THE NEW SCHAFF-HERZOG
found in the appendix to the Vulgate the Prayer of Manasses was received, and both books of Ezra were excluded. In the Reformed Church the apocryphal books have received the same treatment as in the Lutheran, except that usually a stricter sentence has been passed upon them. In modern times, opposition has twice been raised against them, each time in England (1825 and 1850); and the result has been a substantial augmentation of information about them.
II. Manuscripts of the Greek Text: As the Apocrypha form an integral part of the Greek Old Testament, they are included in the Septuagint manuscripts, of which the most important are: (1) the Codex Vaticanus, in which the books of Maccabees do not appear; (2) the Codex Sinaiticus, containing Esther, Tobit, Judith, I and IV Maccabees, Wisdom, Ecclesiasticus; (3) the Codex Alexandrinus, containing all the Apocrypha. (For particulars cf. the prolegomena to O. F Fritzsche, Libri Apocryphi Veteris Testamenti Grace, Leipsic, 1871. On the manuscripts of the Septuagint in general cf. Swete, Introduction to the Old Testament in Greek. Cambridge, 1900, pp. 122-170; see also Bible Text, I, 4, § 2.)
III. Ancient Versions: Mention is made here of only the Latin and Syriac because they are the most important in point of age and circulation.
1. Latin: Various Old Latin texts of most Apocrypha exist, the interrelations of which have not yet been fully investigated (cf. Schiirer, Geschichte, vol. hi). These must be distinguished from Jerome's translation, and an estimate of the amount of the Old Latin that has been preserved can be obtained only by inference from what is known concerning Jerome's labors. He undertook a twofold translation of the Old Testament. At first he was satisfied with revising the Old Latin translation on the basis of the Septuagint; after that he translated the Old Testament anew from the original text (cf . Kaulen, Geschichte der Vulgata, Mainz, 1868, pp. 153 sqq.; see Bible Versions, A, II, 2), necessarily omitting the Apocrypha, because they were not in the original text. Jerome says expressly concerning some that he passes them by. In response to special 1. The Old requests he worked over two of the apocryphal books, Tobit and Judith,
Latin and Jerome's
Versions ^ut ^e Performed the work hastily and reluctantly and evidently not in connection with his great Bible version (cf. the preface to both books, Opera, ed. Vallarsi, 11 vols., Verona, 1734-42 x, 1, sqq., 21 sqq.). The Vulgate texts of the additions to Esther and Daniel are also Jerome's work. He received these into his translation from the original text, but marked them with the obelus (cf. his remarks on Esther, Opera, ed. Vallarsi, ix, 1581). The translation of the additions to Esther is so free that in some passages it gives merely the general sense. The additions to Daniel are translated with greater fidelity, but from the text of Theodotion, as noted by Jerome himself. The version of these four books passed into the Vulgate. The Vulgate contains also the books of Ezra (put into the appendix since the Council of Trent), Baruch, and the Epistle
of Jeremiah, I and II Maccabees, Ecclesiasticus, and Wisdom. Since Jerome did not translate these, the Vulgate text is to be regarded as essentially the same as that of the Old Latin. The question is only whether some of these texts have not undergone correction at the hand of Jerome. It is to be regretted that information is very meager as to the extent of Jerome's revision of the Old Latin which was originally made from the Septuagint. But on two Apocrypha, the Wisdom of Solomon and Ecclesiasticus, there is a valuable notice in the extant " Preface to the Edition of the Books of Solomon according to the LXX " (Vallarsi, x, 436), from which it is learned that in Ecclesiasticus and Wisdom of Solomon, Jerome " saved the pen," i.e., he did not emend them since he " desired to correct only the canonical writings." As by " canonical writings " here he refers only to the Solomonic literature, it remains a possibility that he nevertheless emended the non-Solomonic Apocrypha, Ezra, Baruch, I and II Maccabees. And it is at any rate worthy of notice that these four books are extant in the Latin in double texts, whereas Ecclesiasticus and Wisdom are extant only in the text of the Vulgate. The presumption is obvious: that one of each of these four double texts embodies the revision of Jerome. (The chief collection of Old Latin texts is P, Sabatier, Bibliorum sacrorum latine versiones antique, 3 vols., Paris, 1751; cf. also S. Berger, Notices et extraits des manuscrits de la Bibliotheque Nationale et autres bibliotheques, Paris, 1893, xxxiv, 2, pp. 141-152; idem, Histoire de la Vulgate pendant les premiers, siecles du moyen dge, Paris, 1893; Thielmann. Bericht uber das gesammelte handschriftliche Material zu einer kritischen Ausgabe der lateinischen Uebersetzungen des Alten Testaments, in Sitzungsberichte der Miinchener Akademie, hist. Klasse, 1899, vol. ii, pp. 205-243.)
2. Syriac: Here also distinction must be made between the common Syriac (Peshito) and the Hexaplar Syriac version. The former was printed by Walton in the London Polyglot, and, from examination of six manuscripts in the British Museum, by P de Lagarde (Libri Veteris Testamenti apocrypha Syriace, Leipsic, 1861). The most important manuscript is the Codex Ambrosianus B. 21 Inf. of the sixth century, 2- Tne which contains the' whole of the Old PHexa° la/ Testament and the following Apoc- SyrUic* rypha: Wisdom, Epistle of Jeremiah, Versions. J and H Epistles of Baruch, additions to Daniel, Judith, Ecclesiasticus, Apocalypse of Baruch, IV Ezra, I-V Maccabees (V Maccabees = Josephus, War, vi). Only Ezra and Tobit are wanting. The character of this Syriac translation is different in the different books, some being quite literal and faithful, others free and inaccurate. The Hexaplar Syriac is the Syriac translation prepared after the text of Origen's Hexapla, and is for the most part extant in manuscripts at Milan, Paris, and London. The most important manuscript is the Codex Ambrosianus C. 313 Inf. It contains Wisdom, Ecclesiasticus, Baruch, Epistle of Jeremiah, and the additions to Daniel. To the Hexaplar translation belongs