Deuterocanonical books - wikipedia Deuterocanonical books Part of a series on the Bible Canons and books Tanakh Torah Nevi'im Ketuvim Christian biblical canons Hebrew Bible Old Testament ( OT ) New Testament ( NT ) Deuterocanon Antilegomena Chapters and verses Apocrypha Jewish OT NT Authorship and development Authorship Dating Hebrew canon Old Testament canon New Testament canon Documentary hypothesis Mosaic authorship Pauline epistles Petrine epistles Johannine works Translations and manuscripts Samaritan Torah Dead Sea scrolls Masoretic Text Targumim Peshitta Septuagint Vulgate Gothic Bible Vetus Latina Luther Bible English Bibles Biblical studies Archeology Artifacts Dating Historicity Internal consistency People Places Names Novum Testamentum Graece Documentary hypothesis Synoptic problem NT textual categories Biblical criticism Historical Textual Source Form Redaction Canonical Interpretation Hermeneutics Pesher Midrash Pardes Allegorical interpretation Literalism Prophecy Inspiration Humor Violence Alcohol Ethics Slavery Women Muhammad Perspectives Gnostic Islamic Qur'anic Inerrancy Infallibility Criticism of the Bible Outline of Bible - related topics Bible book Bible portal The deuterocanonical books ( from the Greek meaning `` belonging to the second canon '' ) is a term adopted in 16th century by the Roman Catholic Church to denote those books and passages of the Christian Old Testament, as defined in 1546 by the Council of Trent, that were not found in the Hebrew Bible. The term distinguished these texts both from those that were termed protocanonical books, which were the books of the Hebrew canon ; and from the apocryphal books, which were those books of Jewish origin that were known sometimes to have been read in church as scripture but which the Council considered not to be canonical. At the same time, the Council of Trent had also promulgated the Vulgate bible as the official Latin version of the Bible for the Roman Catholic Church. Jerome, the translator of most of this version in the early 5th century had done so afresh directly from the Hebrew Bible, rather than from the Greek Septuagint, and had then explicitly rejected all Septuagint books and passages not found in the Hebrew as ' apocryphal ' ; and although he had subsequently translated some of these texts under sufferance, he had maintained throughout that none of these books and additions were canonical, and recorded this opinion in his prologues to each book. The Council therefore needed to establish anew which of the Septuagint Old Testament books, in the editions of the Vulgate that circulated in the 16th century, were in the Bible ; and which were not. This 16th century debate drew on a texts witnessing a counterpart debate in the 4th and 5th centuries ; occasioned by the awareness that the translation of the Hebrew Bible into Greek, which the early church used as its standard Old Testament, included several books not recognised in the Jewish canon of the bible as it had since been defined in Rabbinic Judaism. In this debate, which had preceded the dissemination of Jerome 's Vulgate version, the books in the Hebrew bible had been termed ' canonical ' ; the additional books that were recognised by the Christian churches had been termed ' ecclesiastical ', and those that were considered not to be in the Bible were termed ' apocryphal '. Forms of the term ' deuterocanonical ' were adopted after the 16th century by the Eastern Orthodox Church to denote canonical books of the Septuagint not in the Hebrew Bible ( a wider selection than that adopted by the Council of Trent ), and also by the Ethiopian Orthodox Tewahedo Church to apply to works believed to be of Jewish origin translated in the Old Testament of the Ethiopic Bible ; a wider selection still. Most protestant churches have, since the 16th century accepted only works in the Masoretic Text of the Hebrew bible as canonical books of the Old Testament, and hence classify all deuterocanonical texts ( of whichever definition ) with the Apocrypha. Contents 1 In the Roman Catholic Church 2 Historical background 2.1 Dead Sea scrolls 2.2 Influence of the Septuagint 2.3 Influence of early authors 2.4 Synods 2.5 Influence of Jerome 3 In Orthodox Christianity 3.1 Eastern Orthodoxy 3.2 Ethiopian Orthodoxy 4 In the Anglican Communion 5 In Christian churches having their origins in the Protestant Reformation 5.1 Presbyterianism 5.2 Reformed churches 6 The Jewish position 7 New Testament deuterocanonicals 8 See also 9 References 10 Further reading 11 External links In the Roman Catholic Church See also : Catholic Bible Philip Schaff says that `` the Council of Hippo in 393, and the third ( according to another reckoning the sixth ) Council of Carthage in 397, under the influence of Augustine, who attended both, fixed the catholic canon of the Holy Scriptures, including the Apocrypha of the Old Testament,... This decision of the transmarine church however, was subject to ratification ; and the concurrence of the Roman see it received when Innocent I and Gelasius I ( AD 414 ) repeated the same index of biblical books. Schaff says that this canon remained undisturbed till the sixteenth century, and was sanctioned by the Council of Trent at its fourth session, '' although as the Catholic Encyclopedia reports, `` in the Latin Church, all through the Middle Ages we find evidence of hesitation about the character of the deuterocanonicals... Few are found to unequivocally acknowledge their canonicity, '' but that the countless manuscript copies of the Vulgate produced by these ages, with a slight, probably accidental, exception, uniformly embrace the complete Roman Catholic Old Testament. Exceptions to this narrative are Baruch and the Letter of Jeremiah, which appear in the Greek canon lists of the Council of Laodicea, Athanasius ( 367 AD ), Cyril of Jerusalem ( c. 350 AD ), and Epiphanius of Salamis ( c. 385 AD ) but are not separately listed as canonical in the Latin accounts of the Canons of Laodicea or any other Western synods and councils, nor are specified as canonical by Innocent I and Gelasius I, nor are present in any complete Vulgate bibles earlier the 9th century ; and even after that date, do not become common in the Vulgate Old Testament until the 13th century. In the Old Latin version of the bible, these two works appear to have been incorporated into the Book of Jeremiah, and Latin Fathers of the 4th century and earlier always cite their texts as being from that book. However, when Jerome translated Jeremiah afresh from the Hebrew text, which is considerably longer than the Greek Septuagint text and with chapters in a different order, he steadfastly refused to include either Baruch or the Letter of Jeremiah. As the Vulgate bible supplanted the Old Latin in western church use in subsequent centuries, so Baruch and the letter of Jeremiah are no longer treated as canonical in the works of Fathers who favoured