104 |pages=347–364}}</ref><ref>{{cite journal |first=Jack P. |last=Lewis |journal=Journal of Bible and Religion |volume=32 |issue=2 |date=April 1964 |title=What Do We Mean by Jabneh? |pages=125–132 |publisher=Oxford University Press |url=http://www.jstor.org/stable/1460205}}</ref><ref>{{cite book |editor-last=Freedman |editor-first=David Noel |year=1992 |title=[[Anchor Bible Dictionary]], Vol. III |location=New York |publisher=Doubleday |pages=634–7}}</ref><ref>{{cite book |editor-last1=McDonald |editor-first1=L. M. |editor-last2=Sanders |editor-first2=J. A. |year=2002 |last=Lewis |first=Jack P. |title=The Canon Debate |chapter=Jamnia Revisited |publisher=Hendrickson Publishers}}</ref><ref>{{harvp|McDonald|Sanders|2002|p=5}}.</ref><ref>Cited are Neusner's ''Judaism and Christianity in the Age of Constantine'', pages 128–145, and ''Midrash in Context: Exegesis in Formative Judaism'', pages 1–22.</ref> According to [[Marc Zvi Brettler]], the Jewish scriptures outside the [[Torah]] and the Prophets were fluid, different groups seeing authority in different books.<ref>{{Cite book |last=Brettler|first=Marc Zvi|authorlink=Marc Zvi Brettler|title=How To Read The Bible|publisher=Jewish Publication Society |year=2005 |url=https://books.google.co.uk/books?id=39nQafdJ_ssC&pg=PA274 |isbn= 978-0-8276-1001-9 |pages=274–5}}</ref>
El [[concilio de Trento]] fijó el canon de la [[Iglesia católica]] declarándolo [[dogma]].<ref>[[DS]] 15001-1508</ref>
[[File:Scroll.jpg|thumb|left|250px|alt=Scroll with the text of the Book of Esther in Hebrew|A [[scroll]] of the [[Book of Esther]]; one of the [[five megillot|five ''megillot'']] of the [[Tanakh]].]]
== Propuestas de Canon ==
The book of [[Deuteronomy]] includes a prohibition against adding or subtracting ({{bibleverse-nb||Deut|4:2}}, {{bibleverse-nb||Deut|12:32}}) which might apply to the book itself (i.e. a "closed book", a prohibition against future [[scribe|scribal]] editing) or to the instruction received by [[Moses]] on [[Biblical Mount Sinai|Mt. Sinai]].<ref>{{cite book |editor-last1=McDonald |editor-first1=L. M. |editor-last2=Sanders |editor-first2=J. A. |year=2002 |last=Blenkinsopp |first=Joseph |title=The Canon Debate |chapter=The Formation of the Hebrew Canon: Isaiah as a Test Case |publisher=Hendrickson Publishers |page=60}}</ref> The book of [[2 Maccabees]], itself not a part of the Jewish canon, describes [[Nehemiah]] (c. 400 BC) as having "founded a library and collected books about the kings and prophets, and the writings of David, and letters of kings about votive offerings" ({{bibleverse-nb||2Macc|2:13–15|NRSV}}).
Hay varios documentos donde diversos autores daban sus opiniones sobre el Canon Bíblico que debería haber, antes de la decisión del Sínodo Romano del 382; luego la Iglesia se unificó en sus criterios. Cuando algunas iglesias particulares se separaron de la Iglesia católica formaron sus propios cánones como el caso de la Iglesia Etiópica, copta, etc. En este sentido el primer canon bíblico conocido es el denominado «[[canon de Muratori]]», descubierto en 1740 en [[Milán]] por el erudito Luis Antonio Muratori. Consiste en una lista de los libros neotestamentarios elaborada en [[Roma]] en el siglo III, aunque los investigadores opinan que puede ser una copia de un documento del año 175. Incluye el [[Apocalipsis]], pero excluye la I Epístola de Clemente, entre otros, sin embargo, no admite la [[Epístola a los Hebreos]] y objeta el [[Pastor de Hermas]], por no apostólico.<ref>Fatás Cabeza, pp. 88-89.</ref>
The [[Book of Nehemiah]] suggests that the priest-scribe [[Ezra]] brought the [[Torah]] back [[Babylonian exile|from Babylon]] to [[Jerusalem]] and the [[Second Temple]] ({{bibleverse-nb||Nehemiah|8–9}}) around the same time period. Both I and II Maccabees suggest that [[Judas Maccabeus]] (c. 167 BC) likewise collected sacred books ({{bibleverse-nb||1Macc|3:42–50|NRSV}}, {{bibleverse-nb||2Macc|2:13–15|NRSV}}, {{bibleverse-nb||2Macc|15:6–9|NRSV}}), indeed some scholars argue that the Jewish canon was fixed by the [[Hasmonean]] dynasty.<ref>{{cite book |editor-last1=McDonald |editor-first1=L. M. |editor-last2=Sanders |editor-first2=J. A. |year=2002 |last=Davies |first=Philip R. |title=The Canon Debate |chapter=The Jewish Scriptural Canon in Cultural Perspective |publisher=Hendrickson Publishers |page=50 |quote=With many other scholars, I conclude that the fixing of a canonical list was almost certainly the achievement of the Hasmonean dynasty.}}</ref> However, these [[primary sources]] do not suggest that the canon was at that time ''closed''; moreover, it is not clear that these sacred books were identical to those that later became part of the canon.
El canon bíblico quedó establecido entrado el siglo IV.<ref>Fatás Cabeza, p. 87.</ref> El primer canon neotestamentario ampliamente aceptado fue el establecido por Atanasio de Alejandría (+373) «martillo de herejes», que incluye el Apocalipsis y la Epístola a los Hebreos. El canon fluctuó durante años, en diversos lugares, aceptando o rechazando el Apocalipsis y obras de Hermas o Bernabé.<ref>Fatás Cabeza, p. 89.</ref>
The [[Great Assembly]], also known as the Great Synagogue, was, according to Jewish tradition, an assembly of 120 scribes, sages, and prophets, in the period from the end of the Biblical prophets to the time of the development of Rabbinic Judaism, marking a transition from an era of prophets to an era of Rabbis. They lived in a period of about two centuries ending c. 70 AD. Among the developments in Judaism that are attributed to them are the fixing of the Jewish Biblical canon, including the books of Ezekiel, Daniel, Esther, and the Twelve Minor Prophets; the introduction of the triple classification of the [[oral Torah]], dividing its study into the three branches of [[midrash]], [[halakot]], and [[aggadot]]; the introduction of the Feast of [[Purim]]; and the institution of the prayer known as the [[Amidah|Shemoneh 'Esreh]] as well as the synagogal prayers, rituals, and benedictions.{{citation needed |date=December 2015}}
El Apocalipsis fue excluido del canon del obispo [[Cirilo de Jerusalén|Cirilo]], [[doctor de la Iglesia]], y no se consideró sagrado en la Iglesia de Jerusalén. No se incluyó en el [[Concilio de Laodicea]], ni lo aceptó [[Gregorio Nacianceno]], uno de los [[padres de la Iglesia]]. Tampoco se encuentra en la vulgata siriaca ''Peshitta'', de finales del siglo III; y en las copias conservadas del siglo V en adelante se excluyen también las epístolas II de Pedro, II y III de Juan, y la de Judas.<ref>Fatás Cabeza, p. 90.</ref>
In addition to the Tanakh, mainstream Rabbinic Judaism considers the [[Talmud]] (Hebrew: תַּלְמוּד ) to be another central, authoritative text. It takes the form of a record of [[rabbi]]nic discussions pertaining to [[Halakha|Jewish law]], [[Jewish ethics|ethics]], philosophy, customs, and history. The Talmud has two components: the [[Mishnah]] (c. 200 AD), the first written compendium of Judaism's oral Law; and the [[Gemara]] (c. 500 AD), an elucidation of the Mishnah and related [[Tannaim|Tannaitic]] writings that often ventures onto other subjects and expounds broadly on the Tanakh. There are numerous citations of [[Sirach]] within the Talmud, even though the book was not ultimately accepted into the Hebrew canon.
== Desarrollo del canon del Antiguo Testamento ==
The Talmud is the basis for all codes of [[Halakha|rabbinic law]] and is often quoted in other [[rabbinic literature]]. Certain groups of Jews, such as the [[Karaite Judaism|Karaites]], do not accept the oral Law as it is codified in the Talmud and only consider the Tanakh to be authoritative.
{{AP|Desarrollo del canon de la Biblia Hebrea|Desarrollo del canon del Antiguo Testamento}}
El primer canon desarrollado de lo que se conoce como Antiguo Testamento(AT) es el Canon Alejandrino, comúnmente llamado [[Septuaginta]] o "Biblia de los Setenta" (Μετάφραση των Εβδομήκοντα), y generalmente abreviada simplemente LXX, que fue traducida de textos hebreos y arameos más antiguos que las posteriores series de ediciones que siglos más tarde fueron asentadas en la forma actual del texto hebreo-arameo del Tanaj o comúnmente llamada "Biblia hebrea". Para su formación, la mayoría de los escritos sagrados judíos debieron ser vertidos de sus originales hebreos y arameos al griego. Su traducción inició en el Siglo III a.C. (c. 280 a.C.), y concluyó hacia finales del Siglo II a.C. La Septuaginta fue el texto utilizado por las comunidades judías de todo el mundo antiguo más allá de Judea, y luego por la iglesia cristiana primitiva, de habla y cultura griega.<ref>KELLY, John Norman Davidson; Early Christian Doctrines; Pág. 53; Continuum; Londres, Inglaterra, 1958; ISBN 0-8264-5252-3.</ref> Junto con el Tanaj, constituye la base y la fuente del [[Antiguo Testamento]] de la gran mayoría de las [[Biblia]]s cristianas. De hecho, la partición, la clasificación, el orden y los nombres de los libros del Viejo Testamento de las Biblias cristianas no viene del Tanaj, sino que proviene de los códices judíos y cristianos de la Septuaginta.
Hacia el año 70 de la Era Cristiana, un grupo de [[fariseos]] que habían escapado del asedio de [[Jerusalén]], se reunieron en Yamnia, y fundaron una escuela. Y hacia el 95 de la Era Cristiana, llegaron a un consenso sobre la lista (o ''canon'') de los libros hebreos que habrían de ser parte del Tanaj judío, quedando establecido así el llamado [[Canon Palestinense]] para la mayoría de los judíos de habla y cultura hebrea, a principios del [[Siglo II]] de la Era Cristiana. El Canon Palestinense significó el rechazo de una serie de textos que grupos de maestros judíos de habla griega habían incluido en el Canon Alejandrino en los Siglos II y I a.C. El Canon Alejandrino sigue siendo utilizado por la escuela rabínica de Alejandría. Por una tradición histórica que data del [[Siglo XVI]], se llama ''protocanónicos'' a todos los escritos comúnmente admitidos en el Tanaj hebreo, así como en la Biblia griega de los LXX, y [[deuterocanónicos]] a todos los escritos presentes en la Biblia griega de los LXX, pero no en el Tanaj. La voz “deuterocanónico” significa “del segundo canon”, en contraposición a la voz “protocanónico”, que significa “del primer canon”.
===Beta Israel===
{{Contains Ethiopic text}}
Cuando en el año 382 d. C. se forma el Canon que más tarde sería conocido como "la Biblia" por obra del Papa Dámaso I, para la formación del Antiguo Testamento se usa casi la totalidad de la Septuaginta, pero excluyendo algunos libros por consejo de [[Jerónimo de Estridón|San Jerónimo]], entre los cuales están Los Libros III y IV de los Macabeos, el [[Libro III de Esdras]], el [[Libro de Enoc]], el [[Libro de los Jubileos]] y el [[Apocalipsis de Baruc]]. Este es el canon que rige hasta hoy en día en la Iglesia Católica.
