Difference between revisions of "Apocrypha"

<p> <strong> APOCRYPHA </strong> . The term ‘Apocrypha’ is applied to a body of literature that has come down to us in close connexion with the canonical books of the Bible, and yet is not of them. This term (Gr. <em> apokryphos </em> , ‘hidden’) seems to have been used to specify certain documents or writings that were purposely hidden from general public contact, either because of their supposed sacredness, or to retain within the precincts of a certain sect their secret wisdom and knowledge. The name was given either by those who hid the books or by those from whom they were hidden. </p> <p> All such books bore, as their alleged authors, the names of notable men in Hebrew history. These names were not sufficient of themselves to carry the books over into the canonical collection of the Bible. The term applied to them as ‘apocryphal,’ that is, withheld from public gaze and use, was at first rather complimentary to their character. But their rejection by the Jewish Palestinian body of worshippers, as well as by the larger proportion of the early Church, gradually stamped the name ‘apocryphal’ as a term of reproach, indicating inferiority in content and a spurious authorship. [[Henceforth]] such books lost their early sacredness, and became embodied in a collection that remained entirely outside the Hebrew Bible, though in general found in the Septuagint and the Vulgate. </p> <p> The word ‘Apocrypha,’ as used by [[Protestant]] Christians, signifies the books found in the Latin Vulgate as over and above those of the Hebrew OT. [[Jerome]] incorporated in his revision and translation, in the main as he found them in the Old Latin Version, certain books not found in the Hebrew canonical writings. These books had been carried over into the Old Latin from the Septuagint. </p> <p> The real external differences, then, between the Protestant and Rom. Cath. Bibles to-day are to be traced to the different ideas of the [[Canon]] on the part of the Jews of Palestine, where the Hebrew Bible was on its native soil, and on the part of the Jews of [[Alexandria]] who translated that same Hebrew Bible into Greek. With this translation, and other books later called the Apocrypha, they constructed a Greek Bible now called the Septuagint (the Seventy). </p> <p> In the transfer of the works from the Septuagint to the Old Latin and to the Vulgate, there is some confusion both as to their names and their order. </p> <p> These so-called Apocryphal books may be roughly classified as follows: </p> <p> 1. <em> [[Historical]] </em> : First and Second Maccabees, and First Esdras [Third Esdras in Vulgate]. </p> <p> 2. <em> Legendary </em> : Additions to Esther, History of Susanna, Song of the Three [[Holy]] Children, Bel and the Dragon, Tobit, Judith. </p> <p> 3. <em> Prophetical </em> : Baruch (ch. 6 being the ‘Epistle of Jeremy’), [[Prayer]] of Manasses. </p> <p> 4. <em> Apocalyptical </em> : Second Esdras [Fourth Esdras in Vulgate]. </p> <p> 5. <em> Didactic </em> : Sirach, Wisdom of Solomon. </p> <p> In some classifications Third and Fourth Maccabees are included. </p> <p> Most of these books are found in their original form in Greek, with the exceptions noted below, and not in the Hebrew; therefore the Jewish religious leaders did not regard them as inspired. Furthermore, some of their writers ( 1Ma 4:46; 1Ma 9:27 , 2Ma 2:23 ) disclaim inspiration as the Jews understood it. The NT writers do not quote these books, nor do they definitely refer to them. Their existence in the Greek Bible of the times of Christ does not seem to have given them any prestige for the Jewish authorities of that day. The Church [[Fathers]] made some use of them, by quotation and allusion, but were not so emphatic in their favour as to secure their incorporation in the regular canonical books of the Bible. </p> <p> Jerome, in his revision of the Old Latin Bible, found the Apocryphal books therein, as carried over from the Septuagint; but in his translation of the OT he was careful not to include in the OT proper any hooks not found in the Hebrew Canon. In fact, he regarded his time as too valuable to be spent in revising or translating these uninspired books. </p> <p> It was not until the [[Council]] of Trent, April 15, 1546, that the Roman [[Catholic]] Church publicly set its seal of authority on eleven of the fourteen or sixteen (including 3 and 4 Mac.) Apocryphal books. This Council names as canonical the following hooks and parts of books: First and Second Maccabees, Additions to Esther, History of Susanna, Song of the Three Holy Children, Bel and the Dragon, Tobit, Judith, Baruch, Sirach, and Wisdom of Solomon; omitting from the above list the Prayer of Manasses, First and Second Esdras [Vulgate Third and Fourth Esdras]. </p> <p> The