More especially, as has been indicated above, what is now known and commonly acknowledged about covenant in ancient Israel has rendered obsolete the inveterate critical thinking about Old Testament canon formation. The theory of a process of canonization beginning in the postexilic era, if not considerably later—whether a threefold process or otherwise, whether assuming a more extensive Alexandrian canon or following an approach like Sundberg’s—is a grotesque distortion of the historical facts, a