Apocrypha | Exploring the enigmatic apocryphal writings beyond the canon of Scripture.: Septuagint

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Early Jewish Writings

Apocryphal Books > Judeo-Christian Legends and Pseudepigrapha > Epistle of Aristeas

1 Esdras, also called Greek Esdras, Greek Ezra, or 3 Esdras, is an ancient Greek version of the biblical Book of Ezra in use among the early church, and many modern Christians with varying degrees of canonicity. First Esdras is substantially the same as Masoretic Ezra. As part of the Septuagint translation of the Old Testament, it is regarded as deuterocanonical in the churches of the East, but apocryphal in the West. First Esdras is found in Origen’s Hexapla. Greek and related versions of the Bible include both Esdras Α (English title: 1 Esdras) and Esdras Β (Ezra–Nehemiah) in parallel.

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Apocryphal Books > Orthodox Deuterocanon > 1 Esdras

2 Maccabees is a deuterocanonical book which focuses on the Maccabean Revolt against Antiochus IV Epiphanes and concludes with the defeat of the Seleucid empire general Nicanor in 161 BC by Judas Maccabeus, the hero of the work. Unlike 1 Maccabees, 2 Maccabees was written in Koine Greek, probably in Alexandria, Egypt, circa 124 BC. It presents a revised version of the historical events recounted in the first seven chapters of 1 Maccabees, adding material from the Pharisaic tradition, including prayer for the dead and a resurrection on Judgment Day. Jews and Protestants reject most of the doctrinal issues present in the work, while Catholics and Eastern Orthodox consider the work to be deuterocanonical.

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Apocryphal Books > Univeral Deuterocanon > 2 Maccabees

The name Maccabee, probably meaning “hammer,” is actually applied in the Books of Maccabees to only one man, Judas, third son of the priest Mattathias and first leader of the revolt against the Seleucid kings who persecuted the Jews (1 Mc. 2:4, 66; 2 Mc. 8:5, 16; 10:1, 16). Traditionally the name has come to be extended to the brothers of Judas, his supporters, and even to other Jewish heroes of the period, such as the seven brothers (2 Mc. 7). First Maccabees was written about 100 BC in Hebrew, but the original has not come down to us. Instead, we have an early, pre-Christian, Greek translation full of Hebrew idioms. The author, probably a Jew, is unknown. He was familiar with the traditions and sacred books of his people and had access to much reliable information on their recent history (from 175 to 134 BC). He may well have played some part in it himself in his youth. His purpose in writing is to record the deliverance of Israel that God worked through the family of Mattathias (5:62)— especially through his three sons, Judas, Jonathan, and Simon, and his grandson, John Hyrcanus.

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Apocryphal Books > Univeral Deuterocanon > 1 Maccabees

Called Baruch by most, but 1 Baruch in the LSV for distinction, the opening verses ascribe the book to the well-known assistant to Jeremiah (Jer. 32:12; 36:4, 32; 45:1). It is a collection of four very different compositions, ending with a work entitled “The Letter of Jeremiah,” which circulated separately in major manuscripts of the Greek tradition. The original language was likely Hebrew, but only the Greek and other versions have been preserved. The setting is Babylon, where Baruch reads his scroll to King Jechoniah (Jehoiachin) and the exiles; they react by sending gifts and the scroll to Jerusalem (1:1–14), presumably by the hand of Baruch (1:7). No certain date can be given for the book, but it may have been edited in final form during the last two centuries BC.

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Apocryphal Books > Univeral Deuterocanon > Baruch

Otherwise known as Ecclesiasticus, the Wisdom of Ben Sira derives its title from the author, “Yeshua [Jesus], son of Eleazar, son of Sira” (50:27). This seems to be the earliest title of the book. The designation Liber Ecclesiasticus, meaning “Church Book,” appended to some Greek and Latin manuscripts, is perhaps due to the extensive use the church made of this book in presenting moral teaching to catechumens and to the faithful. The author, a sage who lived in Jerusalem, was thoroughly imbued with love for the wisdom tradition, and also for the law, priesthood, Temple, and divine worship. Written in Hebrew in the early years of the 2nd century BC, the book was finished by approximately 175.

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Apocryphal Books > Univeral Deuterocanon > Sirach

Otherwise known as the Wisdom of Solomon, the Book of Wisdom was written as late as fifty years before the coming of Christ. Its author, whose name is not known to us, was probably a member of the Jewish community at Alexandria, in Egypt. He wrote in Greek, in a style patterned on that of Hebrew verse. At times he speaks in the person of Solomon, placing his teachings on the lips of the wise king of Hebrew tradition in order to emphasize their value.

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Apocryphal Books > Univeral Deuterocanon > Wisdom

The Book of Judith relates the story of God’s deliverance of the Jewish people. This was accomplished “by the hand of a female”—a constant motif (cf. 8:33; 9:9, 10; 12:4; 13:4, 14, 15; 15:10; 16:5) meant to recall the “hand” of God in the Exodus narrative (cf. Ex. 15:6). The work may have been written around 100 BC. There are four Greek recensions of Judith (Septuagint codices Vaticanus, Sinaiticus, Alexandrinus, and Basiliano-Vaticanus), four ancient translations (Old Latin, Syriac, Sahidic, and Ethiopic), and some late Hebrew versions, apparently translated from the Vulgate. Despite Jerome’s claim to have translated an Aramaic text, no ancient Aramaic or Hebrew manuscripts have been found. The oldest extant text of Judith is the preservation of 15:1–7 inscribed on a 3rd-century AD potsherd. Whatever the reasons, the rabbis did not count Judith among their scriptures, and the Reformers adopted that position.

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Apocryphal Books > Univeral Deuterocanon > Judith

The Book of Tobit, named after its principal character, combines Jewish piety and morality with folklore in a fascinating story that has enjoyed wide popularity in both Jewish and Christian circles. Prayers, psalms, and words of wisdom, as well as the skillfully constructed story itself, provide valuable insights into the faith and the religious milieu of its unknown author. The book was probably written early in the 2nd century BC; it is not known where.

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Apocryphal Books > Univeral Deuterocanon > Tobit

The Septuagint (LXX) version of Daniel contains three sections not found in the Hebrew version of the text. These are known as “The Prayer of Azariah and Song of the Three Holy Children” (often placed as vv. 3:24–90), “Susanna and the Elders” (Ch. 13), and “Bel and the Dragon” (Ch. 14). “The Prayer of Azariah” can be read between verses 3:23 and 3:24 of the standard text of Daniel. This particular book is an account of the prayer of Azariah (Abednego) while in the midst of the fire and the song that he and his two other companions sung in praise to God while in the furnace. “Susanna and the Elders” portrays the lovely and virtuous wife Susanna as sexually accosted by two conniving elders. They falsely accuse her of adultery, but the prophet Daniel cross-examines them, exposing them as liars, and then they are put to death. “Bel and the Dragon” recounts Daniel’s confrontation with the followers of the false god Bel during the reign of King Cyrus of Persia, which results in their execution. Later in the narrative Daniel slays a much-revered dragon and is thrust into a lion’s den as a result. God intervenes to deliver him.

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Apocryphal Books > Additions to the Bible > Apocryphal Daniel

The Septuagint (LXX) version of Esther contains a number of sections not found in the Hebrew version of the text (chs. 11–16). These Greek chapters are canonical in a variety of traditions.

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