Introduction to Holy Scripture 2018 E/C

CHAPTER ONE: General Notions and Key Biblical Terminologies

1.1 The Literal Meaning of the Terms “Bible” and “Holy Scripture”

1.1.1 The Term “Bible”

The word “Bible” comes from the Greek term ta biblia (τὰ βιβλία), meaning “the books.”
It is derived from the singular biblion (βιβλίον), which originally referred to a scroll or book made
from papyrus, a writing material produced in the ancient city of Byblos (in modern-day Lebanon).
Because papyrus was exported from Byblos, the name of the city eventually became associated
with books themselves. Papyrus was used as a writing material in the ancient world. We get the
word paper from papyrus. It’s as simple as that.

Over time, the plural form ta biblia came to refer collectively to the sacred writings recognized by
the Church as the divinely inspired collection of books that reveal God’s will and saving work.
Thus, when Christians speak of “the Bible,” they mean a unified collection of many inspired
books, both Old and New Testaments, which together form the written Word of God.

“The Bible is not one book, but a divine library—many books united in one Spirit.”
— St. John Chrysostom, Homilies on Matthew, Homily 2

The term Bible is often used synonymously with “Holy Scripture” or “word of God.”

1.1.2 The Term “Holy Scripture”

The term “Scripture” comes from the Latin word scriptura, meaning “writing.”
It translates the Greek word graphē (γραφή), which also means “writing” or “that which is
written.” When qualified as “holy” (hagios graphē), it refers specifically to sacred writings
inspired by God and set apart from all other human literature.

In the New Testament, the word “Scripture” (graphē) is used repeatedly to refer to the sacred
writings of the Old Testament, and later by the Church Fathers to include the New Testament as
well:

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“All Scripture is inspired by God and is useful for teaching, for reproof, for correction, and for
training in righteousness.” — 2 Timothy 3:16

Hence, the term “Holy Scripture” emphasizes the divine origin, authority, and sanctity of these
writings. They are holy because they come from God, are written under the inspiration of the Holy
Spirit, and are preserved within the Holy Church.

1.1.3 The Term “Testament”

Next to the fact that the Bible is a biblos, or one book, the most obvious fact is that it is divided
into two parts called testaments.

The word “Testament” comes from the Latin testamentum, which translates the Greek word
diathēkē (διαθήκη), meaning “covenant.” The Hebrew word for testament is berith, meaning a
“covenant, or compact, or arrangement between two parties.” Thus, the “Old Testament” refers to
the Old Covenant that God established with Israel, and the “New Testament” refers to the New
Covenant that God established with all humanity through His Son, Jesus Christ.

The Old Testament was first called the covenant in Moses’ day (Ex. 24:8). Later, Jeremiah
announced that God would make a new “covenant” with His people (Jer. 31:31-34), which Jesus
claimed to do at the Last Supper (Matt. 26:28, cf. 1 Cor. 11:23-25; Heb. 8:6-8). Hence, it is for
Christians that the former part of the Bible is called the “Old” Covenant (Testament), and the latter
is called the New Covenant.

1.2 The Unity and Diversity of the Bible

The Holy Bible is both a diverse collection of writings and a unified revelation of divine truth. It
consists of many books written over long centuries, by different authors, in different languages,
and in various historical and cultural settings. Yet, despite this diversity, it conveys a single,
consistent message that is the self-revelation of God and His saving purpose for humankind,
culminating in the person of Jesus Christ.

“In many and various ways God spoke of old to our fathers by the prophets, but in these last
days He has spoken to us by His Son.” — Hebrews 1:1–2

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The Holy Bible is divided into two main parts — the Old Testament and the New Testament —
yet together they form one continuous and unified revelation of God’s saving plan. The two
Testaments are not opposed to each other, but rather complementary and interdependent. The Old
prepares and prefigures the New; the New fulfills and reveals the Old.