Ethiopian Jews—also known as [[Beta Israel]] ([[Ge'ez language|Ge'ez]]: ቤተ እስራኤል—''Bēta 'Isrā'ēl'')—possess a canon of scripture that is distinct from Rabbinic Judaism. ''Mäṣḥafä Kedus'' (Holy Scriptures) is the name for the religious literature of these Jews, which is written primarily in Ge'ez. Their holiest book, the ''Orit'', consists of the [[Pentateuch]], as well as [[Book of Joshua|Joshua]], [[Book of Judges|Judges]], and [[Book of Ruth|Ruth]]. The rest of the Ethiopian Jewish canon is considered to be of secondary importance. It consists of the remainder of the Hebrew canon—with the possible exception of the [[Book of Lamentations]]—and various [[deuterocanonical books]]. These include [[Sirach]], [[Book of Judith|Judith]], [[Book of Tobit|Tobit]], [[1 Esdras|1]] and [[2 Esdras]], [[Book of Baruch|1]] and [[4 Baruch]], the three books of [[Meqabyan]], [[Jubilees]], [[Book of Enoch|Enoch]], the [[Testament of Abraham]], the [[Testament of Isaac]], and the [[Testament of Jacob]]. The latter three patriarchal testaments are distinct to this scriptural tradition.<ref group=note>Because of the lack of solid information on this subject, the exclusion of Lamentations from the Ethiopian Jewish canon is not a certainty. Furthermore, some uncertainty remains concerning the exclusion of various smaller deuterocanonical writings from this canon including the Prayer of Manasseh, the traditional additions to Esther, the traditional additions to Daniel, Psalm 151, and portions of Säqoqawä Eremyas.</ref>
En el año 457 d. C. ocurre el llamado "Cisma Alejandrino" que da origen a la [[Iglesia Copta]]. Con el ánimo de diferenciarse de la Iglesia Católica, se forma el Canon Copto que si bien acepta el Nuevo Testamento definido por los católicos, adopta el Canon Alejandrino como Antiguo Testamento, incorporando los libros objetados por San Jerónimo. Esto fundamentado en la primigenia tradición cristiana que utilizaba la Septuaginta como el conjunto de los escritos inspirados por Dios para el pueblo de Israel.
A third tier of religious writings that are important to Ethiopian Jews, but are not considered to be part of the canon, include the following: ''Nagara Muse'' (The Conversation of Moses), ''Mota Aaron'' (Death of Aaron), ''Mota Muse'' (Death of Moses), ''Te'ezaza Sanbat'' (Precepts of Sabbath), ''Arde'et'' (Students), the Apocalypse of Gorgorios, ''Mäṣḥafä Sa'atat'' (Book of Hours), ''Abba Elias'' (Father Elija), ''Mäṣḥafä Mäla'əkt'' (Book of Angels), ''Mäṣḥafä Kahan'' (Book of Priests), ''Dərsanä Abrəham Wäsara Bägabs'' (Homily on Abraham and Sarah in Egypt), ''Gadla Sosna'' (The Acts of Susanna), and ''Baqadāmi Gabra Egzi'abḥēr'' (In the Beginning God Created).
El Canon del Antiguo Testamento protestante fue estipulado por [[Martín Lutero]] en el siglo XVI. Lutero tenía una mala percepción de los libros de [[Libro de Ester|Ester]], [[Epístola a los Hebreos|Hebreos]], [[Epístola de Santiago|Santiago]], [[Epístola de San Judas|Judas]] y del [[Apocalipsis]]. Tenía duras palabras para el Apocalipsis, del que decía que no podía "''de ninguna forma detectar que el Espíritu Santo lo haya producido''".<ref>[http://web.archive.org/web/http://www.wels.net/sab/qa/luther-03.html WELS Q&A].</ref> Aunque en un primer momento Lutero pensó en excluir también algunos libros del Nuevo Testamento, finalmente optó solo por aplicar el Canon Palestiniense a la traducción latina de la biblia, excluyendo así un total de 7 libros del Antiguo testamento. Así el Antiguo Testamento protestante quedó en gran parte, idéntico al de la Biblia hebrea o [[Tanaj]].
In addition to these, ''Zëna Ayhud'' (the Ethiopic version of [[Josippon]]) and the sayings of various ''fālasfā'' (philosophers) are sources that are not necessarily considered holy, but nonetheless have great influence.
Las diferencias entre la Biblia hebrea y el Antiguo Testamento protestante son pequeñas, y tienen que ver tan solo con la disposición y el número de libros.
Por ejemplo, mientras la Biblia hebrea considera el libro de Reyes como un texto único, el Antiguo Testamento protestante lo divide en dos libros.
De forma similar, Esdras y Nehemías se consideran un solo libro en la Biblia hebrea.
Las diferencias entre la Biblia hebrea y otras versiones del Antiguo Testamento como el Pentateuco Samaritano, los cánones sírio o griego son mayores.
La mayoría de estos cánones incluyen libros e incluso secciones de libros que los otros no poseen.
== Véase también ==
==Samaritan canon==
* [[Canon de Palestina]]
{{Main|Samaritan Torah}}
* [[Biblia católica]]
* [[Deuterocanónicos]]
* [[Libros de la Biblia]]
* [[Libros históricos]]
* [[Libro Sagrado]]
* [[Libros sapienciales]]
* [[Texto apócrifo]]
* [[Torá]]
* [[Jerónimo de Estridón]]
* [[Papa Dámaso I]]
* [[Concilio de Hipona]]
* [[Concilio de Cártago]]
* [[San Agustín de Hipona]]
== Notas ==
Another version of the Torah, in the [[Samaritan alphabet]], also exists. This text is associated with the [[Samaritans]] (Hebrew: שומרונים; Arabic: السامريون), a people of whom the [[Jewish Encyclopedia]] states: "Their history as a distinct community begins with the taking of Samaria by the Assyrians in 722 BC."<ref name=Samaritans>{{cite book |chapter-url=http://jewishencyclopedia.com/view.jsp?artid=110&letter=S&search=Samaritan |chapter=Samaritans |title=Jewish Encyclopedia |year=1906 |publisher=JewishEncylopedia.com}}</ref>
{{listaref|2}}
== Bibliografía ==
[[File:Samaritan Pentateuch (detail).jpg|thumb|250px|The Abisha Scroll, the oldest scroll among the Samaritans in Nablus.]]
* Fatás Cabeza, Guillermo: ''El fin del mundo''. 2001. Marcial Pons Historia. ISBN 849537926
* P. Flaviano Amatulli Valente MAP.: "Diálogo con los Protestantes". Navarrete. Apóstoles de la Palabra. 1983
* Manuel de Tuya – José Salguero Introducción a la Biblia, Tomo I Biblioteca de Autores Cristianos Madrid, 1967
* Bob Stanley. "El Canon de la Escritura" Jl 12, 1999
[[Categoría:Antiguo Testamento]]
The Samaritan Pentateuch's relationship to the Masoretic Text is still disputed. Some differences are minor, such as the ages of different people mentioned in genealogy, while others are major, such as a commandment to be monogamous, which only appears in the Samaritan version. More importantly, the Samaritan text also diverges from the Masoretic in stating that Moses received the [[Ten Commandments]] on [[Mount Gerizim]]—not [[biblical Mount Sinai|Mount Sinai]]—and that it is upon this mountain (Gerizim) that sacrifices to God should be made—not in Jerusalem. Scholars nonetheless consult the Samaritan version when trying to determine the meaning of text of the original Pentateuch, as well as to trace the development of text-families. Some scrolls among the [[Dead Sea scrolls]] have been identified as proto-Samaritan Pentateuch text-type.<ref>{{cite book |editor-last1=McDonald |editor-first1=L. M. |editor-last2=Sanders |editor-first2=J. A. |year=2002 |last=VanderKam |first=James C. |title=The Canon Debate |chapter=Questions of Canon through the Dead Sea Scrolls |publisher=Hendrickson Publishers |page=94}} Citing private communication with Emanuel Tov on ''biblical manuscripts'': Qumran scribe type c.25%, proto-Masoretic Text c. 40%, pre-Samaritan texts c.5%, texts close to the Hebrew model for the Septuagint c.5% and nonaligned c.25%.</ref> Comparisons have also been made between the Samaritan Torah and the Septuagint version.
[[Categoría:Biblia]]
[[Categoría:Literatura cristiana]]
Samaritans consider the Torah to be inspired scripture, but do not accept any other parts of the Bible—probably a position also held by the [[Sadducees]].<ref>{{cite book |chapter-url=http://jewishencyclopedia.com/view.jsp?artid=40&letter=S&search=Sadducees |title=Jewish Encyclopedia |chapter=Sadducees |publisher=JewishEncyclopedia.com |year=1906 |quote=With the destruction of the Temple and the state the Sadducees as a party no longer had an object for which to live. They disappear from history, though their views are partly maintained and echoed by the Samaritans, with whom they are frequently identified (see Hippolytus, "Refutatio Hæresium," ix. 29; Epiphanius, l.c. xiv.; and other Church Fathers, who ascribe to the Sadducees the rejection of the Prophets and the Hagiographa; comp. also Sanh. 90b, where "Ẓadduḳim" stands for "Kutim" [Samaritans]; Sifre, Num. 112; Geiger, l.c. pp. 128–129), and by the Karaites (see Maimonides, commentary on Ab. i. 3; Geiger, "Gesammelte Schriften," iii. 283–321; also Anan ben David; Karaites).}}</ref> They did not expand their canon by adding any Samaritan compositions. There is a [[Book of Joshua (Samaritan)|Samaritan Book of Joshua]]; however, this is a popular chronicle written in Arabic and is not considered to be scripture. Other non-canonical [[Samaritans#Religious texts|Samaritan religious texts]] include the Memar Markah (Teaching of Markah) and the Defter (Prayerbook)—both from the 4th century or later.<ref>{{cite book |title=Samaritan Documents, Relating To Their History, Religion and Life |author=Bowman, John (trans.) (ed.) |series=Pittsburgh Original Texts & Translations Series No. 2 |year=1977}}</ref>
[[Categoría:Sociología del cristianismo]]
[[Categoría:Tanaj]]
The people of the remnants of the Samaritans in modern-day [[Israel]]/[[State of Palestine|Palestine]] retain their version of the Torah as fully and authoritatively canonical.<ref name=Samaritans/> They regard themselves as the true "guardians of the Law." This assertion is only re-enforced by the claim of the Samaritan community in [[Nablus]] (an area traditionally associated with the ancient city of [[Shechem]]) to possess the oldest existing copy of the Torah—one that they believe to have been penned by Abisha, a grandson of [[Aaron]].<ref>Crown, Alan D. (October 1991). "The Abisha Scroll – 3,000 Years Old?". ''Bible Review''.</ref>
==Christian biblical canons==
{{Christianity}}
{{Main|Christian biblical canons|Development of the Christian biblical canon|Canonical gospels}}
===Early Church===
====Earliest Christian communities====
Though the [[Early Church]] used the [[Old Testament]] according to the canon of the [[Septuagint]] (LXX),<ref>{{cite book |editor-last1=McDonald |editor-first1=L. M. |editor-last2=Sanders |editor-first2=J. A. |year=2002 |last=Sanders |first=J. A. |title=The Canon Debate |chapter=The Issue of Closure in the Canonical Process |publisher=Hendrickson Publishers |page=259 |quote= ... the so-called Septuagint was not in itself formally closed.}} Attributed to Albert Sundberg's 1964 Harvard dissertation.</ref> perhaps as found in the [[Development of the old testament canon#Bryennios List|Bryennios List]] or [[Melito's canon]], the [[Apostle (Christian)|Apostles]] did not otherwise leave a defined set of new [[scriptures]]; instead, the [[New Testament]] developed over time.
