 All right, good morning to all of you, even as we begin a new semester, so we will be covering doctrinal foundations this semester. Now we will be looking at all the main doctrines which are covered in the Bible. We will be looking at what the Bible has to say on each of these fundamental beliefs that we hold on to as believers and the course title says doctrinal foundations because these are the foundations on which we build our Christian faith and our Christian walk. If we are not very sure of what we believe and why we believe those things, we may get shaken in our faith in our Christian walk. Then if we are very sure about what the Bible says on these fundamental topics and we hold on to those truths, we are able to build ourselves in our spiritual walk. So these are foundational doctrines and we need them to have a strong walk in God. So we will be looking at various different doctrines. We will begin with the doctrine of the word of God. We will take this class and also maybe next week, so we will devote two weeks for the doctrine of the word of God and after that we will move into various other doctrines. So to get started with the doctrine of the word of God, there are some very brief notes available for those who are attending through Google Classroom. It has been posted in the Google Classroom, the notes have been posted. So if you were to look in those notes, the first thing that's mentioned over there in your notes is that when we say doctrine of word of God, that term word of God can mean many things actually, four different things in fact. If we could have any one person read out Genesis chapter 2 verse 16. Genesis chapter 2 verse 16, if anyone could read out for us please, either here in the class or even online, 2 16. Genesis chapter 2 verse 16 and the Lord God commanded the man saying, of every tree of the garden you may freely eat, 17 as well. Word of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die. Now over here it says the Lord God commanded the man. Now this is a commandment, it's a word of the Lord being given and it's being given directly by God to the humans. It's not being given through a prophet, it's not being given through a messenger. So here the word of God is being directly communicated to humans. So this is one way of looking at the word of God, where God directly speaks to a person and conveys something. A second way that we can look at the term word of God that would be in Deuteronomy chapter 18 verse 18. So if we can have someone read out for us Deuteronomy 18, 18. I will raise up for them a prophet like you from among their brethren and will put my words in his mouth and he shall speak to them all that I command him. So here the Lord is saying, I will put my words in his mouth. Here of course he's referring to Moses, so the Lord says I'll put my words in his mouth and he will tell the Israelites everything that I have commanded. So in the first instance we see God directly giving his word to Adam and Eve, not through a messenger. Here we see that the communication is being made through Moses, so the word of God can come directly to people, it can come through a messenger. The third manner in which the term word of God is used in the Bible, that would be John 1.1 which we are very familiar with, if we can have any one person read out for us, John 1.1. John chapter 1 verse 1, in the beginning was the word and the word was with God and the word was God. Now here we see that the word of God is not the spoken word which is being talked about. Here the word of God is referring to an actual person. The person Jesus Christ himself is also being described as the word of God. So the word of God can be the spoken word. The word of God can also be the very person of God in the form of Jesus Christ. And then we have the fourth form in which the word of God is used, the one which we would be focusing upon in our class today. That would be Exodus 31 verse 18. Exodus chapter 13 verse 18. 31 verse 18. 31 verse 18. And when he had made an end of speaking with him on Mount Sinai, he gave Moses two tablets of testimony, tablets of stone written with the finger of God. Now here the word of God is not being spoken. Here the word of God is not being presented as a person, but rather here you see the word of God being written down. And in this particular instance, in fact, God himself is directly writing down those words. It's not a human who is writing down those words even as God is dictating, rather God himself is directly writing down the words which he wishes to convey to his people. But usually the word of God was written down by people even as the Lord spoke to them and asked them to write it down. Maybe we will look at one verse which talks about that as well. So Deuteronomy 31 verse 9. So if someone could read out for us, Deuteronomy 31 verse 9. So Moses wrote this law and delivered it to the priests, the sons of Levi who bore the ark of the covenant of the Lord and to all the elders of Israel. And so over here we don't see these laws being written down directly by the finger of God, rather here in Deuteronomy 31 verse 9 we see a human being writing down the words but then they are not the humans words, they are God's words which are being written down just as commanded by the Lord. So these are the different ways in which we see the word of God being presented to us in the Bible. And whichever form this word of God is being presented in, it is fully authoritative. It is absolutely true and perfect. So sometimes it may be a spoken word, sometimes it may be a written word and sometimes it is literally in the form of Jesus Christ. But in whatever way the word of God is presented, it's to be accepted that it's absolutely authoritative and it is absolutely true in every way. So of course in our doctrine of the word of God, we are focused will be more on the written word of God, the Bible. So we will be talking about the Bible today and also in our next class. Now there's a term