“The New Testament lies hidden in the Old, and the Old Testament is unveiled in the New.”
— Augustine, Questions on the Heptateuch, 2.73

This remarkable unity within diversity reflects both the divine authorship and the human
participation in Scripture. The Holy Spirit is the one ultimate author who inspired the many
human writers, guiding their thoughts and words to communicate God’s eternal will.

1.2.1 The Diversity of the Bible

The diversity of the Bible is seen in its:

• Variety of Authors: Prophets, kings, apostles, priests, and ordinary people from different
backgrounds.
• Variety of Literary Forms: Law, history, poetry, prophecy, wisdom, Gospel, parable,
epistle, and apocalypse.
• Variety of Contexts: Written over more than a thousand years, in diverse cultural and
historical environments.
• Variety of Languages: Hebrew, Aramaic, and Greek in the original texts; Ge‘ez in the
ancient Ethiopian translation.
This diversity reveals that God’s revelation is dynamic and relational. He spoke through different
voices, times, and settings to make Himself known to all peoples.

“The Holy Spirit spoke in the Scriptures as in many tones, yet all in harmony.”
— St. Ephrem the Syrian, Hymns on Faith 55

Thus, the New Testament does not replace the Old but brings it to its divine completion.

1.2.2 The Unity of the Bible

Despite its great diversity, the Bible possesses an unbreakable unity because it has one divine
author, one central message, and one ultimate purpose: the revelation of God’s covenantal love
fulfilled in Jesus Christ.
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“The prophets saw what we now behold; the apostles preached what the prophets foretold.”
— St. John Chrysostom, Homily on Matthew 2

The Continuity Between the Two Testaments

There is a deep and inseparable continuity between the two Testaments:

• The same God speaks in both the Old and New Testaments.
• The same Spirit inspires both the prophets and the apostles.
• The same covenantal plan of salvation unfolds progressively across both.
• The same Messiah is proclaimed in promise (Old Testament) and revealed in fulfillment
(New Testament).
“What was foreshadowed in figures is now seen in truth; what was hidden in prophecy is now
fulfilled in Christ.” — St. Athanasius of Alexandria

In this way, the Old Testament is the root, and the New Testament is the fruit of divine revelation.
Together they form the one tree of Scripture that bears the fruit of eternal life.

A. Unity of Divine Inspiration

The entire Bible is inspired by the same Holy Spirit. “All Scripture is inspired by God.” (2
Timothy 3:16) The same Spirit who inspired the prophets of the Old Testament also guided the
apostles of the New Testament, ensuring that the message of salvation remains consistent across
all ages.

B. Unity of Message

The Bible’s central message is the story of salvation — God’s plan to redeem humanity and
restore creation.
• The Old Testament prepares for and foreshadows the coming of Christ.
• The New Testament fulfills and reveals the promises made in the Old.
“The New Testament is hidden in the Old, and the Old is made manifest in the New.”
— Augustine, Questions on the Heptateuch, 2.73

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C. Unity of Purpose

Every book of the Bible, whether historical or prophetic, poetic or didactic, contributes to the one
purpose of revealing God’s love and guiding humanity to salvation. This unity mirrors the unity
of God Himself — Father, Son, and Holy Spirit — acting in perfect harmony in creation and
redemption.

“All Scripture speaks of Christ, and all Scripture finds its fulfillment in Christ.”
— St. Cyril of Alexandria, Commentary on John, Book 1

Theological Implications

The unity and diversity of Scripture reveal deep theological truths.

1. God’s revelation is both transcendent and incarnational — divine truth expressed in

human words.
2. All Scripture points to Christ, the living Word of God. Both Testaments together bear
witness to the one God of love and salvation.
3. Diversity enriches unity — the many voices of Scripture together bear witness to one
divine truth.
4. God’s revelation is one and continuous, not divided or contradictory.
5. The Old Testament cannot be fully understood apart from Christ.
6. The New Testament finds its deepest meaning in the promises of the Old.
The Bible is a divine symphony composed of many parts but played by one Spirit.
Its diversity reveals the richness of God’s revelation; its unity reveals the consistency of God’s
purpose. Together, they form the foundation of Christian faith and the soul of the Church’s life.

