According to most scholars, Apocrypha literature is mostly written works of unknown authorship, as well as doubtful origin; other educators claim some of the written literature has been declared authentic and the authorship is known, such as the Books of Maccabees. While a few of these ancient writings are of doubtful authenticity, some are widely circulated as being true.The Apocrypha, which means, "hidden books" is a collection of 14 Jewish texts written somewhere around the 5th to 1st centuries B.C. These hidden books were included in the Greek translation of the Hebrew Bible (Septuagint) and in the early Christian Bible, such as Latin Vulgate, until the Reformation of the 16th century A.D.
When referring to biblical apocrypha, one is referring to a set of texts in the Latin Vulgate and the Septuagint, but not contained within the Hebrew Bible (Tanakh). The Catholic Church accepted these books [formally] in conjunction with the Holy Bible around the mid-16th century A.D. However, in 1534 Martin Luther (founder of the Protestant Reformation) published apocrypha literature as a separate intertestamental section, which was not included as Scripture in the Holy Bible. Amid much controversy of the day, it was the first time apocrypha literature had been published as a separate biblical composition. This caused much contention for the early Christian Church fathers; today, the Apocrypha is still an inclusive part of the Holy Bible for Catholics, Anglicans and Lutherans. Even unto this modern 21st century, these apocryphal texts continue to evoke disagreements about biblical canonicity. The following excerpt comes from Wikipedia.com:
"The term "Apocrypha" commonly appears in Christian religious contexts concerning disagreements about biblical canonicity. Apocryphal writings are a class of documents rejected by some as being either pseudepigraphical or unworthy to be properly called Scripture, though, as with other writings, they may sometimes be referenced for support, such as the lost Book of Jasher. While writings that are now accepted by Christians as Scripture were recognized as being such by various believers early on, the establishment of a largely settled uniform canon was a process of centuries, and what the term "canon" (as well as "apocrypha") precisely meant also saw development. The canonical process took place with believers recognizing writings as being inspired by God from known or accepted origins, subsequently being followed by official affirmation of what had become largely established through the study and debate of the writings. The Catholic Church provided its first dogmatic definition of its entire canon in 1546, which put a stop to doubts and disagreements about the status of the Apocrypha. The leader of the Protestant Reformation, Martin Luther, like the Catholic Church father Jerome (and certain others), favored the Masoretic canon for the Old Testament, excluding apocryphal books in his non-binding canon as unworthy to be properly called Scripture, but included most of them in a separate section, as per Jerome. Luther did not include the deuterocanonical books in his Old Testament, terming them "Apocrypha, that are books which are not considered equal to the Holy Scriptures, but are useful and good to read."The King James Bible, which followed the ideologies of the Geneva Bible of 1560, was first published in 1611 and included the Apocrypha, though separately to denote the literature as not equal to Scripture, as noted by Jerome in the Vulgate, which he gave the name "The Apocrypha". However, the deuterocanonical books were officially removed from the King James Bible with the advent of the Revised Standard Version Bible in 1885. The English Bible Societies, whom had been in an "Apocrypha controversy" since the early 1800s, flooded the bible-buying market with a more Protestant Bible during 1885 and successfully had the deuterocanonical texts eliminated.
The King James Version of 1611 included the following apocryphal books:
1 Esdras (Vulgate 3 Esdras) - This is the Greek version of, and in some parts a reconstruction of the canonical Book of Ezra. It was written about 100 B.C. Some of the subject matter added is from the book of Nehemiah.
2 Esdras (Vulgate 4 Esdras) - This book is an apocalypse, especially chapters 3-14. It is composite in origin, dating from 65 B.C. to 120 A.D. The value of the book lies in the fact that it focuses heavily on the period of Jewish thought surrounding the fall of Jerusalem in 70 A.D. The views it expresses on eschatology are closely allied to the teachings of the New Testament.
Tobit - The Book of Tobit, a work of fiction, was very popular among Jews and early Christians. It is a story of romance and legend from the Jewish Dispersion in Egypt. It was written in the 3rd century B.C., and was based upon two well-known Egyptian stories. The purpose of this book was to teach useful lessons, and at the same time correct some of the then-current superstitions. It features prominently the angel Raphael.