Council of [[Trent]] settled the Canon of [[Scripture]] for the Roman Catholic Church, and decreed an anathema against any one who did not agree with its statement. Even before the meeting of that famous Council, Coverdale, in 1535, had introduced the Apocrypha into the English Bible edited by himself. It was published in the first edition of the AV [Note: Authorized Version.] in 1611, but began to be left out as early as 1629. It was inserted between the OT and NT. As a result of a controversy in 1826, it was excluded from all the Bibles published by the British and Foreign Bible Society. </p> <p> In our discussion of the character and contents of these books, we must keep in mind the fact that the word ‘Apocrypha’ is used in the Protestant sense as inclusive of the fourteen books given in the RV [Note: Revised Version.] of 1895, eleven of which are regarded as canonical by the Roman Catholic Church. </p> <p> The general character and the contents of these books are as follows: </p> <p> <strong> 1. First Maccabees </strong> . This is a historical work of rare value on the Jewish war of independence against the encroachments and invasions of [[Antiochus]] [[Epiphanes]] (b.c. 168 164). Its author is unknown, though thought to have been a Jew of Palestine, who wrote between b.c. 105 and 64. The book is known in a Greek original, though it was translated, according to Jerome, from a Hebrew original that was current in his day (end of 4th cent.). </p> <p> <strong> 2. Second Maccabees </strong> is an abridgment of a five-volume work by Jason of Cyrene ( 2Ma 2:23 ). It is prefaced by two letters said to have been sent from the Jews of Jerusalem to the Jews of Egypt. This book deals with the history of the Jews from the reign of [[Seleucus]] IV. (b.c. 175) to the death of [[Nicanor]] (b.c. 161). The multiplication of the marvellous and miraculous in the narrative discounts the value of the material as a source of historical data. The book was written somewhere between b.c. 125 and the fall of Jerusalem in a.d. 70. It is extant in Greek. </p> <p> <strong> 3. First Esdras </strong> (Third in the Vulgate) is the canonical book of Ezra in Greek, which in reconstructed form tells the story of the decline and fall of the kingdom of Judah from the time of Josiah. It recites the overthrow of Jerusalem, the [[Babylonian]] exile, the return under Zerubbabel, and Ezra’s part in the reorganization of the Jewish State. [[Josephus]] refers to the legend regarding the three courtiers contained in this book. Its author is unknown. The Council of Trent placed it in an appendix to the NT as Third Esdras, and not among their regular canonical books. </p> <p> <strong> 4. Additions to Esther </strong> . The canonical Esther concludes with &nbsp; Esther 10:3; this chapter is filled out by the addition of seven verses, and the book concludes with six additional chapters (11 16). The regular text of the book is occasionally interpolated and amplified by some writer or writers, to give the story a fuller narrative and make the telling of it more effective. These additions sometimes contradict the Hebrew, and add nothing new of any value. This editorial work is thought to have been done by an [[Egyptian]] Jew somewhere in the reign of [[Ptolemy]] [[Philometor]] (b.c. 181 145). </p> <p> <strong> 5. The History of Susanna </strong> is an account of Daniel’s discovery of a malicious slander against the good woman Susanna. The story is prefixed to the book of Daniel. It is found in the Greek, and was prepared by an unknown author at an unknown date. </p> <p> <strong> 6. The Song of the Three Holy [[Children]] </strong> is found inserted between &nbsp; Daniel 3:23 and &nbsp; Daniel 3:24 . Its author and date are unknown. </p> <p> <strong> 7. The Story of Bel and the Dragon </strong> follows &nbsp; Daniel 12:1-13 . It is a proof by Daniel that the priests of Bel and their families ate the food set before the idol. Daniel slays the dragon, and is a second time thrown into the lions’ den. The origin of this story is unknown, though it is by some attributed to Habakkuk. The three preceding stories are found in the Septuagint of Daniel, and a MS of No. <strong> 6 </strong> has recently been found. </p> <p> <strong> 8. Tobit </strong> is a romantic story of the time of Israel’s captivity. Tobit is a pious son of [[Naphtali]] who becomes blind. He sends his son [[Tobias]] to [[Rages]] in Media to collect a debt. An angel leads him to Ecbatana, where he romantically marries a widow who was still a virgin though she had had seven husbands. Each of the seven had been slain on their wedding-day by Asmodæus, the evil spirit. On the inspiration of the angel, Tobias marries the widow, and, by burning the inner parts of a fish, puts the spirit to flight by the offensive