Changes

The '''Rest of the Chapters of Esther''' is a significant portion of Scripture in the [[Septuagint]], being six entire chapters of collected texts of the [[Esther (Biblical book)|Book of Esther]] (10:4—16:24), a collection of parts of the book which [[St. Jerome]] moved out of sequence, put together as 6 distinct chapters, and placed at the end of the book of Esther in his Latin ''[[Vulgate]]'' translation of the Bible. Readers of the book have found his edited form of the book confusing. The complete Book of Esther as read in the 1st century Christian Church in the Septuagint is accepted as inspired and canonical by the [[Orthodox Church]] in the ''Greek Orthodox Bible'', and is found in the books of the Old Testament of the ''Vulgate''. It is included in its entirety in the canon of the [[Ethiopian Orthodox Tewahedo Church|Ethiopian Orthodox Bible]]. Since the [[Council of Trent]] the complete Book of Esther with all of its parts is [[Dogma|dogmatically]] accepted as inspired and canonical by the [[Catholic Church]] in the ''Catholic Bible''—books of the Bible accepted as divinely inspired by the majority of Christian believers in the United States and throughout the world.<ref name=largest>The '''Catholic Church''' is the world's largest [[Christianity|Christian]] body comprised of several distinct [https://www.ewtn.com/expert/answers/catholic_rites_and_churches.htm "Rites"]. The [[Catholic Church|Catholic Church (Latin Rite)]] is the largest religious body in the United States, with over 60 million adherents (4 times as large as the second largest church, the Orthodox).<br/>[http://www.pewforum.org/2013/02/13/the-global-catholic-population/ “The Global Catholic Population,” © 2011, Pew Research Center.]<br/>[http://www.adherents.com/largecom/com_romcath.html The Largest Catholic Communities]<br/>

The '''Rest of the Chapters of Esther''' is a significant portion of Scripture in the [[Septuagint]], being six entire chapters of collected texts of the [[Esther (Biblical book)|Book of Esther]] (10:4—16:24), a collection of parts of the book which [[St. Jerome]] moved out of sequence, put together as 6 distinct chapters, and placed at the end of the book of Esther in his Latin ''[[Vulgate]]'' translation of the Bible. Readers of the book have found his edited form of the book confusing. The complete Book of Esther as read in the 1st century Christian Church in the Septuagint is accepted as inspired and canonical by the [[Orthodox Church]] in the ''Greek Orthodox Bible'', and is found in the books of the Old Testament of the ''Vulgate''. It is included in its entirety in the canon of the [[Ethiopian Orthodox Tewahedo Church|Ethiopian Orthodox Bible]]. Since the [[Council of Trent]] the complete Book of Esther with all of its parts is [[dogma]]tically accepted as inspired and canonical by the [[Catholic Church]] in the ''Catholic Bible''—books of the Bible accepted as divinely inspired by the majority of Christian believers in the United States and throughout the world.<ref name=largest>The '''Catholic Church''' is the world's largest [[Christianity|Christian]] body comprised of several distinct [https://www.ewtn.com/expert/answers/catholic_rites_and_churches.htm "Rites"]. The [[Catholic Church|Catholic Church (Latin Rite)]] is the largest religious body in the United States, with over 60 million adherents (4 times as large as the second largest church, the Orthodox).<br/>[http://www.pewforum.org/2013/02/13/the-global-catholic-population/ “The Global Catholic Population,” © 2011, Pew Research Center.]<br/>[http://www.adherents.com/largecom/com_romcath.html The Largest Catholic Communities]<br/>

The '''Eastern Orthodox Church''', officially called the '''Orthodox Catholic Church''', and also referred to as the '''[[Orthodox Church]]''' and '''Orthodoxy''', is the second largest [[Christianity|Christian church]] in the world, with an estimated 225–300 million adherents, most of whom live in [[Eastern Europe]], the [[Middle East]], and [[Russia]].<br/>{{cite web |last1=Calivas |first1=Rev. Alciviadis C. |title=The Greek (Eastern) Orthodox Church |publisher=Greek Orthodox Archdiocese Of America |year=1983 |url=http://www.goarch.org/ourfaith/ourfaith7061 |accessdate=7 May 2014 |ref=none }}<br/>{{cite web |last1=Fairchild |first1=Mary |title=Christianity:Basics:Eastern Orthodox Church Denomination |publisher=about.com |url=http://christianity.about.com/od/easternorthodoxy/p/orthodoxprofile.htm |accessdate=22 May 2014 |ref=none }}<br/>{{cite web |title=Christianity |work=Major Branches of Religions Ranked by Number of Adherents |publisher=adherents.com |url=http://www.adherents.com/adh_branches.html#Christianity |accessdate=22 May 2014 |ref=none }}</ref><ref name=Prot>See [http://www.888c.com/worldChristianDenominations.htm Percentage of Christians in Protestant Denominations (29.5%)].</ref>

The '''Eastern Orthodox Church''', officially called the '''Orthodox Catholic Church''', and also referred to as the '''[[Orthodox Church]]''' and '''Orthodoxy''', is the second largest [[Christianity|Christian church]] in the world, with an estimated 225–300 million adherents, most of whom live in [[Eastern Europe]], the [[Middle East]], and [[Russia]].<br/>{{cite web |last1=Calivas |first1=Rev. Alciviadis C. |title=The Greek (Eastern) Orthodox Church |publisher=Greek Orthodox Archdiocese Of America |year=1983 |url=http://www.goarch.org/ourfaith/ourfaith7061 |accessdate=7 May 2014 |ref=none }}<br/>{{cite web |last1=Fairchild |first1=Mary |title=Christianity:Basics:Eastern Orthodox Church Denomination |publisher=about.com |url=http://christianity.about.com/od/easternorthodoxy/p/orthodoxprofile.htm |accessdate=22 May 2014 |ref=none }}<br/>{{cite web |title=Christianity |work=Major Branches of Religions Ranked by Number of Adherents |publisher=adherents.com |url=http://www.adherents.com/adh_branches.html#Christianity |accessdate=22 May 2014 |ref=none }}</ref><ref name=Prot>See [http://www.888c.com/worldChristianDenominations.htm Percentage of Christians in Protestant Denominations (29.5%)].</ref>

