Editing Septuagint (section)

== Composition ==

=== Jewish legend ===
[[File:Letter of Aristeas (Vat. gr. 747 f. 1r).jpg|thumb|alt=Fragment of a Greek manuscript|upright=1.2|Beginning of the Letter of Aristeas to Philocrates (Biblioteca Apostolica Vaticana, 11th century)]]
According to tradition, Ptolemy II Philadelphus (the Greek Pharaoh of Egypt) sent seventy-two Hebrew [[sofer|translators]]—six from each of the [[Twelve Tribes of Israel]]—from [[Jerusalem during the Second Temple Period|Jerusalem]] to [[Alexandria]] to translate the ''Tanakh'' from Biblical Hebrew into Koine Greek, for inclusion in [[Library of Alexandria|his library]].<ref name=Dines2004>{{cite book |last=Dines |first=Jennifer M. |editor-last=Knibb |editor-first=Michael A. |editor-link=Michael A. Knibb |title=The Septuagint |series=Understanding the Bible and Its World |edition=1st |publisher=T&T Clark |location=London |year=2004 |isbn=0-567-08464-7}}</ref> This narrative is found in the possibly [[Pseudepigrapha|pseudepigraphic]] Letter of Aristeas to his brother Philocrates,<ref name=Davila1999>{{cite web |last=Davila |first=J |title=Aristeas to Philocrates |website=Summary of lecture by Davila, February 11, 1999 |publisher=University of St. Andrews, School of Divinity |year=2008 |url=http://www.st-andrews.ac.uk/divinity/rt/otp/abstracts/aristeas/ |access-date=19 June 2011 |archive-date=18 June 2011 |archive-url=https://web.archive.org/web/20110618050330/http://www.st-andrews.ac.uk/divinity/rt/otp/abstracts/aristeas/ |url-status=dead}}</ref> and is repeated by [[Philo]] of Alexandria, [[Josephus]] (in ''[[Antiquities of the Jews]]''),<ref name=Whiston1998>{{cite book |author=William Whiston |title=The Complete Works of Josephus |year=1998 |publisher=[[T. Nelson Publishers]] |url=https://books.google.com/books?id=_4YBAAAACAAJ |isbn=978-0-7852-1426-7 |author-link=William Whiston}}</ref> and by later sources (including Augustine of Hippo).<ref name=Augustine>Augustine of Hippo, ''The City of God'' 18.42.</ref> It is also found in the Tractate [[Megillah (Talmud)|Megillah]] of the [[Talmud|Babylonian Talmud]]:

{{quote|King Ptolemy once gathered 72 Elders. He placed them in 72 chambers, each of them in a separate one, without revealing to them why they were summoned. He entered each one's room and said: "Write for me the Torah of [[Moses|Moshe]], your teacher". God put it in the heart of each one to translate identically as all the others did.<ref name=Megillah />}}

Philo of Alexandria writes that the number of scholars was chosen by selecting six scholars from each of the twelve tribes of Israel. Caution is needed here regarding the accuracy of this statement by Philo of Alexandria, as it implies that the twelve tribes were still in existence during King Ptolemy's reign, and that the [[Ten Lost Tribes]] of the twelve tribes had not been forcibly resettled by [[Assyrian captivity|Assyria]] almost 500 years previously.<ref name=Shavitsky2012>{{Cite book |last=Ziva |first=Shavitsky |title=The Mystery of the Ten Lost Tribes: A Critical Survey of Historical and Archaeological Records relating to the People of Israel in Exile in Syria, Mesopotamia and Persia up to ca. 300 BCE |publisher=Cambridge Scholars Publishing |year=2012 |isbn=978-1-4438-3502-2 |location=Cambridge, England}}</ref>{{bsn|date=January 2025}} Although not all the people of the ten tribes were scattered, many peoples of the ten tribes sought refuge in Jerusalem and survived, preserving a remnant of each tribe and their lineages. Jerusalem swelled to five times its prior population due to the influx of refugees. According to later [[rabbinic tradition]] (which considered the Greek translation as a distortion of sacred text and unsuitable for use in the synagogue), the Septuagint was given to Ptolemy two days before the annual [[Tenth of Tevet]] fast.<ref name=Toy1906 /><ref name=Turim>[[Arba'ah Turim|Tur]] Orach Chaim 580, quoting [[Simeon Kayyara|Bahag]].</ref>