smoke. The blindness of Tobit is healed by using the gall of the fish, the burning of whose entrails had saved the life of Tobias. The book is found in an [[Aramaic]] version, three Greek, and three Old Latin versions, and also in two Hebrew texts. Its date is uncertain, though it doubtless appeared before the 1st cent. b.c. </p> <p> <strong> 9. Judith </strong> is a thrilling tale of how Judith, a Jewish widow, secured the confidence of Holofernes, an [[Assyrian]] commander who was besieging Bethulia. Stealthily in the night time she approached him in his tent, already overcome with heavy drinking, took his own scimitar and cut off his head, and fled with it to the besieged city. This valorous act saved the distressed Israelites. The story bristles with absurdities in names, dates, and geographical material. It seems to have imitated in one respect Jael’s murder of [[Sisera]] (&nbsp; Judges 4:17-22 ). It may have been written some time about b.c. 100, so long after the life of [[Nebuchadrezzar]] as to have made him king of Nineveh, instead of Babylon. The original text is Greek. </p> <p> <strong> 10. Baruch </strong> . This is a pseudepigraphical book attributed to Baruch, the scribe of Jeremiah. Its purpose seems to have been (1) to quiet the souls of the Jews in exile by telling them that they would soon return to their native land; and (2) to admonish them to flee the idolatry that was everywhere prevalent in Babylonia. Bar 6:1-73 is called the ‘ <strong> [[Epistle]] of [[Jeremy]] </strong> ,’ and is nominally a letter of that prophet, warning the exiles against worshipping idols. This book is thought to have originated sometime about b.c. 320. Its original language is Greek, though there is reason for believing that Sir 1:1 to Sir 3:8 was first written in Hebrew. </p> <p> <strong> 11. Prayer of [[Manasses]] </strong> , king of Judah, when he was a captive of [[Ashurbanipal]] in the city of [[Babylon]] (&nbsp; 2 Chronicles 33:12-13 ). It probably originated in some of the legends current regarding this notable king, and may have been intended for insertion in the narrative of &nbsp; 2 Chronicles 33:13 . Its original is Greek. It is not a part of the Vulgate adopted at the Council of Trent, but is in the appendix thereof. </p> <p> <strong> 12. Second Esdras </strong> [Vulg. [Note: Vulgate.] Fourth Esdras. If <em> First </em> Esdras is the reconstructed Ezra, and the canonical Ezra and Nehemiah are taken as one book, then this is <em> Third </em> Esdras (as in the Septuagint). If Ezra and Nehemiah are left out of account, this book is <em> Second </em> Esdras (as in the Apocrypha of RV [Note: Revised Version.] ). If, as in the Vulgate, Ezra is reckoned as <em> First </em> Esdras, and Nehemiah as <em> Second </em> Esdras, and the reconstructed Ezra as <em> Third </em> Esdras, then this book is <em> Fourth </em> Esdras]. This work is a peculiar combination of matter. It is not history at all, but rather a religious document imitative of the Hebrew prophets, and apocalyptic in character. Its Greek original, if it had one, has been lost, and the work is extant in Latin, Syriac, Arabic, Ethiopic, and Armenian. It is attributed to at least two different dates, the 2nd and 3rd cents. a.d. The character of the matter shows that some Christian interpolated the original to give it a Christian colouring. This matter does not appear, however, in the Arabic and Ethiopic texts. It stands in the appendix to the NT of the Vulgate. </p> <p> <strong> 13 </strong> . <strong> Ecclesiasticus, or, The Wisdom of Jesus the Son of Sirach </strong> . This is one of the most valuable of the Apocryphal books. It resembles the books of Proverbs, Ecclesiastes, and Job in its ethical characteristics. It was written by a Jew called Jesus, son of Sirach, probably early in the 3rd cent., though the Greek translation was issued about b.c. 132. The book was originally written in Hebrew, and in this language about one half of it has recently been discovered in Egypt and published. It is one of the works that give us a vivid idea of the Wisdom literature produced in the centuries preceding the Christian era. </p> <p> <strong> 14. Wisdom of Solomon </strong> lauds wisdom and a righteous life, but condemns idolatry and wickedness. The author employs, in the main, illustrations from the Pentateuch. He purports to be Solomon, and makes just such claims as one would imagine Solomon would have done if he had been the author. He is thought to have lived anywhere between b.c. 150 and b.c. 50, and to have been a Jew of Alexandria. The book possesses some valuable literary features, though in its present form it seems to be incomplete. Its original text was Greek. </p> <p> If we should include Third and Fourth Maccabees in this list, as is done by some writers (but not