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There are twenty-two specified books of the Old Testament, also among the Hebrews themselves, being twenty-seven but numbered as twenty-two, since five of the letters among them are doubled: the double kaph and the mem and the nun and the pe and the tsade.

For thus the books are numbered: 1st, Birseth, which is called Genesis of the world. Elesimoth, the Exodus of the sons of Israel from Egypt. Vaiekra, which is interpreted Leviticus. Vaidaber, which is Numbers. Elledebareim, Deuteronomy. Diesou, that of Joshua son of Nun. Diōb, that of Job. Desōphteim, that of the Judges. Derouth, that of Ruth. Spherteleim, the Psalter. Debriiamein, the first of Chronicles. Debriiamein, second of Chronicles. Desamouel, first of Kingdoms. Dadoudesamouel, second of Kingdoms. Dmalacheim, third of Kingdoms. Dmalacheim, fourth of Kingdoms. Dmethalōth, that of Proverbs. Dekōeleth, Ecclesiastes. Sirathsirein, the Song of Songs. Dathariasara, the Twelve Prophets. Dēsaïou, of the prophet Isaiah. Dieremiou, that of Jeremiah. Diezekiēl, that of Ezekiel. Dedaniēl, that of Daniel. Desdra, the first of Ezra. Desdra, the second of Ezra. Desthēr, that of Esther. And these twenty-seven books are numbered as twenty-two according to the number of the letters, since five letters are doubled, as we said above. There is also another small book, which is called Kinoth, which is interpreted Lamentations of Jeremiah. This is joined to Jeremiah, which is in addition to the number and is joined to Jeremiah. These twenty-two numbers, found everywhere and counted in various forms, both in the twenty-two works which God made in the six days of the creation of the world, and in the twenty-two generations from Adam until Israel and in the twenty-two letters of the alphabet from aleph until tau and in the twenty-two books from Genesis until Esther, have produced for us a measure of twenty-two sextarii, which is called among the Hebrews *modeh*, but among the Greeks *modia*, for the sake of clarity. Similarly, the Egyptians also call this so. Likewise, Syrians and Arabs also say *modia*, which is interpreted confession. For when the *modius* is filled, it confesses, "I have been filled." And according to other interpretations it is called by various names. It is also called a gnomon, which is a measure. It is called confession and agreement and acknowledged. By the number of the 22 works of God from the beginning and of the 22 generations until Jacob and of the 22 books until Esther and through the foundation of the 22 letters, from which the law of our God has been presented and the teaching of God has been prefigured for us, this is made clear, that from the law and the mysteries in it Jesus the Christ was testified to and revealed as coming to us, who, having come in the gospel, fulfilled for us the measure of life through the *modius*, that is, of confession, for everyone who confessed in him and received life from him. For which reason the Hebrews say the holy measure is 22 sextarii according to the aforementioned numbers, which are variously spoken of. For many of the other nations either added to or took away from this measure, which was accurately numbered among the Hebrews. But among the Romans it has also happened that a measure is called a *modium* in a similar sense, just as among the Hebrews the aleph exhorts the child to learn, and among the Greeks *alphein* has come to be called "to seek"; whence it is clear that alpha was also derived from Hebrew into Greek. The *modion* at any rate, as it was found from the Hebrew, being said to mean "to confess," as I have often said, is interpreted through its use. For unless one fills it most completely, it does not confess, "I have been filled," but having filled the measure and leveled it off he completed a *modion*,

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εἴκοσι δύο βίβλοι εἰσὶ τῆς Παλαιᾶς ∆ιαθήκης ῥηταὶ καὶ παρ' αὐτοῖς τοῖς Ἑβραίοις εἴκοσι ἑπτὰ μὲν οὖσαι εἴκοσι δύο δὲ ἀριθμούμεναι ἐπειδήπερ καὶ πέντε τῶν στοιχείων παρ' αὐτοῖς διπλοῦνται τὸ χὰφ διπλοῦν καὶ τὸ μὲμ καὶ τὸ νοῦν καὶ τὸ φὶ καὶ τὸ σάδι.