the Vulgate ; Gregory the Great, Isidore of Seville and Bede. In the 9th century these two works were reintroduced into the Vulgate bibles produced under the influence of Theodulf of Orleans, originally as additional chapters to the Vulgate book of Jeremiah. Subsequently, and especially in the Paris Bibles of the 13th century, they are found together as a single, combined book after Lamentations. The canonical status of Greek Esdras in the Western church is less easy to track. This text provides a free translation into Greek of the Hebrew canonical book of Ezra - Nehemiah, with some additional matter, but the sections specific to Nehemiah removed. In the surviving Greek pandect bibles of the 4th and 5th centuries ; this text always stands as ' Esdras A ' while the Greek translation of the whole of canonical Ezra - Nehemiah stands as ' Esdras B ' ; and the same is found in the surviving witness of the Old Latin Bible. When Latin fathers of the early church cite quotations from ' Ezra ' it is overwhelmingly ' Esdras A ' to which they refer ; as in Augustine ' City of God ' 18 : 36. Citations of the ' Nehemiah ' sections of Old Latin ' Esdras B ' are much rarer ; and no Old Latin citations from the ' Ezra ' sections of ' Esdras B ' are known before Bede in the 8th century. Accordingly Bogaert has proposed that all references to the ' two books of Ezra ' in both Latin and Greek authorities and councils may be best understood as denoting Esdras A and Esdras B ; where most previous scholars had interpreted this phrase as an early reference to Ezra and Nehemiah as separate works. In Jerome 's Vulgate bible however, there is only one Book of Ezra, translating Hebrew Ezra - Nehemiah and corresponding to Greek Esdras B ; Esdras A being rejected by Jerome as apocryphal. From the 9th century, occasional Latin Vulgate manuscripts are found in which Jerome 's single Ezra text is split to form the separate books of Ezra and Nehemiah ; and in the Paris bibles of the 13th century this split has become universal, with Esdras A being reintroduced as ' 3 Esdras ' and Latin Esdras being added as ' 4 Esdras '. At the Council of Trent neither ' 3 Esdras ' nor 4 Esdras were accepted as deuterocanonical books ; but were eventually printed in the section of ' Apocrypha ' in the Sixto - Clementine Vulgate, along with the Prayer of Manasses. The Council of Trent in 1546 supported the decisions about which books to include in the canon that were determined by earlier councils, other than including Baruch with the Letter of Jeremiah as a separate book. While the majority at Trent supported this decision there were participants in the minority who disagreed with the books accepted in the canon. Among the minority, at Trent, were Cardinals Seripando and Cajetan, the latter an opponent of Luther at Augsburg. The Fathers in session at Trent confirmed the statements of earlier regional councils which also included the deuterocanonical books, such as the Council of Rome ( 382 ), the Synod of Hippo ( 393 ), the Council of Carthage ( 397 ) and Council of Carthage ( 419 ) and the Council of Florence ( 1442 ) and provided `` the first infallible and effectually promulgated pronouncement on the Canon '' by the Roman Catholic Church. Since 1546 Catholic deuterocanonical scriptural texts have been : Tobit Judith Additions to Esther ( Vulgate Esther 10 : 4 -- 16 : 24 ) Wisdom ( also called the Wisdom of Solomon ) Sirach ( also called Ecclesiasticus ) Baruch, including the Letter of Jeremiah ( Additions to Jeremiah in the Septuagint ) Additions to Daniel : Prayer of Azariah and Song of the Three Holy Children ( Vulgate Daniel 3 : 24 -- 90 ) Susanna ( Vulgate Daniel 13, Septuagint prologue ) Bel and the Dragon ( Vulgate Daniel 14, Septuagint epilogue ) 1 Maccabees 2 Maccabees Historical background Main article : Development of the Old Testament canon Deuterocanonical is a term coined in 1566 by the theologian Sixtus of Siena, who had converted to Catholicism from Judaism, to describe scriptural texts considered canonical by the Catholic Church, but which recognition was considered `` secondary ''. For Sixtus, this term included portions of both Old and New Testaments ( Sixtus considers the final chapter of the Gospel of Mark as ' deuterocanonical ' ) ; and he also applies the term to include the Book of Esther from the canon of the Hebrew Bible. The term was then taken up by other writers to apply specifically those books of the Old Testament which had been recognised as canonical by the Council of Trent, but which were not in the Hebrew canon Their acceptance among early Christians was widespread, though not universal, and the Bible of the early Church always included, with varying degrees of recognition, books now called deuterocanonical. Some say that their canonicity seems not to have been doubted in the Church until it was challenged by Jews after AD 100, sometimes postulating a hypothetical Council of Jamnia. Regional councils in the West published official canons that included these books as early as the 4th and 5th centuries. The Catholic Encyclopedia states that `` At Jerusalem there was a renewal, or at least a survival, of Jewish ideas, the tendency there being distinctly unfavourable to the deuteros. St. Cyril of Jerusalem, while vindicating for the Church the right to fix the Canon, places them among the apocrypha and forbids all books to be read privately which are not read in the churches. In Antioch and Syria the attitude was more favourable. St. Epiphanius of Salamis hesitated about the rank of some deuteros. While he esteemed them, they did not hold the same place as the Hebrew books in his regard. On the other hand, the Oriental versions and Greek manuscripts of the period are more liberal. They have all the deuterocanonicals and, in some cases, certain apocrypha. '' `` In the Latin Church, all through the Middle Ages, there is evidence of hesitation about the character of the deuterocanonicals. One is favourable, the other unfavourable to their authority and sacredness. Wavering between the two are a number of writers whose veneration for these books is tempered by some perplexity as to their exact standing, and among those is St. Thomas Aquinas. Few are found to unequivocally acknowledge their canonicity. The prevailing attitude of Western medieval authors is substantially that of the Greek Fathers. The chief cause of this phenomenon in the West is to be sought in the influence, direct and indirect, of St. Jerome 's depreciating Prologus. '' Meanwhile, `` the protocanonical books of the Old Testament correspond with those of the Bible of the Hebrews, and the Old Testament as received by Protestants. '' Dead Sea Scrolls Fragments of three deuterocanonical ( Sirach, Tobit & Letter of Jeremiah ) books have been found among the Dead Sea Scrolls found at Qumran, in addition to several partial copies of I Enoch and Jubilees from the Ethiopic deuterocanon, and