“The Scriptures are perfect, for they were spoken by the Word of God and His Spirit.”
— St. Irenaeus of Lyons, Against Heresies, 2.28.2

The Old Testament and the New Testament together proclaim the same truth: that God, in His
love and mercy, acts in history to save His people.
The Old Testament is the promise; the New Testament is the fulfillment.
The Old is the shadow; the New is the substance.
Together they form one divine revelation of the eternal Word of God.

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“The Scriptures, though divided into two Testaments, are one voice speaking of Christ.”
— St. Cyril of Jerusalem, Catechetical Lectures 12.5

1.2.3 Examples for the Complementary b/n the Old Testament and the New Testament

In the Old Testament, Christ is: In the New Testament, Christ is:
in shadow in substance
in pictures in person
in type in truth
in ritual in reality
latent patent
prophesied present
implicitly revealed explicitly revealed

a. Types and Figures of Christ in the Old Testament

The Old Testament reveals Christ in types, symbols, and shadows — figures that prefigure His
person and redemptive work.

Old Testament Figure or Event Fulfillment in Christ

Adam, the first man Christ, the new Adam who restores life (Romans 5:12–21)
Noah’s Ark Salvation through the Church
Abraham’s Sacrifice of Isaac The Father’s sacrifice of His Son
The Passover Lamb Christ, the Lamb of God who takes away sin
The Exodus and the Red Sea Baptism and liberation from sin
The Manna in the desert The Eucharist, the Bread of Life
The Temple Christ, the dwelling place of God among men

These types show that the entire Old Testament anticipates the mystery of Christ, and every page
points toward Him.
“The things of the Law were shadows; the reality is found in Christ.” Colossians 2:17
“All Scripture speaks of Christ, and all Scripture finds its fulfillment in Him.”
— St. Cyril of Alexandria, Commentary on John, Book 1

b. Prophecies Fulfilled in Christ

The prophets were the heralds of the coming Messiah. Their messages form the bridge between
the Old and New Covenants.

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Some major prophecies fulfilled in the New Testament include:

• The Virgin Birth — Isaiah 7:14 → Matthew 1:22–23

• The Birthplace of the Messiah — Micah 5:2 → Matthew 2:5–6
• The Suffering Servant — Isaiah 53 → John 19
• The New Covenant — Jeremiah 31:31–34 → Luke 22:20
• The Outpouring of the Spirit — Joel 2:28 → Acts 2:16–21
The fulfillment of these prophecies reveals the divine authorship of Scripture and the continuity
of salvation history.
“The Old Testament is the Gospel in figure; the New Testament is the Gospel in fulfillment.”
— St. Gregory the Great, Homilies on Ezekiel

c. The Law and the Gospel

The Law (Torah) of the Old Testament was given to guide humanity until the coming of Christ.
It revealed sin and pointed to the need for redemption, but could not itself give saving grace.
“The Law was our tutor to bring us to Christ, that we might be justified by faith.”
— Galatians 3:24
Christ, through His death and resurrection, fulfills the Law and inaugurates the Gospel of grace.
The moral principles of the Law remain, but they are now perfected in love, the essence of the
New Covenant.

“I did not come to abolish the Law, but to fulfill it.”— Matthew 5:17

Thus, the Law serves as a teacher leading humanity toward Christ, who embodies its ultimate
meaning.

