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Read the Bible With Apocrypha in a Year

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This commodity is about a class of books included in some Bibles. For other books by and large excluded from Bibles, see Apocrypha.

This article is about biblical books printed autonomously from the New and One-time Testaments. For books whose inclusion in the Sometime Attestation canon is controversial, see Deuterocanonical books.

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The Biblical apocrypha (from the Greek ἀπόκρυφος, apókruphos, meaning "hidden") denotes the drove of ancient books institute, in some editions of the Bible, in a separate section between the Old and New Testaments[1] or equally an appendix after the New Testament.[2] Although the term apocrypha had been in use since the 5th century, information technology was in Luther's Bible of 1534 that the Apocrypha was first published as a separate intertestamental section.[three] To this engagement, the Apocrypha is "included in the lectionaries of Anglican and Lutheran Churches."[four] Moreover, the Revised Common Lectionary, in use past most mainline Protestants including Methodists and Moravians, lists readings from the Apocrypha in the liturgical kalendar, although alternate Sometime Attestation scripture lessons are provided.[5]

In the preface to the books of the Apocrypha in the Geneva Bible, it is said to contain "books proceeding from godly men"[6] and therefore recommended reading.[ citation needed ] Subsequently, during the English Civil War, the Westminster Confession of 1647 excluded the Apocrypha from the catechism and fabricated no recommendation of the Apocrypha in a higher place "other human writings",[7] and this attitude towards the Apocrypha is represented by the conclusion of the British and Foreign Bible Order in the early on 19th century non to print it (see below). Today, "English language Bibles with the Apocrypha are becoming more popular again" and they are ofttimes printed as intertestamental books.[8]

About of the books of the Protestant Apocrypha are called deuterocanonical by Catholics per the Council of Trent and all of them are called anagignoskomena by the Eastern Orthodox per the Synod of Jerusalem. The Anglican Communion accepts "the Apocrypha for instruction in life and manners, but not for the establishment of doctrine (Article VI in the Xxx-9 Articles)",[9] and many "lectionary readings in The Book of Common Prayer are taken from the Apocrypha", with these lessons being "read in the same means as those from the Old Testament".[10] The Protestant Apocrypha contains 3 books (three Esdras, 4 Esdras and the Prayer of Manasseh) that are accepted past many Eastern Orthodox Churches and Oriental Orthodox Churches as canonical, merely are regarded as non-approved by the Catholic Church and are therefore not included in modernistic Catholic Bibles.[11]

Contents

  • 1 Biblical catechism
  • two Vulgate prologues
  • 3 Apocrypha in editions of the Bible
    • 3.1 Gutenberg Bible
    • 3.2 Luther Bible
    • 3.3 Clementine Vulgate
    • iii.four Rex James Version
    • three.5 The Bible and the Puritan revolution
    • three.6 Other early Bible editions
    • 3.7 Modern editions
    • 3.8 Anagignoskomena
  • four Pseudepigrapha
  • five Classification
  • 6 Cultural bear on
  • 7 Run across also
  • 8 References
  • 9 External links

Biblical canon

Vulgate prologues

Jerome completed his version of the Bible, the Latin Vulgate, in 405. In the Eye Ages the Vulgate became the de facto standard version of the Bible in the West. The Vulgate manuscripts included prologues[12] that Jerome clearly identified sure books of the Vulgate Old Testament as apocryphal or non-canonical.

In the prologue to the books of Samuel and Kings, which is often chosen the Prologus Galeatus, he says:[13]

This preface to the Scriptures may serve as a "helmeted" introduction to all the books which we plow from Hebrew into Latin, and so that we may be assured that what is non found in our listing must be placed amongst the Apocryphal writings. Wisdom, therefore, which mostly bears the name of Solomon, and the book of Jesus, the Son of Sirach, and Judith, and Tobias, and the Shepherd are not in the canon. The first book of Maccabees I accept establish to be Hebrew, the 2d is Greek, as can be proved from the very style.

