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those of Samuel. In the Hebrew Codex, on the contrary, it is placed among the hagiographa, and in the Talmud (bab bathr.f. 14b) it is even placed at the head of them before the Psalms; whilst in the Hebrew MSS it stands among the five megilloth: Canticles, Ruth, Lamentations, Ecclesiastes, Esther. The latter position is connected with the liturgical use of the book in the synagogue, where it was read at the feast of weeks; whilst its place among the hagiographa is to be explained from the principle upon which the general arrangement of the Old Testament canon was founded, - namely, that the different books were divided into three classes according to the relation in which their authors stood to God and to the theocracy, and the books themselves in their contents and spirit to the divine revelation (see Keil, Lehrbuch der Einleitung, §155).
The latter is therefore to be regarded as the original classification, and not the one in the Septuagint rendering, where the original arrangement has unquestionably been altered in the case of this and other books, just because this principle has been overlooked.<ref> Many critics of the present day, indeed, appeal to the testimony of Josephus and the earlier fathers as favouring the opposite view, viz., that the book of Ruth was originally placed at the close of the book of Judges, to which it formed an appendix. Josephus (c. Ap. i. 8) reckons, as is well known, only twenty-two books of the Old Testament; and the only way by which this number can be obtained is by joining together the books of Judges and Ruth, so as to form one book. Again, Melito of Sardes, who lives in the second century, and took a journey into Palestine for the purpose of obtaining correct information concerning the sacred writings of the Jews (πόσα τὸν ἀριθμὸν καὶ ὁποῖα τὴν τάξιν εἶεν), places Ruth after Judges in the list which has been preserved by Eusebius (h. e. iv. 26), but does not give the number of the books, as Bertheau erroneously maintains, nor observes that “Judges and Ruth form one book under the name of Shofetim.” This is first done by Origen in his list as given by Eusebius (h. e. vi. 25), where he states that the Hebrews had twenty-two ἐνδιαθήκους βίβλους, and then adds in the case of Ruth, παρ' αὐτοῖς ἐν ἑνὶ Σωφετὶμ. Ruth occupies the same place in the lists of the later Greek fathers, as in Rufinus (Expos. in Symb. Apost.) and Jerome (in Prolog. Gal.), the latter of whom makes this remark on the book of Judges, Et in eundem compingunt Ruth, quia in diebus Judicum facta ejus narratur historia; and after enumerating the twenty-two books of the Old Testament, adds, Quanquam nonnulli Ruth et Kinoth inter Hagiographa scriptitent et hos libros in suo putent numero supputandos, etc. But all these testimonies prove nothing more than that the Hellenistic Jews, who made use of the Old Testament in the Greek rendering of the lxx, regarded the book of Ruth as an appendix of the book of Judges, and not that the book of Ruth ever followed the book of Judges in the Hebrew canon, so as to form one book. The reduction of the sacred writings of the Old Testament to twenty-two is nothing more than the product of the cabbalistic and mystical numbers wrought out by the Hellenistic or Alexandrian Jews. If this numbering had been the original