1.3 The Importance of Holy Scripture

Holy Scripture holds a central place in the life of the Church. It shapes faith, worship, and moral
life, serving as the ultimate source of divine truth.
A. In the Life of the Church
• Scripture is read and proclaimed in every liturgy, uniting the faithful in the Word of God.
• It provides the foundation for doctrine, theology, and moral teaching.
• Through Scripture, believers encounter Christ Himself, the Word made flesh (John 1:1–
14).
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“Ignorance of Scripture is ignorance of Christ.” — St. Jerome, Commentary on Isaiah, Prologue

B. In Personal Spirituality
• Scripture serves as a mirror of the soul, guiding believers in repentance and
transformation.
• It nourishes prayer and spiritual growth, enabling communion with God.
• Meditation on Scripture cultivates faith, hope, and love.
“When you read the Scriptures, God speaks to you; when you pray, you speak to God.”
— St. Augustine, Enarrationes in Psalmos

1.4 Structure and Divisions of the Bible

The Holy Bible, though one divine revelation, is composed of many books that are organized
into distinct sections according to content, historical period, and theological purpose.
Understanding the structure and divisions of the Bible helps readers grasp the flow of salvation
history, the variety of literary genres, and the unity of God’s saving plan.

“The Scriptures are like a great city built by God, with many streets and houses, yet one
foundation.”— St. John Chrysostom, Homilies on Genesis

In the Ethiopian Orthodox Tewahedo Church (EOTC), the Bible contains 81 canonical books,
forming the most comprehensive biblical canon preserved in Christendom.
This section explores the arrangement of these books and their theological significance.

1.4.1 The Major Divisions of the Bible

The Bible is divided into two major parts:

Part Description
Old Testament Records God’s covenant with Israel, His creation, laws, promises, and
prophetic revelations leading to the coming of Christ.
New Testament Reveals the fulfillment of God’s promises in Jesus Christ, His Church,
and the gift of salvation.

Although distinct, both Testaments form one continuous revelation of God’s redemptive plan.
“The two Testaments are two streams flowing from one divine fountain.” — St. Ephrem the
Syrian

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1.4.2 The Structure of the Old Testament

A. Hebrew Form

Probably the earliest division of the Hebrew Bible was twofold: the Law and the Prophets. That
is the most common distinction in the New Testament and is confirmed as well by Jewish usage
and the Dead Sea Scrolls. However, from less ancient times, the Jewish Bible was arranged in
three sections totaling twenty-four books (twenty-two books if Ruth is attached to Judges and
Lamentations is attached to Jeremiah). This Old Testament contains all thirty-nine of the books
of the Protestant Old Testament in English. The basic difference is that the books are grouped
differently.1

The Hebrew Old Testament Arrangement2

The Law (Torah) The Prophets (Nevi’im) The Writings (Kethuvim)
1. Genesis A. Former Prophets A. Poetical Books
2. Exodus 1. Joshua 1. Psalms
3. Leviticus 2. Judges 2. Job
4. Numbers 3. Samuel 3. Proverbs
5. Deuteronomy 4. Kings B. Five Rolls (Megilloth)
B. Latter Prophets 1. Ruth
1. Isaiah 2. Song of Songs
2. Jeremiah 3. Ecclesiastes
3. Ezekiel 4. Lamentations
4. The Twelve 5. Esther
1. Hosea 7. Nahum C. Historical Books
2. Joel 8. Habakkuk 1. Daniel
3. Amos 9. Zephaniah 2. Ezra-Nehemiah
4. Obadiah 10. Haggai 3. Chronicles
5. Jonah 11. Zechariah
6. Micah 12. Malachi

B. Greek Form (LLX)

The Hebrew Scriptures were translated into Greek at Alexandria, Egypt (c. 250-15 B.C.). This
translation, known as the Septuagint (LXX), introduced some basic changes in the format of the

1
Geisler, Norman L. and William E. 1986, A General Introduction to the Bible, United States of America, p.2
2
This is the arrangement in the New Jewish Version of the Old Testament based on the Masoretic Text (MT). See
TANAKH: A New Translation of THE HOLY SCRIPTURES According to the Traditional Hebrew Text; Rudolf
Kittel and Paul E.
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books: some of the books were reclassified, others regrouped, and some were renamed. The
Alexandrian tradition divided the Old Testament according to subject matter, which is the basis
of the modern classification of five books of Law, twelve books of History, five books of Poetry,
and seventeen books of Prophecy.