==Canonical status==

==Canonical status==

The complete Book of Esther as read in the 1st century Christian Church in the Septuagint is accepted as inspired and canonical by the [[Orthodox Church]] in the ''Greek Orthodox Bible''. It was included in the canon of inspired scripture identified by Pope [[Damasus I]] and the synod of Rome (382) and affirmed by the Council of Hippo (393), and by the [[Third Council of Carthage (397)]]. It is included in the canon of the [[Ethiopian Orthodox Tewahedo Church|Ethiopian Orthodox Bible]], and is found in a revised form edited by Jerome in the books of the Old Testament of the ''Vulgate''. This form of the book was reaffirmed as part of the traditional canon of the Bible by the Ecumenical Council of Florence (1446). Martin Luther removed from his German Bible the six entire chapters of the Book of Esther (10:4—16:24), which Jerome had placed at the end of the book in the Vulgate, and placed them in the [[Apocrypha]]. Since the [[Council of Trent]] the complete Book of Esther with all of its parts is [[Dogma|dogmatically]] accepted as inspired and canonical by the [[Catholic Church]] in the ''Catholic Bible''.

The complete Book of Esther as read in the 1st century Christian Church in the Septuagint is accepted as inspired and canonical by the [[Orthodox Church]] in the ''Greek Orthodox Bible''. It was included in the canon of inspired scripture identified by Pope [[Damasus I]] and the synod of Rome (382) and affirmed by the Council of Hippo (393), and by the [[Third Council of Carthage (397)]]. It is included in the canon of the [[Ethiopian Orthodox Tewahedo Church|Ethiopian Orthodox Bible]], and is found in a revised form edited by Jerome in the books of the Old Testament of the ''Vulgate''. This form of the book was reaffirmed as part of the traditional canon of the Bible by the Ecumenical Council of Florence (1446). Martin Luther removed from his German Bible the six entire chapters of the Book of Esther (10:4—16:24), which Jerome had placed at the end of the book in the Vulgate, and placed them in the [[Apocrypha]]. Since the [[Council of Trent]] the complete Book of Esther with all of its parts is [[dogma]]tically accepted as inspired and canonical by the [[Catholic Church]] in the ''Catholic Bible''.

==Separated title==

==Separated title==

[[Book of Sirach#The Prologue|Jesus ben Sira]] c. 150 B.C. observed that "''the Hebrew words have not the same force in them when translated into another tongue. And not only these, but the law also itself, and the prophets, and the rest of the books, have no small difference, when they are spoken in their own language.''" ''See'' [https://www.biblegateway.com/passage/?search=sirach%201:1&version=DRA Sirach 1:1]

[[Book of Sirach#The Prologue|Jesus ben Sira]] c. 150 B.C. observed that "''the Hebrew words have not the same force in them when translated into another tongue. And not only these, but the law also itself, and the prophets, and the rest of the books, have no small difference, when they are spoken in their own language.''" ''See'' [https://www.biblegateway.com/passage/?search=sirach%201:1&version=DRA Sirach 1:1]

The rabbinical  school of [[Johanan ben Zakkai]] at Jamnia (not a Council <ref name=Jamnia/>) in A.D. 90 discussed rejecting the Septuagint ''which Christians were using with great effect'' in favor of selected Hebrew language scriptural texts, omitting certain books such as [[Book of Baruch|Baruch]], [[Book of Judith|Judith]], [[Maccabee|Maccabees]] ([[1 Maccabees]], [[2 Maccabees]]), [[Book of Sirach|Sirach]], and [[Book of Tobit|Tobit]] (some of these originally written in Hebrew and/or Aramaic <ref name=HebrewAramaic>"some of these originally written in Hebrew and/or Aramaic". Discoveries of Hebrew and Aramaic manucripts of [[Book of Tobit|Tobit]], [[Book of Sirach|ben Sira (Sirach, or Ecclesiasticus)]], [[Epistle of Jeremiah]] in the caves at [[Qumran]] near the [[Dead Sea]], the "[[Dead Sea Scrolls]]", demonstrate that a Hebrew or Aramaic origin of a text included in the Greek translation of the Jewish scriptures in the Septuagint and accepted by Christians was not the sole criterion for its inclusion or exclusion in the Hebrew canon. Additional factors also included consideration of evidence of content which supported Christian doctrine. Linguistic evidence shows that other Septuagint books which were excluded by rabbinical authority after A.D. 90 most certainly had an original Hebrew or Aramaic text. ''See''—

