We have seen that _gānaz_ is only used, properly speaking, of objectionable books, i.e. those which were regarded as heretical, and therefore “hidden,” or “withdrawn.” We have also seen that _apokryphos_ is used in a good sense of books which contain “hidden” teaching, and must therefore be “hidden” from the unworthy. This would seem to imply that there could have been no connection between the two terms since they refer respectively to books the character of which is diametrically opposed, _gānaz_ being applied to bad books, _apokryphos_ to good ones. But here another factor comes in. From the root _gānaz_ comes the word _Genizah_; this name was applied to a small chamber, adjoining the ancient synagogues, in which were kept hidden away those rolls of the Scriptures which after continued use at the synagogue services began to show signs of wear and tear. It was a laudable custom among the Jews that whatsoever was used in the service of God should be of the best; so that when a roll of the Scriptures had been in use for a certain number of years and had become tarnished or torn, they did not consider it fit to be used in divine service. On the other hand, the roll contained Holy Scripture, and had also been sanctified by service; it was, therefore, unfitting that it should be thrown away. For this reason it was placed in the _Genizah_, and thus hidden away from profane hands.[252] Here, then, we have another reason for which books were “hidden,” though it applies in the main to canonical books (see below); at the same time it must be remembered that the technical term _gānaz_ is not used in reference to books in this connection. But then we have this further important fact; it was not only damaged copies of the Scriptures which were placed in the _Genizah_; as Prof. Schechter says: “Another class of works consigned to the _Genizah_ were what we may call disgraced books, books which once pretended to the rank of Scriptures, but were found by the authorities to be wanting in the qualification of being dictated by the Holy Spirit. They were ‘hidden.’”[253] The _Genizah_, therefore, as it has been well put, served “the twofold purpose of preserving good things from harm, and bad things from harming.”[254] This, therefore, suggests a distinct connection between the ideas conveyed by the terms _gānaz_ and _apokryphos_. Such connection is, moreover, confirmed by the witness of Origen, (d. 254 A.D.), who, together with Africanus, his contemporary, was the first to apply the term “apocryphal” to books used by the Church; Origen expressly says that he borrowed his terminology from the Jews[255]; and, as Hölscher has shown, his use of _apokryphos_ entirely corresponds with the Rabbinical use of _gānaz_; both use these terms in reference, not to the canonical books, nor to the books of our Apocrypha, but to the books known as “Pseudepigrapha.”[256] These latter books were condemned by the Rabbis after the Canon had been fixed (though this had not always