The order of the books varies in the early canonical lists, but the grouping of the books remains
the same throughout. The accompanying chart illustrates this arrangement, which contains the
same content but a different total than its Hebrew counterpart.

The Law (Pentateuch)—5 books Poetry—5 books

1. Genesis 1. Job
2. Exodus 2. Psalms
3. Leviticus 3. Proverbs
4. Numbers 4. Ecclesiastes
5. Deuteronomy 5. Song of Solomon
History—12 books Prophets—17 Books
1. Joshua A. Major (5 books) B. Minor (12 books)
2. Judges 1. Isaiah 1. Hosea
3. Ruth 2. Jeremiah 2. Joel
4. 1 Samuel 3. Lamentations 3. Amos
5. 2 Samuel 4. Ezekiel 4. Obadiah
6. 1 Kings 5. Daniel 5. Jonah
7. 2 Kings 6. Micah
8. 1 Chronicles 7. Nahum
9. 2 Chronicles 8. Habakkuk
10. Ezra 9. Zephaniah
11. Nehemiah 10. Haggai
12. Esther 11. Zechariah
12. Malachi

C. Latin Form

The grouping of books in the Latin Bible (the Vulgate) follows that of the Septuagint (LXX), or
Greek version. Jerome, who translated the Latin Vulgate (c. 383-405), was familiar with the
Hebrew division, but Christendom had come to favor (or be associated with) the Greek version;
thus, it was only natural for him to adopt its fourfold classification. In fact, any other
classification would no doubt have been unacceptable to Latin Christians.

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D. The Ethiopian Form

The Ethiopian canon preserves books that disappeared from other biblical traditions after the
early centuries of Christianity. The Old Testament books can be grouped according to their
content and purpose.
In the Ethiopian Orthodox tradition, the Old Testament contains 46 books, including several
Deuterocanonical writings not found in other canons.3

The Law (ኦሪት)—5 books Poetry (የጥበብና የመዝሙር)—8 books

1. Genesis (ኦሪት ዘፍጥረት) 1. Job (መጽሐፈ ኢዮብ)
2. Exodus (ኦሪት ዘጸአት) 2. Psalms (መዝሙረ ዳዊት)
3. Leviticus (ኦሪት ዘሌዋውያን) 3. Proverbs (መጽሐፈ ምሳሌ)
4. Numbers (ኦሪት ዘኁልቁ) 4. Ecclesiastes (መጽሐፈ መክብብ)
5. Deuteronomy (ኦሪት ዳግም) 5. Song of Solomon (መኃልየ መኃልይ ዘሰሎሞን)
6. Wisdom of Solomon (መጽሐፈ ጥበብ ሰሎሞን)
7. Reproof (መጽሐፈ ተግሣፅ)
8. Wisdom of Sirach (መጽሐፈ ሲራክ)
History—17 books Prophets—16 Books
1. Joshua A. Major (4 books) B. Minor (12 books)
2. Judges
1. Isaiah 1. Hosea
3. Ruth
2. Jeremiah 2. Joel
4. 1 & 2 Samuel
+ Lamentations 3. Amos
5. 1 & 2 Kings
+ the Remainder of Jeremiah 4. Obadiah
6. 1 Chronicles
+ Baruch 5. Jonah
7. 2 Chronicles + Prayer of
3. Ezekiel 6. Micah
Manasseh
4. Daniel 7. Nahum
8. Jubilees
+ Susannah 8. Habakkuk
9. Enoch
+ the Prayer of the Three Children 9. Zephaniah
10. Ezra & Nehemiah
11. Ezra Sutu’el & 2 Ezra + Bel and the Dragon 10. Haggai
11. Zechariah
12. Esther
12. Malachi
13. Tobit
14. Judith
15. 1 Maccabees
16. 2 & 3 Maccabees
17. Joseph ben Gurion

3
Ethiopian Orthodox Tewahdo Church. The Ethiopian Orthodox Tewahdo Church: Faith, Order of
Worship and Ecumenical Relations. p.45-47
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1.4.3 The Structure of the New Testament

To that arrangement, the early Christian Fathers added the books of the New Testament, which
were classified in four groups: Gospels (four books), History (one book), Epistles (twenty-one
books), and Prophecy (one book). Further, the twenty-one Epistles were subdivided into the
Pauline (fourteen) and the General (seven).