Psalm 151 from the Eastern Orthodox Church deuterocanon. Sirach, whose Hebrew text was already known from the Cairo Geniza, has been found in two scrolls ( 2QSir or 2Q18, 11QPs_a or 11Q5 ) in Hebrew. Another Hebrew scroll of Sirach has been found in Masada ( MasSir ). Five fragments from the Book of Tobit have been found in Qumran written in Aramaic and in one written in Hebrew ( papyri 4Q, nos. 196 -- 200 ). The Letter of Jeremiah ( or Baruch chapter 6 ) has been found in cave 7 ( papyrus 7Q2 ) in Greek. It has been theorized by recent scholars that the Qumran library ( of approximately 1,100 manuscripts found in the eleven caves at Qumran ) was not entirely produced at Qumran, but may have included part of the library of the Jerusalem Temple, that may have been hidden in the caves for safekeeping at the time the Temple was destroyed by Romans in 70 AD. Influence of the Septuagint The large majority of Old Testament references in the New Testament are taken from the Koine Greek Septuagint ( LXX ) -- editions of which include the deuterocanonical books, as well as apocrypha -- both of which are called collectively anagignoskomena ( `` Readable, namely worthy of reading '' ). No two Septuagint codices contain the same apocrypha, and the three earliest manuscripts of the LXX show uncertainty as to which books constitute the complete list of the Apocrypha. Codex Vaticanus ( B ) lacks any of the books of Maccabees, while Codex Sinaiticus ( Aleph ) omits Baruch and the letter of Jeremiah, but includes 1 and 4 Maccabees. Codex Alexandrinus includes the Psalms of Solomon and Maccabees 1 - 4. All three codices include Psalm 151 in addition to the canonical 150 Psalms ; and all three codices include Greek Esdras as the ' first book of Ezra ', with the canonical Ezra - Nehemiah counted as the ' second book of Ezra '. Greek Psalm manuscripts from the fifth century contain three New Testament `` psalms '' : the Magnificat, the Benedictus, the Nunc dimittis from Luke 's birth narrative, and the conclusion of the hymn that begins with the `` Gloria in Excelsis ''. Beckwith states that manuscripts of anything like the capacity of Codex Alexandrinus were not used in the first centuries of the Christian era, and believes that the comprehensive codices of the Septuagint, which start appearing in the fourth century AD, are all of Christian origin. Some deuterocanonicals appear to have been written originally in Hebrew, but the original text has long been lost. Archaeological finds discovered both Psalm 151 and the Book of Tobit in Hebrew among the Dead Sea Scrolls. The Septuagint was widely accepted and used by Greek - speaking Jews in the 1st century, even in the region of Roman Judea, and therefore naturally became the text most widely used by early Christians, who were predominantly Greek speaking. In the New Testament, Hebrews 11 : 35 is understood by some as referring to an event that was recorded in one of the deuterocanonical books, 2 Maccabees. For instance, the author of Hebrews references oral tradition which spoke of an Old Testament prophet who was sawn in half in Hebrews 11 : 37, two verses after the 2nd Maccabees reference. Other New Testament authors such as Paul also reference or quote period literature which was familiar to the audience but that was not included in the deuterocanonical or the protocanonical Old Testament books. Influence of early authors The Jewish historian Josephus ( c. 94 AD ) speaks of there being 22 books in the canon of the Hebrew Bible, a Jewish tradition reported also by the Christian bishop Athanasius. Origen of Alexandria ( c. 240 AD ) also records 22 canonical books of the Hebrew Bible cited by Eusebius ; among them are the Epistle of Jeremiah and the Maccabees as canonical books. The twenty - two books of the Hebrews are the following : That which is called by us Genesis ; Exodus ; Leviticus ; Numbers ; Jesus, the son of Nave ( Joshua book ) ; Judges and Ruth in one book ; the First and Second of Kings ( 1 Samuel and 2 Samuel ) in one ; the Third and Fourth of Kings ( 1 Kings and 2 Kings ) in one ; of the Chronicles, the First and Second in one ; Esdras ( Ezra -- Nehemiah ) in one ; the book of Psalms ; the Proverbs of Solomon ; Ecclesiastes ; the Song of Songs ; Isaiah ; Jeremiah, with Lamentations and the epistle ( of Jeremiah ) in one ; Daniel ; Ezekiel ; Job ; Esther. And besides these there are the Maccabees. In the Muratorian fragment ( 170AD ) it can be found that the book of the Wisdom of Solomon was counted by the church, although it is not known if another one was accepted because the document lacks a part. Moreover, the epistle of Jude and two of the above - mentioned ( or, bearing the name of ) John are counted ( or, used ) in the catholic ( Church ) ; and ( the book of ) Wisdom, written by the friends of Solomon in his honour. Eusebius wrote in his Church History ( c. 324 AD ) that Bishop Melito of Sardis in the 2nd century AD considered the deuterocanonical Wisdom of Solomon as part of the Old Testament and that it was considered canonical by Jews and Christians. On the other hand, the contrary claim has been made : `` In the catalogue of Melito, presented by Eusebius, after Proverbs, the word Wisdom occurs, which nearly all commentators have been of opinion is only another name for the same book, and not the name of the book now called ' The Wisdom of Solomon '. '' Cyril of Jerusalem ( c. 350 AD ), in his Catechetical Lectures cites as canonical books `` Jeremiah one, including Baruch and Lamentations and the Epistle ( of Jeremiah ) ''. In Athanasius 's canonical books list ( 367 AD ) the Book of Baruch and the Letter of Jeremiah are included and Esther is omitted. At the same time, he mentioned that certain other books, including four deuterocanonical books ( the Wisdom of Solomon, the Wisdom of Sirach, Judith and Tobit ), the book of Esther and also the Didache and The Shepherd of Hermas, while not being part of the Canon, `` were appointed by the Fathers to be read ''. He excluded what he called `` apocryphal writings '' entirely. Epiphanius of Salamis ( c. 385 AD ) mentions that `` there are 27 books given the Jews by God, but they are counted as 22, however, like the letters of their Hebrew alphabet, because ten books are doubled and reckoned as five ''. He wrote in his Panarion that Jews had in their books the deuterocanonical Epistle of Jeremiah and Baruch, both combined with Jeremiah and Lamentations in only one book. While Wisdom of Sirach and the Wisdom of Solomon were books of disputed canonicity. Augustine ( c. 397 AD ) writes in his book On Christian Doctrine ( Book II Chapter 8 ) that two books of Maccabees, Tobias, Judith, Wisdom of Solomon and Ecclesiasticus are canonical books. Now the whole canon of Scripture on which we say this judgment is to be exercised, is contained in the following books : -- Five books of Moses, that is, Genesis, Exodus, Leviticus, Numbers, Deuteronomy ; one book of Joshua the son of Nun ; one of Judges ; one short book called Ruth ; next, four books of Kings ( the two books of Samuel and the two books of Kings ), and two of Chronicles, Job, and Tobias, and Esther, and Judith, and the two books of Maccabees, and the two of Ezra... one book of the Psalms of David ; and three books of Solomon, that is to say Proverbs, Song of Songs, and Ecclesiastes... For two books, one called Wisdom and the other Ecclesiasticus... Twelve separate books of the prophets which are connected with one another, and having never been disjoined, are reckoned as one book ; the names of these prophets are as follows : Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi ; then there are the four greater prophets, Isaiah, Jeremiah, Daniel, Ezekiel. According to the monk Rufinus of Aquileia ( c. 400 AD ) the deuterocanonical books were not called canonical but ecclesiastical books. In this category Rufinus includes the Wisdom of Solomon, Sirach, Judith, Tobit and two books of Maccabees. Rufinus makes no mention of Baruch or the Epistle of Jeremiah. Pope Innocent I ( 405 AD ) sent a letter to the bishop of Toulouse citing deuterocanonical books as a part of the Old Testament Canon. Which books really are received in the canon, this brief addition shows. These therefore are the things of which you desired to be informed. Five books of Moses, that is, Genesis, Exodus, Leviticus, Numbers, and Deuteronomy, and Joshua the son of Nun, and Judges, and the four books of Kings ( the two Books of Kings and the two books of Samuel ) together with Ruth, sixteen books of the Prophets, five books of Solomon, and the Psalms. Also of the historical books, one book of Job, one of Tobit, one of Esther, one of Judith, two of Maccabees, two of Ezra, two of Chronicles. Synods In later copyings of the canons of the Council of Laodicea ( from 364 AD ) a canon list became appended to Canon 59, likely before the mid fifth century, which affirmed that Jeremiah, and Baruch, the Lamentations, and the Epistle ( of Jeremiah ) were canonical, while excluding the other deuterocanonical books. The Council of Rome ( 382 AD ), where the Decretum Gelasianum, which is a work written by an anonymous scholar between 519 and 553, cites a list of books of Scripture presented as having been made canonical by the Council of Rome. This list mentions all the deuterocanonical books except Baruch and the Letter of Jermiah as a part of the Old Testament Canon. The Synod of Hippo ( in 393 AD ), followed by the Council of Carthage ( 397 ) and the Council of Carthage ( 419 ), may be the first councils that explicitly accepted the first canon which includes a selection of books that did not appear in the Hebrew Bible ; the councils were under significant influence of Augustine of Hippo, who regarded the canon as already closed. Canon XXIV from the Synod of Hippo ( 393 AD ) records the Scriptures which are considered canonical ; the Old Testament books as follows : Genesis ; Exodus ; Leviticus ; Numbers ; Deuteronomy ; Joshua the Son of Nun ; The Judges ; Ruth ; The Kings, iv. books ; The Chronicles, ii. books ; Job ; The Psalter ; The Five books of Solomon ; The Twelve Books of the Prophets ; Isaiah ; Jeremiah ; Ezechiel ; Daniel ; Tobit ; Judith ; Esther ; Ezra, ii. books ; Maccabees, ii. books. On 28 August 397, the Council of Carthage ( 397 AD ) confirmed the canon issued at Hippo ; the recurrence of the Old Testament part as stated : Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua the son of Nun, Judges, Ruth, four books of Kings, two books of Paraleipomena, Job, the Psalter, five books of Solomon., the books of the twelve prophets, Isaiah, Jeremiah, Ezechiel, Daniel, Tobit, Judith, Esther, two books of Esdras, two Books of the Maccabees. The Council of Carthage ( 419 AD ) in its canon 24 lists the deuterocanonical books except Baruch and the Epistle of Jeremiah as Canonical Scripture. The Apostolic Canons approved by the Eastern Council in Trullo in 692 AD ( not recognized by the Catholic Church ) states that are venerable and sacred the first three books of Maccabees and Wisdom of Sirach The Council of Florence ( 1442 AD ) listed the books of Judith, Esther, Wisdom, Ecclesiasticus, Baruch and two books of the Maccabees as Canonical books. Five books of Moses, namely Genesis, Exodus, Leviticus, Numbers, Deuteronomy ; Joshua, Judges, Ruth, four books of Kings, two of Paralipomenon ( Chronicles ), Esdras ( Ezra ), Nehemiah, Tobit, Judith, Esther, Job, Psalms of David, Proverbs, Ecclesiastes, Song of Songs, Wisdom, Ecclesiasticus, Isaiah, Jeremiah, Baruch, Ezechiel, Daniel ; the twelve minor prophets, namely Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi ; two books of the Maccabees. Finally the Council of Trent ( 1546 AD ) adopted an understanding of the canons of these previous councils as corresponding to its own list of deuterocanonical books. This understanding rested on two historical presumptions which are contested in current research ; that the where these councils and synods noted the ' Book of Jeremiah ', they intended the Book of Baruch to be silently understood ( including the Letter of Jeremiah ) ; and that where these synods and councils noted ' two books of Esdras ', these two books were to be understood as Ezra and Nehemiah counted separately ; not ( as was universal in Septuagint manuscripts of the time, in the Old Latin Bible and in the works of Augustine ) as 1 Esdras and Ezra - Nehemiah. Influence of Jerome Jerome in the Vulgate 's prologues describes a canon which excludes the deuterocanonical books,. In his Prologues, Jerome mentions all of the deuterocanonical and apocryphal works by name as being apocryphal or `` not in the canon '' except for Prayer of Manasses and Baruch. He mentions Baruch by name in his Prologue to Jeremiah and notes that it is neither read nor held among the Hebrews, but does not explicitly call it apocryphal or `` not in the canon ''. The inferior status to which the deuterocanonical books were relegated by authorities like Jerome is seen by some as being due to a rigid conception of canonicity, one demanding that a book, to be entitled to this supreme dignity, must be received by all, must have the sanction of Jewish antiquity, and must moreover be adapted not only to edification, but also to the `` confirmation of the doctrine of the Church ''. J.N.D. Kelly states that `` Jerome, conscious of the difficulty of arguing with Jews on the basis of books they spurned and anyhow regarding the Hebrew original as authoritative, was adamant that anything not found in it was ' to be classed among the apocrypha ', not in the canon ; later he grudgingly conceded that the Church read some of these books for edification, but not to support doctrine. '' Eventually however, Jerome 's Vulgate did include the deuterocanonical books as well as apocrypha. Jerome referenced and quoted from some as