by the Vulgate), we find these peculiarities: </p> <p> <strong> 15. Third Maccabees </strong> describes an attempt to massacre the Jews in the reign of Ptolemy Philopator (b.c. 222 205), and a notable deliverance from death. The work is extant in Greek (in LXX [Note: Septuagint.] ), but not in the Vulgate. </p> <p> <strong> 16. Fourth Maccabees </strong> is a discussion of the conquest of matter by the mind illustratively, by the use of the story of the martyrdom of the seven Maccabees, their mother and Eleazar. The work is found in the Alexandrian MS of the Septuagint, and in Syriac. </p> <p> In addition to these Apocryphal books, but not included either in the Septuagint, the Vulgate, or the RV [Note: Revised Version.] , there is an ever-increasing list of works that scholars have chosen to call <em> pseudepigrapha </em> . These were written at various periods, but mainly just before, during, and just after the times of Christ. Many of them deal with the doctrinal discussions of their day, and present revelations to the author under strange and even weird conditions. These writers attached to their books as a rule the name of some famous personage, not by way of deception, but to court favour for the views set forth. It would carry us too far afield to take up these works one by one. Merely the titles of some of them can be mentioned. As a piece of lyrical work the <strong> Psalms of Solomon </strong> is the best example in this group. Of apocalyptical and prophetical works, there are the <strong> Book of Enoch </strong> , quoted in Jude, the <strong> Assumption of Moses </strong> , the <strong> [[Apocalypse]] of Baruch </strong> , the <strong> Testaments of the Twelve [[Patriarchs]] </strong> . Legendary works are the Book of Jubilees and the <strong> [[Ascension]] of Isaiah </strong> . One of the curious cases of mixed material is that of the <strong> Sibylline [[Oracles]] </strong> , See Apocalyptic Literature. </p> <p> To these might be added scores of lesser lights that appeared in that period of theological and doctrinal unrest, many of which are now published, and others are being discovered in some out-of-the-way place almost yearly. Their value lies in the revelations that they give us of the methods adopted and the doctrines promulgated in the early centuries of the Christian era, by means of such works. </p> <p> [[Ira]] [[Maurice]] Price. </p>

<p> "Apocrypha" comes from the Greek word <i> apokrypha </i> [Ἀπόκρυφος], which means "things that are hidden, secret." "The Apocrypha" refers to two collections of ancient Jewish and Christian writings that have certain affinities with the various books of the Old Testament and New Testament but were not canonized by Christians as a whole: the Old Testament Apocrypha, which are still viewed as canonical by some Christians, and the New Testament Apocrypha, which are not. </p> <p> The Old Testament Apocrypha, often referred to simply as "the Apocrypha, " is a collection of Jewish books that are included in the Old Testament canons of Roman Catholic and Eastern [[Orthodox]] Christians, but not of Protestants. Most of the books were composed in Hebrew prior to the Christian era, but they apparently never were accepted by the Jews as part of the Hebrew canon. At an early date they were translated into Greek and in this form came to be used by Christians as early as the end of the first century a.d. They were eventually included in Christian copies of the Greek Old Testament and, later, the Latin Vulgate. The Protestant Reformers, while affirming the unique authority of the Hebrew canon, allowed that the books of the Apocrypha were useful for reading. Over time, however, the Apocrypha has fallen into disuse among Protestants. </p> <p> The Roman Catholic Apocrypha consists of Tobit, Judith, the Additions to Esther, the Additions to Daniel (the Prayer of [[Azariah]] and the Three Young Men, Susanna, and Bel and the Dragon), the Wisdom of Solomon, [[Ecclesiasticus]] (also called Sirach), Baruch (also called 1Baruch), the Letter of Jeremiah, 1Maccabees, and 2Maccabees. The Greek Orthodox Church adds 1Esdras, &nbsp;Psalm 151 , the Prayer of Manasseh, and 3Maccabees, with 4Maccabees in an appendix. The Russian Orthodox Church adds 1Esdras, 2Esdras, &nbsp;Psalm 151 , and 3Maccabees. The Roman Catholic canon places the Prayer of Manasseh, 1Esdras, and 2Esdras in an appendix without implying canonicity. </p> <p> Several of these writings are tied closely to Old Testament books. First Esdras, for example, is primarily a retelling of the material found in &nbsp;2 Chronicles 35:1-36:23 , Ezra, and &nbsp;Nehemiah 7:6-8:12; &nbsp;Psalm 151 purports to be an additional psalm of David. More interesting are the Additions to Esther. Inserted at strategic points, these clearly secondary additions, which