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59-476: It has an article for every single name and place both in the Bible and in its traditional Apocrypha , as well as for each of the books of these, together with many improper nouns appearing in these (such as nebi'im , 'mole', 'owl') and other more general subjects (such as 'music', 'tents', etc.). Many of these articles are given in great detail, and usually include mention of the various spellings for each word as used by

118-665: Is a corruption of "Well of Jerahmeel"; "Ephraim" is often a corruption of "Jerahmeel." The epithet of Jericho , "city of palm-trees," is a corruption of "city of Jerahmeel"; the names of Saul, of Kish, his father, and of most of the sons of Saul are held to be corruptions of "Jerahmeel"; and Isaiah's "Maher-shalal-hash-baz" is held to be a corruption of "Jerahmeel will be deserted." "Jerahmeel" has been displaced by "Babylon" in Isa. xiii. and xiv.; and Ezekiel's three wise men were "Enoch, Jerahmeel, and Arab." This list might be continued indefinitely. The ingenuity of Cheyne's method may be admitted; but

177-563: Is added as an appendix in the Slavonic Bibles and 4 Maccabees as an appendix in Greek editions. Technically, a pseudepigraphon is a book written in a biblical style and ascribed to an author who did not write it. In common usage, however, the term pseudepigrapha is often used by way of distinction to refer to apocryphal writings that do not appear in printed editions of the Bible , as opposed to

236-616: Is frequently referenced by other respected Bible-related encyclopedias of the period, such as the Catholic Encyclopedia , and 11th Edition of the Encyclopædia Britannica for example. The Jewish Encyclopedia has some articles ('marriage' for example) which quote large sections from it nearly verbatim. It is also referenced by works such as the International Standard Bible Encyclopedia . It

295-848: Is hence, indirectly, also a source for some articles of the English Misplaced Pages , mainly related to the Judaeo-Christian religion. A measure of its importance of some of the contributors is gained from the fact that the Jewish Encyclopedia dedicates the majority of the article 'Jerahmeel' to discussing Cheyne's theory of the Jerahmeelites, despite regarding it as arbitrary. The articles are still of value and interest to modern scholars and Islamic writers, however, modern archaeological research and discoveries have made portions of it obsolete, and modern interpretations are of even older material

354-427: Is ignored. Biblical apocrypha The biblical apocrypha (from Ancient Greek ἀπόκρυφος ( apókruphos )  'hidden') denotes the collection of apocryphal ancient books thought to have been written some time between 200 BC and 100 AD. The Catholic , Eastern Orthodox and Oriental Orthodox churches include some or all of the same texts within the body of their version of

413-474: Is likely to be very different. For example, the Jerahmeelite/Arabian theory (see below) has long been ignored. It is no longer restricted by copyright and has become available online . The authors of the articles include many of the most respected biblical scholars at the time it was written. Several held senior professorships at important universities and many held the highest academic qualification –

472-554: Is said in Phoenician mythology to have been the father of Taautus , who was given Egypt, and later scholars noticed that it also recalls Menes, whose son or successor was said to be Athothis . According to medieval Islamic historians, such as Sibt ibn al-Jawzi , the Egyptian ibn 'Abd al-Hakam , and the Persians al-Tabari and Muhammad Khwandamir , the pyramids , etc. had been built by

531-604: Is the Hebrew and Aramaic name for the land of Egypt and its people. Mizraim is the Hebrew cognate of a common Semitic source word for the land now known as Egypt. It is similar to Miṣr in modern Arabic , Misri in the 14th century B.C. Akkadian Amarna tablets , Mṣrm in Ugaritic , Mizraim in Neo-Babylonian texts, and Mu-ṣur in neo-Assyrian Akkadian (as seen on

590-727: The Council of Trent (1545–1563); and by the Eastern Orthodox Church which are referred to as anagignoskomena per the Synod of Jerusalem (1672). The Anglican Communion accepts "the Apocrypha for instruction in life and manners, but not for the establishment of doctrine (Article VI in the Thirty-Nine Articles )", and many "lectionary readings in The Book of Common Prayer are taken from

649-646: The Doctor of Divinity . The contributors were: Emil G. Hirsch and George A. Barton wrote in the Jewish Encyclopedia : From the foregoing references the natural inference is that the Jerahmeelites were a Judean clan, to the south of whose habitat a part of the Negeb extended. But professor Cheyne put forth a surprising theory concerning the Jerahmeelites . In his view they were a powerful north-Arabian tribe, with which

