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Biblical apocrypha
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This article is about a class of books included in some Bibles. For other books generally excluded from Bibles, see Apocrypha.
This article is about biblical books printed apart from the New and Old Testaments. For books whose inclusion in the Old Testament canon is controversial, see Deuterocanonical books.
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The Biblical apocrypha (from the Greek ἀπόκρυφος, apókruphos, meaning "hidden") denotes the collection of apocryphal ancient books found in some editions of Christian Bibles in a separate section between the Old and New Testaments[1] or as an appendix after the New Testament.[2] Some Christian Churches include some or all of the same texts within the body of their version of the Old Testament.
Although the term apocrypha had been in use since the 5th century, it was in Luther's Bible of 1534 that the Apocrypha was first published as a separate intertestamental section.[3] To this date, the Apocrypha is "included in the lectionaries of Anglican and Lutheran Churches."[4] Moreover, the Revised Common Lectionary, in use by most mainline Protestants including Methodists and Moravians, lists readings from the Apocrypha in the liturgical kalendar, although alternate Old Testament scripture lessons are provided.[5]
The preface to the Apocrypha in the Geneva Bible explained 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 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."[6] 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",[7] and this attitude towards the Apocrypha is represented by the decision of the British and Foreign Bible Society in the early 19th century not to print it (see below). Today, "English Bibles with the Apocrypha are becoming more popular again" and they are often printed as intertestamental books.[8]
Most of the books of the Protestant Apocrypha are called deuterocanonical by Catholics per the Council of Trent and all of them are called anagignoskomena by the Eastern Orthodox per the Synod of Jerusalem. 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)",[9] and many "lectionary readings in The Book of Common Prayer are taken from the Apocrypha", with these lessons being "read in the same ways as those from the Old Testament".[10] The Protestant Apocrypha contains three books (3 Esdras, 4 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 the Catholic Church and are therefore not included in modern Catholic Bibles.[11]
Contents
[hide]
1 Biblical canon
2 Vulgate prologues
3 Apocrypha in editions of the Bible
3.1 Gutenberg Bible
3.2 Luther Bible
3.3 Clementine Vulgate
3.4 King James Version
3.5 The Bible and the Puritan revolution
3.6 Other early Bible editions
3.7 Modern editions
3.8 Anagignoskomena
4 Pseudepigrapha
5 Classification
6 Cultural impact
7 See also
8 References
9 External links
Biblical canon[edit]
Main articles: Biblical canon, Christian biblical canons, Development of the Christian biblical canon, Protocanonical books, and Deuterocanonical books
Vulgate prologues[edit]
See also: Development of the Hebrew Bible canon and Development of the Old Testament canon
Jerome completed his version of the Bible, the Latin Vulgate, in 405. In the Middle Ages the Vulgate became the de facto standard version of the Bible in the West. The Vulgate manuscripts included prologues[12] that Jerome clearly identified certain books of the Vulgate Old Testament as apocryphal or non-canonical.
In the prologue to the books of Samuel and Kings, which is often called the Prologus Galeatus, he says:[13]
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 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 Esdras he mentions 3 and 4 Esdras as being apocrypha.[14] In his prologue to the books of Solomon, he says:[15]
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 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 the strengthening of the people, (but) not for confirming the authority of ecclesiastical dogmas.
He mentions the book of Baruch in his prologue to the Jeremias and does not explicitly refer to it as apocryphal, but he does mention that "it is neither read nor held among the Hebrews".[16] In his prologue to the Judith he mentions that "among the Hebrews, the authority [of Judith] came into contention", but that it was "counted in the number of Sacred Scriptures" by the First Council of Nicaea.[17] 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 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)).[18]
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.;[19] elsewhere Jerome also refers to Baruch, the Story of Susannah and Wisdom as scripture.[20][21][22]
Apocrypha in editions of the Bible[edit]
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[23] (8 April 1546) respectively, early Protestant editions of the Bible (notably the Luther Bible in German and 1611 King James Version in English) did not omit these books, but placed them in a separate Apocrypha section apart from the Old and New Testaments to indicate their status.
