Apocrypha
The Apocrypha refers to a collection of fourteen or fifteen books written between the 3rd century B.C. and the 1st century A.D. These books are not recognized as part of the Old Testament canon. Their authorship is uncertain, and they were not included in the Hebrew Scriptures, although they were later added to the Greek translation of the Old Testament.
What Is Apocrypha?
The Apocrypha, in contrast to the biblical canon, refers to a collection of writings not included in the Old Testament due to uncertainty surrounding their authority. The term literally means “books that are not part of the recognized Scriptures.” These texts were excluded from the canon because they did not meet the same standards of spiritual, moral, and historical reliability as the canonical books. The Apocrypha was written during the intertestamental period, between the time of the prophet Malachi and the first century A.D.
The term “Apocrypha” comes from the Greek word apókryphos (ἀπόκρυφος), meaning “hidden” or “concealed.”[1]
In general, the Christian biblical canon consists of 66 books: 39 books in the Old Testament and 27 books in the New Testament. These are widely acknowledged by the church as the books written by those who were carried along by the Holy Spirit. Jews accept only the Old Testament canon, excluding the Apocrypha. Roman Catholics, however, include several Apocryphal books in their version of the Old Testament and consider them authoritative.
Inclusion of the Apocrypha
The Old Testament was originally written in Hebrew, with a few sections in Aramaic. However, by the 3rd and 4th centuries B.C., many Jews living in the Mediterranean region no longer spoke or understood Hebrew fluently. To serve these Jewish communities, Jewish scholars translated the Hebrew Scriptures into Greek, the international language of the time. This Greek translation became known as the Septuagint. According to tradition, the Septuagint was translated by seventy (or seventy-two) scholars, which is why it is referred to as Septuagint, meaning seventy.
As the Septuagint spread, it included not only translations of the original Hebrew texts but also additional writings that were not part of the Hebrew canon. Around A.D. 90, a Jewish council—often associated with the city of Jamnia (Yavneh),[2][3] near the northern border of Judah—undertook efforts to define the official Hebrew canon. During this time, writings of uncertain origin or authority were excluded from the canon, leading to a clearer distinction between canonical texts and what would later be known as the Apocrypha.
The term “Apocrypha” was first used in the 4th century A.D. by Jerome, who translated the Bible into Latin, a version known as the Vulgate. While Jerome acknowledged that certain books were not part of the Hebrew canon, he still included them in the Vulgate, labeling them separately. Later, at the Council of Trent on April 8, 1546, the Roman Catholic Church officially recognized almost all of the books in the Vulgate as canonical, with the exception of 1 and 2 Esdras and the Prayer of Manasseh.
Books of Apocrypha
There are a total of 15 books: Tobit, Judith, Additions to Esther, Wisdom, Sirach (Ecclesiasticus), Baruch, The Letter of Jeremiah, 1 Maccabees, 2 Maccabees, Three Additions to Daniel (The Song of the Three Young Men, Susanna, Bel and the Dragon), 1 Esdras, 2 Esdras, and the Prayer of Manasseh. There is also a view that The Letter of Jeremiah is the last chapter of the book of Baruch and is grouped into one volume, making a total of 14 volumes.