In the prologue to Esdras he mentions 3 and four Esdras as beingness apocrypha.[fourteen] In his prologue to the books of Solomon, he says:[15]

Besides included is the book of the model of virtue (παναρετος) Jesus son of Sirach, and another falsely ascribed work (ψευδεπιγραφος) which is titled Wisdom of Solomon. The onetime of these I accept as well found in Hebrew, titled non Ecclesiasticus equally among the Latins, but Parables, to which were joined Ecclesiastes and Song of Songs, every bit though it made of equal worth the likeness not only of the number of the books of Solomon, but also the kind of subjects. The second was never amidst the Hebrews, the very style of which reeks of Greek eloquence. And none of the aboriginal scribes affirm this ane is of Philo Judaeus. Therefore, just every bit the Church also reads the books of Judith, Tobias, and the Maccabees, but does not receive them amid the approved Scriptures, and so as well one may read these two scrolls for the strengthening of the people, (merely) not for confirming the authority of ecclesiastical dogmas.

He mentions the volume of Baruch in his prologue to the Jeremias and does non explicitly refer to it equally apocryphal, but he does mention that "it is neither read nor held among the Hebrews".[16] In his prologue to the Judith he mentions that "amongst the Hebrews, the authority [of Judith] came into contention", but that it was "counted in the number of Sacred Scriptures" by the First Council of Nicaea.[17] In his reply to Rufinus, he affirmed that he was consistent with the choice of the church regarding which version of the deuterocanonical portions of Daniel to use, which the Jews of his day did non include:

What sin accept I committed in following the judgment of the churches? But when I repeat what the Jews say confronting the Story of Susanna and the Hymn of the Three Children, and the fables of Bel and the Dragon, which are not independent in the Hebrew Bible, the man who makes this a charge confronting me proves himself to exist a fool and a slanderer; for I explained non what I thought just what they commonly say against us. (Against Rufinus, II:33 [AD 402]).[18]

According to Michael Hairdresser, although Jerome was one time suspicious of the apocrypha, he later viewed them as Scripture every bit shown in his epistles. Barber cites Jerome's letter to Eustochium, in which Jerome quotes Sirach thirteen:two.;[19] elsewhere Jerome likewise refers to Baruch, the Story of Susannah and Wisdom every bit scripture.[20] [21] [22]

Apocrypha in editions of the Bible

Apocrypha are well attested in surviving manuscripts of the Christian Bible. (See, for case, Codex Vaticanus, Codex Sinaiticus, Codex Alexandrinus, Vulgate, and Peshitta.) After the Lutheran and Catholic canons were defined by Luther (c. 1534) and Trent[23] (eight April 1546) respectively, early Protestant editions of the Bible (notably the Luther Bible in German and 1611 Rex James Version in English) did not omit these books, but placed them in a carve up Apocrypha section apart from the Erstwhile and New Testaments to indicate their status.

Gutenberg Bible

This famous edition of the Vulgate was published in 1455. Like the manuscripts it was based on, the Gutenberg Bible lacked a specific Apocrypha section;[24] its Old Attestation included the books that Jerome considered counterfeit, and those Clement 8 later moved to the appendix. The Prayer of Manasses was located subsequently the Books of Chronicles, and 3 and four Esdras followed 2 Esdras (Nehemiah), and Prayer of Solomon followed Ecclesiasticus.

Luther Bible

Martin Luther translated the Bible into German during the early part of the 16th century, commencement releasing a complete Bible in 1534. His Bible was the first major edition to have a carve up section called Apocrypha. Books and portions of books not found in the Masoretic Text of Judaism were moved out of the body of the Quondam Testament to this department.[25] Luther placed these books betwixt the Erstwhile and New Testaments. For this reason, these works are sometimes known equally inter-testamental books. The books 1 and 2 Esdras were omitted entirely.[26] Luther was making a polemical indicate near the canonicity of these books. As an authorization for this division, he cited St. Jerome, who in the early fifth century distinguished the Hebrew and Greek Old Testaments,[27] stating that books non plant in the Hebrew were not received equally canonical. Although his statement was controversial in his day,[28] Jerome was later titled a Doc of the Church and his authority was also cited in the Anglican statement in 1571 of the Thirty-Nine Manufactures.[29]

Luther also expressed some doubts about the canonicity of four New Testament books, although he never chosen them apocrypha: the Epistle to the Hebrews, the Epistles of James and Jude, and the Revelation to John. He did not put them in a carve up named section, merely he did move them to the end of his New Testament.[30]

Clementine Vulgate

In 1592, Pope Clement VIII published his revised edition of the Vulgate, referred to every bit the Sixto-Clementine Vulgate. He moved 3 books non constitute in the catechism of the Council of Trent from the Erstwhile Testament into an appendix "lest they utterly perish" (ne prorsus interirent).[31]

  • Prayer of Manasses
  • 3 Esdras (1 Esdras in the King James Bible)
  • iv Esdras (two Esdras in the King James Bible)

The protocanonical and deuterocanonical books he placed in their traditional positions in the Old Testament.