Writings attributed to the apostles circulated among the earliest [[Christian]] communities. The [[Pauline epistles]] were circulating in collected forms by the end of the 1st century AD. [[Justin Martyr]], in the early 2nd century, mentions the "memoirs of the Apostles," which Christians (Greek: Χριστιανός) called "[[gospel]]s," and which were considered to be authoritatively equal to the Old Testament.<ref>{{cite book |editor-last1=McDonald |editor-first1=L. M. |editor-last2=Sanders |editor-first2=J. A. |year=2002 |last=Ferguson |first=Everett |title=The Canon Debate |chapter=Factors leading to the Selection and Closure of the New Testament Canon |publisher=Hendrickson Publishers |pages=302–3 |postscript=none |ref=harv}}; cf. Justin Martyr. ''[[First Apology]]''. 67.3.</ref>
====Marcion's list====
[[Marcion of Sinope]] was the first Christian leader in recorded history (though later considered [[heresy|heretical]]) to propose and delineate a uniquely Christian canon<ref>{{cite book |last=Metzger |first=Bruce |authorlink=Bruce Metzger |title=The Canon of the New Testament |year=1997 |publisher=Oxford University Press |page=98 |quote=The question whether the Church's canon preceded or followed Marcion's canon continues to be debated. |ref=harv}}</ref> (ca. AD 140). This included 10 epistles from [[St. Paul]], as well as a version of the [[Gospel of Luke]], which today is known as the [[Gospel of Marcion]]. In so doing, he established a particular way of looking at [[religious text]]s that persists in Christian thought today.<ref name = "Harnack">{{cite book |last=von Harnack |first=Adolf |chapter-url=http://www.ccel.org/ccel/harnack/origin_nt.v.vi.html |chapter=Appendix VI |title=Origin of the New Testament |year=1914}}</ref>
After Marcion, Christians began to divide texts into those that aligned well with the "canon" (measuring stick) of accepted theological thought and those that promoted heresy. This played a major role in finalizing the structure of the collection of works called the Bible. It has been proposed that the initial impetus for the [[Proto-orthodox Christianity|proto-orthodox Christian]] project of canonization flowed from opposition to the canonization of Marcion.<ref name="Harnack"/>
====Apostolic Fathers====
A four-gospel canon (the ''Tetramorph'') was asserted by [[Irenaeus]] in the following quote: "It is not possible that the gospels can be either more or fewer in number than they are. For, since there are four-quarters of the earth in which we live, and four universal winds, while the church is scattered throughout all the world, and the 'pillar and ground' of the church is the gospel and the spirit of life, it is fitting that she should have four pillars breathing out immortality on every side, and vivifying men afresh… Therefore the gospels are in accord with these things… For the living creatures are quadriform and the gospel is quadriform… These things being so, all who destroy the form of the gospel are vain, unlearned, and also audacious; those [I mean] who represent the aspects of the gospel as being either more in number than as aforesaid, or, on the other hand, fewer."<ref>{{harvp|Ferguson|2002|p=301}}; cf. Irenaeus. ''[[On the Detection and Overthrow of the So-Called Gnosis|Adversus Haereses]]''. 3.11.8.</ref>
[[File:P46.jpg|thumb|left|250px|alt=Folio from Papyrus 46, containing 2 Corinthians 11:33-12:9 in Greek|A folio from [[Papyrus 46|P46]]; an early 3rd-century collection of [[Pauline epistles]].]]
By the early 3rd century, Christian theologians like [[Origen of Alexandria]] may have been using—or at least were familiar with—the same 27 books found in modern New Testament editions, though there were still disputes over the canonicity of some of the writings (see also [[Antilegomena]]).<ref>Both points taken from {{cite book |last=Noll |first=Mark A. |year=1997 |title=Turning Points |publisher=Baker Academic |pages=36–37}}</ref> Likewise by 200, the [[Muratorian fragment]] shows that there existed a set of Christian writings somewhat similar to what is now the New Testament, which included four gospels and argued against objections to them.<ref>{{cite book |last=de Jonge |first=H. J. |chapter=The New Testament Canon |editor-last1=de Jonge |editor-first1=H. J. |editor-last2=Auwers |editor-first2=J. M. |title=The Biblical Canons |publisher=Leuven University Press |year=2003 |page=315}}</ref> Thus, while there was a good measure of debate in the Early Church over the New Testament canon, the major writings were accepted by almost all Christians by the middle of the 3rd century.<ref>{{cite book |editor-last1=Ackroyd |editor-first1=P. R. |editor-last2=Evans |editor-first2=C. F. |year=1970 |title=The Cambridge History of the Bible, Vol. 1 |publisher=Cambridge University Press |page=308 |ref={{harvid|Ackroyd|Evans|1970}}}}</ref>
===Eastern Church===
====Alexandrian Fathers====
Origen of Alexandria (184/5-253/4), an early scholar involved in the codification of the Biblical canon, had a thorough education both in Christian theology and in pagan philosophy, but was posthumously condemned at the [[Second Council of Constantinople]] in 553 since some of his teachings were considered to be heresy. Origen's canon included all of the books in the current New Testament canon except for four books: [[Epistle of James|James]], [[Second Epistle of Peter|2nd Peter]], and the [[Second Epistle of John|2nd]] and [[Third Epistle of John|3rd epistles of John]].<ref>Prat, Ferdinand (1911). [http://www.newadvent.org/cathen/11306b.htm "Origen and Origenism"]. ''The Catholic Encyclopedia, Vol. 11''. New York: Robert Appleton Company. According to Eusebius' Church History [http://www.ccel.org/ccel/schaff/npnf201.iii.xi.xxv.html 6.25]: a 22 book OT [though Eusebius doesn't name Minor Prophets, presumably just an oversight?] + 1 DeuteroCanon ["And outside these are the [[Books of the Maccabees|Maccabees]], which are entitled S<ph?>ar beth sabanai el."] + 4 Gospels but on the Apostle "Paul ... did not so much as write to all the churches that he taught; and even to those to which he wrote he sent but a few lines."
</ref>
He also included the [[Shepherd of Hermas]] which was later rejected. The religious scholar [[Bruce Metzger]] described Origen's efforts, saying "The process of canonization represented by Origen proceeded by way of selection, moving from many candidates for inclusion to fewer."<ref>
{{harvp|Metzger|1997|p=141}}.
</ref> This was one of the first major attempts at the compilation of certain books and letters as authoritative and inspired teaching for the Early Church at the time, although it is unclear whether Origen intended for his list to be authoritative itself.
In his Easter letter of 367, Patriarch [[Athanasius of Alexandria]] gave a list of exactly the same books that would become the [[New Testament]]–27 book–proto-canon,<ref name="Lindberg 2006 15">{{Cite book|title=A Brief History of Christianity|first=Carter|last=Lindberg|page=15|year=2006|publisher=Blackwell Publishing|isbn=1-4051-1078-3}}
</ref> and used the phrase "being canonized" (''kanonizomena'') in regard to them.<ref>
{{cite journal |last=Brakke |first=David |title=Canon Formation and Social Conflict in Fourth Century Egypt: Athanasius of Alexandria's Thirty Ninth Festal Letter |journal=Harvard Theological Review |volume=87 |issue=4 |date=1994 |pages=395–419}}
</ref>
Athanasius also included the [[Book of Baruch]], as well as the [[Letter of Jeremiah]], in his Old Testament canon. However, from this canon, he omitted the book of [[Esther]].
====Eastern canons====
The Eastern Churches had, in general, a weaker feeling than those in the West for the necessity of making a sharp delineation with regard to the canon. They were more conscious of the gradation of spiritual quality among the books that they accepted (e.g. the classification of Eusebius, see also [[Antilegomena]]) and were less often disposed to assert that the books which they rejected possessed no spiritual quality at all. For example, the [[Quinisext Council|Trullan Synod of 691–692]], which was rejected by [[Pope Sergius I]]<ref>{{cite book |last=Ekonomou |first=Andrew J. |year=2007 |url=https://books.google.com/books?id=zomZk6DbFTIC&pg=PA222 |title=Byzantine Rome and the Greek Popes |publisher=Lexington Books |isbn=978-0-73911977-8 |page=222}}</ref> (see also [[Pentarchy]]), endorsed the following lists of canonical writings: the [[Canons of the Apostles|Apostolic Canons]] (c. 385), the [[Synod of Laodicea]] (c. 363), the Third [[Councils of Carthage|Synod of Carthage]] (c. 397), and the [[Easter letter|39th Festal Letter of Athanasius]] (367).<ref>{{cite book |chapter-url=http://www.newadvent.org/fathers/3814.htm |chapter=Council in Trullo |title=Nicene and Post-Nicene Fathers, Second Series, Vol. 14 |editor1=Schaff, Philip |editor2=Wace, Henry }}</ref> And yet, these lists do not agree. Similarly, the New Testament canons of the [[Syriac Orthodox Church|Syriac]], [[Armenian Apostolic Church|Armenian]], [[Georgian Orthodox Church|Georgian]], [[Coptic Orthodox Church of Alexandria|Egyptian Coptic]] and [[Ethiopian Orthodox Tewahedo Church|Ethiopian]] Churches all have minor differences.<ref>{{harvp|Metzger|1997}}.</ref> The [[Revelation of John]] is said to be one of the most uncertain books; it was not translated into Georgian until the 10th century, and it has never been included in the official lectionary of the [[Eastern Orthodox Church]], whether in Byzantine or modern times.
===Western Church===
====Latin Fathers====
The first council that accepted the present Catholic canon (the [[Canon of Trent]]) may have been the [[Synod of Hippo|Synod of Hippo Regius]] in North Africa (393). A brief summary of the acts was read at and accepted by the [[Councils of Carthage]] in 397 and 419.<ref>{{cite book |author-last1=McDonald |author-first1=L. M. |author-last2=Sanders |author-first2=J. A. |year=2002 |title=The Canon Debate |chapter=Appendix D-2 |publisher=Hendrickson Publishers |at=Note 19 |quote="[[Book of Revelation|Revelation]] was added later in 419 at the subsequent synod of Carthage."}}</ref> These councils were under the authority of [[Augustine of Hippo|St. Augustine]], who regarded the canon as already closed.<ref>{{harvp|Ferguson|2002|p=320}}; {{cite book |first=F. F. |last=Bruce |title=The Canon of Scripture |publisher=Intervarsity Press |year=1988 |page=230 |ref=harv}}; cf. Augustine. ''De Civitate Dei''. 22.8.</ref> [[Pope Damasus I]]'s [[Council of Rome]] in 382, if the ''[[Decretum Gelasianum]]'' is correctly associated with it, issued a biblical canon identical to that mentioned above,<ref name="Lindberg 2006 15" /> or if not, the list is at least a 6th-century compilation.<ref>{{harvp|Bruce|1988|p=234}}.</ref> Likewise, Damasus' commissioning of the Latin [[Vulgate]] edition of the Bible, c. 383, was instrumental in the fixation of the canon in the West.<ref>{{harvp|Bruce|1988|p=225}}.</ref>
In a letter ({{circa}} 405) to [[Exuperius|Exsuperius of Toulouse]], a Gallic bishop, [[Pope Innocent I]] mentioned the sacred books that were already received in the canon.<ref>{{cite web |url=http://www.bible-researcher.com/innocent.html |title=Innocent I |publisher=Bible Research |accessdate=21 May 2016}}</ref> When these bishops and councils spoke on the matter, however, they were not defining something new, but instead "were ratifying what had already become the mind of the Church."<ref>{{harvp|Ferguson|2002|p=320}}; {{harvp|Metzger|1997|pp=237–238}}; {{harvp|Bruce|1988|p=97}}.</ref> Thus, from the 4th century, there existed unanimity in the [[Western Christianity|West]] concerning the New Testament canon (as it is today),<ref>{{harvp|Bruce|1988|p=215}}.</ref> and by the 5th century the [[Eastern Christianity|East]], with a few exceptions, had come to accept the [[Book of Revelation]] and thus had come into harmony on the matter of the New Testament canon.<ref>{{harvp|Ackroyd|Evans|1970|p=305}}; cf. {{cite book |last=Reid |first=George |year=1908 |chapter-url=http://www.newadvent.org/cathen/03274a.htm |chapter=Canon of the New Testament |title=Catholic Encyclopedia |publisher=Robert Appleton Company |ref=harv}}</ref>
[[File:Loc-gutenberg-bible.jpg|thumb|250px|alt=The 42-line Gutenberg Bible on display at the Library of Congress, Washington DC|A [[Gutenberg Bible]] on display.]]
