1. In the New Testnment.
2. In the Eastern Cliurch-
a. Orij^nal Usage.
b. Scholarly Theory. e. Manuscripts.
d. Versions.
«. The Ijitcr Greek Churcb. 8. In the Western Church.
a. Roman.
b. Protestant.
Vdlo.
r.xx
OraiL.
Hn.
Cod. Vat. (B).
Cod. AUa. (A)k
Pent
Pent
Pent
1-6. Pen*
L • Torah ' (Law)—
Jot
Jos
Jos
6. Jos
1-4. Pent
Jg Ru
J? Ru
&
7. Jg-Ru
8. 1. 2K
U.*Nebiim'(PropheU)— a. * Fonner'
6. Jos
7. Jg S S 9 K
1-»K
1-4 K
1-4 K
9. 8. 4 K
1. 2Ch
1. 2Ch
1.2 Oh
10. 1. 2Ch
1 Kk[ = Ezt]
I El
XII
11. 1. 2 Es
2 Es(-Nehl
ZEsf^Eir+Neh]
Is
12. EstMAn
To
Psiiei]
Jer (with Bar la, Ep.
13. Job
6 ' Latter*
Jth
Pr
Jtri
14. Ps
10. Is 11 Jpf
Est [Ad. 10*-M«1
Eo
Ezk
16. Pi
Job
Ca
Dn \Ad.)
18. Eo
12. I-Jzk
Ps (ISO]
Job
Est [.Ad.'\
17. Ca
Pr
Wit
To
18. -XI!
Eo
Sir
Jth
10. Is
IIL *Eethub[m* (Ho^o-
Ca
Est lAd.t
1 I'.l
20. Jer Bar I« J^ Jtr
prapha)—
Wis
Jth
2 Es[°Ezr-t-Neh]
21. Ezk
14. Ps
Sir
To
xa
1. 2 Hat
22. Da[Ad.r]
16. Pr
16. Job
Jer (L» Barl
Is
Ps [lSlandl4Cantlcle»,
i.«. 12 historical, 6
17. Ca -V
Elk
Jer
of which one Is Pr.
noetipjil, and 5 prophet- ical books. The number
18. Hu
Dn [Ad. 8»«M Thrte
Bar
J/anfl
19. La y-MeffUloth'
l3Siu
La
Job
of the Heb. Can. is
20. Ec 1
14 Bet]
Ep. Jm
Pr
reduced by Joining Ru to Jg and La to Jer.
21. Est j
ZII(<.«. Minor Prophets]
Ezk
Eo
22. I>n
X.tMa4,
Dn \Ad.\
Ca
23. Ezr-Neh
24. Ch
After the NT, as an Appendix, in small type and wivh new po^ng :
•The Ad. Ett are In
their original places, vir.. lO* 111 after IW:
Sir
After the NT stood
thin order, which ia that
Pr. Man
11> 12« before ll ; 131-7
originally,
of the pritiUMi edcj., art-
iEidr[.lEt]
otter 3i»; 13*ia 141 1»
Psalms op Solouoi.
found in the case of Ihc
t Kidr l-i J^Ml.
15 ii« after tiTj 181W
attwBU
t 9 are from OT. The others — M annijieat, Jiune dijnirtit, Unif- dictua, and the Morning Hymn.
mudic lisU, which niny bo more ori^ntml. But the threo diviiiionB and the contents of «aoh
remain flxcd.
It ia to be noticed that of our A., 1 and 2 Es and Pr. Man are regarded also by Rome an a^. Of |
•In thli artifle Apocrypha (A.) dgnifleB tMs collr-f'tlon : Aporr}iphii (A.) the txKtkji originally to callod ; apocrjphiU (t^) It uoeu in eilhor eoim
112
APOCRYPHA
APOCRYPHA
1. THE WORD 'APOCRYPHA.'— The word ir6Kpv<pos, meaning ' hidden,' was no doubt at first applied to books in quite a literal sense, as the designation, whether by those who hid them or by those from whom they were hidden, of books kept from the public. The hiding of a book was easy when copies were few. It might be done upon two opposite grounds. An exclusive sect might hide its sacred books in order to keep from outsiders the secret laws or wisdom which they contained ; or I he religious authorities of a community might hide books judged by them to be useless or harm- ful. The two grounds might indeed approach each other in the case of books jud^'ed unfit for public use, not because of the error, but because of the depth and difficulty of their contents. Indeed, a book judged wholly erroneous and harmful we should expect the authorities to destroy rather than to hide. A certain value, or at least a certain doubt, should naturally be attached to books hidden in this sense, wnile their peculiar value is the reason for their being hidden in the former — which is, in all probability, the more original sense of the Greek word.
From the place of secret books in Judaism and in Christianity we may therefore hope to gain a knowledge of the original sense ancl use of the word ; and we shall find its first and proper applica- tion to be, not to the books of our A., but to the (chiefly apocalyptical) literature commonly desig- nated Pseudejnijrajj/ui.
1. The Hidden Books of Judaism.— Esoteric doctrines and books do not belong properly to the Isr. religion. Their home is in beatlienism, from which, however, they gained a foothold from time to time in Judaism. The occult lore connected with sorcery and magic, lurked beneath the surface of old Israel's religiou. ife, but was condemned by law and prophets (Dt iS™-, Lv 19^', Is 8" 19^ etc.). No priestly religion, indeed, can be without a partly esoteric priestly tradition respecting rites, their form, and perhaps their meaning. But it was a characteristic of Judaism that it was based upon a priestly law made public and openly adopted by the people (Neh 8-10). Yet Judaism did not escape from the charm which mystery exerts over the human mind. It was esp. in the after de- velopment's of OT wisdom literature under Hellenic influence, on the one side, and of OT pro- phetic literature, under Pers. and Bab. influence, on the other, that the idea of the superior religious value of hidden things, mysteriously disclosed to the favoured few, took possession of the Jewish mind. Even Jesus, son of Sirach, the Palestinian, finds it the chief task of the wise man to discover the 'apocrypha, ' the hidden things, of wisdom and of God ( 14»> 39»- '), and thinks that the hidden things of the world are greater than the manifest (43'"). ' Apoc- rypha' was for him a word of honour (yet see 3i"-» and 24»-»<). But it was esp. in Hel. circles that the love of hidden things was cultivated. Philo presents the results of his deepest study and reflexion, and of his highest insight, in the form of an exposition of the Pent., making of this a hidden book, which only the initiated could understand.