that is used in our Christian circles for the Bible. We call it the canon. Now some of you may be familiar with this word but then for some of you it may be a new word, C-A-N-O-N. The word canon is used for the Bible. This is actually derived from a Hebrew word, hane, which talks about a measuring rod. If you were to look in Ezekiel chapter 40 verse 3, I mean we will not be reading out that verse but if you were to look at Ezekiel 40 verse 3, it talks about a measuring rod over there and that measuring rod is called a kane and from that Hebrew term, this word canon has been derived. So a canon is something like a measure, a measurement, a standard. If you are using a ruler or a scale with measurements on it and you're trying to measure, let us say a table. So you take that measuring tape or the ruler and you measure the table and you get to know what is the measure of that table, how wide is it, how long is it. So you get an assessment of the measure, the standard to which that particular table is being held using that measuring tape. In the same way, different kinds of canons, different kinds of measures are used to measure different objects. For instance, weighing scales are used to measure, let us say if you go to a store and you want to buy a flour or sugar and so the shopkeeper will place your packet of sugar or your packet of flour on the weighing scales and he's taking a measure of that so that he can show you exactly how much quantity there is in that packet and if one packet has got less quantity and the other packet has got a greater quantity, you will know to what extent each of those two packets are reaching the standard, are reaching the measure which has been set. So in that way, this term cannon is a measure, it's a standard. Now why is the Bible being called a cannon? The reason that we call the Bible a cannon is because it is laying a standard, it is laying a measure against which all humans are going to be measured. One day when we stand before the judgment throne of God, how is he going to judge us based on his feelings on that day, based on whom he likes and whom he dislikes. No, there'll be one measuring rod used to measure all humans on that day. Cannon is going to be measured against this cannon of the Bible. To what extent did people, humans line up with what this cannon has set for them? To what extent have they followed it? To what extent have they ignored it? To what extent have they believed in it and lived their life according to it? So this cannon, this Bible, this written word of God becomes the measuring rod against which every human being is going to be measured. Okay, so that is why the Bible, the scriptures are called the cannon. Now, a lot of written literature has existed right from the beginning of, you know, humanity. All along from the time that people began to write, they began to write down poetry, they began to write down stories, they maintained written records of their genealogies. So written, written literature has always existed. And so the Israelites also as an educated community did a lot of writing in their days. Now, after a lot of written scrolls and a lot of written works started getting collected, the people had to decide which particular writings are we going to regard as the word of God and which other writings are we going to just dismiss as secular, ordinary, everyday writings. So they had to differentiate between writings which would be regarded and labeled as God's word, which means it's come from Him. It has to be, you know, followed, obeyed, trusted, believed in, you know, so that would have more value. So certain written materials would be labeled as written word of God and the rest would be just the words of humans, which have been produced for, you know, just human knowledge for human entertainment probably. And so back then in those days, how did the Israelites decide which written works are going to be called canonical, you know, they're going to be the measure against which humans are going to be measured and which other writings are just going to be regarded as normal writings of humans, you know, which are going to just cater to other humans. So how did the Israelites differentiate between canonical writings and normal everyday writings? Because they had a wide variety of writings. For instance, you know, if you were to turn to Numbers chapter 21 verses 13 to 15, over there you have a description of the borders of the land being described. And then even as they're talking about the different borders of that particular territory, it says in verse 14, it says that is why the Book of the Wars of the Lord says, and then it goes on to give a long description. So over there in this Numbers chapter 21 verses 13 to 15, you have mentioned being made about a book which is called Book of the Wars of the Lord. Now these are wars which were fought in the name of the Lord. These are wars in which God helped the people to fight, helped them to gain victory. So this is something good. This is something connected to God. This is something connected to spiritual matters. But do we find this book in the Bible today? You know, if you were to flip through your Bible pages, will you find Book of the Wars of the Lord? You will find the Book of Genesis. You'll definitely find the Book of Leviticus. But will you find the Book of the Wars of the Lord? No. So which means God told the Israelites, these particular writings, you will regard them as my direct word to you. And I will hold you accountable for these words and you have to follow them and abide by them. The other things which you are writing down, they are just writings. They will not be regarded as my direct word to you, to humanity. So there was a differentiation made right from the very beginning in God labeling certain writings as his word and the rest would be just regarded as human writings. Just to look at some other examples of how God differentiated between writings. If we were to look in Joshua