The Apocrypha refers to a collection of ancient books that are included in some versions of the Christian Old Testament, particularly in Catholic and Eastern Orthodox Bibles, but are excluded from most Protestant Bibles. These books, such as Tobit, Judith, Wisdom of Solomon, Sirach (or Ecclesiasticus), Baruch, and the Maccabees, were written primarily in the intertestamental period (roughly 400 BCE to 1 CE) and provide historical, moral, and theological insights. While the term “Apocrypha” originally meant “hidden” or “secret,” it later came to refer to texts of disputed authority. The Catholic Church refers to them as “Deuterocanonical” (second canon), affirming their scriptural status, while Protestant Reformers excluded them, arguing they were not part of the original Hebrew Bible.
Here is a general chronological order of the Apocryphal (Deuterocanonical) books based on scholarly estimates:
3rd Century BCE
1. The Book of Tobit (c. 225–175 BCE)
The Book of Tobit, written around 225–175 BCE, is a Jewish wisdom and adventure story found in the Apocrypha. It tells the story of Tobit, a righteous Israelite exiled in Nineveh, who remains faithful to God by helping the poor and burying the dead, despite facing persecution and blindness. Meanwhile, in a distant land, Sarah, a young woman, is tormented by a demon named Asmodeus, who has killed seven of her husbands before their marriages could be consummated. God sends the archangel Raphael in disguise to guide Tobit’s son, Tobiah (Tobias), on a journey. Along the way, Tobias catches a miraculous fish, which provides medicine to heal his father’s blindness and drive away Sarah’s demon. Tobias marries Sarah, defeats the demon, and returns home, where Raphael reveals his identity before ascending to heaven. The book highlights themes of faith, divine providence, family duty, and the power of prayer.
2nd Century BCE
1. The Book of Ecclesiasticus (c. 200–175 BCE)
The Book of Ecclesiasticus, also known as Sirach, was written around 200–175 BCE by Jesus ben Sirach, a Jewish scribe in Jerusalem. It is a wisdom book similar to Proverbs, offering practical advice on morality, relationships, humility, and the fear of God. Unlike Proverbs, Sirach is more structured, covering themes like proper speech, honoring parents, friendship, wealth, and the role of priests and rulers. The book emphasizes that true wisdom comes from God and is best expressed through a righteous life. It was highly respected among Jews and early Christians, though it was not included in the Hebrew Bible. It remains part of the Catholic and Orthodox biblical canon, often used for ethical and moral instruction.
2. The Book of Baruch (c. 200–150 BCE)
The Book of Baruch, written between 200–150 BCE, is a prophetic and devotional work attributed to Baruch, the scribe of Jeremiah. It was likely composed after the Babylonian exile to offer hope and guidance to the Jewish people. The book includes prayers, confessions of sin, calls for repentance, and reflections on divine wisdom. It emphasizes that Israel’s suffering was due to disobedience, but God's mercy remains available to those who turn back to Him. A notable section (Baruch 3:9–4:4) describes wisdom as a divine gift and encourages seeking it through God’s law. The final chapters offer hope for restoration, reminding the exiles that God will one day bring them back to Jerusalem. Some versions also include the Letter of Jeremiah as chapter 6, warning against idolatry.
3. Letter of Jeremiah (c. 200–150 BCE) (often included as Baruch chapter 6)
The Letter of Jeremiah, often included as Baruch 6, is a short work written around 300–100 BCE. It is presented as a letter from the prophet Jeremiah to the Jewish exiles in Babylon, warning them against idolatry. The letter mocks the false gods of Babylon, describing them as lifeless statues made of wood, silver, and gold, unable to speak, move, or protect themselves. Jeremiah urges the exiles to remain faithful to the one true God, reminding them that idols are powerless and should not be feared. The letter’s central message is that worshiping false gods leads to destruction, but trusting in God brings salvation. It shares themes with Psalm 115 and Isaiah 44, which also criticize idol worship.