King James Version

The English-language Rex James Version (KJV) of 1611 followed the pb of the Luther Bible in using an inter-testamental section labelled "Books called Apocrypha", or only "Apocrypha" at the running page header.[32] The KJV followed the Geneva Bible of 1560 well-nigh exactly (variations are marked below). The department contains the following:[33]

  • 1 Esdras (Vulgate 3 Esdras)
  • two Esdras (Vulgate iv Esdras)
  • Tobit
  • Judith ("Judeth" in Geneva)
  • Balance of Esther (Vulgate Esther 10:4 – 16:24)
  • Wisdom
  • Ecclesiasticus (also known every bit Sirach)
  • Baruch and the Epistle of Jeremy ("Jeremiah" in Geneva) (all role of Vulgate Baruch)
  • Song of the Three Children (Vulgate Daniel 3:24–90)
  • Story of Susanna (Vulgate Daniel xiii)
  • The Idol Bel and the Dragon (Vulgate Daniel 14)
  • Prayer of Manasses (follows 2 Chronicles in Geneva)
  • 1 Maccabees
  • ii Maccabees

Included in this list are those books of the Clementine Vulgate that were not in Luther's canon. These are the books most frequently referred to past the casual appellation "the Apocrypha". These same books are also listed in Commodity Six of the Thirty-Nine Manufactures of the Church of England.[34] Despite beingness placed in the Apocrypha, in the tabular array of lessons at the front of some printings of the King James Bible, these books are included nether the Erstwhile Testament.

The Bible and the Puritan revolution

The British Puritan revolution of the 1600s brought a modify in the manner many British publishers handled the apocryphal material associated with the Bible. The Puritans used the standard of Sola Scriptura (Scripture Alone) to make up one's mind which books would exist included in the canon. The Westminster Confession of Faith, composed during the British Ceremonious Wars (1642–1651), excluded the Apocrypha from the canon. The Confession provided the rationale for the exclusion: 'The books commonly chosen Apocrypha, not existence of divine inspiration, are no part of the canon of the Scripture, and therefore are of no dominance in the church of God, nor to be any otherwise canonical, or made use of, than other human writings' (i.three).[35] Thus, Bibles printed by English language Protestants who separated from the Church of England began to exclude these books.

Other early Bible editions

All English translations of the Bible printed in the sixteenth century included a section or appendix for Apocryphal books. Matthew's Bible, published in 1537, contains all the Apocrypha of the after Rex James Version in an inter-testamental section. The 1538 Myles Coverdale Bible contained an Apocrypha that excluded Baruch and the Prayer of Manasseh. The 1560 Geneva Bible placed the Prayer of Manasseh later on 2 Chronicles; the rest of the Apocrypha were placed in an inter-testamental section. The Douay-Rheims Bible (1582–1609) placed the Prayer of Manasseh and 3 and 4 Esdras into an Appendix of the 2nd volume of the Old Testament.

In the Zürich Bible (1529–30) they are placed in an Appendix. They include three Maccabees, along with 1 Esdras & two Esdras. The 1st edition omitted the Prayer of Manasseh and the Balance of Esther, although these were included in the 2nd edition. The French Bible (1535) of Pierre Robert Olivétan placed them between the Testaments, with the subtitle, "The volume of the apocryphal books contained in the Vulgate translation, which nosotros have non found in the Hebrew or Chaldee".

In 1569 the Spanish Reina Bible, following the example of the pre-Clementine Latin Vulgate, contained the deuterocanonical books in its Old Testament. Following the other Protestant translations of its day, Valera'southward 1602 revision of the Reina Bible moved these books into an inter-testamental section.