The rabbinical  school of [[Johanan ben Zakkai]] at Jamnia (not a Council <ref name=Jamnia/>) in A.D. 90 discussed rejecting the Septuagint ''which Christians were using with great effect'' in favor of selected Hebrew language scriptural texts, omitting certain books such as [[Book of Baruch|Baruch]], [[Book of Judith|Judith]], [[Maccabee]]s ([[1 Maccabees]], [[2 Maccabees]]), [[Book of Sirach|Sirach]], and [[Book of Tobit|Tobit]] (some of these originally written in Hebrew and/or Aramaic <ref name=HebrewAramaic>"some of these originally written in Hebrew and/or Aramaic". Discoveries of Hebrew and Aramaic manucripts of [[Book of Tobit|Tobit]], [[Book of Sirach|ben Sira (Sirach, or Ecclesiasticus)]], [[Epistle of Jeremiah]] in the caves at [[Qumran]] near the [[Dead Sea]], the "[[Dead Sea Scrolls]]", demonstrate that a Hebrew or Aramaic origin of a text included in the Greek translation of the Jewish scriptures in the Septuagint and accepted by Christians was not the sole criterion for its inclusion or exclusion in the Hebrew canon. Additional factors also included consideration of evidence of content which supported Christian doctrine. Linguistic evidence shows that other Septuagint books which were excluded by rabbinical authority after A.D. 90 most certainly had an original Hebrew or Aramaic text. ''See''—

*[http://www.jewishvirtuallibrary.org/jsource/Judaism/apocrypha.html Jewish Virtual Library. Jewish Holy Scriptures: The Apocrypha and Pseudepigrapha, by Michael E. Stone]

*[http://www.jewishvirtuallibrary.org/jsource/Judaism/apocrypha.html Jewish Virtual Library. Jewish Holy Scriptures: The Apocrypha and Pseudepigrapha, by Michael E. Stone]

*[http://archive.churchsociety.org/crossway/documents/Cway_102_ApocryphaBackground.pdf Background and History to the Apocrypha, by David Phillips] Article reprinted from Cross†Way Issue Autumn 2006 No. 102 (archive.churchsociety.org)

*[http://archive.churchsociety.org/crossway/documents/Cway_102_ApocryphaBackground.pdf Background and History to the Apocrypha, by David Phillips] Article reprinted from Cross†Way Issue Autumn 2006 No. 102 (archive.churchsociety.org)

===Third objection: The rabbinical additions do not have the "marks" of inspired writing===

===Third objection: The rabbinical additions do not have the "marks" of inspired writing===

This is based on the principle of "private judgment", which is highly subjective, and can be in error.<ref>See the essay [http://www.newmanreader.org/works/essays/volume2/private.html '''Private Judgment''' [British Critic, July 1841]] (newmanreader.org)</ref> With regard to what texts belong in the Bible it is a certainty that the expertise and judgment of the ancients among the Jews before the time of Christ should not be lightly dismissed.<blockquote>"We attach great importance to the reading [text] of the Septuagint, because it was translated 280 years before Christ, by men who had every facility for ascertaining the real meaning of the Hebrew text, and their work was honoured by the cordial approbation of the Sanhedrim of Alexandria, at a time when Hebrew learning was at its highest state of perfection in that city."

This is based on the principle of "private judgment", which is highly subjective, and can be in error.<ref>See the essay [http://www.newmanreader.org/works/essays/volume2/private.html '''Private Judgment''' &#91;British Critic, July 1841&#93;] (newmanreader.org)</ref> With regard to what texts belong in the Bible it is a certainty that the expertise and judgment of the ancients among the Jews before the time of Christ should not be lightly dismissed.<blockquote>"We attach great importance to the reading [text] of the Septuagint, because it was translated 280 years before Christ, by men who had every facility for ascertaining the real meaning of the Hebrew text, and their work was honoured by the cordial approbation of the Sanhedrim of Alexandria, at a time when Hebrew learning was at its highest state of perfection in that city."

:—John Grigg Hewlett, D.D. ''Bible difficulties explained'' (1860), p. 162 –<small>book in the public domain</small></blockquote>  

:—John Grigg Hewlett, D.D. ''Bible difficulties explained'' (1860), p. 162 –<small>book in the public domain</small></blockquote>  

The Alexandrian Jews, recognizing the Septuagint as the Bible, accepted the whole of the Apocrypha as canonical and as having all the marks of inspired writing,<ref name=OriginalHebrew>[https://books.google.com/books?id=dtlDAAAAYAAJ&pg=PA203&lpg=PA203&dq=apocryphal+books+having+evidence+of+hebrew+or+aramaic+origin&source=bl&ots=CkMPwQMciG&sig=y6w4tnI_wvIqyzCWqCoN3xo8mvQ&hl=en&sa=X&ei=VGGcVP2RH4r2yQT7toKYAw&ved=0CFMQ6AEwCA#v=onepage&q=apocryphal%20books%20having%20evidence%20of%20hebrew%20or%20aramaic%20origin&f=false The Apocrypha of the Old Testament: With Historical Introductions, a Revised Translation, and Notes Critical and Explanatory, by Edwin Cone Bissell. Scribner, 1890. 680 pages], page 208ff, '''citing evidence that the "additions to Esther" were also translated from the Hebrew.''' (Google eBook)</ref> as did the Ethiopian Jews.<ref name=EncJud/> Jesus and the New Testament writers also quoted from the Septuagint Bible as from authoritative scripture having the marks of inspired writing.<ref name=LXX.NTquotes>[http://www.scripturecatholic.com/septuagint.html Septuagint Quotes in the New Testament]. Jesus and the New Testament writers never quote ''Ezra, Nehemiah, Esther, Ecclesiastes'', and ''Song of Songs'' (''Song of Solomon''). See [http://www.bible.ca/b-canon-old-testament-quoted-by-jesus-and-apostles.htm A list of Old Testament books quoted by Jesus and other New Testament writers.]</ref>