chapter 10 verse 13, where you have the incident of the sun standing still, that's what is described over there in Joshua 10, 13. If we could have someone actually read out that, Joshua 10 verse 13. So the sun stood still and the moon stopped till the people had revenge upon their enemies. Is this not written in the Book of Jasheer? So in the Book of Jashear, this event is mentioned. But the Book of Jashear is not there in the Bible. On the other hand, the Book of Joshua is found in the Bible. So even the Book of Jashear talked about the people entering the land and the people conquering and settling down. And the Book of Joshua also talked about the same events. God told the Israelites to regard the Book of Joshua as sacred canonical scripture. On the other hand, the Book of Jashear was just a historical book which told about the history of Israel and that is not found in the Bible. Moving on to another example. If we were to look in 1 Kings chapter 4 verses 32 and 33, we see another Bible writer who produces some written works over there. 1 Kings chapter 4 verses 32 and 33, if someone could read out. He spoke 3,000 Proverbs and his songs were 1,005. Also he spoke of trees from the Siddharth tree of Lebanon. Given to the Hissab that springs out of the wall, he spoke also of animals, of birds, of creeping things and of fish. Here it talks about the teachings of Solomon which must have been recorded later on in written form. So Solomon actually did not just give the Proverbs which are mentioned in the Book of Proverbs. It says over here that he actually produced 3,000 Proverbs and then there are 1,005 songs which he composed. He also must have taught and written down about plant life. That would be biology, zoology. It says he talks about animals and reptiles and fish. These are all things which he wrote down but they are just human writings. God told him that only the Proverbs which he would, specific Proverbs which he would give him, they would become the Book of Proverbs. The rest would just be human writings. So only the Book of Proverbs was regarded as canonical scripture. Now in the same way you have so many other examples. You have Acts of Solomon, which is mentioned in 1 Kings chapter 11 verse 41. You have the records of the kings of Israel mentioned in 1 Kings 14, 19. In the same way in 1 Kings chapter 15 verse 7, you have records of the kings of Judah being mentioned. So a lot of written works existed in the time of the Israelites. However, God selected only specific writings as his direct word of God. So we regard only those particular writings as canon, as the measurement against which we will all be measured one day. And these canonical scriptures are regarded as the inspired word of God. He inspired those words. He caused the people to write down his thoughts in those particular canonical writings. So having looked at the general background, let's now come to the Old Testament Canon. So you have the Old Canon, Old Testament Canon, and you have the New Testament Canon. How exactly was this Old Testament Canon composed? How did it come into existence? How was it compiled? So now we know that the first five books were written by Moses. We get to know that through so many verses, Exodus 17, 14, 24, 4, 34, 27, numbers 33, 2, Deuteronomy 31, 22, all of these verses, they indicate to us that Moses was the author of the first five books. Joshua, we get to know wrote the book of Joshua because it says so in Joshua chapter 24 verse 26, where it says Joshua wrote these words in the book of the law of God. So we get to know that Joshua was the author of the book of Joshua. In the same way, we also see other prophets writing many different books. Samuel, for instance, we get to know that he wrote down the rights and duties of the king in first Samuel chapter 10 verse 25. So based on that, we know that he was asked by God to write down certain things. For second chronicles chapter 26 verse 22 talks about how the acts of Uzziah were written down by Isaiah, the prophet. So there are many verses which talk about how Isaiah wrote down different records of different people. So we know that Isaiah was one of the composers who composed some of the canonical scripture. In the same way, you also have Jeremiah 30 verse two, where the Lord directly says to Jeremiah, write in a book all the words that I have spoken to you. So that became the, that became Jeremiah. So we know all of these work canonical works because God says that he commanded that the people should write down those particular words. So in this way, different prophets were asked by God to write down different writings and record different events, record the commandments which God has given. And all those became the word of God to the people. Some of the last few writings of the Old Testament would be after the exile, Ezra comes back to Jerusalem in 458 BC. Nehemiah comes back around 445 BC. And so the book of Ezra, the book of Nehemiah are written down around that time. Then you have the book of Esther that was probably written during the time of Arta Zeresh because she was married to Zeresh. And so Zeresh, one of the Zeresh crown prince, his son would be Arta Zeresh, not Esther's son. Esther's son probably didn't have any kind of political holding, but anyway. So during the time of Arta Zeresh is probably when the book of Esther would have been written down. So these are like the last few books which were directly commanded by God to be written down. And you finally have Malakai who was ministering around 430 BC. So he would have written down the book of Malakai sometime during that time. And so it's generally accepted that 435 BC onwards. I mean, nothing else was written. So Malakai would have been the last book which was directly given by God. He asked a prophet to write down his words. And after that, it is generally believed that the writings which came after 435 BC were no longer words from God. They were no longer divinely inspired words. They