====Protestant canon====
{{Main|Protestant Bible}}
Many modern Protestants point to the following four "Criteria for Canonicity" to justify the selection of the books that have been included in the New Testament—though these ideas aren't isolated to Protestant theology, but extend to or are derived from other Christian traditions:<ref>{{cite web |last=Just |first=Felix |title=The New Testament Canon |url=http://catholic-resources.org/Bible/NT_Canon.htm |publisher=Catholic Resources |accessdate=3 February 2012}}</ref>
# Apostolic Origin — attributed to and based upon the preaching/teaching of the first-generation apostles (or their close companions).
# Universal Acceptance — acknowledged by all major Christian communities in the ancient world (by the end of the 4th century) as well as accepted canon by Jewish authorities (for the Old Testament).
# Liturgical Use — read publicly when early Christian communities gathered for the Lord's Supper (their weekly worship services).
# Consistent Message — containing a theological outlook similar to or complementary to other accepted Christian writings.
=====Luther's canon=====
{{Main|Luther's canon}}
[[Martin Luther]] (1483–1546) made an attempt to remove the books of [[Antilegomena#Reformation|Hebrews, James, Jude and Revelation]] from the canon (partially because they were perceived to go against certain Protestant doctrines such as [[sola scriptura]] and [[sola fide]]),<ref>{{cite web |url=http://www.bible-researcher.com/links10.html |title=German Bible Versions |publisher=Bible Research}}</ref> but this was not generally accepted among his followers.
However, these books are ordered last in the German-language [[Luther Bible]] to this day. In addition, Luther moved the books that later are called the [[Deuterocanonicals]] into a section he called the [[Biblical Apocrypha#Luther Bible|Apocrypha]].
===Canons of various Christian traditions===
Final dogmatic articulations of the canons were made at the [[Council of Trent]] of 1546 for Roman Catholicism,<ref>{{harvp|Reid|1908}}.</ref> the [[Thirty-Nine Articles]] of 1563 for the [[Church of England]], the [[Westminster Confession of Faith]] of 1647 for [[Calvinism]], and the [[Synod of Jerusalem]] of 1672 for the [[Eastern Orthodox Church|Eastern Orthodox]]. Other traditions, while also having closed canons, may not be able to point to the exact years in which their respective canons were considered to be complete. The following tables reflect the current state of various Christian canons.
====Old Testament====
{{Main|Development of the Old Testament canon}}
All of the major Christian traditions accept the books of the [[Protocanonical books|Hebrew protocanon]] in its entirety as divinely inspired and authoritative. Furthermore, all of these traditions, with the exception of the Protestants, add to this number various [[deuterocanonical books]]. However, in some Protestant Bibles—especially the English King James Bible and the Lutheran Bible—many of these deuterocanonical books are retained as part of the tradition in a section called the "[[Apocrypha]]."
Some books listed here, like the [[Testaments of the Twelve Patriarchs]] for the Armenian Apostolic Church, may have once been a vital part of a Biblical tradition, may even still hold a place of honor, but are no longer considered to be part of the Bible. Other books, like the [[Prayer of Manasseh]] for the Roman Catholic Church, may have been included in manuscripts, but never really attained a high level of importance within that particular tradition. The levels of traditional prominence for others, like [[Psalms 152–155]] and the [[Psalms of Solomon]] of the Syriac churches, remain unclear.
In so far as the [[Ethiopian Biblical canon|Orthodox Tewahedo canon]] is concerned, some points of clarity should be made. First, the books of [[Book of Lamentations|Lamentations]], [[Book of Jeremiah|Jeremiah]], and Baruch, as well as the Letter of Jeremiah and [[4 Baruch]], are all considered canonical by the Orthodox Tewahedo Churches. However, it is not always clear as to how these writings are arranged or divided. In some lists, they may simply fall under the title "Jeremiah," while in others, they are divided various ways into separate books. Moreover, the book of [[Book of Proverbs|Proverbs]] is divided into two books—Messale (Prov. 1–24) and Tägsas (Prov. 25–31).
Additionally, while the books of [[Jubilees]] and [[Book of Enoch|Enoch]] are fairly well-known among western scholars, 1, 2, and 3 [[Meqabyan]] are not. The three books of Meqabyan are often called the "Ethiopian Maccabees," but are completely different in content from the [[books of Maccabees]] that are known and/or have been canonized in other traditions. Finally, the Book of Joseph ben Gurion, or [[Josippon|Pseudo-Josephus]], is a history of the Jewish people thought to be based upon the writings of [[Josephus]].<ref group=note>Josephus's ''[[The Jewish War]]'' and ''[[Antiquities of the Jews]]'' are highly regarded by Christians because they provide valuable insight into 1st century Judaism and early Christianity. Moreover, in ''Antiquities'', Josephus made two extra-Biblical references to Jesus, which have played a crucial role in establishing him as a historical figure.</ref> The Ethiopic version (Zëna Ayhud) has eight parts and is included in the [[Ethiopian Biblical canon#Broader Biblical canon|Orthodox Tewahedo broader canon]].<ref group=note>The Orthodox Tewahedo broader canon in its fullest form—which includes the narrower canon in its entirety, as well as nine additional books—is not known to exist at this time as one published compilation. Some books, though considered canonical, are nonetheless difficult to locate and are not even widely available in Ethiopia. While the narrower canon has indeed been published as one compilation, there may be no real ''emic'' distinction between the broader canon and the narrower canon, especially in so far as divine inspiration and scriptural authority are concerned. The idea of two such classifications may be nothing more than [[Emic and etic|etic]] taxonomic conjecture.</ref><ref>[http://www.ethiopianorthodox.org/english/canonical/books.html "The Bible"]. Ethiopian Orthodox Tewahedo Church. 2003. Retrieved 20 January 2012.</ref>
{| class="wikitable"
|+
|-
| style="width:90px;"|
! colspan=2 | [[Western Christianity|Western]] tradition
! colspan=3 | [[Eastern Orthodox Church|Eastern Orthodox]] tradition
! colspan=4 | [[Oriental Orthodoxy|Oriental Orthodox]] tradition
!| Assyrian Eastern tradition
|-
! style="width:90px;"| Books
! style="width:109px;"| [[Protestantism|Protestant]]<br><ref group=O name=Protestant>The term "Protestant" is not accepted by all Christian denominations who often fall under this title by default—especially those who view themselves as a direct extension of the [[Apostolic Age|New Testament church]]. However, the term is used loosely here to include most of the non-Roman Catholic Protestant, [[Charismatic]]/[[Pentecostal]], and [[Evangelical]] churches. Other western churches and movements that have a divergent history from Roman Catholicism, but are not necessarily considered to be historically Protestant, may also fall under this umbrella terminology.</ref>
! style="width:109px;"| [[Catholic Church|Roman Catholic]]
! style="width:109px;"| [[Greek Orthodox Church|Greek Orthodox]]
! style="width:109px;"| [[Slavic Orthodox|Slavonic Orthodox]]
! style="width:109px;"| [[Georgian Orthodox Church|Georgian Orthodox]]
! style="width:109px;"| [[Armenian Apostolic Church|Armenian Apostolic]]<br><ref group=O name=Armenian>The growth and development of the Armenian Biblical canon is complex. Extra-canonical Old Testament books appear in historical canon lists and recensions that are either exclusive to this tradition, or where they do exist elsewhere, never achieved the same status. These include the [[Lives of the Prophets|Deaths of the Prophets]], an ancient account of the lives of the Old Testament prophets, which is not listed in this table. (It is also known as the ''Lives of the Prophets''.) Another writing not listed in this table entitled the ''Words of Sirach''—which is distinct from [[Ecclesiasticus]] and its prologue—appears in the appendix of the 1805 Armenian Zohrab Bible alongside other, more commonly known works.</ref>
! style="width:109px;"| [[Syriac Orthodox Church|Syriac Orthodox]]
! style="width:109px;"| [[Coptic Orthodox Church of Alexandria|Coptic Orthodox]]
! style="width:109px;"| [[Orthodox Tewahedo]]<br><ref group=O name=Sheba>Adding to the complexity of the Orthodox Tewahedo Biblical canon, the national epic [[Kebra Negast]] has an elevated status among many Ethiopian Christians to such an extent that some consider it to be inspired scripture.</ref>
! style="width:109px;"| [[Assyrian Church of the East]]
|-
| colspan="11" style="text-align:center;"| ''[[Pentateuch]]''
|-
| [[Book of Genesis|Genesis]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Book of Exodus|Exodus]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Leviticus]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Book of Numbers|Numbers]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Deuteronomy]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| colspan="11" style="text-align:center;"| ''[[The Bible and history#Texts|History]]''
|-
| [[Book of Joshua|Joshua]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Book of Judges|Judges]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Book of Ruth|Ruth]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Books of Samuel|1 and 2 Samuel]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Books of Kings|1 and 2 Kings]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Books of Chronicles|1 and 2 Chronicles]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Prayer of Manasseh]] || style="background:#FFA6C9; text-align:center;"| No <br>(Apocrypha)<br><ref group=O name=Apocrypha>The English Apocrypha includes the Prayer of Manasseh, 1 & 2 Esdras, the Additions to Esther, Tobit, Judith, 1 & 2 Maccabees, the Book of Wisdom, Sirach, Baruch, the Letter of Jeremiah, and the Additions to Daniel. The Lutheran Apocrypha omits from this list 1 & 2 Esdras. Some Protestant Bibles include 3 Maccabees as part of the Apocrypha. However, many churches within Protestantism—as it is presented here—reject the Apocrypha, do not consider it useful, and do not include it in their Bibles.</ref> || style="background:#fc9; text-align:center;"| No – inc. in some mss. || {{Yes}} (?)<br>(part of Odes)<br><ref group=O name=Manasseh>The Prayer of Manasseh is included as part of the [[Book of Odes (Bible)|Book of Odes]], which follows the Psalms in Eastern Orthodox Bibles. The rest of the Book of Odes consists of passages found elsewhere in the Bible.</ref> || {{Yes}} (?)<br>(part of Odes)<br><ref group=O name=Manasseh/> || {{Yes}} (?)<br>(part of Odes)<br><ref group=O name=Manasseh/> || {{Yes}} (?) || {{Yes}} (?) || {{Yes}} (?) || {{Yes}}<br>(part of 2 Chronicles) || {{Yes}} (?)
|-
| [[Book of Ezra|Ezra<br>(1 Ezra)]] || {{Yes}} || {{Yes}} <br>1 Esdras || {{Yes}} <br>Esdras B' || {{Yes}} <br>1 Esdras || {{Yes}}<br>1 Ezra || {{Yes}}<br>1 Ezra || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Book of Nehemiah|Nehemiah<br>(2 Ezra)]] || {{Yes}} || {{Yes}} <br>2 Esdras || {{Yes}} <br>Esdras Γ' || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[I Esdras|1 Esdras<br>(3 Ezra)]] || style="background:#FFA6C9; text-align:center;"| No<br>1 Esdras<br>(Apocrypha) || style="background:#fc9; text-align:center;"| No <br>3 Esdras<br>(inc. in some mss.) || {{Yes}} <br>Esdras A' || {{Yes}} <br>2 Esdras || {{Yes}}<br>2 Ezra || style="background:#1CAC78; text-align:center;"| Yes<br>2 Ezra<br><ref group=O name=exc>2 Ezra, 3 Ezra, and 3 Maccabees are included in Bibles and have an elevated status within the Armenian scriptural tradition, but are considered "extra-canonical."</ref> || style="background:#fc9; text-align:center;"| No (?) – inc. in some mss. || style="background:#fc9; text-align:center;"| No – inc. in some mss. || {{Yes}}<br>Ezra Kali || style="background:#fc9; text-align:center;"| No (?) – inc. in some mss.