The Alexandrian Jews, recognizing the Septuagint as the Bible, accepted the whole of the Apocrypha as canonical and as having all the marks of inspired writing,<ref name=OriginalHebrew>[https://books.google.com/books?id=dtlDAAAAYAAJ&pg=PA203&lpg=PA203&dq=apocryphal+books+having+evidence+of+hebrew+or+aramaic+origin&source=bl&ots=CkMPwQMciG&sig=y6w4tnI_wvIqyzCWqCoN3xo8mvQ&hl=en&sa=X&ei=VGGcVP2RH4r2yQT7toKYAw&ved=0CFMQ6AEwCA#v=onepage&q=apocryphal%20books%20having%20evidence%20of%20hebrew%20or%20aramaic%20origin&f=false The Apocrypha of the Old Testament: With Historical Introductions, a Revised Translation, and Notes Critical and Explanatory, by Edwin Cone Bissell. Scribner, 1890. 680 pages], page 208ff, '''citing evidence that the "additions to Esther" were also translated from the Hebrew.''' (Google eBook)</ref> as did the Ethiopian Jews.<ref name=EncJud/> Jesus and the New Testament writers also quoted from the Septuagint Bible as from authoritative scripture having the marks of inspired writing.<ref name=LXX.NTquotes>[http://www.scripturecatholic.com/septuagint.html Septuagint Quotes in the New Testament]. Jesus and the New Testament writers never quote ''Ezra, Nehemiah, Esther, Ecclesiastes'', and ''Song of Songs'' (''Song of Solomon''). See [http://www.bible.ca/b-canon-old-testament-quoted-by-jesus-and-apostles.htm A list of Old Testament books quoted by Jesus and other New Testament writers.]</ref>

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[[Marcion]],<ref>Marcion of Sinope (84 - c.160 A.D.). See [http://www.theopedia.com/Marcionism Theopedia: Marcionism] and [[http://www.theopedia.com/Marcion Theopedia: Marcion]]<br/>See also [http://www.newadvent.org/cathen/09645c.htm Catholic Encyclopedia: Marcionites] (newadvent.org)</ref> around A.D. 140 declared that the entire Old Testament was "obviously" not of God. He dismissed the Gospels of Matthew, Mark, and John, he edited the Gospel of Luke to purify it, and he threw out four of Paul's 14 Epistles as writings contrary to the Gospel.<ref>See the [[Biblical Canon#Canon of Marcion (Heretic) c. 140|Canon of Marcion]]</ref> He was condemned as a heretic for his views about the nature of God and salvation.

[[Marcion]],<ref>Marcion of Sinope (84 - c.160 A.D.). See [http://www.theopedia.com/Marcionism Theopedia: Marcionism] and [http://www.theopedia.com/Marcion Theopedia: Marcion]<br/>See also [http://www.newadvent.org/cathen/09645c.htm Catholic Encyclopedia: Marcionites] (newadvent.org)</ref> around A.D. 140 declared that the entire Old Testament was "obviously" not of God. He dismissed the Gospels of Matthew, Mark, and John, he edited the Gospel of Luke to purify it, and he threw out four of Paul's 14 Epistles as writings contrary to the Gospel.<ref>See the [[Biblical Canon#Canon of Marcion (Heretic) c. 140|Canon of Marcion]]</ref> He was condemned as a heretic for his views about the nature of God and salvation.

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The [[Deuterocanonicals]] were disputed from the 1st century to the 16th century, and include 7 books of the New Testament which many Christians and some individual scholars of those centuries confidently asserted were not authentic, but were ''clearly'' perceived by them as spurious writings.  

The [[Deuterocanonicals]] were disputed from the 1st century to the 16th century, and include 7 books of the New Testament which many Christians and some individual scholars of those centuries confidently asserted were not authentic, but were ''clearly'' perceived by them as spurious writings.  

*[[Book of Tobit|Tobit]]

*[[Book of Tobit|Tobit]]

*[[Book of Judith|Judith]]

*[[Book of Judith|Judith]]

*[[Rest of Esther (Bible)|Greek rabbinical Additions to Esther]] (Vulgate Esther 10:4-16:24)

*Greek rabbinical Additions to Esther (Vulgate Esther 10:4-16:24)

*[[Book of Wisdom|Wisdom (or Wisdom of Solomon)]]

*[[Book of Wisdom|Wisdom (or Wisdom of Solomon)]]

*[[Book of Sirach|Wisdom of Jesus ben Sira (or Sirach or Ecclesiasticus)]]

*[[Book of Sirach|Wisdom of Jesus ben Sira (or Sirach or Ecclesiasticus)]]

The meaning of the term "deuterocanonical" is therefore not identical with "apocryphal".

The meaning of the term "deuterocanonical" is therefore not identical with "apocryphal".

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In 1539 Martin Luther declared that four of the New Testament deuterocanonicals are clearly hostile to the Gospel because they do not have "the marks of inspired scripture" and do not clearly "preach Christ": '''Hebrews, James, Jude''' and '''Revelation'''—he held that they were not on the same level as the pure scriptures.<ref>[http://www.bible-researcher.com/antilegomena.html Luther's Treatment of the 'Disputed Books' of the New Testament] (bible-researcher.com/antilegomena)<br/>[http://www.islamic-awareness.org/Bible/Text/Canon/wilkgren.html Luther And "New Testament Apocrypha", A. Wikgren, in R. H. Fischer's A Tribute To Arthur Vööbus: Studies In Early Christian Literature, 1977, pp. 379-390. © University of Chicago Press]</ref> He found several books of the Bible to be ''clearly'' lacking the "marks of inspired writing".<ref>[https://books.google.com/books?id=ZUAuAAAAYAAJ&pg=PA11&lpg=PA11&dq=Martin+Luther+on+the+Book+of+Tobit&source=bl&ots=o2f-ODSQ5i&sig=5akAGrPB7QUCRHbiEqqWxg5Egek&hl=en&sa=X&ei=hqmUVLrgM8_4yQS19IGgAw&ved=0CFYQ6AEwCQ#v=onepage&q=Martin%20Luther%20on%20the%20Book%20of%20Tobit&f=false The Table Talk of Martin Luther (1599), By Martin Luther, translated Alexander Chalmers, editor William Hazlitt. Bell & Daldy, 1872. 390 pages] ISBN-10: 0486443590 ISBN-13: 978-0486443591.<br/>[http://www.jesus-is-savior.com/False%20Religions/Lutherans/truth_about_martin_luther.htm The Truth About Martin Luther] (jesus-is-savior.com)</ref>