Modern editions

All Rex James Bibles published before 1666 included the Apocrypha,[36] though separately to denote them every bit not equal to Scripture proper, as noted by Jerome in the Vulgate, to which he gave the name, "The Apocrypha."[37] In 1826,[38] the National Bible Society of Scotland petitioned the British and Strange Bible Society not to impress the Apocrypha,[39] resulting in a decision that no BFBS funds were to pay for printing any Apocryphal books anywhere. Since that fourth dimension most modernistic editions of the Bible and reprintings of the King James Bible omit the Apocrypha section. In the 18th century, the Apocrypha section was omitted from the Challoner revision of the Douay-Rheims version. In the 1979 revision of the Vulgate, the department was dropped. Modernistic reprintings of the Clementine Vulgate commonly omit the Apocrypha department. Many reprintings of older versions of the Bible now omit the apocrypha and many newer translations and revisions have never included them at all.

There are some exceptions to this trend, withal. Some editions of the Revised Standard Version and the New Revised Standard Version of the Bible include not only the Apocrypha listed above, but as well the third and 4th books of Maccabees, and Psalm 151.

The American Bible Gild lifted restrictions on the publication of Bibles with the Apocrypha in 1964. The British and Foreign Bible Guild followed in 1966.[40] The Stuttgart edition of the Vulgate (the printed edition, not most of the on-line editions), which is published by the UBS, contains the Clementine Apocrypha besides every bit the Epistle to the Laodiceans and Psalm 151.

Brenton's edition of the Septuagint includes all of the Apocrypha constitute in the King James Bible with the exception of 2 Esdras, which was not in the Septuagint and is no longer extant in Greek.[41] He places them in a dissever section at the end of his Sometime Testament, following English tradition.

In Greek circles, however, these books are not traditionally chosen Apocrypha, simply Anagignoskomena (ἀναγιγνωσκόμενα), and are integrated into the Old Testament. The Orthodox Study Bible, published past Thomas Nelson Publishers, includes the Anagignoskomena in its Old Testament, with the exception of 4 Maccabees. This was translated by the Saint Athanasius Academy of Orthodox Theology, from the Rahlfs Edition of the Septuagint using Brenton's English translation and the RSV Expanded Apocrypha every bit boilerplate. As such, they are included in the Old Attestation with no stardom between these books and the residue of the Old Testament. This follows the tradition of the Eastern Orthodox Church where the Septuagint is the received version of Old Testament scripture, considered itself inspired in understanding with some of the Fathers, such as St Augustine, rather than the Hebrew Masoretic text followed by all other modern translations.[42]

Anagignoskomena

The Septuagint, the aboriginal and all-time known Greek version of the Former Testament, contains books and additions that are not present in the Hebrew Bible. These texts are non traditionally segregated into a carve up department, nor are they normally called apocrypha. Rather, they are referred to as the Anagignoskomena (ἀναγιγνωσκόμενα, "things that are read" or "profitable reading"). The anagignoskomena are Tobit, Judith, Wisdom of Solomon, Wisdom of Jesus ben Sira (Sirach), Baruch, Alphabetic character of Jeremiah (in the Vulgate this is chapter 6 of Baruch), additions to Daniel (The Prayer of Azarias, Susanna and Bel and the Dragon), additions to Esther, one Maccabees, ii Maccabees, 3 Maccabees, 1 Esdras, i.east. all of the Deuterocanonical books plus 3 Maccabees and 1 Esdras.[43]

Some editions add additional books, such equally Psalm 151 or the Odes (including the Prayer of Manasses). 2 Esdras is added as an appendix in the Slavonic Bibles and four Maccabees as an appendix in Greek editions.[43]

Pseudepigrapha

Technically, a pseudepigraphon is a book written in a biblical fashion and ascribed to an author who did not write it. In common usage, however, the term pseudepigrapha is oftentimes used past way of stardom to refer to apocryphal writings that practice not announced in printed editions of the Bible, as opposed to the texts listed above. Examples[44] include:

  • Letter of Aristeas
  • Martyrdom and Rise of Isaiah
  • Joseph and Aseneth
  • Life of Adam and Eve
  • Lives of the Prophets
  • Ladder of Jacob
  • Jannes and Jambres
  • History of the Captivity in Babylon
  • History of the Rechabites
  • Eldad and Modad
  • History of Joseph
  • Odes of Solomon
  • Prayer of Joseph
  • Prayer of Jacob

Often included amid the pseudepigrapha are 3 and 4 Maccabees because they are not traditionally found in western Bibles, although they are in the Septuagint. Similarly, the Book of Enoch, Volume of Jubilees and iv Baruch are often listed with the pseudepigrapha although they are commonly included in Ethiopian Bibles. The Psalms of Solomon are institute in some editions of the Septuagint.