|-
| [[II Esdras|2 Esdras 3–14<br>(4 Ezra)]]<br><ref group=O name=esdras>In many eastern Bibles, the Apocalypse of Ezra is not an exact match to the longer Latin Esdras—2 Esdras in KJV or 4 Esdras in the Vulgate—which includes a Latin prologue (5 Ezra) and epilogue (6 Ezra). However, a degree of uncertainty continues to exist here, and it is certainly possible that the full text—including the prologue and epilogue—appears in Bibles and Biblical manuscripts used by some of these eastern traditions. Also of note is the fact that many Latin versions are missing verses 7:36–7:106. (A more complete explanation of the various divisions of books associated with the scribe Ezra may be found in the Wikipedia article entitled [[Esdras|"Esdras".]])</ref> || style="background:#FFA6C9; text-align:center;"| No<br>2 Esdras<br>(Apocrypha) || style="background:#fc9; text-align:center;"| No <br>4 Esdras<br>(inc. in some mss.) || {{No}}<br>(Greek ms. lost)<br><ref group=O name=lost>Evidence strongly suggests that a Greek manuscript of 4 Ezra once existed; this furthermore implies a Hebrew origin for the text.</ref> || style="background:#fc9; text-align:center;"| No <br>3 Esdras<br>(appendix) || {{Yes}} (?)<br>3 Ezra || style="background:#1CAC78; text-align:center;" | Yes<br>3 Ezra<br><ref group=O name=exc/> || style="background:#fc9; text-align:center;"| No (?) – inc. in some mss. || style="background:#fc9; text-align:center;"| No – inc. in some mss. || {{Yes}}<br>Ezra Sutu'el || style="background:#fc9; text-align:center;"| No (?) – inc. in some mss.
|-
| [[II Esdras|2 Esdras 1–2; 15–16<br>(5 and 6 Ezra)]]<br><ref group=O name=esdras/> || style="background:#FFA6C9; text-align:center;"| No<br>(part of 2 Esdras apocryphon) || style="background:#fc9; text-align:center;"| No<br>(part of 4 Esdras) || {{No}}<br>(Greek ms.)<br><ref group=O name=6ez>An early fragment of 6 Ezra is known to exist in the Greek language, implying a possible Hebrew origin for 2 Esdras 15–16.</ref> || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{No}}
|-
| [[Book of Esther|Esther]]<ref group=O name=Esther>Esther's placement within the canon was questioned by Luther. Others, like Melito, omitted it from the canon altogether.</ref>|| {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Additions to Esther]]||style="background:#FFA6C9; text-align:center;"| No <br>(Apocrypha) || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Book of Tobit|Tobit]] || style="background:#FFA6C9; text-align:center;"| No <br>(Apocrypha) || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Book of Judith|Judith]] || style="background:#FFA6C9; text-align:center;"| No <br>(Apocrypha) || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[1 Maccabees]] || style="background:#FFA6C9; text-align:center;"| No <br>(Apocrypha) || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{No}} || {{Yes}}
|-
| [[2 Maccabees]] || style="background:#FFA6C9; text-align:center;"| No <br>(Apocrypha) || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{No}} || {{Yes}}
|-
| [[3 Maccabees]] || style="background:#FFA6C9; text-align:center;"| No<br>(Apocrypha)<br><ref group=O name=Moravian>3 Maccabees is part of the [[Moravian Brethren]] tradition, as it is included in the Apocrypha of the Czech [[Kralicka Bible]]. It was also apparently included in some other early Protestant Bibles. (see Metzger's [http://www.islamic-awareness.org/Bible/Text/Canon/protmetzger.html "An Early Protestant Bible Containing The Third Book Of Maccabees"])</ref> || {{No}} || {{Yes}} || {{Yes}} || {{Yes}} || style="background:#1CAC78; text-align:center;"| Yes<br><ref group=O name=exc/>|| {{Yes}} || style="background:#fc9; text-align:center;"| No – inc. in some mss. || {{No}} || {{Yes}}
|-
| [[4 Maccabees]] || {{No}} || {{No}} || style="background:#fc9; text-align:center;"| No <br>(appendix) || style="background:#fc9; text-align:center;"| No <br>(appendix) || {{Yes}} || style="background:#FFA6C9; text-align:center;"| No<br>(early tradition)|| style="background:#fc9; text-align:center;"| No (?) – inc. in some mss. || {{No}}<br>(Coptic ms.)|| {{No}} || style="background:#fc9; text-align:center;"| No (?) – inc. in some mss.
|-
| [[Jubilees]] || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{Yes}} || {{No}}
|-
| [[Book of Enoch|Enoch]] || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{Yes}} || {{No}}
|-
| [[Meqabyan|1 Meqabyan]] || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{Yes}} || {{No}}
|-
| [[Meqabyan|2 and 3 Meqabyan]]<ref group=O name=Meqabyan>2 and 3 Meqabyan, though relatively unrelated in content, are often counted as a single book.</ref> || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{Yes}} || {{No}}
|-
| [[Josippon|Ethiopic Pseudo-Josephus]]<br>(Zëna Ayhud) || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || style="background:#40E0D0; text-align:center;"| Yes<br>(broader canon)<br><ref group=O name=Jossipon>Some sources place Zëna Ayhud within the "narrower canon."</ref> || {{No}}
|-
| [[The Jewish War|Josephus' ''Jewish War VI'']] || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || style="background:#fc9; text-align:center;"| No – inc. in some mss.<br><ref group=O name=Josephus>A Syriac version of Josephus's ''Jewish War VI'' appears in some Peshitta manuscripts as the [[5 Maccabees#Title|"Fifth Book of Maccabees,"]] which is clearly a misnomer.</ref> || {{No}} || {{No}} || style="background:#fc9; text-align:center;"| No – inc. in some mss.<br><ref group=O name=Josephus/>
|-
| [[Testaments of the Twelve Patriarchs]] || {{No}} || {{No}} || {{No}}<br>(Greek ms.) || {{No}} || {{No}} || style="background:#fc9; text-align:center;"| No – inc. in some mss. || {{No}} || {{No}} || {{No}} || {{No}}
|-
| [[Joseph and Asenath]] || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || style="background:#fc9; text-align:center;"| No – inc. in some mss. || {{No}} || {{No}} || style="background:#FFA6C9; text-align:center;"| No<br>(early tradition?)<br><ref group=O name=ethasenath>Several varying historical canon lists exist for the Orthodox Tewahedo tradition. In one particular [http://www.tertullian.org/fathers/harden_ethiopic_literature.htm#CHAPTER_IV list] found in a British Museum manuscript (Add. 16188), a book of [[Asenath|Assenath]] is placed within the canon. This most likely refers to the book more commonly known as ''Joseph and Asenath''. An unknown book of [[Uzziah]] is also listed there, which may be connected to the lost [[Acts of Uziah]] referenced in 2 Chronicles 26:22.</ref> || {{No}}
|-
| colspan="11" style="text-align:center;"| ''[[Wisdom literature|Wisdom]]''
|-
| [[Book of Job]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Psalms|Psalms 1–150]]<ref group=O name=psb>Some traditions use an alternative set of liturgical and/or metrical Psalms.</ref>|| {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Psalm 151]] || {{No}} || style="background:#fc9; text-align:center;"| No – inc. in some mss. || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Psalm 152-155|Psalms 152–155]] || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{Yes}} (?)|| {{No}} || {{No}} || style="background:#fc9; text-align:center;"| No (?) – inc. in some mss.
|-
| [[Psalms of Solomon]]<ref group=O name=OSO>In many ancient manuscripts, a distinct collection known as the [[Odes of Solomon]] is found together with the similar Psalms of Solomon.</ref> || {{No}} || {{No}} || style="background:#fc9; text-align:center;"| No – inc. in some mss. || {{No}} || {{No}} || {{No}} || style="background:#fc9; text-align:center;"| No – inc. in some mss. || {{No}} || {{No}} || style="background:#fc9; text-align:center;"| No – inc. in some mss.
|-
| [[Book of Proverbs|Proverbs]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}<br>(in 2 books) || {{Yes}}
|-
| [[Ecclesiastes]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Song of Solomon|Song of Songs]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Book of Wisdom]] || style="background:#FFA6C9; text-align:center;"| No <br>(Apocrypha) || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Wisdom of Sirach|Sirach]] (1–51)<ref group=O name=prologue>The book of Sirach is usually preceded by a non-canonical prologue written by the author's grandson.</ref> || style="background:#FFA6C9; text-align:center;"| No <br>(Apocrypha) || {{Yes}}<br><ref group=O name=sir51>In some Latin versions, chapter 51 of Ecclesiasticus appears separately as the "Prayer of Joshua, son of Sirach."</ref> || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Prayer of Solomon]]<br>(Sirach 52)<br><ref group=O name=Solomon>A shorter variant of the prayer by King Solomon in 1 Kings 8:22–52 appeared in some medieval Latin manuscripts and is found in some Latin Bibles at the end of or immediately following Ecclesiasticus. The two versions of the prayer in Latin may be viewed online for comparison at the following website: [http://www.biblegateway.com/passage/?search=Sirach%2052;1%20Kings%208:22-52&version=VULGATE BibleGateway.com: Sirach 52 / 1 Kings 8:22–52; Vulgate]</ref> || {{No}} || style="background:#fc9; text-align:center;"| No (?) – inc. in some mss. || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{No}}
|-
| colspan="11" style="text-align:center;"| ''[[Major prophets]]''
|-
| [[Book of Isaiah|Isaiah]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Ascension of Isaiah]] || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || style="background:#FFA6C9; text-align:center;"| No – <br> liturgical (?)<br><ref group=O name=Martyrdom>The "Martyrdom of Isaiah" is prescribed reading to honor the prophet Isaiah within the Armenian Apostolic liturgy (see this [http://www.looys.net/BIBCANON.DOC list]). While this likely refers to the account of Isaiah's death within the Lives of the Prophets, it may be a reference to the account of his death found within the first five chapters of the Ascension of Isaiah, which is widely known by this name. The two narratives have similarities and may share a common source.</ref> || {{No}} || {{No}} || style="background:#FFA6C9; text-align:center;"| No –<br>Ethiopic mss.<br>(early tradition?)<br><ref group=O name=Ascension>The Ascension of Isaiah has long been known to be a part of the Orthodox Tewahedo scriptural tradition. Though it is not currently considered canonical, various sources attest to the early canonicity—or at least "semi-canonicity"—of this book.</ref> || {{No}}
|-
| [[Book of Jeremiah|Jeremiah]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Book of Lamentations|Lamentations (1–5)]] || {{Yes}} || {{Yes}}<br><ref group=O name=lam5>In some Latin versions, chapter 5 of Lamentations appears separately as the "Prayer of Jeremiah."</ref> || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}<br>(part of [[Paralipomena of Baruch|Säqoqawä Eremyas]])<br><ref group=O name=ethlam>Ethiopic Lamentations consists of eleven chapters, parts of which are considered to be non-canonical.</ref> || {{Yes}}
|-
| [[Paralipomena of Baruch|Ethiopic Lamentations (7:1–11,63)]] || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{Yes}}<br>(part of Säqoqawä Eremyas)<br><ref group=O name=ethlam/> || {{No}}
|-
| [[Book of Baruch|Baruch]] || style="background:#FFA6C9; text-align:center;"| No <br>(Apocrypha) || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}<br><ref group=O name=ebar>The canonical Ethiopic version of Baruch has five chapters, but is shorter than the LXX text.</ref><ref group=O name=ebar6>Some Ethiopic translations of Baruch may include the traditional Letter of Jeremiah as the sixth chapter.</ref>|| {{Yes}}
|-
| [[Letter of Jeremiah]] || style="background:#FFA6C9; text-align:center;"| No <br>(Apocrypha) || {{Yes}}<br>(chapter 6 of Baruch) || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}<br>(part of Säqoqawä Eremyas)<br><ref group=O name=lam6>The "Letter to the Captives" found within Säqoqawä Eremyas—and also known as the sixth chapter of Ethiopic Lamentations—''may'' contain different content from the Letter of Jeremiah (to those same captives) found in other traditions.</ref><ref group=O name=ethlam/><ref group=O name=ebar6/> || {{Yes}}
|-
| Syriac Apocalypse<br>of Baruch<br>([[2 Baruch]] 1–77)<ref group=O name=Baruch2/> || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{Yes}} (?) || {{No}} || {{No}} || style="background:#fc9; text-align:center;"| No (?) – inc. in some mss.