According to [[Aristobulus of Alexandria]]'s fragment 3, portions of the Law were translated from Hebrew into Greek long before the well-known Septuagint version. He stated that [[Plato]] and [[Pythagoras]] knew the Jewish Law and borrowed from it.<ref name=Yarbro>[[Adela Yarbro Collins|A. Yarbro Collins]], ''Aristobulus (Second Century B.C.). A New Translation And Introduction'', in [[James H. Charlesworth]] (1985), ''The Old Testament Pseudoepigrapha'', Garden City, NY: Doubleday & Company Inc., Volume 2, {{ISBN|0-385-09630-5}} (Vol. 1), {{ISBN|0-385-18813-7}} (Vol. 2), p. 831.</ref>

In the preface to his 1844 [[The Septuagint version of the Old Testament (Brenton)|translation of the Septuagint]], [[Lancelot Charles Lee Brenton]] acknowledges that the [[History of the Jews in Alexandria|Jews of Alexandria]] were likely to have been the writers of the Septuagint, but dismisses Aristeas' account as a [[Noble lie#Pious fiction|pious fiction]]. Instead, he asserts that the real origin of the name "Septuagint" pertains to the fact that the earliest version was forwarded by the authors to the Jewish [[Sanhedrin]] at Alexandria for editing and approval.<ref name=Brenton1844>{{cite book |editor-link2= |translator-last1=Brenton |translator-first1=Lancelot Charles Lee |translator-link1=Lancelot Charles Lee Brenton |edition=1st |volume=1 |title=The Septuagint version of the Old Testament |chapter=Preface |pages=vii |publisher=[[Samuel Bagster the Elder|Samuel Bagster and Sons]] |location=London |year=1844 |url=https://archive.org/details/septuagintversio00bren/page/n13/mode/2up}}</ref>

The Jews of Alexandria celebrated the translation with an annual festival on the island of Pharos, where the [[Lighthouse of Alexandria]] stood—the location where the translation was said to have taken place. During the festival, a large gathering of Jews, along with some non-Jewish visitors, would assemble on the beach for a grand picnic.<ref>{{Cite book |last=Barclay |first=John M. G. |title=Jews in the Mediterranean Diaspora: from Alexander to Trajan (323 BCE–117 CE) |date=1998 |publisher=T&T Clark |isbn=978-0-567-08651-8 |edition= |location=Edinburgh |pages=424}}</ref>

=== History ===
The 3rd century BC is supported for the translation of the [[Torah|Pentateuch]] by a number of factors, including its Greek being representative of early Koine Greek, citations beginning as early as the 2nd century BC, and early [[manuscript]]s datable to the 2nd century BC.<ref name=Lee1983>J.A.L. Lee, A Lexical Study of the Septuagint Version of the Pentateuch (Septuagint and Cognate Studies, 14. Chico, CA: Scholars Press, 1983; Reprint SBL, 2006)</ref> After the Torah, other books were translated over the next two to three centuries. It is unclear which was translated when, or where; some may have been translated twice (into different versions), and then revised.<ref name=Kalvesmaki>Joel Kalvesmaki, [http://www.kalvesmaki.com/LXX/The Septuagint]</ref> The quality and style of the translators varied considerably from book to book, from a [[literal translation]] to [[paraphrase|paraphrasing]] to an interpretative style.