However, in the Ethiopian canon, the New Testament contains 35 books, reflecting the fullness
of the Church’s apostolic witness.

The Gospels—4 books History- 1 book

1. Gospel of Matthew 1. Acts (of the Apostles)
2. Gospel of Mark
3. Gospel of Luke
4. Gospel of John
Books of Church Order —8books Epistles —21 Books
1. The Order of Zion A. Epistles of Paul (14 B. General or Universal (7
2. Commandments (Te’ezaz) books) books)
3. Abtils 1. Romans 1. James
4. “Gitzew” 2. 1 Corinthians 2. 1 Peter
5. 1st Book of Covenant 3. 2 Corinthians 3. 2 Peter
6. 2nd Book of Covenant 4. Galatians 4. 1 John
7. Didascalia 5. Ephesians 5. 2 John
8. Clement 6. Philippians 6. 3 John
7. Colossians 7. Jude
8. 1 Thessalonians
9. 2 Thessalonians
10. 1 Timothy
11. 2 Timothy
12. Titus
13. Philemon
14. Hebrews

Apart from the Books of Church Order, the Ethiopian canon largely corresponds to that
recognized by other Churches. In the official listing, there are 35 books in the New Testament,
which, when combined with the 46 books of the Old Testament, amount to a total of 81.
However, in printed editions, the eight Books of Church Order are usually omitted—since they

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are not commonly available—leaving 27 New Testament books. When these are combined with
the 54 Old Testament books actually printed, the total remains 81.

How did the Ethiopian Orthodox Tewahdo Church come to accept those 81 books, and which
ancient canons played a role in that decision?

1.4.4 Comparison of Biblical Canons

Tradition Total Books Notes

Hebrew Bible 24 Equivalent to 39 Protestant OT books (different order)
(Tanakh)
Protestant Bible 66 39 OT + 27 NT
Roman Catholic Bible 73 Includes Deuterocanonicals (e.g., Tobit, Judith,
Maccabees)
Ethiopian Orthodox 81 Longest Christian canon; includes Enoch, Jubilees,
Bible Meqabyan, and other ancient writings

“The Ethiopian Church preserves the most ancient and complete form of the Christian Bible.”
— Abba Paulos Tzadua, Introduction to Biblical Studies

1.4.5 Theological Meaning of the Biblical Structure

1. The Bible’s structure reflects the divine order of revelation, moving from promise to
fulfillment.
2. The diversity of books reveals the many ways God speaks — through history, poetry,
prophecy, and teaching.
3. The Church’s canon is a witness to the unity of faith, showing that the same Spirit
inspired all its parts.
4. The preservation of a broader canon in the EOTC reflects the Church’s fidelity to ancient
tradition.
The structure and divisions of the Bible are not accidental but divinely orchestrated to reveal
salvation history coherently and progressively.
Each section — Law, Prophets, Wisdom, Gospels, and Epistles — contributes to the one divine
narrative of God’s covenantal love.
The Ethiopian Orthodox Tewahedo Church, through its 81-book canon, continues to witness to
the full breadth and depth of God’s revelation.

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“From Genesis to Revelation, the voice is one — the voice of God speaking to His people.”
— St. Athanasius, Festal Letter 39

1.5 Chapter and Verse Divisions and the Printed Bible

The Holy Scriptures, as originally written, did not contain chapters, verses, or punctuation. These
divisions were developed later for convenience in reading, reference, and public use.
Understanding how the Bible came to have its modern form — including chapter and verse
divisions and the development of printed editions — helps students appreciate both the historical
transmission and accessibility of God’s Word through the centuries.