scripture despite describing them as `` not in the canon ''. Michael Barber asserts that, although Jerome was once suspicious of the apocrypha, he later viewed them as Scripture. Barber argues that this is clear from Jerome 's epistles ; he cites Jerome 's letter to Eustochium, in which Jerome quotes Sirach 13 : 2. Elsewhere Jerome apparently also refers to Baruch, the Story of Susannah and Wisdom as scripture. Henry Barker states that Jerome quotes the Apocrypha with marked respect, and even as `` Scripture '', giving them an ecclesiastical if not a canonical position and use. Luther also wrote introductions to the books of the Apocrypha, and occasionally quoted from some to support an argument. In his prologue to Judith, without using the word canon, Jerome mentioned that Judith was held to be scriptural by the First Council of Nicaea. Among the Hebrews the Book of Judith is found among the Hagiographa... But because this book is found by the Nicene Council to have been counted among the number of the Sacred Scriptures, I have acquiesced to your request. In his reply to Rufinus, Jerome affirmed that he was consistent with the choice of the church regarding which version of the deuterocanonical portions of Daniel to use, which the Jews of his day did not include : What sin have I committed in following the judgment of the churches ? But when I repeat what the Jews say against the Story of Susanna and the Hymn of the Three Children, and the fables of Bel and the Dragon, which are not contained in the Hebrew Bible, the man who makes this a charge against me proves himself to be a fool and a slanderer ; for I explained not what I thought but what they commonly say against us. ( Against Rufinus, II : 33 ( AD 402 ) ). Thus Jerome acknowledged the principle by which the canon would be settled -- the judgment of the Church ( at least the local churches in this case ) rather than his own judgment or the judgment of Jews ; though concerning translation of Daniel to Greek, he wondered why one should use the version of a translator whom he regarded as heretic and judaizer ( Theodotion ). The Vulgate is also important as the touchstone of the canon concerning which parts of books are canonical. When the Council of Trent listed the books included in the canon, it qualified the books as being `` entire with all their parts, as they have been used to be read in the Catholic Church, and as they are contained in the old Latin vulgate edition ''. This decree was clarified somewhat by Pope Pius XI on 2 June 1927, who allowed that the Comma Johanneum was open to dispute, and it was further explicated by Pope Pius XII 's Divino afflante Spiritu. In Orthodox Christianity Outside the Roman Catholic Church, the term deuterocanonical is sometimes used, by way of analogy, to describe books that Eastern Orthodoxy, and Oriental Orthodoxy included in the Old Testament that are not part of the Jewish Tanakh, nor the Protestant Old Testament. Among Orthodox, the term is understood to mean that they were compiled separately from the primary canon, as explained in 2 Esdras, where Esdras is instructed to keep certain books separate and hidden. Eastern Orthodoxy The Eastern Orthodox Churches have traditionally included all the books of the Septuagint in their Old Testaments. The Greeks use the word Anagignoskomena ( Ἀναγιγνωσκόμενα `` readable, worthy to be read '' ) to describe the books of the Greek Septuagint that are not present in the Hebrew Tanakh. When Orthodox theologians use the term `` deuterocanonical, '' it is important to note that the meaning is not identical to the Roman Catholic usage. In Orthodox Christianity, deuterocanonical means that a book is part of the corpus of the Old Testament ( i.e. is read during the services ) but has secondary authority. In other words, deutero ( second ) applies to authority or witnessing power, whereas in Roman Catholicism, deutero applies to chronology ( the fact that these books were confirmed later ), not to authority. The Eastern Orthodox canon includes the deuterocanonical books listed above, plus 3 Maccabees and 1 Esdras ( also included in the Clementine Vulgate ), while Baruch is divided from the Epistle of Jeremiah, making a total of 49 Old Testament books in contrast with the Protestant 39 - book canon. Like the Roman Catholic deuterocanonical books, these texts are integrated with the rest of the Old Testament, not printed in a separate section. Other texts printed in Orthodox Bibles are considered of some value ( like the additional Psalm 151, and the Prayer of Manasseh ) or are included as an appendix ( like the Greek 4 Maccabees, and the Slavonic 2 Esdras ). Ethiopian Orthodoxy In the Amharic Bible used by the Ethiopian Orthodox Church ( an Oriental Orthodox Church ), those books of the Old Testament that are still counted as canonical, but not by all other Churches, are often set in a separate section titled `` Deeyutrokanoneekal '' ( ዲዩትሮካኖኒካል ), which is the same word. The Ethiopian Orthodox Deuterocanon, in addition to the standard set listed above, along with the books of Esdras and Prayer of Minasse, also includes some books that are still held canonical by only the Ethiopian Church, including Enoch or Henok ( I Enoch ), Kufale ( Jubilees ) and 1, 2 and 3 Meqabyan ( which are sometimes wrongly confused with the `` Books of Maccabees '' ). In the Anglican Communion There is a great deal of overlap between the Apocrypha section of the original 1611 King James Bible and the Catholic deuterocanon, but the two are distinct. The Apocrypha section of the original 1611 King James Bible includes, in addition to the deuterocanonical books, the following three books, which were not included in the list of the canonical books by the Council of Trent : 1 Esdras ( Vulgate 3 Esdras ) 2 Esdras ( Vulgate 4 Esdras ) Prayer of Manasseh These books make up the Apocrypha section of the Clementine Vulgate : 3 Esdras ( 1 Esdras ) ; 4 Esdras ( 2 Esdras ) ; and the Prayer of Manasseh, where they are specifically described as `` outside of the series of the canon ''. The 1609 Douai Bible includes them in an appendix, but they have not been included in English Catholic Bibles since the Challoner revision of the Douai Bible in 1750. They are found, along with the deuterocanonical books, in the Apocrypha section of certain Protestant Bibles ( some versions of the King James, for example ). Using the word apocrypha ( Greek : hidden away ) to describe texts, although not necessarily pejorative, implies to some people that the writings in question should not be included in the canon of the Bible. This classification commingles them with certain non-canonical gospels and New Testament apocrypha. The Style Manual for the Society of Biblical Literature recommends the use of the term deuterocanonical literature instead of Apocrypha in academic writing. The Thirty - nine Articles of Religion of the Church of England lists the deuterocanonical