Gutenberg Bible[edit]
This famous edition of the Vulgate was published in 1455. Like the manuscripts it was based on, the Gutenberg Bible lacked a specific Apocrypha section;[24] its Old Testament included the books that Jerome considered apocryphal, and those Clement VIII later moved to the appendix. The Prayer of Manasses was located after the Books of Chronicles, and 3 and 4 Esdras followed 2 Esdras (Nehemiah), and Prayer of Solomon followed Ecclesiasticus.
Luther Bible[edit]
Main articles: Luther Bible, Intertestamental period, and Luther's canon
Martin Luther translated the Bible into German during the early part of the 16th century, first releasing a complete Bible in 1534. His Bible was the first major edition to have a separate section called 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.[25] 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.[26] Luther was making a polemical point about the canonicity of these books. As an authority for this division, he cited St. Jerome, who in the early 5th century distinguished the Hebrew and Greek Old Testaments,[27] stating that books not found in the Hebrew were not received as canonical. Although his statement was controversial in his day,[28] Jerome was later titled a Doctor of the Church and his authority was also cited in the Anglican statement in 1571 of the Thirty-Nine Articles.[29]
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 separate named section, but he did move them to the end of his New Testament.[30]
Clementine Vulgate[edit]
See also: Books of the Latin Vulgate
In 1592, Pope Clement VIII published his revised edition of 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).[31]
Prayer of Manasses
3 Esdras (1 Esdras in the King James Bible)
4 Esdras (2 Esdras in the King James Bible)
The protocanonical and deuterocanonical books he placed in their traditional positions in the Old Testament.
King James Version[edit]
The English-language King James Version (KJV) of 1611 followed the lead of the Luther Bible in using an inter-testamental section labelled "Books called Apocrypha", or just "Apocrypha" at the running page header.[32] The KJV followed the Geneva Bible of 1560 almost exactly (variations are marked below). The section contains the following:[33]
1 Esdras (Vulgate 3 Esdras)
2 Esdras (Vulgate 4 Esdras)
Tobit
Judith ("Judeth" in Geneva)
Rest of Esther (Vulgate Esther 10:4 – 16:24)
Wisdom
Ecclesiasticus (also known as Sirach)
Baruch and the Epistle of Jeremy ("Jeremiah" in Geneva) (all part of Vulgate Baruch)
Song of the Three Children (Vulgate Daniel 3:24–90)
Story of Susanna (Vulgate Daniel 13)
The Idol Bel and the Dragon (Vulgate Daniel 14)
Prayer of Manasses (Daniel)
1 Maccabees
2 Maccabees
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 the casual appellation "the Apocrypha". These same books are also listed in Article VI of the Thirty-Nine Articles of the Church of England.[34] 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 Bible and the Puritan revolution[edit]
The British Puritan revolution of the 1600s brought a change in the way many British publishers handled 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 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).[35] Thus, Bibles printed by English Protestants who separated from the Church of England began to exclude these books.
Other early Bible editions[edit]
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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 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 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 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.
Modern editions[edit]
All King James Bibles published before 1666 included the Apocrypha,[36] 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."[37] In 1826,[38] the National Bible Society of Scotland petitioned the British and Foreign Bible Society not to print the Apocrypha,[39] resulting in a decision that no BFBS funds were to pay for printing any Apocryphal books anywhere. 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 the Revised Standard Version and the New Revised Standard Version of the Bible include not only the Apocrypha listed above, but also the third and fourth books of 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.[40] The Stuttgart edition of the Vulgate (the printed edition, not most of 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.[41] 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 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 boilerplate. As such, they are included in 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.[42]
Anagignoskomena[edit]
The Septuagint, 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 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.[43]
Some editions add additional books, such as Psalm 151 or the Odes (including the Prayer of Manasses). 2 Esdras is added as an appendix in the Slavonic Bibles and 4 Maccabees as an appendix in Greek editions.[43]
Pseudepigrapha[edit]
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 the texts listed above. Examples[44] include:
Apocalypse of Abraham
Apocalypse of Moses
Letter of Aristeas
Martyrdom and Ascension of Isaiah
Joseph and Aseneth
Life of Adam and Eve
Lives of the Prophets
Ladder of Jacob
Jannes and Jambres
History of the Captivity in Babylon
History of the Rechabites
Eldad and Modad
History of Joseph
Odes of Solomon
Prayer of Joseph
Prayer of Jacob
Vision of Ezra
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 the Septuagint.