Οὕτως γὰρ αἱ βίβλοι ἀριθμοῦνται αʹ Βιρσήθ, ἣ καλεῖται Γένεσις κόσμου. Ἐλησιμώθ, ἡ Ἔξοδος τῶν υἱῶν Ἰσραὴλ ἐξ Αἰγύπτου. Οὐαϊεκρά, ἣ ἑρμηνεύεται Λευιτικόν. Οὐαϊδαβήρ, ἥ ἐστιν Ἀριθμῶν. Ἐλλεδεβαρείμ, τὸ ∆ευτερονόμιον. ∆ιησοῦ, ἡ τοῦ Ἰησοῦτοῦ Ναυῆ. ∆ιώβ, ἡ τοῦ Ἰώβ. ∆εσωφτείμ, ἡ τῶν Κριτῶν. ∆ερούθ, ἡ τῆς Ῥούθ. Σφερτελείμ, τὸ Ψαλτήριον. ∆εβριιαμείν, ἡ πρώτη τῶν Παραλειπομένων. ∆εβριιαμείν, Παραλειπομένων δευτέρα. ∆εσαμουήλ, Βασιλειῶν πρώτη. ∆αδουδεσαμουήλ, Βασιλειῶν δευτέρα. ∆μαλαχείμ, Βασιλειῶν τρίτη. ∆μαλαχείμ, Βασιλειῶν τετάρτη. ∆μεθαλώθ, ἡ Παροιμιῶν. ∆εκωέλεθ, ὁ Ἐκκλησιαστής. Σιραθσιρείν, τὸ Ἆσμα τῶν Ἀσμάτων. ∆αθαριασαρά, τὸ ∆ωδεκαπρόφητον. ∆ησαΐου, τοῦ προφήτου Ἡσαΐου. ∆ιερεμίου, ἡ τοῦ Ἱερεμίου. ∆ιεζεκιήλ, ἡ τοῦ Ἰεζεκιήλ. ∆εδανιήλ, ἡ τοῦ ∆ανιήλ. ∆έσδρα, ἡ τοῦ Ἔσδρα πρώτη. ∆έσδρα, ἡ τοῦ Ἔσδρα δευτέρα. ∆εσθήρ, ἡ τῆς Ἐσθήρ. Αὗται δὲ αἱ εἴκοσι ἑπτὰ βίβλοι εἴκοσι δύο ἀριθμοῦνται κατὰ τὸν ἀριθμὸν τῶν στοιχείων, ἐπειδήπερ καὶ πέντε στοιχεῖα διπλοῦνται, καθὼς ἄνω προείπομεν. Ἔστι δὲ καὶ ἄλλη μικρὰ βίβλος, ἣ καλεῖται Κινώθ, ἥτις ἑρμηνεύεται θρῆνοι Ἱερεμίου. Αὕτη δὲ τῷ Ἱερεμίᾳ συνάπτεται, ἥτις ἐστὶ περισσὴ τοῦ ἀριθμοῦ καὶ τῷ Ἱερεμίᾳ συναπτομένη. Οὗτοι οἱ εἴκοσι δύο ἀριθμοὶ πανταχοῦ εὑρισκόμενοι καὶ ἐν διαφόροις εἴδεσιν ἀριθμούμενοι, ἔν τε τοῖς εἴκοσι δύο ἔργοις, οἷς ἐποίησεν ὁ Θεὸς ἐν ταῖς ἓξ ἡμέραις τῆς κοσμοποιΐας, καὶ ἐν ταῖς εἴκοσι δύο γενεαῖς ἀπὸ Ἀδὰμ ἄχρι τοῦ Ἰσραὴλ καὶ ἐν τοῖς εἴκοσι δύο στοιχείοις τῶν γραμμάτων ἀπὸ τοῦ ἄλεφ ἄχρι τοῦ θαῦ καὶ ἐν ταῖς εἴκοσι δύο βίβλοις ἀπὸ τῆς Γενέσεως ἄχρι τῆς Ἐσθήρ, μέτρον ἡμῖν ἐγέννησαν εἴκοσι δύο ξεστῶν, ὃ καλεῖται παρ' Ἑβραίοις