In 1539 Martin Luther declared that four of the New Testament deuterocanonicals are clearly hostile to the Gospel because they do not have "the marks of inspired scripture" and do not clearly "preach Christ": '''Hebrews, James, Jude''' and '''Revelation'''—he held that they were not on the same level as the pure scriptures.<ref>[http://www.bible-researcher.com/antilegomena.html Luther's Treatment of the 'Disputed Books' of the New Testament] (bible-researcher.com/antilegomena)<br/>[http://www.islamic-awareness.org/Bible/Text/Canon/wilkgren.html Luther And "New Testament Apocrypha", A. Wikgren, in R. H. Fischer's A Tribute To Arthur Vööbus: Studies In Early Christian Literature, 1977, pp. 379-390. © University of Chicago Press]</ref> He found several books of the Bible to be ''clearly'' lacking the "marks of inspired writing".<ref>[https://books.google.com/books?id=ZUAuAAAAYAAJ&pg=PA11&lpg=PA11&dq=Martin+Luther+on+the+Book+of+Tobit&source=bl&ots=o2f-ODSQ5i&sig=5akAGrPB7QUCRHbiEqqWxg5Egek&hl=en&sa=X&ei=hqmUVLrgM8_4yQS19IGgAw&ved=0CFYQ6AEwCQ#v=onepage&q=Martin%20Luther%20on%20the%20Book%20of%20Tobit&f=false The Table Talk of Martin Luther (1599), By Martin Luther, translated Alexander Chalmers, editor William Hazlitt. Bell & Daldy, 1872. 390 pages] ISBN 0486443590 ISBN 978-0486443591.<br/>[http://www.jesus-is-savior.com/False%20Religions/Lutherans/truth_about_martin_luther.htm The Truth About Martin Luther] (jesus-is-savior.com)</ref>

:"The history of Jonah is so monstrous that it is absolutely incredible." <ref name=facts>'The Facts About Luther, O'Hare, TAN Books, 1987, p. 202.</ref>

:"The history of Jonah is so monstrous that it is absolutely incredible." <ref name=facts>'The Facts About Luther, O'Hare, TAN Books, 1987, p. 202.</ref>

:"The book of Esther I toss into the Elbe.  I am such an enemy to the book of Esther that I wish it did not exist, for it Judaizes too much and has in it a great deal of heathenish foolishness."  

:"The book of Esther I toss into the Elbe.  I am such an enemy to the book of Esther that I wish it did not exist, for it Judaizes too much and has in it a great deal of heathenish foolishness."  

In 1546 at the [[Council of Trent]] the bishops of the Catholic Church [[dogma]]tically "added" the [[Deuterocanonicals]], the 7 disputed New Testament books along with the 7 disputed books and parts of 2 other books of the Old Testament "with all their parts", to the canon of the Bible. The leaders of the Roman Catholic Church had definitively found all 73 books of the Catholic Bible to be "certainly" inspired scripture, given by God himself, and preserved and retained by the Church as sacred scripture since the 1st century. Writers who point out that the Apocrypha were ''added'' to the Bible by the Catholic Church do not include the fact that the disputed New Testament books of Hebrews, James, 2 Peter, 2 John, 3 John, Jude and Revelation were also ''added'' to the Bible by the Catholic Church at the same time.

In 1546 at the [[Council of Trent]] the bishops of the Catholic Church [[dogma]]tically "added" the [[Deuterocanonicals]], the 7 disputed New Testament books along with the 7 disputed books and parts of 2 other books of the Old Testament "with all their parts", to the canon of the Bible. The leaders of the Roman Catholic Church had definitively found all 73 books of the Catholic Bible to be "certainly" inspired scripture, given by God himself, and preserved and retained by the Church as sacred scripture since the 1st century. Writers who point out that the Apocrypha were ''added'' to the Bible by the Catholic Church do not include the fact that the disputed New Testament books of Hebrews, James, 2 Peter, 2 John, 3 John, Jude and Revelation were also ''added'' to the Bible by the Catholic Church at the same time.