|-
| [[Letter of Baruch]]<br>([[2 Baruch]] 78–87)<ref group=O name=Baruch2>The Letter of Baruch is found in chapters 78–87 of 2 Baruch—the final ten chapters of the book. The letter had a wider circulation and often appeared separately from the first 77 chapters of the book, which is an apocalypse.</ref> || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{Yes}} (?) || {{No}} || {{No}} || {{Yes}} (?)
|-
| Greek Apocalypse<br>of Baruch<br>([[3 Baruch]])<ref group=O name=Greeka>Included here for the purpose of disambiguation, 3 Baruch is widely rejected as a pseudepigraphon and is not part of any Biblical tradition. Two manuscripts exist—a longer Greek manuscript with Christian interpolations and a shorter Slavonic version. There is some uncertainty about which was written first.</ref> || {{No}} || {{No}} || {{No}}<br>(Greek ms.) || {{No}}<br>(Slavonic ms.) || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{No}}
|-
| [[4 Baruch]] || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || {{Yes}}<br>(part of Säqoqawä Eremyas) || {{No}}
|-
| [[Book of Ezekiel|Ezekiel]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Book of Daniel|Daniel]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Additions to Daniel]]<ref group=O name=Daniel>[[Bel and the Dragon]], [[Susanna (Book of Daniel)|Susanna]], & [[The Prayer of Azariah and Song of the Three Holy Children]].</ref> || style="background:#FFA6C9; text-align:center;"| No <br>(Apocrypha) || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| colspan="11" style="text-align:center;"| ''[[Minor prophets]]''
|-
| [[Book of Hosea|Hosea]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Book of Joel|Joel]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Book of Amos|Amos]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Book of Obadiah|Obadiah]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Book of Jonah|Jonah]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Book of Micah|Micah]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Book of Nahum|Nahum]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Book of Habakkuk|Habakkuk]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Book of Zephaniah|Zephaniah]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Book of Haggai|Haggai]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Book of Zechariah|Zechariah]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Book of Malachi|Malachi]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|}
=====Table notes=====
<references group=O />
====New Testament====
{{Main|Development of the New Testament canon}}
Among the various [[Christian denominations]], the New Testament canon is a generally agreed-upon list of 27 books. However, the way in which those books are arranged may vary from tradition to tradition. For instance, in the Lutheran, Slavonic, Orthodox Tewahedo, Syriac, and Armenian traditions, the New Testament is ordered differently from what is considered to be the standard arrangement. Protestant Bibles in Russia and Ethiopia usually follow the local Orthodox order for the New Testament. The Syriac Orthodox Church and the Assyrian Church of the East both adhere to the [[Peshitta]] liturgical tradition, which historically excludes five books of the New Testament [[Antilegomena]]: 2 John, 3 John, 2 Peter, Jude, and Revelation. However, those books are included in certain Bibles of the modern Syriac traditions.
Other New Testament works that are generally considered apocryphal nonetheless appear in some Bibles and manuscripts. For instance, the [[Epistle to the Laodiceans]]<ref group=note>A translation of the Epistle to the Laodiceans can be accessed online at the [http://sacred-texts.com/bib/lbob/lbob12.htm Internet Sacred Texts Archive].</ref> was included in numerous Latin Vulgate manuscripts, in the eighteen German Bibles prior to [[Martin Luther|Luther's]] translation, and also a number of early English Bibles, such as Gundulf's Bible and John Wycliffe's English translation—even as recently as 1728, [[William Whiston]] considered this epistle to be genuinely Pauline. Likewise, the [[Third Epistle to the Corinthians]]<ref group=note>The Third Epistle to the Corinthians can be found as a section within the [[Acts of Paul]], which has survived only in fragments. A translation of the entire remaining Acts of Paul can be accessed online at [http://www.earlychristianwritings.com/text/actspaul.html Early Christian Writings].</ref> was once considered to be part of the Armenian Orthodox Bible,<ref>{{cite web |last=Saifullah |first=M. S. M. |title=Canons & Recensions of the Armenian Bible |publisher=Islamic Awareness |url=http://www.islamic-awareness.org/Bible/Text/Canon/armenianlist.html |accessdate=25 January 2012}}</ref> but is no longer printed in modern editions. Within the Syriac Orthodox tradition, the Third Epistle to the Corinthians also has a history of significance. Both [[Aphrahat]] and [[Ephraem of Syria]] held it in high regard and treated it as if it were canonical.<ref>{{harvp|Metzger|1997|loc=pp. 219, 223; cf. 7, 176, 182}}. Cited in {{cite book |editor-last1=McDonald |editor-first1=L. M. |editor-last2=Sanders |editor-first2=J. A. |year=2002 |last=Epp |first=Eldon Jay |title=The Canon Debate |chapter=Issues in the Interrelation of New Testament Textual Criticism and Canon |publisher=Hendrickson Publishers |page=492 |ref=harv}}</ref> However, it was left-out of the Peshitta and ultimately excluded from the canon altogether.
The [[Didache]],<ref group=note>Various translations of the Didache can be accessed online at [http://www.earlychristianwritings.com/didache.html Early Christian Writings].</ref> [[The Shepherd of Hermas]],<ref group=note>A translation of the Shepherd of Hermas can be accessed online at the [http://sacred-texts.com/bib/lbob/lbob26.htm Internet Sacred Texts Archive].</ref> and other writings attributed to the [[Apostolic Fathers]], were once considered scriptural by various early [[Church fathers]]. They are still being honored in some traditions, though they are no longer considered to be canonical. However, certain canonical books within the Orthodox Tewahedo traditions find their origin in the writings of the Apostolic Fathers as well as the [[Ancient Church Orders]]. The Orthodox Tewahedo churches recognize these eight additional New Testament books in its broader canon. They are as follows: the four books of Sinodos, the two books of the Covenant, Ethiopic Clement, and the Ethiopic Didascalia.<ref>{{cite journal |last=Cowley |first=R. W. |year=1974 |title=The Biblical Canon of the Ethiopian Orthodox Church Today |journal=Ostkirchliche Studien |volume=23 |pages=318–323 |url=http://www.islamic-awareness.org/Bible/Text/Canon/ethiopican.html}}</ref>
{| class="wikitable"
|-
! style="width:124px;"| Books
! style="width:123px;"| Protestant tradition
! style="width:123px;"| Roman Catholic tradition
! style="width:123px;"| Eastern Orthodox tradition
! style="width:123px;"| Armenian Apostolic tradition<br><ref group=N name=Armenian>The growth and development of the Armenian Biblical canon is complex. Extra-canonical New Testament books appear in historical canon lists and recensions that are either distinct to this tradition, or where they do exist elsewhere, never achieved the same status. Some of the books are not listed in this table. These include the Prayer of [[Euthalius]], the Repose of [[St. John the Evangelist]], the [[Doctrine of Addai]], a reading from the [[Gospel of James]], [[Apostolic Canons|the Second Apostolic Canons]], the Words of [[Joseph Barsabbas|Justus]], [[Pseudo-Dionysius the Areopagite|Dionysius Aeropagite]], the [[Preaching of Peter]], and a Poem by [[Ghazar Parpetsi|Ghazar]]. (Various sources also mention undefined Armenian canonical additions to the Gospels of Mark and John, however, these may refer to the general additions—Mark 16:9–20 and John 7:53–8:11—discussed elsewhere in these notes.) A possible exception here to canonical exclusivity is the Second Apostolic Canons, which share a common source—the [[Apostolic Constitutions]]—with certain parts of the Orthodox Tewahedo New Testament broader canon. There is some uncertainty about whether it is actually the Doctrine of Addai, or rather a related work called the Acts of Thaddeus, that appears in Armenian canon lists. Moreover, the correspondence between King Agbar and Jesus Christ, which is found in various forms—including within both the Doctrine of Addai and the Acts of Thaddeus—sometimes appears separately (see this [http://www.looys.net/BIBCANON.DOC list]). It is noteworthy that the Prayer of Euthalius and the Repose of St. John the Evangelist appear in the appendix of the 1805 Armenian Zohrab Bible. However, some of the aforementioned books, though they are found within canon lists, have nonetheless never been discovered to be part of any Armenian Biblical manuscript.</ref>
! style="width:123px;"| Coptic Orthodox tradition
! style="width:123px;"| Orthodox Tewahedo traditions
! style="width:123px;"| [[Syriac Christianity|Syriac Christian]] traditions
|-
| colspan="8" style="text-align:center;"| ''[[Canonical gospels]]''<ref group=N name=infancy>Though widely regarded as non-canonical, the Gospel of James obtained early liturgical acceptance among some Eastern churches and remains a major source for many of Christendom's traditions related to [[Mary, the mother of Jesus]].</ref>
|-
| [[Gospel of Matthew|Matthew]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}<ref group=N name=Tatian>The [[Diatessaron]], [[Tatian]]'s [[gospel harmony]], became a standard text in some Syriac-speaking churches down to the 5th century, when it gave-way to the four separate gospels found in the Peshitta.</ref>
|-
| [[Gospel of Mark|Mark]]<ref group=N name=Addition>Parts of these four books are not found in the most reliable ancient sources; in some cases, are thought to be later additions; and have therefore not historically existed in every Biblical tradition. They are as follows: [[Mark 16|Mark 16:9–20]], [[Jesus and the woman taken in adultery|John 7:53–8:11]], the [[Comma Johanneum]], and portions of the [[Acts of the Apostles#Manuscripts|Western version of Acts]]. To varying degrees, arguments for the authenticity of these passages—especially for the one from the Gospel of John—have occasionally been made.</ref> || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}<ref group=N name=Tatian/>
|-
| [[Gospel of Luke|Luke]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}<ref group=N name=Tatian/>
|-
| [[Gospel of John|John]]<ref group=N name=Addition/><ref group=N name=Goth>[[Skeireins]], a commentary on the Gospel of John in the [[Gothic language]], was included in the [[Wulfila Bible]]. It exists today only in fragments.</ref>|| {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}<ref group=N name=Tatian/>
|-
| colspan="8" style="text-align:center;"| ''[[Apostolic Age|Apostolic history]]''
|-
| [[Acts of the Apostles|Acts]]<ref group=N name=Addition/> || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Acts of Paul and Thecla]]<br><ref group=N name=AoP>The Acts of Paul and Thecla, the Epistle of the Corinthians to Paul, and the Third Epistle to the Corinthians are all portions of the greater [[Acts of Paul]] narrative, which is part of a stichometric catalogue of New Testament canon found in the [[Codex Claromontanus]], but has survived only in fragments. Some of the content within these individual sections may have developed separately, however.</ref><ref>{{cite journal |last1=Burris |first1=Catherine |last2=van Rompay |first2=Lucas |year=2002 |title=Thecla in Syriac Christianity: Preliminary Observations |journal=Hugoye: Journal of Syriac Studies |volume=5 |issue=2 |pages=225–236 |url=http://www.bethmardutho.org/index.php/hugoye/volume-index/143.html}}</ref><ref>{{citation |last=Carter |first=Nancy A. |year=2000 |title=The Acts of Thecla: A Pauline Tradition Linked to Women |url=https://gbgm-umc.org/umw/corinthians/theclabackground.stm |publisher=Conflict and Community in the Christian Church |archiveurl=https://web.archive.org/web/20120213054326/http://gbgm-umc.org/umw/corinthians/theclabackground.stm |archivedate=13 February 2012}}</ref> || {{No}} || {{No}} || {{No}} || style="background:#FFA6C9; text-align:center;"| No<br>(early tradition) || {{No}} || {{No}} || style="background:#FFA6C9; text-align:center;"| No<br>(early tradition)