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708-793: 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)). According to Michael Barber, although Jerome was once suspicious of the apocrypha, he later viewed them as Scripture as shown in his epistles. Barber cites Jerome's letter to Eustochium , in which Jerome quotes Sirach 13:2.; elsewhere Jerome also refers to Baruch,

767-479: The Israelites , "And Moses said to the people, 'Remember this day, on which you went free from Egypt, the house of bondage, how יהוה freed you from it with a mighty hand : no leavened bread shall be eaten.'" The book of Deuteronomy forbids the children of Israel from abhorring a Mizri , an Egyptian, "because you were a stranger in his land." According to Eusebius 's Chronicon , Manetho had suggested that

826-648: The Masoretic Text , Septuagint (differentiating between each of the most important ancient manuscripts), and by other ancient versions; the largest article is that on the Gospels, which is over 5 MB in size, despite being almost completely plain text (and therefore over half a million words long). It is thus an extremely large work – in PDF form it constitutes a total of about 190 MB of mostly plain text (this would equate to nearly 20 million words, even at 10 characters per word). It

885-682: The Old Testament , but that, owing to the corruption of the Masoretic Text, they must now be reawakened by conjectural emendation of the text. Carrying out this idea, Cheyne finds the chief elements of Israel's origin, religion, and history in Jerahmeel. Babylonia and Assyria sink into insignificance beside Jerahmeel in so far as influence on the Old Testament is concerned. "Amalekites" is a corruption of "Jerahmeelites"; "Beer-lahai-roi" (Gen. xvi. 14)

944-717: The Old Testament . The Orthodox Study Bible , published by Thomas Nelson Publishers, includes the Anagignoskomena in its Old Testament, with the exception of 4 Maccabees . This was translated by the Saint Athanasius Academy of Orthodox Theology, from the Rahlfs Edition of the Septuagint using Brenton's English translation and the RSV Expanded Apocrypha as their standardized text. As such, they are included in

1003-465: The Rassam cylinder ). To this root is appended the dual suffix -āyim , perhaps referring to the "two Egypts": Upper Egypt and Lower Egypt . This word is similar in pronunciation and spelling to the Hebrew words matsór and meitsár , meaning literally " siege " and " strait , distress" respectively, and may carry those connotations to Hebrew speakers. According to Genesis 10 , Mizraim, son of Ham

1062-541: The Revised Standard Version and the New Revised Standard Version of the Bible include not only the Apocrypha listed above, but also 3 Maccabees , 4 Maccabees , and Psalm 151 . The American Bible Society lifted restrictions on the publication of Bibles with the Apocrypha in 1964. The British and Foreign Bible Society followed in 1966. The Stuttgart Vulgate (the printed edition, not most of

1121-601: The Vulgate this is chapter 6 of Baruch), additions to Daniel ( The Prayer of Azarias , Susanna and Bel and the Dragon ), additions to Esther , 1 Maccabees , 2 Maccabees , 3 Maccabees , 1 Esdras , i.e. all of the Deuterocanonical books plus 3 Maccabees and 1 Esdras. Some editions add additional books, such as Psalm 151 or the Odes (including the Prayer of Manasseh ). 2 Esdras

1180-614: The 1545 Luther Bible in German and 1611 King James Version in English) did not omit these books, but placed them in a separate Apocrypha section in between the Old and New Testaments to indicate their status. This famous edition of the Vulgate was published in 1455. Like the manuscripts on which it was based, the Gutenberg Bible lacks a specific Apocrypha section. Its Old Testament includes

1239-524: The Apocrypha in the liturgical calendar , although alternate Old Testament scripture lessons are provided. Jerome completed his version of the Bible, the Latin Vulgate , in 405. The Vulgate manuscripts included prologues, in which Jerome clearly identified certain books of the older Old Latin Old Testament version as apocryphal – or non-canonical – even though they might be read as scripture. In

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1298-524: The Apocrypha is represented by the decision of the British and Foreign Bible Society in the early 19th century not to print it. Today, "English Bibles with the Apocrypha are becoming more popular again" and they are often printed as intertestamental books. Many of these texts are considered canonical Old Testament books by the Catholic Church, affirmed by the Council of Rome (382) and later reaffirmed by

1357-489: The Apocrypha of the later King James Version in an inter-testamental section. The 1538 Myles Coverdale Bible contained an Apocrypha that excluded Baruch and the Prayer of Manasseh . The 1560 Geneva Bible placed the Prayer of Manasseh after 2 Chronicles; the rest of the Apocrypha were placed in an inter-testamental section. The Douay-Rheims Bible (1582–1609) placed the Prayer of Manasseh and 3 and 4 Esdras into an Appendix of

