There is no single universally agreed number of apocryphal books because the word “Apocrypha” is used in more than one way. In a narrow Protestant sense, the Apocrypha usually refers to the books printed between the Old and New Testaments in many older Bibles. In a Roman Catholic context, many of these books are called deuterocanonical. In a broader academic context, “apocryphal” may include a much larger body of Jewish and Christian writings outside the biblical canon, including pseudepigrapha.1
The standard Protestant Apocrypha often includes 1 Esdras, 2 Esdras, Tobit, Judith, additions to Esther, Wisdom of Solomon, Sirach, Baruch, the Letter of Jeremiah, additions to Daniel, the Prayer of Manasseh, and 1–2 Maccabees. Depending on how additions are counted, this produces a list of roughly fourteen or fifteen works.2
The Roman Catholic Deuterocanon is smaller than the traditional Protestant Apocrypha list. It includes Tobit, Judith, Wisdom, Sirach, Baruch with the Letter of Jeremiah, 1–2 Maccabees, and additions to Esther and Daniel. Catholic Bibles integrate these books into the Old Testament rather than placing them in a separate Apocrypha section.3
Eastern Orthodox traditions often include additional books. Depending on the tradition and edition, Orthodox Bibles may include 1 Esdras, 3 Maccabees, Psalm 151, and sometimes other writings. The Ethiopian Orthodox tradition has an even broader canon, including books such as 1 Enoch and Jubilees. This diversity shows why the question “how many apocryphal books are there?” must first define which tradition or category is being discussed.4
The broader category of Old Testament pseudepigrapha is much larger. It includes writings such as 1 Enoch, 2 Enoch, Jubilees, the Testaments of the Twelve Patriarchs, the Life of Adam and Eve, the Apocalypse of Abraham, and many other works. Modern scholarly collections of the Old Testament pseudepigrapha fill multiple volumes and include dozens and even hundreds of texts.5
There are also New Testament apocrypha. These include noncanonical gospels, acts, epistles, and apocalypses, such as the Gospel of Thomas, Gospel of Peter, Protoevangelium of James, Acts of Paul and Thecla, and Apocalypse of Peter. These works vary greatly in date, theology, genre, and historical value. Some are early and historically important; others are late, legendary, and clearly secondary.6
The large number of apocryphal writings is one reason that the canon must be approached carefully. It is not enough to say that a book is ancient or religious. Many texts claim to reveal hidden teachings, expand biblical stories, or speak in the name of famous biblical figures. But canonicity requires more than religious interest. It requires divine authority, truth, and recognition by the covenant people of God.
The existence of many apocryphal books also refutes the simplistic idea that there were only a few “missing books” that someone removed from the Bible. The real historical situation is much more complex. Ancient Judaism and Christianity produced a vast library of religious literature. The Church did not hide this literature; much of it survived precisely because religious communities copied and preserved it.
Some apocryphal books are historically reliable in places, while others contain legendary expansions or theological speculation. 1 Maccabees, for example, is an important source for Jewish history in the second century BC. By contrast, some later apocryphal gospels contain fanciful childhood miracle stories about Jesus that clearly differ from the sober style and apostolic foundation of the canonical Gospels.
For readers, the most useful answer is this: the traditional Protestant Apocrypha contains about fourteen or fifteen works, the Roman Catholic Deuterocanon contains fewer, Orthodox traditions may contain more, and the broader world of apocryphal and pseudepigraphal literature contains hundreds of additional writings. The exact number depends entirely on how the category is defined.
This is why Apocrypha.com distinguishes carefully between the Protestant Apocrypha, Catholic Deuterocanon, Old Testament Pseudepigrapha, and other extrabiblical literature, while grouping all of these under the general umbrella of “apocrypha.” These writings are important for history, but there are clear, well-defined, and numerous reasons for excluding them from the inspired canon.
In conclusion, there are many apocryphal books, but only sixty-six books belong to the biblical canon. The rest should be studied with historical interest and theological discernment.
The number also changes because some writings are counted as independent books in one tradition and as additions in another. The additions to Daniel may be listed separately as Susanna, Bel and the Dragon, and the Prayer of Azariah with the Song of the Three Young Men, or they may be counted together as additions to one canonical book. The Letter of Jeremiah may be counted separately or as part of Baruch. This is why numerical claims about the Apocrypha should always explain the counting method.
Manuscript history adds another complication. Ancient biblical manuscripts were not always organized like modern printed Bibles. A codex could contain canonical books, disputed books, liturgical material, or other useful writings without necessarily implying that every included text had the same authority. The presence of a book in a manuscript is important evidence, but it is not by itself a complete doctrine of canon.
Theological use also varied. Some communities read certain apocryphal books publicly for instruction while still distinguishing them from the books used to establish doctrine. This distinction is often lost in modern debates. A book may be spiritually useful, historically informative, and ecclesiastically respected without being inspired Scripture.
The Apocrypha usually means about fourteen or fifteen traditional books; the Catholic Deuterocanon means seven full books plus additions; Orthodox collections may be larger; and the broader apocryphal and pseudepigraphal world includes hundreds of Jewish and Christian writings. Any precise number depends on the definition being used.
A responsible count should also separate Jewish apocryphal literature from Christian apocryphal literature. Jewish apocryphal and pseudepigraphal writings often expand the Old Testament world, while Christian apocrypha often imitate or supplement New Testament genres. Combining both categories can produce a very large number, but it can also mislead readers unless the distinction is clearly explained.
Related Reading
- What Is the Apocrypha?
- Is the Apocrypha Scripture?
- What Is the Deuterocanon?
- How Many Books Are Really in the Bible?
- About Apocrypha.com
Frequently Asked Questions
How many books are in the Apocrypha?
The traditional Protestant Apocrypha contains about fourteen or fifteen works, depending on how additions are counted.
How many books are in the Catholic Deuterocanon?
The Catholic Deuterocanon includes seven full books plus additions to Esther and Daniel.
Do Orthodox Bibles have more apocryphal books?
Many Orthodox traditions include additional books beyond the Roman Catholic Deuterocanon.
What is the Pseudepigrapha?
The Pseudepigrapha is a broad group of writings falsely attributed to ancient biblical figures.
Are there New Testament apocrypha?
Yes. There are noncanonical gospels, acts, letters, and apocalypses.
Are all apocryphal books the same?
No. They differ widely in date, genre, theology, and historical value.
Does the large number of apocryphal books prove the Bible is incomplete?
No. It shows why careful canon recognition was necessary.
What is the best way to study apocryphal books?
Study them historically while distinguishing them from inspired Scripture.
Footnotes
1. Metzger, An Introduction to the Apocrypha, 1–10.
2. Bruce, The Canon of Scripture, 90–100.
3. Council of Trent, Session 4, in Schaff, Creeds of Christendom, 2:81–83.
4. McDonald, The Biblical Canon, 70–85.
5. Charlesworth, ed., The Old Testament Pseudepigrapha, 1:xxiii–xxxiv.
6. Wilhelm Schneemelcher, ed., New Testament Apocrypha, trans. R. McL. Wilson, 2 vols. (Louisville: Westminster John Knox, 1991–92), 1:1–35.