books as suitable to be read for `` example of life and instruction of manners, but yet doth not apply them to establish any doctrine ''. The early lectionaries of the Anglican Church ( as included in the Book of Common Prayer of 1662 ) included the deuterocanonical books amongst the cycle of readings, and passages from them were used regularly in services ( such as the Kyrie Pantokrator and the Benedicite ). Readings from the deuterocanonical books are now included in most, if not all, of the modern lectionaries in the Anglican Communion, based on the Revised Common Lectionary ( in turn based on the post-conciliar Roman Catholic lectionary ), though alternative readings from protocanonical books are also provided. In Christian churches having their origins in the Protestant reformation Luther did not accept 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. '' Presbyterianism The Westminster Confession of Faith, a Calvinist document that serves as a systematic summary of doctrine for the Church of Scotland and Presbyterian churches worldwide, recognizes only the sixty - six books of the Protestant canon as authentic Scripture. Chapter 1, Article 3 of the Confession reads : `` The books commonly called Apocrypha, not being of divine inspiration, are no part of the Canon of Scripture ; and therefore are of no authority in the Church of God, nor to be any otherwise approved, or made use of, than other human writings. '' Reformed churches The Belgic Confession, used in Reformed churches, devotes a section ( Article 6 ) to `` The difference between the canonical and apocryphal books '' and asserts that `` All which the Church may read and take instruction from, so far as they agree with the canonical books ; but they are far from having such power and efficacy as that we may from their testimony confirm any point of faith or of the Christian religion ; much less to detract from the authority of the other sacred books. '' The Jewish position Main article : Development of the Hebrew Bible canon Judaism and most Protestant versions of the Bible exclude these books. It is commonly said that Judaism officially excluded the deuterocanonicals and the additional Greek texts listed here from their Scripture in the Council of Jamnia ( c. 70 -- 90 AD ), but this claim is disputed. New Testament deuterocanonicals Main article : Antilegomena See also : Development of the New Testament canon The term deuterocanonical is sometimes used to describe the canonical antilegomena, those books of the New Testament which, like the deuterocanonicals of the Old Testament, were not universally accepted by the early Church. These books may be called the `` New Testament deuterocanonicals '', which are now included in the 27 books of the New Testament recognized by almost all Christians. The deuterocanonicals of the New Testament are as follows : The Epistle to the Hebrews The Epistle of James The Second Epistle of Peter The Second Epistle of John The Third Epistle of John The Epistle of Jude The Apocalypse of John ( also known as the Book of Revelation ) Luther made an attempt to remove the books of Hebrews, James, Jude and Revelation from the canon ( notably, he perceived them to go against his new doctrines such as sola gratia and sola fide ), but this was not generally accepted among his followers. However, these books are ordered last in the German - language Luther Bible to this day. See also Bible portal Apocrypha Biblical apocrypha Biblical canon Books of the Bible Pseudepigrapha References Jump up ^ Bogaert, Pierre Maurice ( 2012 ). `` The Latin Bible. c 600 to c. 900 ''. In Richard Marsden, E. Ann Matter ( eds. ). New Cambridge History of the Bible ; Vol II. Cambridge University Press. pp. 69 -- 92. CS1 maint : Uses editors parameter ( link ) Jump up ^ Bogaert, Pierre Maurice ( 2012 ). `` The Latin Bible ''. In James Carleton Paget, Joachim Schaper ( eds. ). New Cambridge History of the Bible ; Vol II. Cambridge University Press. pp. 505 -- 526. CS1 maint : Uses editors parameter ( link ) Jump up ^ Philip Schaff, `` Chapter IX. Theological Controversies, and Development of the Ecumenical Orthodoxy '', History of the Christian Church, CCEL Jump up ^ Herbermann, Charles George ( 1908 ). The Catholic Encyclopedia. New York : Robert Appleton Company,. p. 273. ISBN 978 - 1174601828. Retrieved 15 January 2017. Jump up ^ of Laodicea, Synod. Synod of Laodicea Canon 60. newadvent. Retrieved 12 October 2016. Jump up ^ of Alexandria, Athanasius. CHURCH FATHERS : Letter 39 ( Athanasius ). newadvent. Retrieved 14 October 2016. Jump up ^ of Jerusalem, Cyril. Catechetical Lecture 4 Chapter 35. newadvent. Retrieved 12 October 2016. Jump up ^ Williams, translated by Frank ( 1987 ). The Panarion of Epiphanius of Salamis 8 : 6 : 1 - 3 ( 2. impression. ed. ). Leiden : E.J. Brill. ISBN 9004079262. Archived from the original on 6 September 2015. Retrieved 11 October 2016. Jump up ^ Biblia Sacra iuxta vulgatam versionem. Robert Weber, Roger Gryson ( eds. ) ( 4 ed. ). Stuttgart : Deutsche Bibelgesellschaft. 1994. pp. XXXIV. ISBN 978 - 3 - 438 - 05303 - 9. Jump up ^ Bogaert, Pierre - Maurice ( 2005 ). `` Le livre de Baruch dans les manuscrits de la Bible latine. Disparition et réintégration ''. Revue Benedictine. 115 : 286 -- 342. Jump up ^ DeGregorio, Scott ( 2006 ). Bede on Ezra and Nehemiah. Liverpool University Press. pp. xvii. Jump up ^ DeGregorio, Scott ( 2006 ). Bede on Ezra and Nehemiah. Liverpool University Press. pp. xxii. Jump up ^ Bogaert, Pierre - Maurice ( 2000 ). `` Les livres d'Esdras et leur numérotation dans l'histoire du canon de la Bible latin ''. Revue Benedictine. 1o5 : 5 -- 26. Jump up ^ Bogaert, Pierre - Maurice ( 2000 ). `` Les livres d'Esdras et leur numérotation dans l'histoire du canon de la Bible latin ''. Revue Benedictine. 1o5 : 5 -- 26. ^ Jump up to : Canon of the Old Testament, Catholic Encyclopedia Jump up ^ Council of Trent, Session 4, 8 April 1546. Jump up ^ Hubert Jedin, Papal Legate at the Council of Trent ( St Louis : B. Herder Book Co., 1947 ), pp. 270 -- 71, 278. Jump up ^ Commentary on all the Authentic Historical Books of the Old Testament, In ult. Cap., Esther. Jump up ^ Bill Webster Responds to Gary Michuta, Part III Jump up ^ Reid, George. `` Catholic Encyclopedia > C > Canon of the Old Testament ''. New Advent. Retrieved 15 January 2017. Jump up ^ See also Esther in the NAB. Jump up ^ An Introduction to the Old Testament in Greek, Henry Barclay Swete, Cambridge University Press, 1914, Part II, Chapter III, Section 6, `` Baruch and the Epistle of Jeremiah were regarded by the Church as adjuncts of Jeremiah, much in the same way as Susanna and Bel were attached to Daniel. Baruch and the Epistle occur in lists which rigorously exclude the non-canonical books ; they are cited as ' Jeremiah ' ( Iren. v. 35. I, Tert. scorp. 