Classification[edit]
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The Apocrypha of the King James Bible constitutes the books of the Vulgate that are present neither in the Hebrew Old Testament nor the Greek New Testament. Since these are derived from the Septuagint, from which the old Latin version was translated, it follows that the difference between the KJV and the Roman Catholic Old Testaments is traceable to the difference between the Palestinian and the Alexandrian canons of the Old Testament. This is only true with certain reservations, as the Latin Vulgate was revised by Jerome according to the Hebrew, and, where Hebrew originals were not found, according to the Septuagint. Furthermore, the Vulgate omits 3 and 4 Maccabees, which generally appear in the Septuagint, while the Septuagint and Luther's Bible omit 2 Esdras, which is found in the Apocrypha of the Vulgate and the King James Bible. Luther's Bible, moreover, also omits 1 Esdras. It should further be observed that the Clementine Vulgate places the Prayer of Manasses and 3 Esdras and 4 Esdras in an appendix after the New Testament as apocryphal.
It is hardly possible to form any classification not open to some objection. Scholars are still divided as to the original language, date, and place of composition of some of the books that come under this provisional attempt at order. (Thus some of the additions to Daniel and the Prayer of Manasseh are most probably derived from a Semitic original written in Palestine, yet in compliance with the prevailing opinion they are classed under Hellenistic Jewish literature. Again, the Slavonic Enoch goes back undoubtedly in parts to a Semitic original, though most of it may have been written by a Greek Jew in Egypt.)
A distinction can be made between the Palestinian and the Hellenistic literature of the Old Testament, though even this is open to serious objections. The former literature was written in Hebrew or Aramaic, and seldom in Greek; the latter in Greek.
Next, within these literatures there are three or four classes of subject material.
Historical,
Legendary (Haggadic),
Apocalyptic,
Didactic or Sapiential.
The Apocrypha proper then would be classified as follows:
Palestinian Jewish Literature
Historical
1 Esdras (i.e. Greek Ezra).
1 Maccabees.
Legendary
Book of Baruch
Book of Judith
Apocalyptic
2 Esdras (see also Apocalyptic literature)
Didactic
Sirach (also known as Ecclesiasticus)
Tobit
Hellenistic Jewish Literature:
Historical and Legendary
Additions to Daniel
Additions to Esther
Epistle of Jeremiah
2 Maccabees
Prayer of Manasseh
Didactic
Book of Wisdom
Cultural impact[edit]
The introitus, "Eternal rest grant unto them, O Lord, and let perpetual light shine upon them", of the traditional Requiem in the Catholic Church is loosely based on 4 Esdras 2:34–35.
The alternative introitus for Quasimodo Sunday in the Roman rite of the Catholic Church is loosely based on 4 Esdras 2:36–37.
The Story of Susanna is perhaps the earliest example of a courtroom drama, and perhaps the first example of an effective forensic cross-examination (there are no others in the Bible: except perhaps Solomon's judgement at 1 Kings 3:25).
Bel and the Dragon is perhaps the earliest example of a locked room mystery.
Shylock's reference in The Merchant of Venice to "A Daniel come to judgment; yea, a Daniel!" refers to the story of Susanna and the elders.
The theme of the elders surprising Susanna in her bath is a common one in art, such as in paintings by Tintoretto and Artemisia Gentileschi, and in Wallace Stevens' poem Peter Quince at the Clavier.
Let Us Now Praise Famous Men, the title of James Agee's 1941 chronicle of Alabama sharecroppers, was taken from Ecclesiasticus 44:1: "Let us now praise famous men, and our fathers that begat us."
In his spiritual autobiography Grace Abounding to the Chief of Sinners, John Bunyan recounts how God strengthened him against the temptation to despair of his salvation by inspiring him with the words, "Look at the generations of old and see: did any ever trust in God, and were confounded?"
“ 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 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.[45] ”
See also[edit]
New Testament apocrypha
References[edit]
Jump up ^ As in the original King James or Authorized Version, and in modern Bibles such as the New Oxford Annotated Bible with Apocrypha, 4th Expanded Edition: New Revised Standard Version
Jump up ^ See the English Standard Version with the Apocrypha, and the New Oxford Annotated Bible with Apocrypha, 3rd Revised and Expanded Edition: Revised Standard Version
Jump up ^ Bruce, F.F. "The Canon of Scripture". IVP Academic, 2010, Location 1478–86 (Kindle Edition).