4. The Book of 1 Esdras (c. 150–100 BCE) (a Greek reworking of parts of Ezra-Nehemiah with additional material)
The Book of 1 Esdras, written around 150–100 BCE, is a Greek reworking of parts of 2 Chronicles, Ezra, and Nehemiah, with some additional content. It focuses on the rebuilding of the Jerusalem Temple after the Babylonian exile and emphasizes themes of faithfulness to God, the power of truth, and divine restoration. A unique feature of 1 Esdras is the Three Bodyguards’ Debate (1 Esdras 3–4), where young courtiers argue over what is strongest—wine, the king, women, or truth—with truth declared supreme. Although it closely parallels the Book of Ezra, 1 Esdras was included in the Septuagint but was later considered non-canonical by most Jewish and Christian traditions. It remains significant for biblical scholars studying the textual history of Ezra-Nehemiah.
5. 1 Maccabees (c. 134–100 BCE)
1 Maccabees, written around 134–100 BCE, is a historical book that details the Jewish revolt against the Seleucid Empire led by the Maccabee family. It covers events from 175 to 134 BCE, focusing on Mattathias and his sons—especially Judas Maccabeus, who led the resistance against the forced Hellenization and the desecration of the Temple in Jerusalem. The book highlights the struggle for Jewish independence, the rededication of the Temple (which led to the festival of Hanukkah), and the establishment of the Hasmonean dynasty. Written in Hebrew (though surviving only in Greek), it presents the Maccabees as God’s chosen warriors fighting for religious freedom and national sovereignty.
6. 2 Maccabees (c. 124 BCE)
The Second Book of Maccabees, written around 124 BCE, is not a sequel to 1 Maccabees but rather a retelling with a more theological and emotional focus. It highlights events during the Jewish revolt against the Seleucid Empire, particularly under Judas Maccabeus, and emphasizes martyrdom, miracles, and divine justice. Unlike the historical tone of 1 Maccabees, this book seeks to inspire religious devotion, featuring powerful stories like the martyrdom of Eleazar and the seven brothers who die rather than violate Jewish law. A key moment occurs when Judas orders prayers and offerings for fallen soldiers, expressing belief in resurrection and hope for forgiveness, though this is presented as his own pious initiative, not a divine command. The book opens with letters encouraging Jews in Egypt to observe Hanukkah, and closes by honoring God's mercy and judgment, making it spiritually significant in Catholic and Orthodox traditions.
1st Century BCE
1. Wisdom of Solomon (c. 50 BCE)
The Wisdom of Solomon, written around 50 BCE, is a philosophical and poetic book that blends Jewish theology with Hellenistic thought, likely composed in Greek by a Jewish author in Alexandria, Egypt. It is traditionally attributed to King Solomon, though it was written centuries after his time. The book is divided into three main sections: the rewards of righteousness and immortality, a praise of Wisdom as a divine gift, and a reflection on God’s justice in history, especially during the Exodus. It emphasizes that true wisdom leads to righteousness and that God punishes the wicked and rewards the faithful. The author seeks to encourage Jews living in a Greco-Roman world to remain faithful to their beliefs, presenting Wisdom as both the guiding principle of creation and the path to eternal life.
2. The Book of Judith (c. 100–50 BCE)
The Book of Judith, likely written between 100–50 BCE, is a dramatic and patriotic tale centered on a widow named Judith who saves her people through courage and faith. Set during a fictionalized Assyrian siege, the story follows how Judith, a devout and beautiful woman, enters the enemy camp, gains the trust of the Assyrian general Holofernes, and ultimately decapitates him in his sleep. Her brave act leads to the defeat of the enemy and the deliverance of Israel. The book combines historical elements with legendary storytelling, emphasizing themes of faith, divine deliverance, and the power of a faithful individual. Though not part of the Hebrew Bible, it is included in the Catholic and Orthodox canons and admired for its message of piety and resistance against oppression.
