From the time of Ezra until the year 287 B. C., when the Pentateuch was translated into Greek by order of Ptolemy Philadelphus, King of Egypt, these books evidently underwent some changes. This the writer quoted above admits, in saying:
"Later still (viz., after the time of Ezra), _a few more changes and additions were made_, and so the Pentateuch grew into its present form."[96:1]
In answer to those who claim that the Pentateuch was written by _one_ person, Bishop Colenso says:
"It is certainly inconceivable that if the _Pentateuch_ be the production of _one and the same hand throughout_, it should contain _such a number of glaring inconsistencies_. . . . No single author could have been guilty of such absurdities; but it is quite possible, and what was almost sure to happen in such a case, that, if the Pentateuch be the work of _different authors_ in _different ages_, this fact should betray itself _by the existence of contradictions in the narrative_."[96:2]
Having ascertained the origin of the Pentateuch, or first five books of the Old Testament, it will be unnecessary to refer to the others _here_, as we have nothing to do with _them_ in our investigations. Suffice it to say then, that: "In the earlier period after Ezra, _none of the other books_ which already existed, enjoyed the same authority as the Pentateuch."[96:3]
It is probable[96:4] that Nehemiah made a collection of historical and prophetic books, songs, _and letters from Persian kings_, not to form a second collection, but for the purpose of saving them from being lost. The scribes of Jerusalem, followers of Ezra, who were known as "the men of the Great Synagogue," _were the collectors of the second and third divisions of the Old Testament_. They collected together the historical and prophetic books, songs, &c., which were then in existence, _and after altering many of them_, they were added to the collection of _sacred_ books. It must not be supposed that any fixed plan was pursued in this work, _or that the idea was entertained from the first, that these books would one day stand on the same level with the Pentateuch_.[96:5]
In the course of time, however, many of the Jews began to consider _some_ of these books as _sacred_. The Alexandrian Jews adopted books into the canon which those of Jerusalem did not, _and this difference of opinion lasted for a long time, even till the second century after Christ. It was not until this time that all the books of the Old Testament acquired divine authority._[96:6] It is not known, however, _just when_ the canon of the Old Testament was closed. _The time and manner in which it was done is altogether obscure._[97:1] Jewish tradition indicates that the full canonicity of several books was not free from doubt till the time of the famous Rabbi Akiba,[97:2] who flourished about the beginning of the second century after Christ.[97:3]