8, Clement of Alexandria Paedagogus i. 10, Cyprian, Testimonia ii. 6 ) ; with Lamentations they form a kind of trilogy supplementary to the prophecy. '' ; The Canon of Trent specifies `` Ieremias cum Baruch '' ( Jeremiah with Baruch ). Jump up ^ Canon of the Old Testament, II, International Standard Bible Encyclopedia, 1915 ^ Jump up to : Herbermann, Charles, ed. ( 1913 ). `` Canon of the Old Testament ''. Catholic Encyclopedia. New York : Robert Appleton Company. Jump up ^ Commonly cited include ( 1 ) Melito of Sardis, who went east, to Palestine, and recorded the canon he found being used in the synagogues, as recorded in Eusebius ' Church History 4.26. 13 -- 14, ( 2 ) Athanasius of Alexandria, ( 3 ) Council of Laodicea, ( 4 ) Jerome residing in Bethlehem Jump up ^ J.N.D. Kelly, Early Christian Doctrines, p. 53 Jump up ^ Stuart G. Hall, Doctrine and Practice in the Early Church, p. 28 Jump up ^ e.g., the Council of Carthage ( 397 ), the Council of Rome, the Gelasian decree ^ Jump up to : Herbermann, Charles George ( 1913 ). The Catholic encyclopedia Volume 3. pp. 269, 272. Retrieved 4 November 2014. ^ Jump up to : Abegg, Martin ; Flint, Peter ; Ulrich, Eugene ( 1999 ). The Dead Sea Scroll Bible. HarperOne. ISBN 978 - 0 - 06 - 060064 - 8. Jump up ^ http://www.deadseascrolls.org.il/explore-the-archive/search#q=composition_type_parent_en:'Apocrypha ' AND manuscript_type_parent_en : ' Non-Biblical Compositions ' Jump up ^ Lena Cansdale 1997, Qumran and the Essenes pp. 14 ff. cites Rengstorf 1963, Golb 1980, and several others, as well as detractors of this theory. Jump up ^ Zukeran, Patrick ( 2011 ). Unless I See... Is There Enough Evidence to Believe ?. CrossBooks. ISBN 978 - 1462706204. Retrieved 11 March 2016. Jump up ^ Prof. Petros Vassiliadis defines the work thus. Jump up ^ Ellis, E.E. ( 1992 ). The Old Testament in Early Christianity. Baker. p. 34. Retrieved 4 November 2014. Jump up ^ Archer, Gleason, L. A Survey of Old Testament Introduction. Chicago, Illinois : Moody Press. p. 75. Retrieved 4 November 2014. Jump up ^ Hengel, Martin ( 2004 ). The Septuagint as Christian Scripture. Baker. pp. 58 -- 59. Jump up ^ Beckwith, Roger ( 1986 ). The Old Testament Canon of the New Testament Church. Grand Rapids, MI : Eerdmans. p. 382. ^ Jump up to : James Akin, Defending the Deuterocanonicals, EWTN Jump up ^ Copan, Paul ; Litwak, Kenneth D. ( 2014 ). The Gospel in the Marketplace of Ideas Paulþs Mars Hill Experience for Our Pluralistic World. Intervarsity Pr. p. 131. ISBN 978 - 0830840434. Jump up ^ Josephus writes in Against Apion, I, 8 : `` We have not 10,000 books among us, disagreeing with and contradicting one another, but only twenty - two books which contain the records of all time, and are justly believed to be divine. '' These 22 books make up the canon of the Hebrew Bible. Jump up ^ Eusebius, of Caesarea. Ecclesiastical History Book 6 Chapter 25 : 1 -- 2. newadvent. Retrieved 12 October 2016. Jump up ^ Lietzmann, Hans. Muratorian fragment. Retrieved 14 October 2017. Jump up ^ `` Church Fathers : Church History, Book IV ( Eusebius ) ''. Newadvent.org. Retrieved 10 July 2010. Jump up ^ `` Canon of the Old and New Testaments Ascertained, or The Bible Complete without the Apocrypha and Unwritten Traditions. -- Christian Classics Ethereal Library ''. Ccel.org. 15 November 2006. Retrieved 11 March 2014. Jump up ^ of Jerusalem, Cyril. Catechetical Lecture 4 Chapter 35. newadvent. Retrieved 12 October 2016. Jump up ^ Athanasius of Alexandria, Excerpt from Letter 39 Jump up ^ Williams, translated by Frank ( 1987 ). The Panarion of Epiphanius of Salamis 8 : 6 : 1 -- 3 ( 2. impression. ed. ). Leiden : E.J. Brill. ISBN 9004079262. Archived from the original on 6 September 2015. Retrieved 11 October 2016. Jump up ^ Augustine of Hippo. On Christian Doctrine Book II Chapter 8 : 2. newadvent. Retrieved 12 October 2016. Jump up ^ Rufinus of Aquileia. Commentary on the Apostles ' Creed # 38. newadvent. Retrieved 12 October 2016. Jump up ^ Westcott, Brooke Foss ( 2005 ). A general survey of the history of the canon of the New Testament ( 6th ed. ). Eugene, OR : Wipf & Stock. p. 570. ISBN 1597522392. ^ Jump up to : Innocent I, Bible Research Jump up ^ of Laodicea, Synod. Synod of Laodicea Canon 60. newadvent. Retrieved 12 October 2016. Jump up ^ Gallagher, Edmon. L. ; Meade, John. D. ( 2017 ). The Biblical Canon Lists of Early Christianity. OUP. p. 131. Jump up ^ http://www.tertullian.org/decretum_eng.htm Jump up ^ McDonald & Sanders, editors of The Canon Debate, 2002, chapter 5 : The Septuagint : The Bible of Hellenistic Judaism by Albert C. Sundberg Jr., p. 72, Appendix D - 2, note 19. Jump up ^ Everett Ferguson, `` Factors leading to the Selection and Closure of the New Testament Canon, '' in The Canon Debate. eds. L.M. McDonald & J.A. Sanders ( Hendrickson, 2002 ) p. 320. Jump up ^ F.F. Bruce ( 1988 ), The Canon of Scripture. Intervarsity Press, p. 230. Jump up ^ Augustine, De Civitate Dei 22.8 Jump up ^ `` Canon XXIV. ( Greek xxvii. ) '', The Canons of the 217 Blessed Fathers who assembled at Carthage, Christian Classics Ethereal Library Jump up ^ B.F. Westcott, A General Survey of the History of the Canon of the New Testament ( 5th ed. Edinburgh, 1881 ), pp. 440, 541 -- 42. Jump up ^ Council of Carthage ( A.D. 419 ) Canon 24 Jump up ^ in Trullo, Council. The Apostolic Canons. Canon 85. newadvent. Retrieved 12 October 2016. Jump up ^ Session 11 -- 4 February 1442 Jump up ^ Session IV Celebrated on the eighth day of April, 1546 under Pope Paul III Jump up ^ Bogaert, Pierre - Maurice ( 2005 ). `` Le livre de Baruch dans les manuscrits de la Bible latine. Disparition et réintégration ''. Revue Benedictine. 115 : 286 -- 342. Jump up ^ Bogaert, Pierre - Maurice ( 2000 ). `` Les livres d'Esdras et leur numérotation dans l'histoire du canon de la Bible latin ''. Revue Benedictine. 1o5 : 5 -- 26. Jump up ^ Prologues of St. Jerome, Latin text Jump up ^ Edgecomb, Kevin P. ( 14 August 2006 ). `` Jerome 's Prologue to Jeremiah ''. Biblicalia. Jump up ^ Since some ancients counted Baruch as part of Jeremiah, it is conceivable though unlikely that Jerome counted Baruch under the name of Jeremiah when he enumerated the canon in his Prologus Galeatus. Jump up ^ Kelly, J.N.D. ( 1960 ). Early Christian Doctrines. San Francisco : Harper. p. 55. Jump up ^ Barber, Michael ( 6 March 2006 ). `` Loose Canons : The Development of the Old Testament ( Part 2 ) ''. Retrieved 1 August 2007. Jump up ^ Jerome, To Paulinus, Epistle 58 ( A.D. 395 ), in NPNF2, VI : 119. : `` Do not, my dearest brother, estimate my worth by the number of my years. Gray hairs are not wisdom ; it is wisdom which is as good as gray hairs At least that is what Solomon says : ' wisdom is the gray hair unto men. ' ( Wisdom 4 : 9 ) '' Moses too in choosing the seventy elders is told to take those whom he knows to be elders indeed, and to select them not for their years but for their discretion ( Num. 11 : 16 ) ? And, as a boy, Daniel judges old men and in the flower of youth condemns the