include among other things prayers by [[Mordecai]] and Esther, serve to give a distinctively religious slant to the Book of Esther, otherwise noted for its failure to mention God or even prayer. The Additions to Daniel have a less unified purpose. Susanna (chapter 13 of the Greek Daniel) is a delightful little story affirming God's vindication of those who hope in him, and Bel and the Dragon (chapter 14 of the Greek Daniel) exposes the folly of idolatry. The Prayer of Azariah and the Three Young Men, placed after &nbsp; Daniel 3:23 , is a prayer of trust in God offered up by Azariah (i.e., [[Abednego]] — &nbsp;Daniel 1:7 ) and his companions (Shadrach and Meshach) in the fiery furnace. It is noteworthy for its expression of confidence that God will accept the sacrifice of a contrite heart and a humble spirit. Another noteworthy (and secondary) prayer is the Prayer of Manasseh, apparently composed to give content to the prayer of repentance offered by Manasseh that is mentioned in &nbsp;2 Chronicles 33:12-13 . It includes a powerful expression of contrition for sin and trust in the grace of God. Two books are associated with Jeremiah: the Letter of Jeremiah is an attack on idolatry, and Baruch, attributed to Jeremiah's secretary (cf. &nbsp;Jeremiah 36:4-8 ), extols the virtues of Wisdom, which is identified with the Law. </p> <p> Two other Wisdom books are contained in the Apocrypha. The Wisdom of Solomon, ostensibly related to Solomon, deliberates on the future reward of the righteous and punishment of the ungodly, sings the praises of Wisdom, and, through a retelling of the exodus story, celebrates God's exaltation of Israel through the very things by which her enemies were punished. Affirmations, among other things, of the preexistence and immortality of the soul indicate a considerable degree of Greek influence upon the author. Ecclesiasticus contains the teachings, in a form resembling that of the Book of Proverbs, of a second century b.c. Jewish teacher named Jesus ben Sira. The author praises and personifies (cf. &nbsp;Proverbs 8:22-31 ) Wisdom, whom he identifies with the Law, and provides practical precepts for everyday living. The book contains numerous parallels to the ethical sections of the New Testament, especially the Book of James. </p> <p> Two of the most popular books in the Apocrypha tell the stories, undoubtedly legendary, of two otherwise unknown Jews. Set in the time of Nebuchadnezzar, Judith is a vivid and dramatic narrative of a beautiful Jewish widow, who, through a combination of extraordinary courage and trust in God, delivers her people in a time of crisis. Tobit, purportedly from the time of the Assyrian exile, combines the themes of quest, romance, and overcoming the demonic in a story of God's healing of his faithful servant Tobit and deliverance of the unfortunate widow Sarah. It testifies to a developing demonology and angelology within Judaism, and emphasizes the importance of charitable deeds, containing some striking parallels to the ethical teaching in the New Testament, including a negative form of the Golden Rule (cf. &nbsp;Matthew 7:12 ). </p> <p> Four books are associated, in name at least, with the Maccabees, those Jewish heroes who, led by Judas Maccabeus, waged the Maccabean [[Revolt]] in the second century b.c. against the Greek tyrant Antiochus IV, who attempted to ban the practice of Judaism. First Maccabees, the longest and most detailed account, is an especially important historical source for the revolt. Apart from his obvious support of the revolt and opposition to the hellenization of [[Judaism]] that preceded it, the author's primary religious perspective seems to be that Godor, rather, heavenhelps those who take initiative and trust in him. Second Maccabees is more openly theological and affirms such ideas as the glories of martyrdom, the sufferings of the martyr as being expiatory for the sins of the nation, the resurrection of the body, prayer for the dead, and the intercession of the saints. Both books are of first importance for understanding the historical setting for Hanukkah, the Jewish festival of rededication of the temple, which originates from the Maccabean Revolt. </p> <p> Fourth Maccabees, an imaginative elaboration on the martyrdoms in 2Maccabees, is a distinctive melding of Greek and Jewish ideas. Affirming the immortality of the righteous and the eternal punishment of the wicked, the author seeks to demonstrate that inspired reason, guided by the Law, is supreme ruler over the passions. Third Maccabees tells not of the Maccabees, but of the plight of Egyptian Jews near the end of the third century b.c.; its focus is on God's faithfulness to his people. </p> <p> Second Esdras, purportedly composed by Ezra, was written in response to the destruction