1416-626: The Apocrypha within the Bible would prove to be less costly to produce. Since that time most modern editions of the Bible and reprintings of the King James Bible omit the Apocrypha section. Modern non-Catholic reprintings of the Clementine Vulgate commonly omit the Apocrypha section . Many reprintings of older versions of the Bible now omit the apocrypha and many newer translations and revisions have never included them at all. There are some exceptions to this trend, however. Some editions of

1475-586: The Apocrypha", with these lessons being "read in the same ways as those from the Old Testament". The first Methodist liturgical book, The Sunday Service of the Methodists , employs verses from the Apocrypha, such as in the Eucharistic liturgy. The Protestant Apocrypha contains three books (1 Esdras, 2 Esdras and the Prayer of Manasseh) that are accepted by many Eastern Orthodox Churches and Oriental Orthodox Churches as canonical, but are regarded as non-canonical by

1534-538: The Apocrypha, though separately to denote them as not equal to Scripture proper, as noted by Jerome in the Vulgate, to which he gave the name, "The Apocrypha". In 1826, the National Bible Society of Scotland petitioned the British and Foreign Bible Society not to print the Apocrypha, resulting in a decision that no BFBS funds were to pay for printing any Apocryphal books anywhere. They reasoned that not printing

1593-637: The Catholic Church and are therefore not included in modern Catholic Bibles. To this date, the Apocrypha are "included in the lectionaries of Anglican and Lutheran Churches". Anabaptists use the Luther Bible , which contains the Apocrypha as intertestamental books; Amish wedding ceremonies include "the retelling of the marriage of Tobias and Sarah in the Apocrypha". Moreover, the Revised Common Lectionary , in use by most mainline Protestants including Methodists and Moravians, lists readings from

1652-563: The Hebrews came into conflict on their first approach to the land. A part of the Jerahmeelites was absorbed by the Hebrews, but there were many contests between the Israelites and the main body of the Jerahmeelites all through the period of the Kings . Even among the post-exilic opponents of Nehemiah, the Jerahmeelites appear again. Cheyne believes that echoes of these conflicts once reverberated throughout

1711-581: The Old Testament with no distinction between these books and the rest of the Old Testament. This follows the tradition of the Eastern Orthodox Church where the Septuagint is the received version of Old Testament scripture, considered itself inspired in agreement with some of the Fathers , such as St Augustine , rather than the Hebrew Masoretic text followed by all other modern translations. The Septuagint ,

1770-511: The Old Testament, with Catholics terming them deuterocanonical books . Traditional 80-book Protestant Bibles include fourteen books in an intertestamental section between the Old Testament and New Testament called the Apocrypha , deeming these useful for instruction, but non-canonical. The term apocryphal had been in use since the 5th century, and generally denotes obscure or pseudepigraphic material of dubious historicity or orthodoxy. It

1829-535: The Septuagint, are 'variant examples' of the same Hebrew original. In his prologue to the books of Solomon, he says: Also included is the book of the model of virtue (παναρετος) Jesus son of Sirach, and another falsely ascribed work (ψευδεπιγραφος) which is titled Wisdom of Solomon. The former of these I have also found in Hebrew, titled not Ecclesiasticus as among the Latins, but Parables, to which were joined Ecclesiastes and Song of Songs, as though it made of equal worth

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1888-462: The Septuagint. At which I was greatly encouraged in my soul. ... So coming home, I presently went to my Bible, to see if I could find that saying, not doubting but to find it presently. ... Thus I continued above a year, and could not find the place; but at last, casting my eye upon the Apocrypha books, I found it in Ecclesiasticus, chap. ii. 10. This, at the first, did somewhat daunt me; because it

1947-557: The Story of Susannah and Wisdom as scripture. Apocrypha are well attested in surviving manuscripts of the Christian Bible. (See, for example, Codex Vaticanus , Codex Sinaiticus , Codex Alexandrinus , Vulgate , and Peshitta .) After the Lutheran and Catholic canons were defined by Luther (c. 1534) and Trent (8 April 1546) respectively, early Protestant editions of the Bible (notably

2006-524: The Vulgate, referred to as the Sixto-Clementine Vulgate . He moved three books not found in the canon of the Council of Trent from the Old Testament into an appendix "lest they utterly perish" ( ne prorsus interirent ). The protocanonical and deuterocanonical books he placed in their traditional positions in the Old Testament. The English-language King James Version (KJV) of 1611 followed