incontinence of age ( Daniel 13 : 55 -- 59 aka Story of Susannah 55 -- 59 ) '' Jump up ^ Jerome, To Oceanus, Epistle 77 : 4 ( A.D. 399 ), in NPNF2, VI : 159. : `` I would cite the words of the psalmist : ' the sacrifices of God are a broken spirit, ' ( Ps 51 : 17 ) and those of Ezekiel ' I prefer the repentance of a sinner rather than his death, ' ( Ez 18 : 23 ) and those of Baruch, ' Arise, arise, O Jerusalem, ' ( Baruch 5 : 5 ) and many other proclamations made by the trumpets of the Prophets. '' Jump up ^ Jerome, Letter 51, 6, 7, NPNF2, VI : 87 -- 8 : `` For in the book of Wisdom, which is inscribed with his name, Solomon says : ' God created man to be immortal, and made him to be an image of his own eternity. ' ( Wisdom 2 : 23 )... Instead of the three proofs from Holy Scripture which you said would satisfy you if I could produce them, behold I have given you seven '' Jump up ^ Barker, Henry ( 21 October 2010 ). English Bible Versions. Cambridge University Press,. p. 33. ISBN 978 - 1108024549. Retrieved 27 October 2016. Jump up ^ S. Werrell, Ralph ( 29 August 2013 ). The Roots of William Tyndale 's Theology ( paperback ed. ). James Clarke & Co. p. 57. ISBN 978 - 0227174029. Retrieved 27 October 2016. Jump up ^ Edgecomb, Kevin P. ( 5 August 2006 ). `` Jerome 's Prologue to Judith ''. Biblicalia. ^ Jump up to : Jerome, `` Apology Against Rufinus ( Book II ) '', in Philip Schaff, Henry Wace, Nicene and Post-Nicene Fathers, Second Series, 3 ( 1892 ed. ), Buffalo, NY : Christian Literature Publishing Co. ( retrieved from New Advent ) Jump up ^ Canons and Decrees of the Council of Trent, The Fourth Session, 1546. Jump up ^ Orthodox Answer To a Question About Apocrypha, Canon, Deuterocanonical -- Answer # 39 Archived 14 March 2012 at the Wayback Machine. ^ Jump up to : S.T. Kimbrough ( 2005 ). Orthodox And Wesleyan Scriptual Understanding And Practice. St Vladimir 's Seminary Press. p. 23. ISBN 978 - 0 - 88141 - 301 - 4. as well as the 46 Old Testament books of the Roman Catholic Bible ). Jump up ^ `` VI '', Articles of Religion, The Church of England Jump up ^ `` Kyrie Patokrator ''. An Episcopal Dictionary of the Church. Jump up ^ Thomas, Owen C. ; Wondra, Ellen K. ( 1 July 2002 ). Introduction to Theology, 3rd Edition. Church Publishing, Inc. p. 56. ISBN 9780819218971. Jump up ^ Consultation on Common Texts, ed. ( 2012 ). The Revised Common Lectionary. Augsburg Fortress. pp. 177, 188. ISBN 9781451438475. Jump up ^ The Popular and Critical Bible Encyclopædia and Scriptural Dictionary, Fully Defining and Explaining All Religious Terms, Including Biographical, Geographical, Historical, Archæological and Doctrinal Themes, p. 521, edited by Samuel Fallows et al., The Howard - Severance company, 1901, 1910. -- Google Books Jump up ^ `` Chapter I, III ''. Westminster Confession of Faith. www.ccel.org. Jump up ^ Albert C. Sundberg, Jr., `` The Old Testament of the Early Church '' Revisited 1997 Jump up ^ `` Lutherbibel 1545 ''. Bibelarbeit. Archived from the original on 14 May 2001. Retrieved 5 February 2016. note order : ``... Hebräer, Jakobus, Judas, Offenbarung '' ; see also `` German Bible Versions ''. www.bible-researcher.com. Further reading Harrington, Daniel J. Invitation to the Apocrypha. Grand Rapids, Michigan : W.B. Eerdmans Publishing Co., 1999. ISBN 978 - 0 - 8028 - 4633 - 4 Roach, Corwin C. The Apocrypha : the Hidden Books of the Bible. Cincinnati, Ohio : Forward Forward Movement Publications, 1966. N.B. : Concerns the Deuterocanonical writings ( Apocrypha ), according to Anglican usage. External links Prophecies in the Deuterocanonical books Protestants defending the Deuterocanonical books Defending the Deuterocanonicals by Jimmy Akin Five common arguments Protestants give for rejecting the Deuterocanonicals Deuterocanon Use in New Testament Deuterocanonical books -- Full text from Saint Takla Haymanot Church Website ( also available, the full text in Arabic ) The Apocrypha : Inspired of God ? Books of the Bible Principal divisions Hebrew Bible / Old Testament Protocanon Genesis Exodus Leviticus Numbers Deuteronomy Joshua Judges Ruth 1 -- 2 Samuel 1 -- 2 Kings 1 -- 2 Chronicles Ezra Nehemiah Esther Job Psalms Proverbs Ecclesiastes Song Isaiah Jeremiah Lamentations Ezekiel Daniel Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi Deuterocanon and Apocrypha Catholic Orthodox Tobit Judith Additions to Esther 1 Maccabees 2 Maccabees Wisdom Sirach Baruch / Letter of Jeremiah Additions to Daniel Susanna Song of the Three Children Bel and the Dragon Orthodox only 1 Esdras 2 Esdras Prayer of Manasseh Psalm 151 3 Maccabees 4 Maccabees Odes Tewahedo Orthodox Enoch Jubilees 1, 2, and 3 Meqabyan Paralipomena of Baruch Broader canon Syriac Letter of Baruch 2 Baruch Psalms 152 -- 155 New Testament Matthew Mark Luke Acts Romans 1 Corinthians 2 Corinthians Galatians Ephesians Philippians Colossians 1 Thessalonians 2 Thessalonians 1 Timothy 2 Timothy Titus Philemon Hebrews James 1 Peter 2 Peter 1 John 2 John 3 John Jude Revelation Subdivisions Chapters and verses Pentateuch Wisdom Major prophets / Minor prophets Gospels Synoptic Epistles Pauline Johannine Pastoral Catholic Apocalyptic literature Development Old Testament canon New Testament canon Antilegomena Jewish canon Christian canon Manuscripts Dead Sea Scrolls Samaritan Pentateuch Septuagint Targum Diatessaron Muratorian fragment Peshitta Vetus Latina Masoretic Text New Testament manuscript categories New Testament papyri New Testament uncials See also Biblical canon Luther 's canon Authorship English Bible translations Other books referenced in the Bible Pseudepigrapha list New Testament apocrypha Studies Synod of Hippo Textual criticism Portal WikiProject Book Retrieved from `` https://en.wikipedia.org/w/index.php?title=Deuterocanonical_books&oldid=836577178 '' Categories : Deuterocanonical books Biblical criticism Development of the Christian biblical canon Christian terminology Ancient Hebrew texts Hidden categories : CS1 maint : Uses editors parameter Articles incorporating a citation from the 1913 Catholic Encyclopedia with Wikisource reference Webarchive template wayback links Use dmy dates from February 2018 All articles lacking reliable references Articles lacking reliable references from March 2018 All articles with unsourced statements Articles with unsourced statements from March 2016 Talk Contents About Wikipedia Brezhoneg Català Čeština Dansk Deutsch Ελληνικά Español Esperanto فارسی Français 한국어 Hrvatski Bahasa Indonesia Interlingua Italiano Basa Jawa Kiswahili Latina Magyar Malagasy Nederlands 日本 語 Norsk Norsk nynorsk Polski Português Română Русский Simple English Slovenčina Slovenščina Српски / srpski Srpskohrvatski / српскохрватски Suomi Svenska Tagalog தமிழ் ไทย Українська 粵語 中文 33 more Edit links This page was last edited on 15 April 2018, at 16 : 58. 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Question: when were 7 books removed from the bible
Answer: 1546