The translation process of the Septuagint and from the Septuagint into other versions can be divided into several stages: the Greek text was produced within the social environment of [[Hellenistic Judaism]], and completed by 132&nbsp;BC. With the spread of [[Early Christianity]], this Septuagint in turn was rendered into Latin in a variety of versions and the latter, collectively known as the ''{{lang|la|[[Vetus Latina]]}}'', were also referred to as the Septuagint<ref name=Linde2015>Cornelia Linde, [https://books.google.com/books?id=RxjGBwAAQBAJ&pg=PA12 ''How to Correct the Sacra Scriptura? Textual Criticism of the Bible between the Twelfth and Fifteenth Century,''] Society for the Study of Medieval Languages and Literature 2015 {{isbn|978-0907570448}} pp.9ff,29ff.</ref><ref name=ABRL>[https://books.google.com/books?id=owd9zig7i1oC&pg=PA369 ''Life after death: a history of the afterlife in the religions of the West'' (2004)], Anchor Bible Reference Library, [[Alan F. Segal]], p.363</ref><ref name=Dorival1988>Gilles Dorival, Marguerite Harl, and Olivier Munnich, ''La Bible grecque des Septante: Du judaïsme hellénistique au christianisme ancien'' (Paris: Cerfs, 1988), p.111</ref> initially in [[Early centers of Christianity#Alexandria|Alexandria]] but elsewhere as well.<ref name=Jobes2001>{{cite book |author=[[Karen Jobes]] and [[Moisés Silva]] |title=Invitation to the Septuagint |year=2015 |publisher=[[Baker Academic]] |url=https://books.google.com/books?id=s6bmCgAAQBAJ |isbn=978-1-4934-0004-1 |edition=2nd}}</ref> The Septuagint also formed the basis for the [[Old Church Slavonic language|Slavonic]], [[Syro-Hexaplar version|Syriac]], Old [[Armenian language|Armenian]], Old [[Georgian language|Georgian]], and [[Coptic language|Coptic]] versions of the Christian [[Old Testament]].<ref name=Würthwein1995>Ernst Würthwein, ''The Text of the Old Testament,'' trans. Errol F. Rhodes, Grand Rapids, Mich.: Wm. Eerdmans, 1995.</ref>

=== Language ===
The Septuagint is written in Koine Greek. Some sections contain [[Semitism (linguistics)|Semiticisms]], which are idioms and phrases based on [[Semitic languages]] such as [[Hebrew language|Hebrew]] and [[Aramaic]].<ref name=Swete1989 /> Other books, such as [[book of Daniel|Daniel]] and [[Book of Proverbs|Proverbs]], have a stronger Greek influence.<ref name=Dines2004 />

The Septuagint may also clarify pronunciation of pre-[[Masoretic Text|Masoretic]] Hebrew; many [[proper noun]]s are spelled with Greek [[vowel]]s in the translation, but contemporary Hebrew texts lacked [[Niqqud|vowel pointing]]. However, it is unlikely that all [[Biblical Hebrew]] sounds had precise Greek equivalents.<ref name=Joüon2000>Paul Joüon, SJ, ''A Grammar of Biblical Hebrew,'' trans. and revised by T. Muraoka, vol. I, Rome: Editrice Pontificio Instituto Biblico, 2000.</ref>

=== Canonical differences ===
The Septuagint does not consist of a single, unified corpus. Rather, it is a collection of ancient translations of the ''Tanakh'', along with other Jewish texts that are now commonly referred to as [[Biblical apocrypha|apocrypha]]. Importantly, the [[Development of the Hebrew Bible canon|canon of the Hebrew Bible was evolving]] over the century or so in which the Septuagint was being written. Also, the texts were translated by many different people, in different locations, at different times, for different purposes, and often from different original Hebrew manuscripts.<ref name=Ross2021 />