μόδη, παρ' Ἕλλησι δὲ μόδια, διὰ τὴν τρανότητα. Παραπλησίως δὲ καὶ Αἰγύπτιοι μέντοι τοῦτο καλοῦσιν. Ὁμοίως δὲ καὶ Σύροι καὶ Ἄραβες μόδια λέγουσιν, ὃ ἑρμηνεύεται ὁμολογία. Πληρωθεὶς γὰρ ὁ μόδιος ὁμολογεῖ ὅτι πεπλήρωμαι. Καὶ κατ' ἄλλας δὲ ἑρμηνείας διαφόρως καλεῖται. Καλεῖται δὲ καὶ γνώμων, ὅ ἐστι μέτρον. Καλεῖται ὁμολογία καὶ ὁμολόγημα καὶ ὁμόλογος. Τῷ δὲ ἀριθμῷ τῶν κβʹ ἔργων τοῦ Θεοῦ τῶν ἀπ' ἀρχῆς καὶ τῶν κβʹ γενεῶν ἕως τοῦ Ἰακὼβ καὶ τῶν κβʹ βιβλίων ἕως τῆς Ἐσθὴρ καὶ διὰ τῆς τῶν κβʹ γραμμάτων ὑποθέσεως, ἐξ ὧν ὁ νόμος τοῦ Θεοῦ ἡμῶν παρέστη καὶ Θεοῦ διδασκαλία ἡμῖν προτετύπωται, τοῦτο δηλοῦται, ὅτι ἐκ τοῦ νόμου καὶ τῶν ἐν αὐτῷ μυστηρίων Ἰησοῦς ὁ Χριστὸς ἡμῖν ἐρχόμενος ἐμαρτυρήθη καὶ ἀπεκαλύφθη, ὃς ἐλθὼν ἐν τῷ εὐαγγελίῳ ἐπλήρωσεν ἡμῖν τὸ μέτρον τῆς ζωῆς διὰ τοῦ μοδίου, τοῦτ' ἐστὶ τῆς ὁμολογίας, παντὶ τῷ εἰς αὐτὸν ὁμολογήσαντι καὶ τὴν ζωὴν παρ' αὐτοῦ κομισαμένῳ. ∆ι' ὃ τὸ μέτρον τὸ ἅγιον Ἑβραῖοι λέγουσιν ὅτι ἐστὶ κβʹ ξεστῶν κατὰ τοὺς προειρημένους ἀριθμοὺς τοὺς διαφόρως εἰρημένους. Πολλοὶ γὰρ τῶν ἄλλων ἐθνῶν ἢ προσέθεντο ἢ ἀφείλοντο ἀπὸ τοῦ μέτρου τούτου, τοῦ ἀκριβῶς παρ' Ἑβραίοις ἀριθμηθέντος. Ἀλλὰ καὶ παρὰ Ῥωμαίοις συμβέβηκεν ὁμοιοκαταλήπτως μοδίουμ μέτρον καλεῖσθαι, ὥσπερ παρ' Ἑβραίοις τὸ ἄλεφ τῷ παιδίῳ τὸ μανθάνειν παραινεῖ, καὶ παρ' Ἕλλησι τὸ ἀλφεῖν ζητεῖν συμβέβηκε καλεῖσθαι· ὅθεν δῆλον ὅτι καὶ τὸ ἄλφα ἐξ ἑβραΐδος παρηνέχθη εἰς τὴν ἑλληνίδα. Τὸ γοῦν μόδιον ὡς ἐκ τῆς ἑβραΐδος ηὑρέθη, ὁμολογεῖν λεχθέν, ὡς πολλάκις εἶπον, διὰ τῆς χρήσεως ἑρμηνεύεται. Εἰ μὴ γὰρ αὐτὸν πληρεστάτως γεμίσειέ τις, οὐχ ὁμολογεῖ ὅτι πεπλήρωμαι, πλήσας δὲ τὸ μέτρον καὶ ῥιτλιάσας ἀπετέλεσε μόδιον,