Classification

The Apocrypha of the Male monarch James Bible constitutes the books of the Vulgate that are present neither in the Hebrew Old Testament nor the Greek New Attestation. Since these are derived from the Septuagint, from which the quondam Latin version was translated, it follows that the divergence betwixt the KJV and the Roman Catholic Onetime Testaments is traceable to the deviation between the Palestinian and the Alexandrian canons of the Old Attestation. This is but true with certain reservations, as the Latin Vulgate was revised past Jerome according to the Hebrew, and, where Hebrew originals were not institute, according to the Septuagint. Furthermore, the Vulgate omits 3 and four Maccabees, which by and large appear in the Septuagint, while the Septuagint and Luther'due south Bible omit two Esdras, which is found in the Apocrypha of the Vulgate and the Male monarch James Bible. Luther's Bible, moreover, also omits 1 Esdras. It should further be observed that the Clementine Vulgate places the Prayer of Manasses and 3 Esdras and 4 Esdras in an appendix after the New Testament every bit apocryphal.

Information technology is hardly possible to class whatever classification not open up to some objection. Scholars are however divided as to the original language, date, and place of composition of some of the books that come under this provisional attempt at order. (Thus some of the additions to Daniel and the Prayer of Manasseh are most probably derived from a Semitic original written in Palestine, however in compliance with the prevailing opinion they are classed under Hellenistic Jewish literature. Again, the Slavonic Enoch goes back undoubtedly in parts to a Semitic original, though most of it may accept been written by a Greek Jew in Arab republic of egypt.)

A distinction can exist made betwixt the Palestinian and the Hellenistic literature of the Old Attestation, though even this is open to serious objections. The one-time literature was written in Hebrew or Aramaic, and seldom in Greek; the latter in Greek.

Adjacent, inside these literatures there are three or four classes of subject field material.

  • Historical,
  • Legendary (Haggadic),
  • Apocalyptic,
  • Didactic or Sapiential.

The Apocrypha proper and so would exist classified as follows:--

  • Palestinian Jewish Literature
    • Historical
      • 1 Esdras (i.e. Greek Ezra).
      • 1 Maccabees.
    • Legendary
      • Book of Baruch
      • Volume of Judith
    • Apocalyptic
      • 2 Esdras (see also Apocalyptic literature)
    • Didactic
      • Sirach (also known as Ecclesiasticus)
      • Tobit
  • Hellenistic Jewish Literature:--
    • Historical and Legendary
      • Additions to Daniel
      • Additions to Esther
      • Epistle of Jeremiah
      • ii Maccabees
      • Prayer of Manasseh
    • Didactic
      • Volume of Wisdom

Cultural touch on

  • Christopher Columbus was said to have been inspired by "Six parts hast Thousand dried upwards." from 4 Esdras half-dozen:42 to undertake his chancy journey across the Atlantic.[45]
  • The introitus, "Eternal rest grant unto them, O Lord, and allow perpetual light shine upon them", of the traditional Requiem in the Catholic Church building is loosely based on 4 Esdras 2:34–35.
  • The alternative introitus for Quasimodo Sunday in the Roman rite of the Catholic Church building is loosely based on 4 Esdras ii:36–37.
  • The Story of Susanna is perhaps the earliest example of a courtroom drama, and perhaps the offset case of an effective forensic cantankerous-examination (in that location are no others in the Bible: except perhaps Solomon's judgement at ane Kings 3:25).
  • Bel and the Dragon is perhaps the primeval example of a locked room mystery.
  • Shylock's reference in The Merchant of Venice to "A Daniel come to judgment; yea, a Daniel!" refers to the story of Susanna and the elders.
  • The theme of the elders surprising Susanna in her bath is a mutual one in art, such equally in paintings by Tintoretto and Artemisia Gentileschi, and in Wallace Stevens' poem Peter Quince at the Clavier.
  • Let U.s.a. Now Praise Famous Men, the title of James Agee's 1941 chronicle of Alabama sharecroppers, was taken from Ecclesiasticus 44:1: "Let us now praise famous men, and our fathers that begat us."
  • In his spiritual autobiography Grace Abounding to the Chief of Sinners, John Bunyan recounts how God strengthened him against the temptation to despair of his salvation by inspiring him with the words, "Expect at the generations of onetime and come across: did any ever trust in God, and were confounded?"