3. Additions to Esther (c. 100–50 BCE)
The Additions to Esther are six extended passages found in the Greek version of the Book of Esther (Septuagint) that do not appear in the Hebrew Masoretic Text. These additions were likely composed around 100–50 BCE and were included to make the story more explicitly religious and theological, since the original Hebrew version famously omits any mention of God, prayer, or religious practice. The additions include Mordecai’s prophetic dream, prayers by Mordecai and Esther, and more detailed interactions with King Ahasuerus. They highlight divine intervention, the power of prayer, and God’s protection of the Jewish people, aligning the book more closely with other scriptural themes. These additions are accepted in the Catholic and Orthodox canons, but not in the Jewish or most Protestant traditions.
4. The Story of Susanna (c. 1st century CE)
The Story of Susanna is an addition to the Book of Daniel, found in Greek versions like the Septuagint, and likely written around the 1st century CE. It tells the story of Susanna, a virtuous and beautiful woman falsely accused of adultery by two corrupt elders after she refuses their advances. As she is about to be executed, the young Daniel intervenes, interrogates the elders separately, and exposes their lies, saving Susanna and restoring justice. The tale highlights themes of innocence, divine justice, and the wisdom of Daniel, presenting a powerful critique of abuse of authority and the importance of truth. It is cherished in Catholic and Orthodox traditions as a moral and inspiring account.
5. Bel and the Dragon (c. 1st century CE)
Bel and the Dragon is one of the Additions to Daniel, written in Greek around the 1st century CE, and included in the Catholic and Orthodox canons. It contains two short, satirical stories meant to challenge idol worship and highlight God’s power through Daniel’s wisdom. In the first, Daniel exposes the fraud behind the worship of the Babylonian god Bel, proving that the offerings are secretly eaten by priests. In the second, he kills a living dragon that people worship by tricking it with a clever trap. As a result of his actions, Daniel is thrown into a lion’s den but survives for seven days with the help of the prophet Habakkuk, who is miraculously brought to him with food. These stories reinforce the themes of faithfulness, divine protection, and the folly of idolatry.
6. Prayer of Azariah (c. 1st century CE)
The Prayer of Azariah is an addition to the Book of Daniel, found in the Greek Septuagint and dating to around the 1st century CE. It is inserted between verses 23 and 24 of Daniel Chapter 3 and presents a prayer offered by Azariah (Abednego) while he and his companions, Hananiah and Mishael, are in the fiery furnace. In his heartfelt plea, Azariah confesses the sins of Israel, asks for God’s mercy, and reaffirms trust in God's justice and covenant. The prayer is followed by the beautiful Song of the Three Young Men, a hymn of praise sung amid the flames. This addition emphasizes themes of repentance, faith, and God's saving power, reinforcing the idea that divine deliverance comes to those who remain faithful.
7. Prayer of Manasseh (c. 1st century CE)
The Prayer of Manasseh is a short penitential text traditionally attributed to King Manasseh of Judah, who, according to 2 Chronicles 33, repented during his captivity in Babylon. Likely written in the 1st or 2nd century BCE, the prayer is a heartfelt expression of sorrow, humility, and a plea for forgiveness, reflecting deep themes of mercy and repentance. Though not included in the Hebrew Bible, it appears in some versions of the Septuagint and in certain Christian traditions, especially in Eastern Orthodox and some Protestant liturgies. The prayer beautifully emphasizes that no sin is too great for God’s forgiveness when one turns to Him with genuine contrition.
Late 1st–Early 2nd Century CE
1. 2 Esdras (4 Ezra) (c. 70–135 CE)
2 Esdras, also known as 4 Ezra, is a powerful apocalyptic book written between 70–135 CE, likely in response to the destruction of the Second Temple in Jerusalem. It presents a series of visions and dialogues between the prophet Ezra and God (or angelic figures), wrestling with deep questions about suffering, divine justice, and the fate of Israel. The book is divided into several sections, with the central portion (chapters 3–14) considered the oldest and most theologically rich. Ezra questions why the wicked prosper while the righteous suffer, and he is shown symbolic visions revealing God's hidden plan for the world. 2 Esdras influenced both Jewish and early Christian apocalyptic thought, and although not included in the Hebrew Bible, it appears in the Apocrypha of some Christian Bibles, especially in the Latin Vulgate and Slavonic traditions.
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