The [[Hebrew Bible]], also called the ''Tanakh'', has three parts: the ''[[Torah]]'' ("Law"), the ''[[Nevi'im]]'' ("Prophets"), and the ''[[Ketuvim]]'' ("Writings"). The Septuagint has four: law, history, poetry, and prophets. The books of the [[Biblical apocrypha|Apocrypha]] were inserted at appropriate locations.<ref name=Stefon2011 /><ref name=Britannica /> Extant copies of the Septuagint, which date from the 4th century AD, contain books and additions<ref name=Blowers2019>{{cite book |last1=Blowers |first1=Paul M. |last2=Martens |first2=Peter W |title=The Oxford Handbook of Early Christian Biblical Interpretation |year=2019 |publisher=Oxford University Press |location=Oxford, United Kingdom |pages=59, 60 |url=https://books.google.com/books?id=jguXDwAAQBAJ&pg=PA59 |access-date=17 October 2019 |isbn=978-0-19-102820-5}}</ref> not present in the Hebrew Bible as established in the [[Development of the Hebrew Bible canon|Jewish canon]]<ref name="Schiffman1991">{{cite book |author1=Lawrence H. Schiffman |url=https://books.google.com/books?id=3kWYHyBb4C8C |title=From Text to Tradition: A History of Second Temple and Rabbinic Judaism |author2=Sol Scharfstein |publisher=KTAV Publishing House, Inc. |year=1991 |isbn=978-0-88125-372-6 |page=120}}</ref> and are not uniform in their contents. According to some scholars, there is no evidence that the Septuagint included these additional books.<ref name=Ellis1992>{{cite book |last1=Ellis |first1=E. E. |title=The Old Testament in Early Christianity |year=1992 |publisher=Baker |page=34 |url=https://books.google.com/books?id=978VyfpZy7YC&pg=PA34 |access-date=16 November 2022 |isbn=978-3-16-145660-2}}</ref><ref name=Beckwith2008 /> These copies of the Septuagint include books known as ''[[anagignoskomena]]'' in Greek and in English as [[Deuterocanonical books|deuterocanon]] (derived from the Greek words for "second canon"), books not included in the modern Jewish canon.<ref name=Meade2018>{{cite journal |last1=Meade |first1=John D. |title=Was there a "Septuagint Canon"? |journal=Didaktikos: Journal of Theological Education. |url=https://academic.logos.com/was-there-a-septuagint-canon/#easy-footnote-bottom-3-8069 |access-date=8 October 2019 |date=23 March 2018}}</ref><ref name=Tov1988 /> These books are estimated to have been written between 200&nbsp;BC and 50&nbsp;AD. Among them are the first two books of [[Books of the Maccabees|Maccabees]]; Tobit; Judith; the Wisdom of Solomon; Sirach; Baruch (including the Letter of Jeremiah), and additions to Esther and Daniel. The Septuagint version of some books, such as Daniel and [[Book of Esther|Esther]], are longer than those in the [[Masoretic Text]], which were affirmed as canonical in [[Rabbinic Judaism]].<ref name=Jones>Rick Grant Jones, ''Various Religious Topics,'' "[https://web.archive.org/web/20030606114529/http://www.geocities.com/Heartland/Pines/7224/Rick/Septuagint/sp_books.html Books of the Septuagint]", (Accessed 2006.9.5).</ref> The Septuagint [[Book of Jeremiah]] is shorter than the Masoretic Text.<ref name=Blenkinsopp1996>{{Cite book |last=Blenkinsopp |first=Joseph |title=A history of prophecy in Israel |publisher=Westminster John Knox Press |year=1996 |url=https://books.google.com/books?id=6P9YEd9lXeAC&pg=PA166 |isbn=978-0-664-25639-5 |page=130}}</ref> The [[Psalms of Solomon]], [[1 Esdras]], [[3 Maccabees]], [[4 Maccabees]], the [[Letter of Jeremiah]], the [[Book of Odes (Bible)|Book of Odes]], the [[Prayer of Manasseh]] and [[Psalm 151]] are included in some copies of the Septuagint.<ref name=BibleResearcher>{{cite web |title=The Old Testament Canon and Apocrypha |url=http://www.bible-researcher.com/canon2.html |website=BibleResearcher |access-date=27 November 2015}}{{better source needed|date=November 2015|reason=This statement should be based on reliable sources.}}</ref>

The Septuagint has been rejected as scriptural by mainstream Rabbinic Judaism for a couple of reasons. First, the Septuagint differs from the [[Masoretic Text|Hebrew source texts]] in many cases (particularly in the [[Book of Job]]).<ref name=Toy1906 /> For example, according to [[Heinrich Guggenheimer]], intentional mistranslations in Deuteronomy 6 make reference to ancient sources of the [[Haggadah|Passover Haggadah]].<ref>{{Cite book |last=Guggenheimer |first=Heinrich |title=The Scholar's Haggadah: Ashkenazic, Sephardic, and Oriental Versions |date=1998 |publisher=Jason Aronson |isbn=978-0-7657-6040-1 |edition= |location=Northvale, NJ}}</ref> Second, the translations appear at times to demonstrate an ignorance of Hebrew idiomatic usage.<ref name=Toy1906 /> A particularly noteworthy example of this phenomenon is found in [[Isaiah 7:14]], in which the Hebrew word {{Script/Hebrew|עַלְמָה}} ({{tlit|he|'almāh}}, which translates into English as "young woman") is translated into the Koine Greek as {{lang|grc|παρθένος}} ({{tlit|grc|parthenos}}, which translates into English as "virgin").<ref name=Sweeney1996>{{cite book |last=Sweeney |first=Marvin A. |author-link=Marvin A. Sweeney |edition=1st |volume=XVI |series=[[The Forms of the Old Testament Literature]] |title=Isaiah 1–39: With an Introduction to Prophetic Literature |chapter=The Individual Units of Isaiah 1:1-39:8 |page=161 |publisher=William B. Eerdmans Publishing Company |location=Grand Rapids, Michigan |year=1996 |isbn=0-8028-4100-7 |chapter-url=https://books.google.com/books?id=BdSzj9-SZv0C&pg=PA161}}</ref>