See also

  • New Testament apocrypha

References

  1. ↑ As in the original King James or Authorized Version, and in modern Bibles such as the New Oxford Annotated Bible with Apocrypha, 4th Expanded Edition: New Revised Standard Version
  2. ↑ See the English Standard Version with the Apocrypha, and the New Oxford Annotated Bible with Apocrypha, tertiary Revised and Expanded Edition: Revised Standard Version
  3. ↑ Bruce, F.F. "The Canon of Scripture". IVP Academic, 2010, Location 1478-86 (Kindle Edition).
  4. ↑ Readings from the Apocrypha. Forrad Motility Publications. 1981. p. 5.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
  5. ↑ "The Revised Common Lectionary" (PDF). Consultation on Common Texts. 1992. Retrieved 19 August 2015. In all places where a reading from the deuterocanonical books (The Apocrypha) is listed, an alternate reading from the approved Scriptures has also been provided. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
  6. ↑ Geneva Bible, 1560
  7. ↑ "The books commonly called Apocrypha, not existence of divine inspiration, are no part of the Canon of the Scripture; and therefore are of no dominance in the Church of God, nor to exist any otherwise approved, or made utilise of, than other human writings." For more details see Development of the Old Testament catechism#Church of England.
  8. ↑ Ewert, David (eleven May 2010). A Full general Introduction to the Bible: From Ancient Tablets to Modern Translations. Zondervan. p. 104. ISBN9780310872436. English Bibles were patterned after those of the Continental Reformers by having the Apocrypha set off from the remainder of the OT. Coverdale (1535) chosen them "Apocrypha". All English Bibles prior to 1629 contained the Apocrypha. Matthew's Bible (1537), the Slap-up Bible (1539), the Geneva Bible (1560), the Bishop's Bible (1568), and the King James Bible (1611) independent the Apocrypha. Soon after the publication of the KJV, however, the English language Bibles began to drop the Apocrypha and eventually they disappeared entirely. The first English Bible to be printed in America (1782-83) lacked the Apocrypha. In 1826 the British and Foreign Bible Society decided to no longer print them. Today the trend is in the opposite direction, and English Bibles with the Apocrypha are becoming more pop once more. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
  9. ↑ Ewert, David (11 May 2010). A General Introduction to the Bible: From Ancient Tablets to Mod Translations. Zondervan. p. 104. ISBN9780310872436. <templatestyles src="Module:Commendation/CS1/styles.css"></templatestyles>
  10. ↑ Thomas, Owen C.; Wondra, Ellen K. (1 July 2002). Introduction to Theology, 3rd Edition. Church Publishing, Inc. p. 56. ISBN9780819218971. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
  11. ↑ Henze, Matthias; Boccaccini, Gabriele (20 November 2013). Fourth Ezra and 2nd Baruch: Reconstruction later on the Fall. Brill. p. 383. ISBN9789004258815. Why 3 and 4 Esdraas (called 1 and 2 Esdras in the NRSV Apocrypha) are pushed to the front of the list is not clear, just the motive may have been to distinguish the Anglican Apocrypha from the Roman Catholic canon affirmed at the fourth session of the Council of trent in 1546, which included all of the books in the Anglican Apocrypha list except 3 and 4 Esdras and the Prayer of Manasseh. These three texts were designated at Trent as Apocrypha and later included in an appendix to the Clementine Vulgate, first published in 1592 (and the standard Vulgate text until Vatican 2). <templatestyles src="Module:Commendation/CS1/styles.css"></templatestyles>
  12. ↑ "The Bible".<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
  13. ↑ "Jerome'southward Preface to Samuel and Kings".<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
  14. ↑ "St. Jerome, The Prologue on the Book of Ezra: English translation".<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
  15. ↑ "Jerome, Prologue to the Books of Solomon (2006)".<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
  16. ↑ Kevin P. Edgecomb, Jerome's Prologue to Jeremiah <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
  17. ↑ "Jerome's Prologue to Judith".<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
  18. ↑ Jerome, "Apology Against Rufinus (Book II)", in Philip Schaff, Henry Wace (ed.), Nicene and Post-Nicene Fathers, Second Serial, iii (1892 ed.), Buffalo, NY: Christian Literature Publishing Co. (retrieved from New Advent)<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
  19. ↑ Barber, Michael (6 March 2006). "Loose Canons: The Evolution of the Old Testament (Part 2)". Retrieved 1 August 2007.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
  20. ↑ Jerome, To Paulinus, Epistle 58 (A.D. 395), in NPNF2, VI:119.: "Exercise not, my honey brother, estimate my worth by the number of my years. Gray hairs are not wisdom; it is wisdom which is every bit good equally grey hairs At least that is what Solomon says: "wisdom is the grayness pilus unto men.' [Wisdom 4:nine]" Moses as well in choosing the seventy elders is told to take those whom he knows to be elders indeed, and to select them not for their years simply for their discretion [Num. eleven:16]? And, every bit a male child, Daniel judges quondam men and in the bloom of youth condemns the incontinence of historic period [Daniel 13:55–59 aka Story of Susannah 55–59]"