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The [[Religious Society of Friends|Friends (Quakers)]] do not define any writing as canonical but what each person, "led by the spirit and light of Christ", has determined to be scripture or recognizes as inspired.<ref name=Private>See the essay [http://www.newmanreader.org/works/essays/volume2/private.html '''Private Judgment''' [British Critic, July 1841]] (newmanreader.org)</ref><blockquote>"Now the Lord's power was so mighty upon me, and so strong in me, that I could not hold, but was made to cry out and say, "Oh! no; it is not the scriptures;" and told them it was the Holy Spirit, by which the holy men of God gave forth the scriptures, whereby opinions, religions, and judgments were to be tried; for it led into all Truth, and so gave the knowledge of all Truth." —''from the'' Journal of [[George Fox]].<ref>[http://www.qis.net/~daruma/foxbible.html George Fox's Teaching on the Place of Scripture] (qis.net)</ref></blockquote>

The [[Religious Society of Friends|Friends (Quakers)]] do not define any writing as canonical but what each person, "led by the spirit and light of Christ", has determined to be scripture or recognizes as inspired.<ref name=Private>See the essay [http://www.newmanreader.org/works/essays/volume2/private.html '''Private Judgment''' &#91;British Critic, July 1841&#93;] (newmanreader.org)</ref><blockquote>"Now the Lord's power was so mighty upon me, and so strong in me, that I could not hold, but was made to cry out and say, "Oh! no; it is not the scriptures;" and told them it was the Holy Spirit, by which the holy men of God gave forth the scriptures, whereby opinions, religions, and judgments were to be tried; for it led into all Truth, and so gave the knowledge of all Truth." —''from the'' Journal of [[George Fox]].<ref>[http://www.qis.net/~daruma/foxbible.html George Fox's Teaching on the Place of Scripture] (qis.net)</ref></blockquote>

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Members of ''[[The Church of Jesus Christ of Latter-Day Saints]]'' have taken a form of "private judgment" as an infallible guide. They quote Moroni 10:4 <ref>[http://www.originalbookofmormonrestored.com/Original_Book_of_Mormon_Text.pdf Original Book of Mormon Text, page 575] (originalbookofmormonrestored.com)</ref><blockquote>"And when ye shall receive these things, I would exhort you that ye would ask God, the Eternal Father in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost. And by the power of the Holy Ghost ye may know the truth of all things."</blockquote> Some individuals, who have used this suggested test as a form of certain discernment, have experienced a kind of negative affirmation in the form of an intuitive insight or feeling that indicates, "Yes, these things are not so", and so they reject the books added by Mormons. But others have interpreted the affirmative feeling experienced in response to the prayer as meaning instead, "Yes, these things are so".

Members of ''[[The Church of Jesus Christ of Latter-Day Saints]]'' have taken a form of "private judgment" as an infallible guide. They quote Moroni 10:4 <ref>[http://www.originalbookofmormonrestored.com/Original_Book_of_Mormon_Text.pdf Original Book of Mormon Text, page 575] (originalbookofmormonrestored.com)</ref><blockquote>"And when ye shall receive these things, I would exhort you that ye would ask God, the Eternal Father in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost. And by the power of the Holy Ghost ye may know the truth of all things."</blockquote> Some individuals, who have used this suggested test as a form of certain discernment, have experienced a kind of negative affirmation in the form of an intuitive insight or feeling that indicates, "Yes, these things are not so", and so they reject the books added by Mormons. But others have interpreted the affirmative feeling experienced in response to the prayer as meaning instead, "Yes, these things are so".

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Every person who approaches Bible study, usually to learn about the historical events it relates, is heavily influenced by the hermeneutical theory, or interpretive understandings, he or she brings to the text, consciously or unconsciously. According to Dr. J. Philip Hyatt, very little of the Bible relates history for its own sake, or for the purposes that a modern historian would adopt. It is, therefore, history of a special order, designed not simply to inform the reader, but to awaken in the reader a response to what the Lord of history has done.<ref name=Hyatt>John Grigg Hewlett, D.D. ''Bible difficulties explained'' (1860), p. 162 –<small>book in the public domain</small></ref><ref name=Bond>"Bible hermeneutics", Steve Bond, ''Holman Illustrated Bible Dictionary'', pp. 203–207.</ref>  

Every person who approaches Bible study, usually to learn about the historical events it relates, is heavily influenced by the hermeneutical theory, or interpretive understandings, he or she brings to the text, consciously or unconsciously. According to Dr. J. Philip Hyatt, very little of the Bible relates history for its own sake, or for the purposes that a modern historian would adopt. It is, therefore, history of a special order, designed not simply to inform the reader, but to awaken in the reader a response to what the Lord of history has done.<ref name=Hyatt>John Grigg Hewlett, D.D. ''Bible difficulties explained'' (1860), p. 162 –book in the public domain</ref><ref name=Bond>"Bible hermeneutics", Steve Bond, ''Holman Illustrated Bible Dictionary'', pp. 203–207.</ref>  

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Historical-critical researchers who use the literary methods of [[Historical-critical method (Higher criticism)|Higher Criticism]] seek to find out all they can with regard to the portion of the Bible they are studying; the author, the date, the circumstances, and purpose of its writing. The Higher Criticism means nothing more than the study of the literary structure of the various books of the Bible, and more especially of the Old Testament. Historical criticism assumes the time-conditions; the historical character of the Scriptures. This does not necessarily mean that the individual historical critic conceives of God revealing Himself objectively within history, but that he conceives the production of Scripture to have taken place within historical causes. What one scholar holds to be very probable another considers to be very unlikely. The regular majority of intelligent higher critical scholars who take the Bible seriously have found the Bible to be historically reliable and truthful and unique as a ''very credible witness'' to what the Lord of history has actually done in history, and as documents in character superior to all the ethical rationalism of the writings of secular humanists. This includes those deuterocanonicals called "apocrypha".<blockquote>"'''''The more conservative theologians who employ the historical-critical method believe that the Scriptures are 'more than the writings of mortal men'...'''''" —(Siegbert W. Becker, "The Historical-Critical Method of Bible Interpretation", page 4. ''bold-face emphasis added''.)</blockquote>They have found that the Scriptures are unique among world literature, and that the Bible is of a wholly different order from the pagan mythologies of the nations.<ref name=BFMKwatera>St. John's Abbey: ''The Bible’s message is both ‘divine’ and ‘human’.'' Friday, January 17th, 2014, Benedictine Father Michael Kwatera, a monk of St. John’s Abbey in Collegeville, MN. A discussion of the meaning of historical-critical methodology.</ref><ref name=literature>[https://bibleasliterature.wordpress.com/ The Bible as Literature: The Bible ~ A Literary Work and an Artistic Presentation of Human Experience]</ref>