2065-553: The ancient and best known Greek version of the Old Testament, contains books and additions that are not present in the Hebrew Bible . These texts are not traditionally segregated into a separate section, nor are they usually called apocrypha. Rather, they are referred to as the Anagignoskomena (ἀναγιγνωσκόμενα, "things that are read" or "profitable reading"). The anagignoskomena are Tobit , Judith , Wisdom of Solomon , Wisdom of Jesus ben Sira (Sirach) , Baruch , Letter of Jeremiah (in

2124-594: The apocryphal books contained in the Vulgate translation, which we have not found in the Hebrew or Chaldee ". In 1569 the Spanish Reina Bible, following the example of the pre-Clementine Latin Vulgate , contained the deuterocanonical books in its Old Testament . Following the other Protestant translations of its day, Valera's 1602 revision of the Reina Bible moved these books into an inter-testamental section. All King James Bibles published before 1666 included

2183-513: The apocryphal material associated with the Bible. The Puritans used the standard of Sola Scriptura (Scripture Alone) to determine which books would be included in the canon. The Westminster Confession of Faith , composed during the British Civil Wars (1642–1651), excluded the Apocrypha from the canon. The Confession provided the rationale for the exclusion: 'The books commonly called Apocrypha, not being of divine inspiration, are no part of

2242-399: The bible are connected by Cheyne to Jerahmeel, or one of these. Cheyne frequently mentions this theory in his Encyclopaedia articles, often appending his view to articles written by people with more mainstream interpretations. He does, however, detail the alternative (and therefore mainstream) views, while doing so. Hence the articles are respected, as long as Cheyne's theory about these names

2301-569: The book of Jesus, the Son of Sirach, and Judith, and Tobias, and the Shepherd are not in the canon. The first book of Maccabees I have found to be Hebrew, the second is Greek, as can be proved from the very style. In the prologue to Ezra Jerome states that the third book and fourth book of Ezra are apocryphal; while the two books of Ezra in the Vetus Latina version, translating 1 Esdras and 2 Esdras of

2360-517: The books that Jerome considered apocryphal and those Pope Clement VIII later moved to the appendix. The Prayer of Manasseh is located after the Books of Chronicles , 3 and 4 Esdras follow 2 Esdras (Nehemiah) , and Prayer of Solomon follows Ecclesiasticus . Martin Luther translated the Bible into German during the early part of the 16th century , first releasing a complete Bible in 1534. His bible

2419-565: The canon of the 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' (1.3). Thus, Bibles printed by English Protestants who separated from the Church of England began to exclude these books. All English translations of the Bible printed in the sixteenth century included a section or appendix for Apocryphal books. Matthew's Bible , published in 1537, contains all

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2478-476: The casual appellation "the Apocrypha" . These same books are also listed in Article VI of the Thirty-Nine Articles of the Church of England . Despite being placed in the Apocrypha, in the table of lessons at the front of some printings of the King James Bible, these books are included under the Old Testament. The British Puritan revolution of the 1600s brought a change in the way many British publishers handled

2537-604: The great age of antiquity of which the later Egyptians boasted had preceded the Great Flood and that they were descended from Mizraim, who settled there anew. According to Byzantine chronicler George Syncellus , the Book of Sothis , attributed to Manetho , identified Mizraim with the legendary first pharaoh , Menes , who is said to have unified the Old Kingdom of Egypt and built Memphis . Mizraim also seems to correspond to Misor , who

2596-434: The lead of the Luther Bible in using an inter-testamental section labelled "Books called Apocrypha", or just "Apocrypha" at the running page header. The KJV followed the Geneva Bible of 1560 almost exactly (variations are marked below). The section contains the following: (Included in this list are those books of the Clementine Vulgate that were not in Luther's canon). These are the books most frequently referred to by

2655-444: The likeness not only of the number of the books of Solomon, but also the kind of subjects. The second was never among the Hebrews, the very style of which reeks of Greek eloquence. And none of the ancient scribes affirm this one is of Philo Judaeus. Therefore, just as the Church also reads the books of Judith, Tobias , and the Maccabees , but does not receive them among the canonical Scriptures, so also one may read these two scrolls for

2714-417: The number of Sacred Scriptures" by the First Council of Nicaea . In his reply to Rufinus, he 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

2773-603: The on-line editions), which is published by the UBS , contains the Clementine Apocrypha as well as the Epistle to the Laodiceans and Psalm 151 . Brenton's edition of the Septuagint includes all of the Apocrypha found in the King James Bible with the exception of 2 Esdras , which was not in the Septuagint and is no longer extant in Greek . He places them in a separate section at the end of his Old Testament , following English tradition. In Greek circles, however, these books are not traditionally called Apocrypha , but Anagignoskomena (ἀναγιγνωσκόμενα), and are integrated into