  21. ↑ Jerome, To Oceanus, Epistle 77:four (A.D. 399), in NPNF2, Vi:159.:"I would cite the words of the psalmist: 'the sacrifices of God are a broken spirit,' [Ps 51:17] and those of Ezekiel 'I prefer the repentance of a sinner rather than his expiry,' [Ez xviii:23] and those of Baruch, 'Arise, arise, O Jerusalem,' [Baruch five:5] and many other proclamations made by the trumpets of the Prophets."
  22. ↑ Jerome, Letter 51, half-dozen, 7, NPNF2, 6:87-8: "For in the book of Wisdom, which is inscribed with his proper noun, Solomon says: "God created man to be immortal, and fabricated him to be an image of his own eternity."[Wisdom 2:23]...Instead of the three proofs from Holy Scripture which you said would satisfy yous if I could produce them, behold I have given you seven"
  23. ↑ Wikisource-logo.svgHerbermann, Charles, ed. (1913). [https%3A%2F%2Fen.wikisource.org%2Fwiki%2FCatholic_Encyclopedia_%281913%29%2FCanon_of_the_Old_Testament "Canon of the One-time Testament" ] . Catholic Encyclopedia. New York: Robert Appleton Company.<templatestyles src="Module:Commendation/CS1/styles.css"></templatestyles> section titled "The Council of Florence 1442": "...contains a consummate list of the books received by the Church building as inspired, only omits, perhaps advisedly, the terms catechism and canonical. The Quango of Florence therefore taught the inspiration of all the Scriptures, but did non formally pass on their canonicity."
  24. ↑ "Gutenberg Bible: View the British Library'due south Digital Versions Online".<templatestyles src="Module:Commendation/CS1/styles.css"></templatestyles>
  25. ↑ "1945 Edition of the Luther Bible on-line".<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
  26. ↑ Preface to the Revised Standard Version Common Bible
  27. ↑ Run into the Theological Glossary of the Jerusalem Bible Reader'due south Edition: "One tradition within the Church excluded the Greek books, and this tradition was taken upward by the 15th century {sic} Reformers, who relegated these books to the Apocrypha. ane Maccabees 12:nine." Notation that the JB is explicitly approved by the CBCEW (the Bishop's Conference of England and Wales)
  28. ↑ Catholic Encyclopaedia, "St. Jerome evidently applied the term to all quasi-scriptural books which in his estimation lay outside the canon of the Bible, and the Protestant Reformers, post-obit Jerome'due south catalogue of Old Attestation Scriptures — one which was at once erroneous and atypical among the Fathers of the Church — applied the title Apocrypha to the excess of the Catholic canon of the One-time Testament over that of the Jews. Naturally, Catholics turn down to admit such a denomination, and we employ "deuterocanonical" to designate this literature, which non-Catholics conventionally and improperly known as the Apocrypha".
  29. ↑ "And the other books (as Hierome saith) the Church doth read for instance of life and instruction of manners; merely yet doth it not utilize them to establish whatever doctrine."
  30. ↑ 6 Points On Luther's "Epistle of Straw", three April 2007
  31. ↑ Introductory fabric to the appendix of the Vulgata Clementina, text in Latin
  32. ↑ "Apocrypha," King James Bible Online. https://www.kingjamesbibleonline.org/Apocrypha-Books/
  33. ↑ The Bible: Authorized King James Version with Apocrypha, Oxford World's Classics, 1998, ISBN 978-0-19-283525-iii
  34. ↑ Article VI at episcopalian.org
  35. ↑ "WCF and MESV in Parallel Columns".<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
  36. ↑ Sir Frederic Grand. Kenyon, Dictionary of the Bible edited by James Hastings, and published by Charles Scribner's Sons of New York in 1909
  37. ↑ Grudem, Wayne (29 February 2012). Understanding Scripture: An Overview of the Bible'southward Origin, Reliability, and Meaning. Usa: Crossway. p. 90. ISBN978-1433529993 . Retrieved 21 June 2014.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
  38. ↑ Howsam, Leslie (2002). Inexpensive Bibles. Cambridge University Press. p. xiv. ISBN978-0-521-52212-0.<templatestyles src="Module:Commendation/CS1/styles.css"></templatestyles>
  39. ↑ Movie, Dr. Stephen. "Canonization of the Bible". Christian heritage fellowship . Retrieved 21 June 2014.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
  40. ↑ A Cursory History of the United Bible Societies
  41. ↑ "2 Esdras".<templatestyles src="Module:Commendation/CS1/styles.css"></templatestyles>
  42. ↑ "The Orthodox Study Bible" 2008, Thomas Nelson Inc. p. XI
  43. ↑ 43.0 43.1 Vassiliadis, Petros (2005). "Canon and authority of Scripture". In Due south. T. Kimbrough (ed.). Orthodox and Wesleyan Scriptural understanding and practise. Crestwood, N.Y: St. Vladimir's Seminary Press. p. 23. ISBN978-0-88141-301-four.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
  44. ↑ The Old Testament Pseudepigrapha, Volume 2, James H. Charlesworth
  45. ↑ Dotterer, Janet L. "Christopher Columbus: Motivations to Attain the Indies past Sailing West". Archived from the original on 22 November 2008. Retrieved Nov 2012. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
  46. ↑ Gilmore, George William (1916). Selections from the World'southward Devotional Classics. Funk & Wagnalls company. p. 63.<templatestyles src="Module:Commendation/CS1/styles.css"></templatestyles>
Texts
  • Robert Holmes and James Parsons, Vet. Exam. Graecum cum var. lectionibus (Oxford, 1798–1827)
  • Henry Barclay Swete, Old Testament in Greek, i.-iii. (Cambridge, 1887–1894)
  • Otto Fridolinus Fritzsche, Libri Apocryphi Five. T. Graece (1871).