“The Word of God was once written on tablets of stone, then on scrolls of parchment, and now
upon the hearts of men.” — Augustine, On Christian Doctrine

1.5.1 The Early Form of the Biblical Text

• The original manuscripts of the Old and New Testaments were written in continuous
script (without spaces, punctuation, or paragraphs).
• The Hebrew text of the Old Testament was written on scrolls, and later on codices
(books) as the format evolved.
• Early Christians used handwritten manuscripts of the Gospels and Epistles, often copied
by scribes and monks in monasteries.
• The lack of divisions meant that the Scriptures were heard and memorized more than read
silently, especially in the liturgical life of the early Church.

1.5.2 The Development of Chapter Divisions

The system of dividing the Bible into chapters was developed in the 13th century for easier
reference.

• Stephen Langton, Archbishop of Canterbury (c. 1227), is generally credited with creating
the chapter divisions still used today in both the Old and New Testaments.
• His system was later adopted in Latin manuscripts and eventually in printed Bibles.
• While useful for study, these divisions were not inspired and sometimes interrupt the
natural flow of thought in the text.

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“The Scriptures are one continuous revelation, though for our memory they are divided into
parts.” — St. John Chrysostom, Homilies on Matthew

1.5.3 The Development of Verse Divisions

Verse divisions came later to make the Scriptures even easier to quote, reference, and translate.

• In the Old Testament, verse divisions were first introduced by Jewish scholars
(Masoretes) around the 9th century A.D. to preserve pronunciation and reading traditions.
• In the New Testament, verse numbering was added by Robert Estienne (Stephanus) in his
1551 Greek New Testament and 1555 Latin Bible (Vulgate).
• This system was quickly adopted by most Christian traditions and remains the standard
today.
While verses are helpful for study and citation, the Church always reminds believers to read
within context — seeing each verse as part of the living whole of divine revelation.

1.5.4 The Invention of Printing and the First Printed Bibles

The invention of the printing press by Johannes Gutenberg around 1455 revolutionized access to
the Scriptures.
• The Gutenberg Bible (printed in Latin) was the first major book produced with movable
type.
• This innovation made it possible to reproduce the Bible accurately and distribute it
widely across Europe.
• Printed editions soon appeared in Hebrew, Greek, and various vernacular languages,
allowing the faithful to possess their own copies of the Scriptures for the first time in
history.
“The printing press is God’s gift for the spread of His Word.” Anonymous Scholar Saying

Although not an Orthodox source, the statement captures how printing fulfilled God’s purpose of
making His Word accessible to all people.

1.5.5 Advantages of Chapter and Verse Divisions

While not inspired, these divisions serve important purposes:

1. Facilitate reference and memorization for teaching, preaching, and study.

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2. Enable liturgical reading and organized recitation in public worship.

3. Support translation and commentary by making it easier to locate specific passages.
4. Encourage personal devotion and systematic reading of the Bible.
However, readers are cautioned not to interpret Scripture fragmentarily or out of context, but
within the unity of faith and the life of the Church.

The history of the Bible’s division and printing shows that God’s providence works through
human means to ensure the preservation and spread of His Word.

• The divisions of Scripture serve the mind.

• The Spirit of Scripture transforms the heart.
• The printing of Scripture ensures that every generation can hear God’s voice anew.
“Heaven and earth will pass away, but My words will not pass away.” — Matthew 24:35

Thus, from oral tradition to manuscript, and from manuscript to print, the Word of God remains
eternally living and active in the life of the Church.

The chapter and verse divisions, along with the printing of the Bible, are human tools guided by
divine providence to make God’s Word accessible and readable for all generations.
While the form of the text has changed over time, the content and message remain the same —
the eternal Word of God revealed for the salvation of humankind.

“The Bible’s divisions help the mind; its message heals the soul.” — Anonymous Patristic
Saying

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