The Septuagint became synonymous with the Greek Old Testament, a Christian canon incorporating the books of the Hebrew canon with additional texts. Although the [[Catholic Church]] and the [[Eastern Orthodox Church]] include most of the books in the Septuagint in their canons, [[Protestantism|Protestant churches]] usually do not. After the [[Reformation]], many [[Protestant Bible]]s began to follow the Jewish [[Biblical canon|canon]] and exclude the additional texts (which came to be called the Apocrypha) as noncanonical.<ref name=Blocher2004>{{cite journal |last1=Blocher |first1=Henri |title=Helpful or Harmful? The "Apocrypha" and Evangelical Theology |journal=European Journal of Theology |volume=13 |year=2004 |issue=2 |pages=81–90}}</ref><ref name=Webster>{{cite web |last1=Webster |first1=William |title=The Old Testament Canon and the Apocrypha Part 3 |url=http://www.christiantruth.com/articles/Apocrypha3.html |access-date=29 November 2015 |archive-date=13 December 2015 |archive-url=https://web.archive.org/web/20151213013409/http://www.christiantruth.com/articles/Apocrypha3.html |url-status=dead}}</ref> The Apocrypha are included under a separate heading in the [[King James Version]] of the Bible.<ref name=nets>{{cite web |url=http://ccat.sas.upenn.edu/nets/edition/ |title=NETS: Electronic Edition |publisher=Ccat.sas.upenn.edu |date=11 February 2011 |access-date=13 August 2012}}</ref>

{|class="wikitable" style="text-align:left"
|+ Deuterocanonical and apocryphal books in the Septuagint
|-
! Greek name<ref name=Jobes2001 /><ref name=McLay>Timothy McLay, ''The Use of the Septuagint in New Testament Research {{ISBN|0-8028-6091-5}}.''—The current standard introduction on the NT & LXX.</ref>{{Efn|The canon of the original Old Greek LXX is disputed. This table reflects the canon of the Old Testament as used currently in Eastern Orthodoxy.|name=disputed|group=}}
! Transliteration
! English name
|-
|{{lang|grc|Προσευχὴ Μανασσῆ}}||Proseuchē Manassē||[[Prayer of Manasseh]]
|-
|{{lang|grc|Ἔσδρας Αʹ}}||1 Esdras||[[1 Esdras]]
|-
|{{lang|grc|Τωβίτ}} (called Τωβείτ or Τωβίθ in some sources)||Tōbit (or Tōbeit or Tōbith)||[[Book of Tobit|Tobit]]
|-
|{{lang|grc|Ἰουδίθ}}||Ioudith||[[Judith]]
|-
|{{lang|grc|Ἐσθήρ}}||Esthēr||Esther (with [[Book of Esther#Additions to Esther|additions]])
|-
|{{lang|grc|Μακκαβαίων Αʹ}}||1 Makkabaiōn||[[1 Maccabees]]
|-
|{{lang|grc|Μακκαβαίων Βʹ}}||2 Makkabaiōn||[[2 Maccabees]]
|-
|{{lang|grc|Μακκαβαίων Γʹ}}||3 Makkabaiōn||[[3 Maccabees]]
|-
|{{lang|grc|Μακκαβαίων Δ' Παράρτημα}}||4 Makkabaiōn Parartēma||[[4 Maccabees]]<ref>Originally placed after 3 Maccabees and before Psalms, but placed in an appendix of the Orthodox Canon.</ref>
|-
|{{lang|grc|Ψαλμός ΡΝΑʹ}}||Psalmos 151||[[Psalm 151]]
|-
|{{lang|grc|Σοφία Σαλομῶντος}}||Sophia Salomōntos||Wisdom or [[Wisdom of Solomon]]
|-
|{{lang|grc|Σοφία Ἰησοῦ Σειράχ}}||Sophia Iēsou Seirach||[[Sirach]] or Ecclesiasticus
|-
|{{lang|grc|Βαρούχ}}||Barouch||[[Book of Baruch|Baruch]]
|-
|{{lang|grc|Ἐπιστολὴ Ἰερεμίου}}||Epistolē Ieremiou||[[Letter of Jeremiah]]
|-
|{{lang|grc|Δανιήλ}}||Daniēl||Daniel (with [[Additions to Daniel|additions]])
|-
|{{lang|grc|Ψαλμοὶ Σαλομῶντος}}||Psalmoi Salomōntos||[[Psalms of Solomon]]{{efn|name=nets|Not in the Eastern Orthodox canon, but originally included in the LXX.<ref name=NETS>{{cite web |url=http://ccat.sas.upenn.edu/nets/edition/ |title=NETS: Electronic Edition |access-date=22 January 2020}}</ref>|group=}}
|}