were just normal writings because people continued to write even after that. But these were not writings which were given by God directly to the people. For instance, 200 BC onwards, you have a lot of books written. You have the book of Tobit, the book of Judith, the book of Seraash, these are all things which are part of the apocryphal books. So up to the time of Malakai, God spoke to certain prophets who had been very clearly proved and established as God's prophets because whatever they prophesied came true. The things which they spoke actually happened. And this was proof that they were directly from God. They had heard from God and they had written down what God had commanded. So their writings were regarded as inspired scripture. But after the time of Malakai, just as God had warned that he would stop speaking to his people, he said, a day will come when you will long to hear my words but you will no longer hear them because you have chosen to harden your hearts and not hear from me. So therefore, after the time of Malakai, God stopped sending prophets who would speak to people directly from him. So whatever writings came after the time of Malakai, those were all just writings of Godly people who just wanted to write down Godly things. But these are not words which have been given directly by God to them to be conveyed to humans. So you have this book of Thobit and book of Judith and Siddhas and all these other books which were composed after that. And the Jewish people of that time read these books, accepted these books but they never labeled these books as canonical scripture. They just simply respected them as books from which maybe you can gain something, learn something but they never gave them the label of canonical scripture. In the same way today, we have so many Christian books. I mean, we have thousands upon thousands of books available and many of them have been written by very Godly people who have taught such beautiful things to us in their books but we don't regard any of those books as canonical scripture. They are not God's direct message to humanity. They are just the thoughts and ideas of people who want to help other people grow in God and so those books have been written but we don't regard Billy Graham's books as canonical scripture. We have much respect for Billy Graham. We learn a lot from his books. People have been saved through his books but we don't regard those books as canonical scripture. So in the same way, all those books which were written back then 200 BC onwards, they were good books. There was Godly learning to be found in those books but none of them were really inspired scripture and these people from 200 BC onwards, not only did they write many books, some of them also tried to add to the canonical scriptures which had already been established to give some examples. The book of Esther was inspired by God. God asked that that particular story should be written down in a particular way but then people who came later on after 200 BC, they added some extra wording to the book of Esther. So if you were to look at the Catholic version of the book of Esther, you would find some extra verses over there which are not found in our Protestant Bible and that is because we don't include those particular extra portions in our Protestant Bible simply because those writings came much later. They came after this 435 BC. So anything that was written after 435 BC, we do not accept it as inspired scripture because by then the prophets of God had stopped. God was no longer sending prophets who would write down his words. And so in the book of, in the apocryphal, the term apocrypha came to be used for these extra writings. So when you're reading about Christian history, sometimes you will come across the term APOCRYPHAapocrypha. That's basically what these extra writings are called. So in the apocryphal version of the book of Esther, it talks about, it gives a long prayer which she's supposed to have prayed to God. But it may be true, it may not be true because we do not know how authentic and correct that prayer is because it was added much later to the original book of Esther. So it talks about how there was this long prayer which she's supposed to have prayed to God before going to the King. And the story also says that once she went to the King, she fainted over there. Now we don't really know whether she did that or not because when she goes to the King, she goes with faith in God. So she probably did not faint. So these are extra things which were added later. In the same way in the book of Daniel also, much later, after 200 BC, people added some extra things to the book of Daniel. For instance, in the book of Daniel, there's a prayer of Abednego. The prayer which Abednego is supposed to have prayed while he was standing inside the fury furnace. If you remember, Daniel's three friends, they were put into the fire and then God spared their lives. So there's this suppose, this is additional writing which is there in the apocryphal version of Daniel where it gives a prayer of Abednego, which he's supposed to have prayed from inside the fury furnace. So again, we do not know whether this authentic or not because this was written much later. So these apocryphal writings, some of them are, I mean, you would find them in the Catholic version of the Bible. So they include the first and second Estras and Tobit and Judith. And there's something called Wisdom of Solomon also, which is an apocryphal writing. So you have all of these. Now, why does the Catholic Bible include these books? Now, what happened was that the Hebrew scrolls were all written in the Hebrew language. So up to the time of Malachi, all of these inspired scriptures were written in the Hebrew language. And of course, some portions were written in Aramaic. We talked about that when we were covering the Old Testament. So we'll not get into those details, but yeah. So the Hebrew Bible was mainly written in Hebrew. Some