of Jerusalem by the Romans in a.d. 70. Second Esdras centers around the theme of God's justice in the light of the devastating defeat of his people Israel by a godless nation. It includes significant discussions on the nature of sin and its connection with Adam (cf. &nbsp;Romans 5 ), the limitations of human understanding, the signs of the end, the final judgment, the intermediate state between death and the final judgment, the destruction of the Roman Empire, and the coming Messiah. Both in its overall orientation and in many of its details, 2Esdras contains a number of striking parallels to the Book of Revelation, with which it is contemporary. </p> <p> The Jews wrote numerous other works that are not included in any Christian canon. Many of them were attributed to major Old Testament figures; they are called the Pseudepigrapha. Although the literature is too vast and varied to summarize here, many Pseudepigrapha contain visionary journeys through heaven (or a series of heavens) and hell, an increased interest in angels and demons, speculations on the origins of sin and the nature of the final judgment, various expectations of a Messiah, predictions of the end of time, and ethical exhortations. The Pseudepigrapha attest to the rich theological diversity within Judaism during the intertestamental period. </p> <p> The New Testament Apocrypha is an amorphous collection of writings that are for the most part either about, or pseudonymously attributed to, New Testament figures. These books are generally modeled after the literary forms found in the New Testament: there are apocryphal gospels, acts, letters, and revelations. Unlike the Old Testament Apocrypha, the New Testament Apocrypha have never been viewed as canonical by any of the major branches of Christianity, nor is there any reason to believe that the traditions they record have any historical validity. Nonetheless, some of these books were widely used by Christians throughout the Middle Ages and have left their mark on the church. </p> <p> Numerous apocryphal gospels were produced by early Christians. Many of them, such as the Gospel of Thomas, the Gospel of Mary, and the Dialogue of the Savior, were composed by heretical groups like the [[Gnostics]] and purport to give "secret, " unorthodox teachings of Jesus. Others fill in gaps in the New Testament Gospels, usually with a heightened sense of the miraculous. The [[Protevangelium]] of James, for example, tells the story of Mary's birth, childhood, and eventual marriage to [[Joseph]] (a widower with children), culminating in a detailed account of the birth of Jesus (in a cave) and a strong affirmation of Mary's virginity. The [[Infancy]] Gospel of [[Thomas]] narrates Jesus' childhood from age five to age twelve, with the child Jesus performing numerous miracles, sometimes to the point of absurdity (e.g., bringing clay sparrows to life). The Gospel of [[Nicodemus]] (also called the Acts of Pilate), provides a detailed account of Jesus' trial and descent into hell. The Gospel of Peter presents, after an otherwise straightforward account of the crucifixion, a vivid narration of the resurrection of Jesus: two angels come down from heaven, enter the tomb, and exit with Jesus, followed by a talking Cross. </p> <p> The apocryphal Acts (Acts of Andrew, Acts of John, Acts of Paul, Acts of Peter, and Acts of Thomas) purport to trace the journeys of the apostles, with Thomas going all the way to India. Three features in these books stand out. First, they are filled with supernatural deeds: miracles abound, especially the raising of the dead, and even a talking lion gets baptized. Second, they promote a celibate lifestyle, even among husbands and wives. Third, they glorify martyrdom, especially among the apostles: Andrew is crucified, Paul is beheaded, Peter is crucified upside down, and Thomas is executed with spears; only John is spared a martyr's death. </p> <p> There are also apocryphal letters (e.g.,3Corinthians, Letter to the [[Laodiceans]] [cf. &nbsp;Colossians 4:16 , and Pseudo-Titus ), which tend to reflect heretical notions, and apocryphal apocalypses (e.g., Apocalypse of Peter and Apocalypse of Paul). The latter present, in contrast to the relatively reserved statements in the New Testament, vivid descriptions of hell, where sinners are punished in accordance with their sins: blasphemers, for example, hang by their tongues over a blazing fire. In addition, the Apocalypse of Paul purports to give a detailed narration of Paul's rapture to the third heaven (cf. 2Col 12:2). </p> <p> Apart from the issue of canonicity, the Old Testament Apocrypha has had a pronounced and pervasive influence on Western culture. The stories, themes, and language of these books (especially Judith, Tobit, Susanna, the Maccabees, Ecclesiasticus, and