2832-411: The prologue to the books of Samuel and Kings , which is often called the Prologus Galeatus , he says: This preface to the Scriptures may serve as a "helmeted" introduction to all the books which we turn from Hebrew into Latin, so that we may be assured that what is not found in our list must be placed amongst the Apocryphal writings. Wisdom, therefore, which generally bears the name of Solomon, and

2891-411: The same", nonetheless, "as books proceeding from godly men they were received to be read for the advancement and furtherance of the knowledge of history and for the instruction of godly manners." Later, during the English Civil War , the Westminster Confession of 1647 excluded the Apocrypha from the canon and made no recommendation of the Apocrypha above "other human writings", and this attitude toward

2950-418: The second volume of the Old Testament . In the Zürich Bible (1529–30), they are placed in an Appendix. They include 3 Maccabees , along with 1 Esdras & 2 Esdras . The 1st edition omitted the Prayer of Manasseh and the Rest of Esther, although these were included in the 2nd edition. The French Bible (1535) of Pierre Robert Olivétan placed them between the Testaments, with the subtitle, "The volume of

3009-408: The strengthening of the people, (but) not for confirming the authority of ecclesiastical dogmas. He mentions the book of Baruch in his prologue to Jeremiah but does not include it as 'apocrypha'; stating that "it is neither read nor held among the Hebrews". In his prologue to Judith he mentions that "among the Hebrews, the authority [of Judith] came into contention", but that it was "counted in

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3068-428: The texts listed above. Examples include: Often included among the pseudepigrapha are 3 and 4 Maccabees because they are not traditionally found in western Bibles, although they are in the Septuagint . Similarly, the Book of Enoch , Book of Jubilees and 4 Baruch are often listed with the pseudepigrapha although they are commonly included in Ethiopian Bibles. The Psalms of Solomon are found in some editions of

3127-425: The thesis must be rejected as altogether arbitrary. That it has received serious attention is owing solely to the great service rendered by its sponsor in other departments of Old Testament research. By the same principle, he derives other names from "Rehoboth", "Zarephath", "Mizraim", and "Arab"; he does not equate " Mizraim " with Egypt (the usual interpretation). The vast majority of names of places and people in

3186-478: Was also cited in the Anglican statement in 1571 of the Thirty-nine Articles . Luther also expressed some doubts about the canonicity of four New Testament books , although he never called them apocrypha: the Epistle to the Hebrews , the Epistles of James and Jude , and the Revelation to John . He did not put them in a separately named section, but he did move them to the end of his New Testament. In 1592, Pope Clement VIII published his revised edition of

3245-433: Was in Luther's Bible of 1534 that the Apocrypha was first published as a separate intertestamental section. The preface to the Apocrypha in the Geneva Bible claimed that while these books "were not received by a common consent to be read and expounded publicly in the Church", and did not serve "to prove any point of Christian religion save in so much as they had the consent of the other scriptures called canonical to confirm

3304-402: Was making a polemical point about the canonicity of these books. As an authority for this division, he cited Jerome , who in the early 5th century distinguished the Hebrew Bible and Septuagint , stating that books not found in Hebrew were not received as canonical. Although his statement was controversial in his day, Jerome was later titled a Doctor of the Church and his authority

3363-600: Was not in those texts that we call holy and canonical; yet, as this sentence was the sum and substance of many of the promises, it was my duty to take the comfort of it; and I bless God for that word, for it was of good to me. That word doth still ofttimes shine before my face. Texts Commentaries Introductions Mizraim Mizraim ( Hebrew : מִצְרַיִם / מִצְרָיִם , Modern   Mīṣrayīm [mitsˈʁajim] Tiberian   Mīṣrāyīm / Mīṣráyīm [misˤˈrɔjim] \ [misˤˈrajim] ; cf. Arabic : مصر , romanized :  Miṣr )

3422-417: Was the first major edition to have a separate section called an apocrypha. Books and portions of books not found in the Masoretic Text of Judaism were moved out of the body of the Old Testament to this section. Luther placed these books between the Old and New Testaments. For this reason, these works are sometimes known as inter-testamental books . The books 1 and 2 Esdras were omitted entirely. Luther

3481-457: Was the younger brother of Cush and elder brother of Phut whose families together made up the Hamite branch of Noah 's descendants. Mizraim's sons were Ludim , Anamim , Lehabim , Naphtuhim , Pathrusim , Casluhim , and Caphtorim . 19th-century scholar Henry Welsford identifies this Mizraim of Egypt in the Book of Genesis as Minos . In the Book of Exodus , it is considered the "house of bondage". Regarding Passover , Moses says to

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