Historical-critical researchers who use the literary methods of [[Historical-critical method (Higher criticism)|Higher Criticism]] seek to find out all they can with regard to the portion of the Bible they are studying; the author, the date, the circumstances, and purpose of its writing. The Higher Criticism means nothing more than the study of the literary structure of the various books of the Bible, and more especially of the Old Testament. Historical criticism assumes the time-conditions; the historical character of the Scriptures. This does not necessarily mean that the individual historical critic conceives of God revealing Himself objectively within history, but that he conceives the production of Scripture to have taken place within historical causes. What one scholar holds to be very probable another considers to be very unlikely. The regular majority of intelligent higher critical scholars who take the Bible seriously have found the Bible to be historically reliable and truthful and unique as a ''very credible witness'' to what the Lord of history has actually done in history, and as documents in character superior to all the ethical rationalism of the writings of secular humanists. This includes those deuterocanonicals called "apocrypha".<blockquote>"'''''The more conservative theologians who employ the historical-critical method believe that the Scriptures are 'more than the writings of mortal men'...'''''" —(Siegbert W. Becker, "The Historical-Critical Method of Bible Interpretation", page 4. ''bold-face emphasis added''.)</blockquote>They have found that the Scriptures are unique among world literature, and that the Bible is of a wholly different order from the pagan mythologies of the nations.<ref name=BFMKwatera>St. John's Abbey: ''The Bible’s message is both ‘divine’ and ‘human’.'' Friday, January 17th, 2014, Benedictine Father Michael Kwatera, a monk of St. John’s Abbey in Collegeville, MN. A discussion of the meaning of historical-critical methodology.</ref><ref name=literature>[https://bibleasliterature.wordpress.com/ The Bible as Literature: The Bible ~ A Literary Work and an Artistic Presentation of Human Experience]</ref>

*[http://hermeneutics.stackexchange.com/questions/5430/how-to-separate-exegesis-from-eisegesis-in-this-example How to separate exegesis from eisegesis in this example?] —hermeneutics.stackexchange.com

*[http://hermeneutics.stackexchange.com/questions/5430/how-to-separate-exegesis-from-eisegesis-in-this-example How to separate exegesis from eisegesis in this example?] —hermeneutics.stackexchange.com

*[http://carm.org/dictionary-eisegesis Dictionary: eisegesis. Brief informal definition and discussion of eisegesis: —''citing a classic example of Mormon eisegesis on 1 Cor. 8:5'' (KJV)] —carm.org</ref>  ''Eisegesis'' is severely condemned according to many literalist readings of the text of the [[Deuteronomy|Book of Deuteronomy]] and the [[Book of Revelation]] <ref>See [http://biblehub.com/commentaries/revelation/22-18.htm# Literalist commentaries on Revelation 22:18] and [http://biblehub.com/commentaries/deuteronomy/4-2.htm# Literalist commentaries on Deuteronomy 4:2] (biblehub.com).</ref>

*[http://carm.org/dictionary-eisegesis Dictionary: eisegesis. Brief informal definition and discussion of eisegesis: —''citing a classic example of Mormon eisegesis on 1 Cor. 8:5'' (KJV)] —carm.org</ref>  ''Eisegesis'' is severely condemned according to many literalist readings of the text of the [[Deuteronomy|Book of Deuteronomy]] and the [[Book of Revelation]] <ref>See [http://biblehub.com/commentaries/revelation/22-18.htm# Literalist commentaries on Revelation 22:18] and [http://biblehub.com/commentaries/deuteronomy/4-2.htm# Literalist commentaries on Deuteronomy 4:2] (biblehub.com).</ref>

::"Ye shall not add unto the word which I command you, neither shall ye diminish ''aught'' from it, that ye may keep the commandments of the LORD your God which I command you." KJV —[https://www.biblegateway.com/passage/?search=deuteronomy%204:2&version=KJV Deuteronomy 4:2]<ref>''see also'' [https://www.biblegateway.com/passage/?search=deuteronomy%205:32&version=KJV Deuteronomy 5:32]; [https://www.biblegateway.com/passage/?search=deuteronomy%2017:11&version=KJV Deuteronomy 17:11] and [https://www.biblegateway.com/passage/?search=deuteronomy%2017:20&version=KJV Deuteronomy 17:20]; [https://www.biblegateway.com/passage/?search=deuteronomy%2027:26&version=KJV Deuteronomy 27:26] </ref><ref>The Samaritan Pentateuch text has Mount Gerizim as the place to build the Temple of the L<small>ORD</small>. Because the text of Deuteronomy 17:20 says "You shall not add to the word which I command you..." the Samaritans do not accept the rest of the books of the Bible as the inspired word of God, but according to their literal reading of this text see them as the false additions of men. Their community has remained small (withered) according to the words of Jesus [https://www.biblegateway.com/passage/?search=john%2015:6&version=KJV John 15:6.]</ref>