Commentaries

  • O. F. Fritzsche and Grimm, Kurzgef. exeget. Handbuch zu den Apok. des A.T. (Leipzig, 1851–1860)
  • Edwin Cone Bissell, Apocrypha of the Old Attestation (Edinburgh, 1880)
  • Otto Zöckler, Dice Apokryphen des Alten Testaments (Munchen, 1891)
  • Henry Wace, The Apocrypha ("Speaker'due south Commentary") (1888)

Introduction and Full general Literature:

  • Emil Schürer, Geschichte des jüdischen Volkes, vol. 3. 135 sqq., and his article on "Apokryphen" in Herzog's Realencykl. i. 622-653
  • Porter, Frank C. (1898). "Apocrypha". In James Hastings (ed.). A Dictionary of the Bible. I. pp. 110–123.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
  • Metzger, Bruce M. An Introduction to the Apocrypha. [Pbk. ed.]. New York: Oxford Academy Press, 1977, cop. 1957. ISBN 0-nineteen-502340-4

External links

  • "The Apocrypha, Bridge of the Testaments" by Robert C. Dentan formerly at orthodoxanglican.internet, now at thefishersofmenministries.com
  • "Lutheran Cyclopedia: Apocrypha" at lcms.org
  • "Apocrypha" in the Catholic Encyclopaedia at newadvent.org/cathen
  • https://www.christiancourier.com/articles/111-the-apocrypha-inspired-of-god

clarklier1965.blogspot.com

Source: https://infogalactic.com/info/Biblical_apocrypha

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