| Book Name | Content [4] | Included in the Common Translation Bible |
| Tobit | This is a narrative centered around Tobit, a devout Jew, who undergoes captivity in Nineveh, triumphs through numerous challenges, and eventually unites in marriage with the one he loves. | Included Separately |
| Judith | This is a narrative featuring Judith as its central character. The plot unfolds with Judith, a wealthy, beautiful, and devout Jewish widow, who, during the invasion of Assyria, cunningly seduces an enemy general, assassinates him, and becomes the savior of the city. | Included Separately |
| Additions to Esther | These include prayers attributed to Esther and Mordecai, the decree of King Xerxes, etc., which were added to the book of Esther. | Included in the Book of Esther |
| Wisdom | Also recognized as “The Wisdom of Solomon,” this aligns with elements found in Job, Proverbs, and Ecclesiastes, but it is a book that blends Hebrew wisdom with Greek philosophical influences. This book was composed by a Jewish author from Alexandria who asserted with confidence that he possessed wisdom comparable to that of Solomon. | Included Separately |
| Sirach (Ecclesiasticus) | Similar to the book of Proverbs, this imparts lessons on wisdom and ethics. It is attributed to Jesus, a Jewish philosopher and descendant of Sirach. | Included Separately |
| Baruch | This is traditionally ascribed to Baruch, the scribe of Jeremiah. This book comprises prayers and confessions of faith uttered by Jews taken captive in Babylon. Additionally, it includes the promise of restoration. | Included Separately |
| The Letter of Jeremiah | It is said that Jeremiah sent it to Babylonian captives, but the actual author is unknown. | Included in Baruch |
| 1 Maccabees | This narrates the story of the Maccabees, who valiantly resisted the Antiochus dynasty of Greece. The narrative is characterized by a strong sense of patriotism. | Included Separately |
| 2 Maccabees | This is not a direct continuation of 1 Maccabees, but it also delves into the saga of Judas Maccabees’ family. | Included Separately |
| The Song of the Three Young Men | This is a passage depicting a scene where Daniel’s three friends, cast into the furnace, offer a prayer, seeking salvation. | Added between Daniel 3:23 and 3: 24 |
| Susanna | This narrates the tale of a pure virgin named Susanna during the Babylonian captivity, falsely accused of adultery. Through the wisdom of Daniel, she is ultimately vindicated. This story is included in the Greek translation in Daniel chapter 1 and in the Vulgate in chapter 13. | Added to Daniel as chapter 13 |
| Bel and the Dragon | This recounts the narrative of Daniel’s triumph over the two Babylonian idols, Bel and the dragon, through his wisdom. | Added to Daniel as chapter 14 |
| 1st Esdra | Esdras, derived from the Greek word for Ezra, encompasses the translated books of Ezra, 2 Chronicles, and Nehemiah. Additionally, it incorporates the legend of Zerubbabel, serving the purpose of demonstrating to Ptolemy, the king of Greece, the generosity of Cyrus and Darius, rulers of Persia, toward the Jewish people. | Excluded in the Common Translation Bible of Korea |
| 2nd Esdra | Also known as the book of 4 Ezra, it contains a series of visions revealed to Ezra during his time in Babylon. | |
| The Prayer of Manasseh | This recounts the narrative of King Manasseh of Judah, who repented during his captivity in Babylon. This prayer is inserted under 2 Chronicles 33:19. |
Reasons the Apocrypha Is Not Considered Canonical
While the Roman Catholic Church and the Eastern Orthodox Church include the Apocrypha in their versions of the Old Testament, Protestants generally do not accept or use the Apocryphal books. Several key reasons support this position:
1. Written After the End of Divine Revelation
The Apocrypha was written during the intertestamental period, after the time of the prophet Malachi and before the birth of Christ. Protestants believe that God’s direct revelation ceased during this period, and therefore, writings from this time do not carry the same divine authority.[5]
2. Uncertain Authorship and Origin
Many Apocryphal books have unclear authorship, lack historical validation, and are often anonymous or falsely attributed. This contrasts with the books of the canon, which are attributed to known prophets and apostles.
3. Not Included in the Original Hebrew Scriptures
The Apocryphal books were not part of the Hebrew Bible and were excluded from the Jewish canon, even though they appeared in the Greek Septuagint. Judaism itself does not recognize the Apocrypha as divinely inspired Scripture.
4. Not Quoted by Jesus or the Apostles
Jesus frequently quoted the Old Testament to affirm its authority, but He never quoted from the Apocrypha. Likewise, the New Testament writers, including the apostles, made hundreds of Old Testament references, but none of them cited Apocryphal texts. This absence underscores their exclusion from the early Church’s understanding of Scripture.
5. Not Used in the Early Church Canon
The early Church, led by the apostles, preserved the teachings of Jesus through the Gospels and epistles, which later formed the New Testament canon. These writings were shared, recognized, and preserved by churches throughout the ancient world. In contrast, Apocryphal writings were never officially adopted by the early Church as part of Scripture. This is the biggest reason true Christians do not use the Apocrypha.
See also
References
- ↑ Strong's Greek: 614. ἀπόκρυφος, Bible Hub
- ↑ "Joshua 15:11".
- ↑ "2 Chronicles 26:6".
- ↑ Halley's Bible Handbook, Henry Hampton Halley, Zondervan, 1965
- ↑ Henry H. Halley, Halley's Bible Handbook, Zondervan, 2000