=== Final form ===
All the books in Western Old Testament [[biblical canon]]s are found in the Septuagint, although the order does not always coincide with the Western book order. The Septuagint order is evident in the earliest Christian Bibles, which were written during the 4th century.<ref name=Dines2004 />

Some books which are set apart in the Masoretic Text are grouped together. The [[Books of Samuel]] and the [[Books of Kings]] are one four-part book entitled {{lang|grc|Βασιλειῶν}} (Basileon, '[[Books of the Kingdoms|Of Reigns]]') in the Septuagint. The [[Books of Chronicles]], known collectively as Παραλειπομένων (Paraleipoménon, 'Of Things Left Out') supplement Reigns. The Septuagint organizes the [[minor prophets]] in its twelve-part Book of Twelve, as does the Masoretic Text.<ref name=Dines2004 />

Some ancient scriptures are found in the Septuagint, but not in the Hebrew Bible. The books are [[Book of Tobit|Tobit]]; [[Judith]]; the [[Book of Wisdom|Wisdom of Solomon]]; [[Book of Sirach|Wisdom of Jesus son of Sirach]];{{Efn|This Jesus is not to be confused with Jesus of Nazareth.|name=JesusClarification|group=}} [[Book of Baruch|Baruch]] and the [[Letter of Jeremiah]], which became chapter six of Baruch in the [[Vulgate]]; the additions to Daniel ([[The Prayer of Azariah|The Prayer of Azarias]], the [[The Prayer of Azariah and Song of the Three Holy Children|Song of the Three Children]], [[Susanna (Book of Daniel)|Susanna]], and [[Bel and the Dragon]]); the additions to [[Book of Esther|Esther]]; [[1 Maccabees]]; [[2 Maccabees]]; [[3 Maccabees]]; [[4 Maccabees]]; [[1 Esdras]]; [[Book of Odes (Bible)|Odes]] (including the [[Prayer of Manasseh]]); the [[Psalms of Solomon]], and [[Psalm 151]].

Fragments of deuterocanonical books in Hebrew are among the [[Dead Sea Scrolls]] found at [[Qumran]]. [[Sirach]], whose text in Hebrew was already known from the [[Cairo Geniza]], has been found in two scrolls (2QSir or 2Q18, 11QPs_a or 11Q5) in Hebrew. Another Hebrew scroll of Sirach has been found in [[Masada]] (MasSir).<ref name=Abegg>{{cite book |last1=Abegg |first1=Martin |last2=Flint |first2=Peter |last3=Ulrich |first3=Eugene |title=The Dead Sea Scroll Bible |year=1999 |publisher=HarperOne |isbn=978-0-06-060064-8}}</ref>{{rp|597}} Five fragments from the Book of Tobit have been found in Qumran: four written in [[Aramaic language|Aramaic]] and one written in Hebrew (papyri 4Q, nos. 196-200).<ref name=Abegg />{{rp|636}} Psalm 151 appears with a number of canonical and non-canonical psalms in the Dead Sea scroll 11QPs(a) (also known as 11Q5), a 1st-century AD scroll discovered in 1956.<ref name=Sanders1963>{{Citation |first=JA |last=Sanders |title=Ps. 151 in 11QPss |journal=Zeitschrift für die Alttestamentliche Wissenschaft |volume=75 |year=1963 |pages=73–86 |doi=10.1515/zatw.1963.75.1.73 |s2cid=170573233}}, and slightly revised in {{Citation |editor-first=JA |editor-last=Sanders |title=The Psalms Scroll of Qumrân Cave 11 (11QPsa) |journal=DJD |volume=4 |pages=54–64}}.</ref> The scroll contains two short Hebrew psalms, which scholars agree were the basis for Psalm 151.<ref name=Abegg />{{rp|585–586}} The canonical acceptance of these books varies by Christian tradition.