portions were written in the Aramaic language. And then later on, around 250 BC, around, no, sorry, around 150 BC, 100 BC, people were no longer very familiar with the Hebrew language because now they were living in a Greek culture. And Greek is what was being spoken by everyone. So many of the Jewish people no longer knew how to read the Hebrew words. They were no longer familiar with the language. And so at that time, Godly people decided it's time that we translated the Hebrew scrolls into the Greek language so that our people can continue to read the word of God and they can continue to follow the Lord and honor Him. And so we have the Septuagint being created. So the Septuagint, when we did our Old Testament, we talked about it. Septuagint is the Greek translation of the Hebrew scriptures. So when the translation was done of the Hebrew scriptures into the Greek language, when they were doing the translation work, not only did they translate the canonical scriptures, they also translated these extra things which had been written more recently, like this book of Tobit and the first and second Estras. They started including, they translated even these things. And so if you were to look at a copy of the Septuagint, the Septuagint will not only have your canonical scriptures, your Old Testament over there, it will also have these extra books sitting over there. So over time, people began to read even these other books and many of them accidentally began to think that even these extra things are also inspired by God, which is actually not correct. And so by the time we come to 100 BC, that would be around the time when the Maccabeans had their revolt. Of course, by now, Israel had completely lost its freedom. I mean, they were under foreign rule. You had the Syrians coming and conquering. Then later on, you have the Greeks coming and conquering. So now they're under pagan rulers. They are no longer a free nation. All of this is going on. So during the time of the Maccabeans, the Maccabeans tried to revolt against the foreigners. They want to fight a war against them, drive them out of the country, redeem their country once again so that they can be an independent nation once more. So during this time, during the time of the Maccabeans, all the things which they did for their freedom fight, all those things are recorded. So even the Maccabean, first and second Maccabees is also one of the Apocryphal books which was composed, which gives a history of the wars which these Maccabees fought, the revolt which they started to drive out the enemy. All of that is recorded. So in this Maccabean, during the time of these Maccabees, they themselves admit, and this is what they write, if you were to look in first Maccabees chapter nine, verse 27, and also in first Maccabees chapter 14, verse 41, it's very clearly written over there. They say that we are going through a time of great distress right now, and our hope is that the prophets who have ceased to appear will once again come back to us one day. Okay, so the exact wording is this. It says, such as, okay, we are going through a great distress such as has not been since the time that prophets ceased to appear among them. So that's the actual wording which is used over there. It's basically saying over there, the prophets of God have ceased. They no longer are there. So they themselves admit that the prophets of God had stopped existing by that time. So whatever writings have been written during that time, they are not inspired scripture. They have not been written by the prophets of God. They've just been written by people who have been fighting for their freedom. Okay, so Josephus, you know, we know, I mean, we're kind of familiar with that name now. He was a historian who was there around 37 AD. Okay, so Josephus, he writes, this is what he writes in his historical work. He says, from the time of Atazarus to our own times, a complete history has been written, but has not been deemed worthy of equal credit with the earlier records. So he says, we have continued to write down a detailed historical record of all that has been happening to our nation, to the people of Israel. But we accept the fact that these writings do not have the same value as the earlier records of the prophets. So Josephus from those days, he clearly himself, he says these particular, these extra writings, they are not canonical. So this is, and then the rabbis of that time, you know, the Jewish rabbis, the Jewish teachers of that time, in their writings, they also have written down and they have said that after the latter prophets, Haggai and Zechariah and Malachi had died, the Holy Spirit departed from Israel. So that is what they write in their writings. So they also admit and accept that things which were written after 435 BC onwards are not inspired scripture inspired by the Holy Spirit. In the same way, you have the Qumran community in their writings, they write down and they say that they are waiting for the prophets to come back to their land. Then you have other Jewish literature, Baruch and then the book of prayer. In those writings also, it is clearly mentioned that the time of the prophets is over. So based on all of these written records of people who are clearly saying that the time of the prophets is finished, we can accept that these books which were written after the time of the prophets are not canonical, which is why when you finally come to the time of Jesus Christ and the time of the New Testament writers, they in all the quotations, Old Testament quotations which they give, they never ever mentioned even one single quotation from the apocryphal books. You know, Jesus, so many times he quotes from the Old Testament, but none of Jesus quotations are from the apocryphal writings. In the same with the New Testament writers, they refer back to so many Old Testament scriptures but none of them mention any, not even one sentence from any of the apocryphal books. So by the time of