|-
| colspan="8" style="text-align:center;"|''[[Pauline epistles]]''
|-
| [[Epistle to the Romans|Romans]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[First Epistle to the Corinthians|1 Corinthians]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Second Epistle to the Corinthians|2 Corinthians]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Epistle of the Corinthians to Paul|Corinthians to Paul]] and <br>[[Third Epistle to the Corinthians|3 Corinthians]]<br><ref group=N name=AoP/><ref group=N name=Corinthians>The Third Epistle to the Corinthians often appears with and is framed as a response to the [[Epistle of the Corinthians to Paul]].</ref> || {{No}} || {{No}} || {{No}} || style="background:#fc9; text-align:center;"| No − inc. in some mss. || {{No}} || {{No}} || style="background:#FFA6C9; text-align:center;"| No<br>(early tradition)
|-
| [[Epistle to the Galatians|Galatians]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Epistle to the Ephesians|Ephesians]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Epistle to the Philippians|Philippians]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Epistle to the Colossians|Colossians]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Epistle to the Laodiceans|Laodiceans]] || style="background:#FFA6C9; text-align:center;"| No − inc. in some eds.<br><ref group=N name=Laodiceans>The Epistle to the Laodiceans is present in some western non-Roman Catholic translations and traditions. Especially of note is [[John Wycliffe]]'s inclusion of the epistle in his English translation, and the [[Quakers]]' use of it to the point where they produced a translation and made pleas for its canonicity ([https://books.google.com/books?id=uN0XAQAAIAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false Poole's ''Annotations,'' on Col. 4:16]). The epistle is nonetheless widely rejected by the vast majority of Protestants.</ref> || style="background:#fc9; text-align:center;"| No − inc. in some mss. || {{No}} || {{No}} || {{No}} || {{No}} || {{No}}
|-
| [[First Epistle to the Thessalonians|1 Thessalonians]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Second Epistle to the Thessalonians|2 Thessalonians]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[First Epistle to Timothy|1 Timothy]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Second Epistle to Timothy|2 Timothy]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Epistle to Titus|Titus]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Epistle to Philemon|Philemon]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| colspan="8" style="text-align:center;"|''[[General epistles]]''
|-
| [[Epistle to the Hebrews|Hebrews]] || style="background:#1CAC78; text-align:center;"| Yes<ref group=N name=Luther>These four works were questioned or "[[Antilegomena|spoken against]]" by [[Martin Luther]], and he changed the order of [[Luther Bible|his New Testament]] to reflect this, but he did not leave them out, nor has any [[Lutheranism|Lutheran]] body since. Traditional German Luther Bibles are still printed with the New Testament in this changed "Lutheran" order. The vast majority of Protestants embrace these four works as fully canonical.</ref> || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Epistle of James|James]] || style="background:#1CAC78; text-align:center;"| Yes<ref group=N name=Luther/> || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[First Epistle of Peter|1 Peter]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Second Epistle of Peter|2 Peter]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || style="background:#1CAC78; text-align:center;"| Yes<ref group=N name=Syriac>The Peshitta excludes 2 John, 3 John, 2 Peter, Jude, and Revelation, but certain Bibles of the modern Syriac traditions include later translations of those books. Still today, the official [[lectionary]] followed by the Syriac Orthodox Church and the Assyrian Church of the East, present lessons from only the twenty-two books of Peshitta, the version to which appeal is made for the settlement of doctrinal questions.</ref>
|-
| [[First Epistle of John|1 John]]<ref group=N name=Addition/> || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}}
|-
| [[Second Epistle of John|2 John]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || style="background:#1CAC78; text-align:center;"| Yes<ref group=N name=Syriac/>
|-
| [[Third Epistle of John|3 John]] || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || style="background:#1CAC78; text-align:center;"| Yes<ref group=N name=Syriac/>
|-
| [[Epistle of Jude|Jude]] || style="background:#1CAC78; text-align:center;"| Yes<ref group=N name=Luther/> || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || style="background:#1CAC78; text-align:center;"| Yes<ref group=N name=Syriac/>
|-
| colspan="8" style="text-align:center;"| ''[[Apocalypse]]''<ref group=N name=ApocPeter>The [[Apocalypse of Peter]], though not listed in this table, is mentioned in the [[Muratorian fragment]] and is part of a stichometric catalogue of New Testament canon found in the Codex Claromontanus. It was also held in high regard by [[Clement of Alexandria]].</ref>
|-
| [[Book of Revelation|Revelation]] || style="background:#1CAC78; text-align:center;"| Yes<ref group=N name=Luther/> || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || {{Yes}} || style="background:#1CAC78; text-align:center;"| Yes<ref group=N name=Syriac/>
|-
| colspan="8" style="text-align:center;"| ''[[Apostolic Fathers]]<ref group=N name=Fathers>Other known writings of the Apostolic Fathers not listed in this table are as follows: the seven [[Epistles of Ignatius]], the [[Epistle of Polycarp]], the [[Martyrdom of Polycarp]], the [[Epistle to Diognetus]], the fragment of [[Quadratus of Athens]], the fragments of [[Papias of Hierapolis]], the Reliques of the Elders Preserved in [[Irenaeus]], and the [[Apostles' Creed]].</ref> and [[Ancient Church Orders|Church Orders]]''<ref group=N name=Apostloic>Though they are not listed in this table, the [[Apostolic Constitutions]] were considered canonical by some including [[Alexius Aristenus]], [[John of Salisbury]], and to a lesser extent, [[Grigor Tatevatsi|Grigor Tat`evatsi]]. They are even classified as part of the New Testament canon within the body of the Constitutions itself. Moreover, they are the source for a great deal of the content in the Orthodox Tewahedo broader canon.</ref>
|-
| [[1 Clement]]<ref group=N name=ApFa>These five writings attributed to the Apostolic Fathers are not currently considered canonical in any Biblical tradition, though they are more highly regarded by some more than others. Nonetheless, their early authorship and inclusion in ancient Biblical codices, as well as their acceptance to varying degrees by various early authorities, requires them to be treated as foundational literature for Christianity as a whole.</ref> || colspan="7" style="background:#FFA6C9; text-align:center;"| No<br>(Codices [[Codex Alexandrinus|Alexandrinus]] and [[Codex Hierosolymitanus|Hierosolymitanus]])
|-
| [[2 Clement]]<ref group=N name=ApFa/> || colspan="7" style="background:#FFA6C9; text-align:center;"| No<br>(Codices Alexandrinus and Hierosolymitanus)
|-
| [[Shepherd of Hermas]]<ref group=N name=ApFa/> || colspan="7" style="background:#FFA6C9; text-align:center;"| No<br>([[Codex Siniaticus]])
|-
| [[Epistle of Barnabas]]<ref group=N name=ApFa/> || colspan="7" style="background:#FFA6C9; text-align:center;"| No<br>(Codices Hierosolymitanus and Siniaticus)
|-
| [[Didache]]<ref group=N name=ApFa/> || colspan="7" style="background:#FFA6C9; text-align:center;"| No<br>(Codex Hierosolymitanus)
|-
| [[Ethiopian Biblical canon#Sinodos|Ser`atä Seyon]]<br>(Sinodos) || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || style="background:#40E0D0; text-align:center;"| Yes<br>(broader canon) || {{No}}
|-
| [[Ethiopian Biblical canon#Sinodos|Te'ezaz]]<br>(Sinodos) || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || style="background:#40E0D0; text-align:center;"| Yes<br>(broader canon) || {{No}}
|-
| [[Ethiopian Biblical canon#Sinodos|Gessew<br>]](Sinodos) || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || style="background:#40E0D0; text-align:center;"| Yes<br>(broader canon) || {{No}}
|-
| [[Ethiopian Biblical canon#Sinodos|Abtelis<br>]](Sinodos) || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || style="background:#40E0D0; text-align:center;"| Yes<br>(broader canon) || {{No}}
|-
| [[Ethiopian Biblical canon#The Book of the Covenant|Book of the<br>Covenant 1]]<br>(Mäshafä Kidan) || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || style="background:#40E0D0; text-align:center;"| Yes<br>(broader canon) || {{No}}
|-
| [[Ethiopian Biblical canon#The Book of the Covenant|Book of the<br>Covenant 2]]<br>(Mäshafä Kidan) || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || style="background:#40E0D0; text-align:center;"| Yes<br>(broader canon) || {{No}}
|-
| [[Ethiopian Biblical canon#Ethiopic Clement|Ethiopic Clement]]<br>(Qälëmentos)<ref group=N name=Ethiopic>Ethiopic Clement and the Ethiopic Didascalia are distinct from and should not be confused with other ecclesiastical documents known in the west by similar names.</ref> || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || style="background:#40E0D0; text-align:center;"| Yes<br>(broader canon) || {{No}}
|-
| [[Ethiopian Biblical canon#Ethiopic Didascalia|Ethiopic Didescalia]]<br>(Didesqelya)<ref group=N name=Ethiopic/> || {{No}} || {{No}} || {{No}} || {{No}} || {{No}} || style="background:#40E0D0; text-align:center;"| Yes<br>(broader canon) || {{No}}
|}
=====Table notes=====
<references group=N />
==Latter Day Saint canons==
[[File:Golden Plates with Urim and Thummim.jpg|thumb|right|alt=A 21st century artistic representation of the Golden Plates, Breastplate, and Urim and Thummim|A 21st-century artistic representation of the [[Golden Plates]] with [[Urim and Thummim (Latter Day Saints)|Urim and Thummim]].]]
{{Main|Revelation (Latter Day Saints)}}
===The Church of Jesus Christ of Latter-day Saints===
{{Main|Standard works}}
The standard works of [[The Church of Jesus Christ of Latter-day Saints]] (LDS Church) consists of several books that constitute its [[continuous revelation|open]] [[sacred text|scriptural]] canon, and include the following:
* The [[King James Version of the Bible]]<ref group=note>The LDS Church uses the King James Version (KJV) in English-speaking countries; other versions are used in non-English speaking countries.</ref>—without the Apocrypha
* The [[Book of Mormon|Book of Mormon: Another Testament of Jesus Christ]]
* The [[Doctrine and Covenants]] of The Church of Jesus Christ of Latter-day Saints
* The [[Pearl of Great Price (Mormonism)|Pearl of Great Price]]
The Pearl of Great Price contains five sections: "Selections from the [[Book of Moses]]", "The [[Book of Abraham]]", "[[Joseph Smith—Matthew]]", "[[Joseph Smith—History]]" and "The [[Articles of Faith (Latter Day Saints)|Articles of Faith]]". The Book of Moses and Joseph Smith—Matthew are portions of the Book of Genesis and the Gospel of Matthew (respectively) from the [[Joseph Smith Translation of the Bible]]. (The Joseph Smith Translation of the Bible is also known as the Inspired Version of the Bible.)
The manuscripts of the unfinished Joseph Smith Translation of the Bible (JST) state that "the [[Song of Solomon]] is not inspired scripture."<ref>[http://lds.org/scriptures/bd/song-of-solomon?lang=eng "Song of Solomon"]. ''Bible Dictionary''. The Church of Jesus Christ of Latter-Day Saints. p.776.</ref> However, it is still printed in every version of the King James Bible published by the church.