::"Ye shall not add unto the word which I command you, neither shall ye diminish ''aught'' from it, that ye may keep the commandments of the LORD your God which I command you." KJV —[https://www.biblegateway.com/passage/?search=deuteronomy%204:2&version=KJV Deuteronomy 4:2]<ref>''see also'' [https://www.biblegateway.com/passage/?search=deuteronomy%205:32&version=KJV Deuteronomy 5:32]; [https://www.biblegateway.com/passage/?search=deuteronomy%2017:11&version=KJV Deuteronomy 17:11] and [https://www.biblegateway.com/passage/?search=deuteronomy%2017:20&version=KJV Deuteronomy 17:20]; [https://www.biblegateway.com/passage/?search=deuteronomy%2027:26&version=KJV Deuteronomy 27:26]</ref><ref>The Samaritan Pentateuch text has Mount Gerizim as the place to build the Temple of the LORD. Because the text of Deuteronomy 17:20 says "You shall not add to the word which I command you..." the Samaritans do not accept the rest of the books of the Bible as the inspired word of God, but according to their literal reading of this text see them as the false additions of men. Their community has remained small (withered) according to the words of Jesus [https://www.biblegateway.com/passage/?search=john%2015:6&version=KJV John 15:6.]</ref>

::"For I testify unto every man that heareth the words of the prophesy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: And if any man shall take away from the words of the book of this prophesy, God shall take away his part out of the book of life, and out of the holy city, and ''from'' the things which are written in this book." KJV —[https://www.biblegateway.com/passage/?search=revelation%2022:18-19&version=KJV Revelation 22:18-19] <ref>Many conservative Christians see "the words of the prophesy of this book" as referring not solely to the Book of Revelation alone but to the whole canon of the books of the Bible as the one book of the words of prophesy spoken by the Holy Spirit, God. On the basis of this interpretation, and after formulating a Reformation-defined canon of 66 books, the Protestant Reformers accused the Catholic Church and the Orthodox Church of having added books to the Bible in the [[Third Council of Carthage (397)|4th century]], and Catholic and Orthodox leaders accused Protestants of taking away whole books and parts of other books from the Bible of the Apostles and the Ancient Christian Church. In response to the controversy, in the Catholic [[Council of Trent]], the Catholic Church declared an end to all debate in the Church regarding the canonical status of particular books of Scripture, by [[dogma]]tically listing the canon of the Bible "as read in the Church". See [[Apocrypha]] and [http://www.kingjamesbibleonline.org/Apocrypha-Books/ Apocrypha Books - King James Bible Online].</ref>

::"For I testify unto every man that heareth the words of the prophesy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: And if any man shall take away from the words of the book of this prophesy, God shall take away his part out of the book of life, and out of the holy city, and ''from'' the things which are written in this book." KJV —[https://www.biblegateway.com/passage/?search=revelation%2022:18-19&version=KJV Revelation 22:18-19] <ref>Many conservative Christians see "the words of the prophesy of this book" as referring not solely to the Book of Revelation alone but to the whole canon of the books of the Bible as the one book of the words of prophesy spoken by the Holy Spirit, God. On the basis of this interpretation, and after formulating a Reformation-defined canon of 66 books, the Protestant Reformers accused the Catholic Church and the Orthodox Church of having added books to the Bible in the [[Third Council of Carthage (397)|4th century]], and Catholic and Orthodox leaders accused Protestants of taking away whole books and parts of other books from the Bible of the Apostles and the Ancient Christian Church. In response to the controversy, in the Catholic [[Council of Trent]], the Catholic Church declared an end to all debate in the Church regarding the canonical status of particular books of Scripture, by [[dogma]]tically listing the canon of the Bible "as read in the Church". See [[Apocrypha]] and [http://www.kingjamesbibleonline.org/Apocrypha-Books/ Apocrypha Books - King James Bible Online].</ref>

==External links==

==External links==

[http://www.wmcarey.edu/browning/Classes/HOB/BibleD-OTText.pdf The Old Testament Text. (wmcarey.edu/browning/Classes)]

* [http://www.wmcarey.edu/browning/Classes/HOB/BibleD-OTText.pdf The Old Testament Text. (wmcarey.edu/browning/Classes)]

* [http://www.ellopos.net/elpenor/greek-texts/septuagint/default.asp Greek and English Septuagint] <br/> [http://vulgate.org/ Latin and English Vulgate]<br/>[http://www.kingjamesbibleonline.org/Apocrypha-Books/ Kings James Apocrypha Online]

[http://biblehub.com/topical/e/esther.htm Topical Bible: Esther] (biblehub.com)

[[Category:Bible]]

 

[[Category:Apocrypha]]

 

 

 

 

 

 

[https://books.google.com/books?id=2Vo-11umIZQC&pg=PA758&lpg=PA758&dq=Commentaries+on+Greek+text+of+Esther&source=bl&ots=5SbLg__xNL&sig=gN7myfbFtmt3-1ivQWTz69BFYPk&hl=en&sa=X&ei=XdyuVLq9GYWgyQSJyICABQ&ved=0CCwQ6AEwAg#v=onepage&q=Commentaries%20on%20Greek%20text%20of%20Esther&f=false Eerdmans Commentary on the Bible, edited by James D. G. Dunn, John William Rogerson] page 758. Greek Esther, John Jarick (googlebooks.com)

 

 

 

[http://www.myjewishlearning.com/holidays/Jewish_Holidays/Purim/History/Book_of_Esther/Greek_Versions.shtml My Jewish Learning. Greek Versions of Esther. Same story, different perspective, By Adele Berlin]

 

[http://www.ellopos.net/elpenor/greek-texts/septuagint/default.asp Greek and English Septuagint] <br/> [http://vulgate.org/ Latin and English Vulgate]<br/>[http://www.kingjamesbibleonline.org/Apocrypha-Books/ Kings James Apocrypha Online]

 

[[category:apocrypha]]