Judith ("Judeth" in Geneva Bible) - The Book of Judith relates a story of victory won by the chosen people over its enemies, thanks to the intervention of a woman. It is a legendary tale of a Jewish widow reminiscent of 'Joan of Ark' who succeeds in outwitting and finally slaying a great Assyrian general, thus bringing deliverance to her oppressed people. It was written in Palestine during the latter half of the 2nd century B.C., probably by a Pharisee
Additions of Esther (Vulgate Esther 10:4 – 16:24) - This work, written about 100 B.C., consists of a number of additions to the Biblical book of Esther. The additions were added for detail and to make up for some of the spiritual deficiencies of the canonical book. The added verses greatly enhance the apocalyptic nature of the story and bring enormous symbolic understanding to it, dramatically enhancing its relationship to God. It is replete with dragons, and images easily reminiscent of the most important tenants and personages involved in the last-day warfare between Satan and Christ. The symbolism it brings to the Book of Esther is powerful prophecy.
Wisdom of Solomon - In many respects this is one of the most valuable books of the entire Apocrypha. It was written by a Jew of the Dispersion about 65 B.C. It is similar to the Wisdom Books of the Old Testament. It was written especially to combat the materialistic tendencies of the canonical book of Ecclesiastes. Filled with stunning prophecy and replete with the powerful and spiritual essence of God, this book is also sometimes referred to as the 'Wisdom of Solomon'.
Ecclesiasticus (also known as Sirach) - This book, written about 180 B.C., contains proverbs and practical observations of life two centuries before the birth of Christ. The work closely resembles the Wisdom Literature of the Old Testament. It represents one of the most valuable records of early Rabbinical thought. It was translated into Greek in 132 B.C. by a grandson of the author (Jesus ben Sira)
Baruch and the Epistle of Jeremy ("Jeremiah" in Geneva Bible) (all part of Vulgate Baruch) - The greater part of this book was written in the 1st century A.D. under the assumed name of Baruch, the private secretary of Jeremiah. The 6th chapter is known as the Epistle of Jeremiah. Both books contain a series of exhortations, encouragements and severe denunciations.
Song of the Three Holy Children (Vulgate Daniel 3:24–90) - This addition to the Book of Daniel was written about 100 B.C. and was found inserted in his book, in the third chapter, right after the 23rd verse.
Story of Susanna (Vulgate Daniel 13) - This is another 1st century B.C. addition to the book of Daniel. It is generally found prefixed to the book. The purpose of the story is to magnify Daniel's powers and the judgment.
Bel and the Dragon (Vulgate Daniel 14) - Written about 100 B.C., this story reveals Daniel's wisdom in exposing the falsehood of idolatry and those who promote it. The book also reveals the existence in Babylon of a dragon-god. Information about this idol is available from no other source, but it is particularly relevant in light of dragon prophecies relative to the last days, scattered throughout the scriptures.
Prayer of Manasses (Daniel) - This work dates from the first century B.C. It was intended to be used in connection with the story of Manasseh's Babylonian captivity (2 Chron. 33). Parts of the Prayer have found their way into Protestant liturgy.
1 Maccabees - First Maccabees, written by a Jew in Palestine during the latter part of the 2nd century B.C., is perhaps the best historical source on the period from 175 to 135 B.C. Well written, it reveals deep insight into the root causes of the Maccabean rebellion and details the rebellion itself down to the death of Simon in 135 B.C. This book is essential to both Christians and Jews. It gives detailed information relative to Antiochus Epiphanes and his desecration of the Jerusalem Temple, an action which Jesus said would be repeated at the time of the end. The book also contains a wealth of details relative to the Jewish feast of Hannukah (which celebrates the re-dedication of the Temple Antiochus debased). That information is available from no other source, Jewish or otherwise, and without it there would be no Hannukah celebration.
2 Maccabees - Unlike the first Book of the Maccabees, this work is a combination of history and fiction. It seems to be less useful than the first. It is an abridgment of a far more extensive work in existence at the time of its writing in the latter part of the 2nd century B.C, It presents information about the period leading up to the rebellion of the Maccabees under Mattathias in Modein and follows it down to 161 B.C.
Today, the Catholic Church believes the Apocrypha are not only important deuteronanonical books, but are the "lost books of the Bible", while the Protestants heartily disagree with such a summation. The only question left is ... Who's ? Right.
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