The Standard Works are printed and distributed by the LDS church in a single binding called a "Quadruple Combination" or a set of two books, with [[LDS edition of the Bible|the Bible in one binding]], and the other three books in a second binding called a "Triple Combination". Current editions of the Standard Works include a [[Bible Dictionary (LDS Church)|bible dictionary]], photographs, maps and [[gazetteer]], topical guide, index, footnotes, cross references, excerpts from the Joseph Smith Translation of the Bible and other study aids.
===Other Latter Day Saint sects===
Canons of various Latter Day Saint denominations diverge from the LDS Standard Works. Some accept only portions of the Standard Works. For instance, the [[Church of Jesus Christ (Bickertonite)|Bickertonite]] sect does not consider the Pearl of Great Price or Doctrines and Covenants to be scriptural. Rather, they believe that the [[New Testament]] scriptures contain a true description of the church as established by Jesus Christ, and that both the King James Bible and Book of Mormon are the inspired word of God.<ref name="V James Lovalvo">{{cite book |last=Lovalvo |first=V. James |title=Dissertation on the Faith and Doctrine of The Church of Jesus Christ |year=1986 |publisher= The Church of Jesus Christ|location=Bridgewater, MI|pages= 115–16}}</ref> Some denominations accept earlier versions of the Standard Works or work to develop corrected translations. Others have purportedly received additional revelation.
The [[Community of Christ]] points to Jesus Christ as the living Word of God,<ref>"Scripture in the Community of Christ". Community of Christ Theology Task Force. ''Saints Herald''. August 2006. p. 15.</ref> and it affirms the Bible, along with the Book of Mormon, as well as its own regularly appended version of Doctrines and Covenants as scripture for the church. While it publishes a version of the Joseph Smith Translation—which includes material from the Book of Moses—the Community of Christ also accepts the use of other translations of the Bible, such as the standard King James Version and the [[New Revised Standard Version]].
Like the aforementioned Bickertonites, the [[Church of Christ (Temple Lot)]] rejects the Doctrine and Covenants and the Pearl of Great Price, as well as the Joseph Smith Translation of the Bible, preferring to use only the King James Bible and the Book of Mormon as doctrinal standards. The [[Book of Commandments]] is accepted as being superior to the Doctrine and Covenants as a compendium of Joseph Smith's early revelations, but is not accorded the same status as the Bible or Book of Mormon.
[[The Word of the Lord]] and [[The Word of the Lord Brought to Mankind by an Angel]] are two related books considered to be scriptural by certain (Fettingite) factions that separated from the Temple Lot church. Both books contain revelations allegedly given to former Church of Christ (Temple Lot) Apostle [[Otto Fetting]] by an angelic being who claimed to be [[John the Baptist]]. The latter title (120 messages) contains the entirety of the former's material (30 msgs.) with additional revelations (90 msgs.) purportedly given to [[W. A. Draves|William A. Draves]] by this same being, after Fetting's death. Neither are accepted by the larger Temple Lot body of believers.<ref>{{cite web |url=http://www.bible.ca/mor-church-of-christ-temple-lot-mormons-1830.htm |title=A Synopsis of the Church of Christ Beliefs and Practices as Compared to Other Latter Day Saint Churches |last=Sheldon |first=William |publisher=The Interactive Bible}} Refers to the Bible and Book of Mormon as "the only safe standards".</ref>
The [[Church of Jesus Christ of Latter Day Saints (Strangite)]] considers the Bible (when correctly translated), the Book of Mormon, and editions of the Doctrine and Covenants published prior to Joseph Smith's death (which contained the [[Lectures on Faith]]) to be inspired scripture. They also hold the Joseph Smith Translation of the Bible to be inspired, but do not believe modern publications of the text are accurate. Other portions of The Pearl of Great Price, however, are not considered to be scriptural—though are not necessarily fully rejected either. The [[Sefer haYashar (midrash)|Book of Jasher]] was consistently used by both Joseph Smith and [[James Strang]], but as with other Latter Day Saint denominations and sects, there is no official stance on its authenticity, and it is not considered canonical.<ref>[http://www.strangite.org/Scriptures.htm "Strangite Scriptures"]. Strangite.org. Retrieved 3 March 2012.</ref>
An additional work called [[The Book of the Law of the Lord]] is also accepted as inspired scripture by the Strangites. They likewise hold as scriptural several prophecies, visions, revelations, and translations printed by James Strang, and published in the ''Revelations of James J. Strang''. Among other things, this text contains his purported "[[Letter of appointment|Letter of Appointment]]" from Joseph Smith and his translation of the [[Voree plates]].
The [[Church of Jesus Christ (Cutlerite)]] accepts the following as scripture: the Inspired Version of the Bible (including the Book of Moses and Joseph Smith—Matthew), the Book of Mormon, and the 1844 edition of the Doctrine and Covenants (including the Lectures on Faith). However, the revelation on tithing (section 107 in the 1844 edition; 119 in modern LDS editions) is emphatically rejected by members of this church, as it is not believed to be given by Joseph Smith. The Book of Abraham is rejected as scripture, as are the other portions of the Pearl of Great Price that do not appear in the Inspired Version of the Bible.
Many Latter Day Saint denominations have also either adopted the [[Articles of Faith (Latter Day Saints)|Articles of Faith]] or at least view them as a statement of basic [[theology]]. (They are considered scriptural by the larger LDS church and are included in The Pearl of Great Price.) At times, the Articles have been adapted to fit the respective belief systems of various faith communities.
==See also==
{{Portal|Bible|Book of Mormon}}
{{Wikipedia books
|1=Abrahamic religions
|3=Christianity
|5=Judaism
}}
* [[Books of the Bible]]
* [[Bible translations]]
* [[Biblical criticism]]
* [[Biblical manuscripts]]
* [[Canon (fiction)]] – a concept inspired by Biblical canon
* [[Canonical criticism]]
* [[Jewish apocrypha]]
* [[List of Old Testament pseudepigrapha]]
* [[New Testament apocrypha]]
* [[Non-canonical books referenced in the Bible]]
==Notes==
{{Reflist|group=note|2}}
==References==
===Citations===
{{Reflist|2}}
===Bibliography===
* ''Ante-Nicene Fathers''. Eerdmans Press.
* {{cite book |editor1=Lightfoot, Joseph |editor2=Harmer, John |editor3=Holmes, Michael |year=1992 |title=The Apostolic Fathers |publisher=Barker Book House |isbn=978-0-8010-5676-5}}
* ''Encyclopedia of the Early Church''. Oxford.
* {{cite book |last=Beckwith |first=R. T. |year=1986 |title=The Old Testament Canon of the New Testament Church and Its Background in Early Judaism |publisher=Eerdmans Publishing Company |isbn=978-0-8028-3617-5}}
* {{cite book |last=Davis |first=L. D. |year=1983 |title=The First Seven Ecumenical Councils (325-787): Their History and Theology |publisher=Liturgical Press |isbn=978-0-8146-5616-7}}
* {{cite book |last=Ferguson |first=Everett |title=Encyclopedia of Early Christianity}}
* {{cite book |last=Fox |first=Robin Lane |title=The Unauthorized Version: Truth and Fiction in the Bible |publisher=Penguin Books |year=1992}}
* {{cite book |last=Gamble |first=Harry Y. |year=2002 |title=The New Testament Canon: Its Making and Meaning |publisher=Wipf & Stock Publishers |isbn=1-57910-909-8}}
* Hennecke-Schneemelcher. ''NT Apocrypha''
* {{cite book |last=Jurgens |first=W. A. |title=Faith of the Early Fathers}}
* {{cite book |last=Sundberg |first=Albert |title=The Old Testament of the Early Church |publisher=Harvard Press |year=1964}}
==Further reading==
* Barnstone, Willis (ed.) (1984). ''The Other Bible: Ancient Alternative Scriptures''. HarperCollins. ISBN 978-0-7394-8434-0.
* [[Brevard Childs|Childs, Brevard S.]]. (1984). ''The New Testament as Canon: An Introduction''. SCM Press. ISBN 0-334-02212-6.
* McDonald, Lee Martin (2009). ''Forgotten Scriptures. The Selection and Rejection of Early Religious Writings''. Westminster John Knox Press. ISBN 978-0-664-23357-0.
* McDonald, Lee Martin (1988). ''The Formation of the Christian Biblical Canon''. Abingdon Press. ISBN 0-687-13293-2.
* McDonald, Lee Martin (2000). ''Early Christianity and Its Sacred Literature''. Hendrickson Publishers. ISBN 1-56563-266-4.
* McDonald, Lee Martin (2007). '''The Biblical Canon: Its Origin, Transmission, and Authority''. Hendrickson Publishers. ISBN 978-1-56563-925-6.
* [[Alexander Souter|Souter, Alexander]] (1954). ''The Text and Canon of the New Testament''. 2nd ed. Studies in Theology, No. 25. London: Duckworth.
* Stonehouse, Ned Bernhard (1929). ''The Apocalypse in the Ancient Church: A Study in the History of the New Testament Canon''. Oosterbaan & Le Cointre.
* Taussig, Hal (2013). ''A New New Testament: A Bible for the 21st Century Combining Traditional and Newly Discovered Texts''. Houghton Mifflin Harcourt.
* Wall, Robert W.; Lemcio, Eugene E. (1992). ''The New Testament as Canon: A Reader in Canonical Criticism''. JSOT Press. ISBN 1-85075-374-1.
* Westcott, Brooke Foss. (1875). ''A General Survey of the History of the Canon of the New Testament''. 4th ed. London: Macmillan.
==External links==
* [http://www.bible-researcher.com/canon.html The Canon of Scripture] — contains multiple links and articles
* [http://www.islamic-awareness.org/Bible/Text/Canon/canonages.html The Canons of the Old Testament and New Testament Through the Ages]
* [http://www.crosswire.org/wiki/OSIS_Book_Abbreviations Cross Wire Bible Society]
* [http://www.tyndale.ca/seminary/mtsmodular/reading-rooms/oldt Old Testament Reading Room] and [http://www.tyndale.ca/seminary/mtsmodular/reading-rooms/newt New Testament Reading Room] – Online resources referenced by Tyndale Seminary
* [http://www.ntcanon.org/ The Development of the Canon of the New Testament] – includes very detailed charts and direct links to ancient witnesses
* [http://www.newadvent.org/cathen/03274a.htm Catholic Encyclopedia: Canon of the New Testament]
* [http://jewishencyclopedia.com/view.jsp?artid=1025&letter=B Jewish Encyclopedia: Bible Canon]
* [http://www.biblestudymagazine.com/interactive/canon/ What's in Your Bible?] – a chart comparing Jewish, Orthodox, Catholic, Syriac, Ethiopian, and Protestant canons (''Bible Study Magazine'', November–December 2008.)
* Online Latter Day Saint scripture:
** [http://www.lds.org/scriptures/?lang=eng The Standard Works] (LDS Church)
** [http://josephsmithpapers.org/paperSummary/doctrine-and-covenants-1844?p=7 Lectures on Faith] (1844 edition of [[Doctrine and Covenants]])
** [http://www.strangite.org/Law.htm The Book of the Law of the Lord] (Strangite)
** [http://www.strangite.org/Reveal.htm The Revelations of James Strang] (Strangite)
** [http://www.elijahmessage.net/Word-of-the-Lord.html The Word of the Lord (Brought to Mankind by an Angel)] (Fettingite/Elijah Message)
* [http://www.philologus.gr/2008-08-02-10-20-04/37/281-biblical-canon-of-the-orthodox-christian-church Biblical Canon of the Orthodox Christian Church]
{{Biblical canon|state=uncollapsed}}
{{Books of the Bible}}
{{Jews and Judaism}}
{{Christianity footer}}
{{Religion topics}}
{{DEFAULTSORT:Biblical Canon}}
[[Category:Judeo-Christian topics]]
[[Category:Bible]]
[[Category:Christian terminology]]
| 