The aim of this volume is to put into compact and popular form, for the benefit of intelligent readers, the principal facts upon which scholars are now generally agreed concerning the literary history of the Bible. The doctrines taught in the Bible will not be discussed; its claims to a supernatural origin will not be the principal matter of inquiry; the book will concern itself chiefly with those purely natural and human agencies which have been employed in writing, transcribing, editing, prese

We are now to study the first five books of the Bible, known as the Pentateuch. This word "Pentateuch" is not in the Bible; it is a Greek word signifying literally the Five-fold Work; from penta , five, and teuchos , which in the later Greek means roll or volume. The Jews in the time of our Lord always considered these five books as one connected work; they called the whole sometimes "Torah," or "The Law," sometimes "The Law of Moses," sometimes "The Five-fifths of the Law." It was originally on

In the last chapter we found evidence that the Pentateuch as it stands could not have been the work of Moses, though it contains much material which must have originated in the time of Moses, and is more likely to have been dictated by him than by any one else; that large portions of the Mosaic law were of Mosaic authorship; that the entire system of Levitical legislation grew up from this Mosaic germ, though much of it appeared in later generations; and that, therefore, the habit of the Jews of

We found reasons, in previous chapters, for believing that considerable portions of the Levitical legislation came from the hands of Moses, although the narratives of the Pentateuch and many of its laws were put into their present form long after the time of Moses. The composite character of all this old literature has been demonstrated. The fact that its materials were collected from several sources, by a process extending through many centuries, and that the work of redaction was not completed

In the last chapter the opinion was expressed that the first books collected by Nehemiah, when he made up his "library," a century after the Exile, were the writings of the prophets. We studied the historical books first, because they stand first in the Hebrew Bible, and are there named the "Earlier Prophets;" but the probabilities are that the prophetical writings proper, called by the Jews the "Later Prophets," were first gathered. When was this collection made? If it was made by Nehemiah (and

After the Book of the Law had been revised by Ezra, and the Book of the Prophets had been compiled by Nehemiah, there still remained a body of sacred writings, not Mosaic in their origin and not from the hands of any recognized prophet, but still of value in the eyes of the Jews. We cannot tell the time at which the work of collecting these Scriptures was begun; possibly it was going on while the Books of the Prophets were being compiled. This third collection was called from the first by the Je

The poetical books of the Old Testament now invite our attention,--"The Lamentations," "Proverbs," "Ecclesiastes," "The Song of Solomon," "Job," and "The Psalms." Ecclesiastes is not in poetical form, but it is a prose poem; the movement of the language is often lyrical, and the thought is all expressed in poetic phrases. The other books are all poetical in form as well as in fact. Lamentations , called in the Hebrew Bible by the quaint title "Ah How," the first two words of the book, and in the

The books of the New Testament are now before us. Our task is not without its difficulties; questions will confront us which have never yet been answered, and probably will never be; nevertheless, compared with the Old Testament writings, the books of the New Testament are well-known documents; we are on firm ground of history when we talk about them; of but few of the famous books of Greek and Latin authors can we speak so confidently as to their date and their authorship as we can concerning m

We have arrived in our study of the Sacred Scriptures at the threshold of the most interesting and the most momentous topic which is presented to the student of the Biblical literature,--the question of the origin of the Gospels. These Gospels contain the record of the life and the death of Jesus Christ, that marvelous Personality in whom the histories, the prophecies, the liturgies of the Old Testament are fulfilled, and from whom the growing light and freedom and happiness of eighteen Christia

The Acts of the Apostles contains the history of the Christian church from the time of the ascension of our Lord to the end of the second year of Paul's first imprisonment at Rome. The period covered by the history is therefore only about thirty years. The principal events recorded in it are the great Pentecostal Revival, the Martyrdom of Stephen, the first persecution of the church and the dispersion of the disciples, the conversion and the missionary work of Paul, with the circumstances of his

We have studied with what care we were able tee historical problem of the origin and authorship of the several books of the Old and New Testament; we now come to a deeply interesting question,--the question of the canon. This word, as used in this connection, means simply an authoritative list or catalogue. The canon of the Bible is the determined and official table of contents. The settlement of the canon is the process of determining what and how many books the Bible shall contain. In the Old

The books of the Old Testament were originally written upon skins of some sort. The Talmud provided that the law might be inscribed on the skins of clean animals, tame or wild, or even of clean birds. These skins were usually cut into strips, the ends of which were neatly joined together, making a continuous belt of parchment or vellum which was rolled upon two sticks and fastened by a thread. They were commonly written on one side only, with an iron pen which was dipped in ink composed of lampb

Of the Bible as a book among books, of the human elements which enter into its composition, some account has been given in the preceding chapters. But in these studies the whole story of the Bible has not been told. There is need, therefore, that we should enlarge our view somewhat, and take more directly into account certain elements with which we have not hitherto been chiefly concerned. Our study has, indeed, made a few things plain. Among them is the certainty that the Bible is not an infall