the Wisdom of Solomon) have been utilized by literary figures such as Shakespeare, Milton, and Longfellow, composers such as Charles Wesley, Handel, and Rubinstein, and artists such as Michaelangelo, Rembrandt, and van Dyck. The New Testament Apocrypha, though less influential, has contributed to the traditions about Jesus and the travels and fate of the apostles, not to mention the development of the Christian concept of hell, most notably through the <i> [[Inferno]] </i> of Dante. </p> <p> Joseph L. Trafton </p> <p> <i> See also </i> [[Canon Of The Bible]] </p> <p> <i> Bibliography </i> . J. H. Charlesworth, ed., <i> The Old Testament Pseudepigrapha </i> ; J. K. Elliott, ed., <i> The Apocryphal New Testament </i> ; E. Hennecke and W. Schneemelcher, eds., <i> New Testament Apocrypha </i> ; B. M. Metzger, <i> An Introduction to the Apocrypha </i> ; G. W. E. Nickelsburg, <i> Jewish Literature Between the Bible and the [[Mishnah]] </i> ; E. Schrer, <i> The History of the Jewish People in the Age of Jesus Christ </i> ; H. F. D. Sparks, ed., <i> The Apocryphal Old Testament </i> ; M. E. Stone, ed., <i> Jewish Writings of the Second Temple Period </i> . </p>

<p> The name given to those Books which were attached to the MSS copies of the LXX, but which do not form a part of the canon of scripture. The term itself signifies, 'hidden,' 'secret,' 'occult;' and, as to any pretence of being a part of scripture, they must be described as 'spurious.' There are such writings connected with both the Old and the New Testament, but generally speaking the term 'Apocrypha' refers to the O.T. (for those connected with the N. Test.see [[Apostolic]] FATHERS.The O.T. books are: </p> <p> 1 I. Esdras. </p> <p> 2 II. Esdras. </p> <p> 3 Tobit. </p> <p> 4 Judith. </p> <p> 5 [[Chapters]] of Esther, not found in the Hebrew nor Chaldee. </p> <p> 6 Wisdom of Solomon. </p> <p> 7 Jesus, son of Sirach; or Ecclesiasticus; quoted Ecclus. </p> <p> 8 Baruch, including the Epistle of Jeremiah. </p> <p> 9 Song of the Three Holy Children </p> <p> 10 The History of Susanna. </p> <p> 11 Bel and the Dragon. </p> <p> 12 Prayer of Manasseh. </p> <p> 13 I. Maccabees. </p> <p> 14 II. Maccabees. </p> <p> The Council of Trent in A.D. 1546, professing to be guided by the Holy Spirit, declared the Apocrypha to be a part of the Holy Scripture. The above fourteen books formed part of the English Authorised Version of 1611, but are now seldom attached to the canonical books. Besides the above there are a few others, as the [[Iii., Iv]]  and V. Maccabees, book of Enoch, etc., not regarded by any one as a part of scripture. It may be noticed </p> <p> 1. That the canonical books of the O.T. were written in Hebrew (except parts of Ezra and Daniel which were in Chaldee); whereas the Apocrypha has reached us only in Greek or Latin, though Jerome says some of it had been seen in Hebrew. </p> <p> 2. Though the Apocrypha is supposed to have been written not later than B.C. 30, the Lord never in any way alludes to any part of it; nor do any of the writers of the N.T., though both the Lord and the apostles constantly quote the canonical books. </p> <p> 3. The Jews did not receive the Apocrypha as any part of scripture, and to 'them were committed the oracles of God.' </p> <p> 4. As some of the spurious books were added to the LXX Version (the O.T. in the Greek) and to the Latin translation of the LXX, some of the early Christian writers were in doubt as to whether they should be received or not, and this uncertainty existed more or less until the before mentioned Council of Trent decided that the greater part of the Apocrypha was to be regarded as canonical. Happily at that time the [[Reformation]] had opened the eyes of many Christians to the extreme corruption of the church of Rome, and in rejecting the claims of that church they were also freed from its judgement as to the Apocryphal books. </p> <p> 5. The internal evidences of the human authorship of the Apocrypha ought to convince any Christian that it can form no part of holy scripture. </p> <p> Expressions of the writers themselves show that they had no thought of their books being taken for scripture. There are also contradictions in them such as are common to human productions. Evil doctrines also are found therein: let one suffice: "Alms doth deliver from death, and shall purge away all sin." &nbsp;Tobit 12:9 . The value of holy scripture as the fountain of truth is such that anything that might in any way contaminate that spring should be refused with decision and scorn. Some parts of the Apocryphal books may be true as history, but in every other respect they should be refused as spurious. Nor can it be granted that we need the judgement of the church, could a universal judgement be arrived at, as to what is to be regarded as the canon of scripture. The Bible carries its own credentials to the hearts and consciences of the saints who are willing to let its power be felt. </p>