Jesus, all the Jews knew which is canonical scripture and which is not canonical scripture. The only confusion which came up was because of the Septuagint translation because when they did the translation, they translated the canonical scriptures and they also translated the extra books and attached them. So that led to a lot of confusion, but the people of Jesus times clearly knew which is canonical and which is not canonical. And so when the, in the time of the early church, you know, in 170 AD, one of the very important leader of the early church, a person named Melito who was, you know, at that time the leader of Sardis, the Bishop of Sardis. He composed a list of books and he said, these books alone are now declared as canonical scripture. This is the earliest written list that we have, you know, so the earliest list in which it is clearly said, these are canonical scriptures, that list is from, I mean, we have that writing with us today. It's available, a copy of that list of the original, you know, written in the hands of, written literally by the hand of Melito is there, that document is there, it exists even today. And so that's the earliest list which we have from 170 AD and in that he very clearly writes down these others canonical scriptures and he mentions all the books of the Old Testament. In his list, he does not mention any of the apocryphal books. Those are not mentioned in, so by 170 AD, everyone very clearly knew which are the canonical scriptures and which are not canonical scriptures. Why are we stressing upon this so much? Because later the Catholic Church, it declared and said, oh, these other books, they are also canonical. That declaration was made a long time later. After a lot of people had already clearly established that there's a distinction between the canonical books and the other extra books. So you can't have somebody coming down centuries later and then declaring, oh, this is canonical. Because after it has been established by so many centuries of leaders and the Jewish people that certain things are canonical and certain things are not canonical, you can't just suddenly have a governing body come and declare, oh, these things are also canonical. It does not, there's no authenticity in what they are saying. So it is important for us to know these things. So we are familiar with this person named Jerome, right? He's the one who translated the Bible into the Latin language. Because by then, even Greek was going out of fashion. Most of the people did not know Greek anymore. They all were talking Latin. So then, I know the Pope at that time, the Catholic Church had already been formed by that time. And so the Pope, he instructed Jerome to translate the Greek Bible into the Latin language. So Jerome started doing the translation work. He used the Greek Septuagint. So the Old Testament, he began to translate it from the Septuagint. As for the New Testament, it's anyway written in Greek language. So he was translating from there into Latin. So he used the Septuagint and the Greek New Testament to do his translation, Latin translation, so that a Latin Bible can be brought out. When he started doing his translation work, he suddenly realized that in the Septuagint, you know, the Greek translation, certain Old Testament verses have been changed. Because when he started comparing the Hebrew scrolls and the Septuagint, he noticed that the Septuagint is sometimes it changes the sentences. It changes the wording. And so he decided, I'm not going to use the Septuagint to translate the Old Testament. I'll directly go to the Hebrew scrolls and from there, I will do my actual translation because he wanted the Latin Bible to be accurate. So he took that effort of doing his Latin translation from the original Hebrew scrolls and not from the Septuagint. So he in fact was reluctant to add the extra books which are there in the Septuagint. But the Pope ordered him and said, you have to translate even those and include them in the Latin Bible. So the Latin Bible is called the Latin Vulgate. That's the term that is used for the Latin translation which was done by Jerome. So because Jerome had been ordered by the authorities to translate not only the Old Testament canonical books, but even the extra ones, he did the translation but he declared and wrote, you know, in his writings. He wrote and said, even though I have done translation of both of them, he said, the canonical scriptures will be called the books of the canon. As for the other extra books that I have translated, I'm just going to call them books of the church. They are going to help the church, maybe to learn some extra things and benefit, but they are just books of the church. So he gives them the term or something, this is a technical Latin word which he uses. So he does not regard the extra books as canonical books, all right? So Jerome clearly differentiates between the two categories, but the Catholic church continued to, you know, retain these books in their Catholic version of the Bible. And then in the time of Martin Luther is when, you know, the Protestant protesting was done where Martin Luther and the people who wanted to hold on to the true scriptures protested against the Catholic church and all the wrong teachings which the Catholic church had started bringing in. And so Martin Luther who led this protestant movement of protesting against the wrong things which the Catholic church is teaching when that protestant movement started. And after the movement started, he brought out a German Bible. So he did translation of the Bible into German. So at that time, he very, very clearly established and he said these apocryphal books, they are not going to be there in the German Protestant Bible because they are extra writings. So, okay, now it's break time, but we will continue looking at this so that we'll have a clear picture of, you know, what the Old Testament canon should include. So we'll meet again at 11 o'clock. Thank you.