<p> Signifies properly hidden, concealed; and as applied to books, it means those which assume a claim to a sacred character, but are really uninspired, and have not been publicly admitted into the canon. These are of two classes: namely, </p> <p> 1. Those which were in existence in the time of Christ, but were not admitted by the Jews into the canon of the Old Testament, because they had no Hebrew original and were regarded as not divinely inspired. The most important of these are collected in the Apocrypha often bound up with the English Bible; but in the Septuagint and Vulgate they stand as canonical. </p> <p> These apocryphal writings are ten in number: namely, Baruch, Ecclesiasticus, Wisdom of Solomon, Tobit, Judith, two books of the Maccabees, Song of the Three Children, Susannah, and Bell and the Dragon. Their style proves that they were a part of the Jewish- Greek literature of Alexandria, within three hundred years before Christ; and as the Septuagint Greek version of the Hebrew Bible came from the same quarter, it was often accompanied by these uninspired Greek writings, and they thus gained a general circulation. Josephus and Philo, of the first century, exclude them from the canon. The [[Talmud]] contains no trace of them; and from the various lists of the Old Testament Scriptures in the early centuries, it is clear that then as now they formed no part of the Hebrew canon. None of them are quoted or endorsed by Christ or the apostles; they were not acknowledged by the Christian fathers; and their own contents condemn them, abounding with errors and absurdities. Some of them, however, are of value for the historical information they furnish, for their moral and prudential maxims, and for the illustrations they afford of ancient life. </p> <p> 2. Those which were written after the time of Christ, but were not admitted by the churches into the canon of the New Testament, as not being divinely inspired. These are mostly of a legendary character. They have all been collected by [[Fabricius]] in his Codex Apoc. New Testament. </p>

<p> '''Apoc'rypha.''' ''(Concealed, Hidden).'' </p> <p> 1. Old Testament Apocrypha. The collection of books to which this term is popularly applied includes the following (the order given is that in which they stand in the English version); </p> <p> I. 1 Esdras; </p> <p> II. 2 Esdras; </p> <p> III. Tobit; </p> <p> IV. Judith; </p> <p> V. The rest of the chapters of the book of Esther, which are found neither in the Hebrew nor in the Chaldee; </p> <p> VI. The Wisdom of Solomon; </p> <p> VII. The Wisdom of Jesus the Son of Sirach, or Ecclesiasticus; </p> <p> VII. Baruch; </p> <p> IX. The Song of the Three Holy Children, </p> <p> X. The History of Susanna; </p> <p> XI. The History of the destruction of Bel and the Dragon; </p> <p> XII. The Prayer of Manasses king of Judah; </p> <p> XIII. 1 Maccabee; </p> <p> XIV. 2 Maccabees. </p> <p> The primary meaning of apocrypha, "hidden, secret," seems, toward the close of the second century to have been associated with the signification "spurious," and ultimately to have settled down into the latter. The separate books of this collection are treated of in distinct articles. Their relation to the canonical books of the Old Testament is discussed under '''Canon of Scripture, The''' . </p> <p> 2. New Testament Apocrypha - (A collection of legendary and spurious Gospels, Acts of the Apostles, and Epistles. They are go entirely inferior to the genuine books, so full of nonsensical and unworthy stories of [[Christ]] and the apostles, that they have never been regarded as divine, or bound up in our Bibles. It is said that [[Mohammed]] obtained his ideas of [[Christ]] entirely from these spurious gospels. - Editor). </p>

<li> The contents of the books themselves show that they were no part of Scripture. The Old Testament Apocrypha consists of fourteen books, the chief of which are the Books of the Maccabees (q.v.), the Books of Esdras, the Book of Wisdom, the Book of Baruch, the Book of Esther, Ecclesiasticus, Tobit, Judith, etc. <p> The New Testament Apocrypha consists of a very extensive literature, which bears distinct evidences of its non-apostolic origin, and is utterly unworthy of regard. </p> <div> <p> '''Copyright Statement''' These dictionary topics are from M.G. Easton [[M.A., DD]]  Illustrated Bible Dictionary, Third Edition, published by Thomas Nelson, 1897. Public Domain. </p> <p> '''Bibliography Information''' Easton, Matthew George. Entry for 'Apocrypha'. Easton's Bible Dictionary. https://www.studylight.org/dictionaries/eng/ebd/a/apocrypha.html. 1897. </p> </div> </li>

<p> See [[Canon]] . </p>