Jump up ^ Readings from the Apocrypha. Forward Movement Publications. 1981. p. 5.
Jump up ^ "The Revised Common Lectionary" (PDF). Consultation on Common Texts. 1992. Archived from the original (PDF) on 1 July 2015. Retrieved 19 August 2015. In all places where a reading from the deuterocanonical books (The Apocrypha) is listed, an alternate reading from the canonical Scriptures has also been provided.
Jump up ^ Geneva Bible, 1560. Full preface available online: http://www.bible-researcher.com/canon2.html
Jump up ^ "The books commonly called Apocrypha, not being of divine inspiration, are no part of 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." For more details see Development of the Old Testament canon#Church of England.
Jump up ^ Ewert, David (11 May 2010). A General Introduction to the Bible: From Ancient Tablets to Modern Translations. Zondervan. p. 104. ISBN 9780310872436. English Bibles were patterned after those of the Continental Reformers by having the Apocrypha set off from the rest of the OT. Coverdale (1535) called them "Apocrypha". All English Bibles prior to 1629 contained the Apocrypha. Matthew's Bible (1537), the Great Bible (1539), the Geneva Bible (1560), the Bishop's Bible (1568), and the King James Bible (1611) contained the Apocrypha. Soon after the publication of the KJV, however, the English Bibles began to drop the Apocrypha and eventually they disappeared entirely. The first English Bible to be printed in America (1782–83) lacked the Apocrypha. In 1826 the British and Foreign Bible Society decided to no longer print them. Today the trend is in the opposite direction, and English Bibles with the Apocrypha are becoming more popular again.
Jump up ^ Ewert, David (11 May 2010). A General Introduction to the Bible: From Ancient Tablets to Modern Translations. Zondervan. p. 104. ISBN 9780310872436.
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 ^ Henze, Matthias; Boccaccini, Gabriele (20 November 2013). Fourth Ezra and Second Baruch: Reconstruction after the Fall. Brill. p. 383. ISBN 9789004258815. Why 3 and 4 Esdraas (called 1 and 2 Esdras in the NRSV Apocrypha) are pushed to the front of the list is not clear, but the motive may have been to distinguish the Anglican Apocrypha from the Roman Catholic canon affirmed at the fourth session of the Council of trent in 1546, which included all of the books in the Anglican Apocrypha list except 3 and 4 Esdras and the Prayer of Manasseh. These three texts were designated at Trent as Apocrypha and later included in an appendix to the Clementine Vulgate, first published in 1592 (and the standard Vulgate text until Vatican II).
Jump up ^ "The Bible".
Jump up ^ "Jerome's Preface to Samuel and Kings".
Jump up ^ "St. Jerome, The Prologue on the Book of Ezra: English translation".
Jump up ^ "Jerome, Prologue to the Books of Solomon (2006)".
Jump up ^ Kevin P. Edgecomb, Jerome’s Prologue to Jeremiah
Jump up ^ "Jerome's Prologue to Judith".
Jump up ^ 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 ^ Barber, Michael (2006-03-06). "Loose Canons: The Development of the Old Testament (Part 2)". Retrieved 2007-08-01.
Jump up ^ Jerome, To Paulinus, Epistle 58 (AD 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 (AD 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 ^ Herbermann, Charles, ed. (1913). "Canon of the Old Testament". Catholic Encyclopedia. New York: Robert Appleton Company. section titled "The Council of Florence 1442": "...contains a complete list of the books received by the Church as inspired, but omits, perhaps advisedly, the terms canon and canonical. The Council of Florence therefore taught the inspiration of all the Scriptures, but did not formally pass on their canonicity."
Jump up ^ "Gutenberg Bible: View the British Library's Digital Versions Online".
Jump up ^ "1945 Edition of the Luther Bible on-line".
Jump up ^ Preface to the Revised Standard Version Common Bible
Jump up ^ See the Theological Glossary of the Jerusalem Bible Reader's Edition: "One tradition within the Church excluded the Greek books, and this tradition was taken up by the 15th century {sic} Reformers, who relegated these books to the Apocrypha. 1 Maccabees 12:9." Note that the JB is explicitly approved by the CBCEW (the Bishop's Conference of England and Wales)
Jump up ^ Catholic Encyclopaedia, "St. Jerome evidently applied the term to all quasi-scriptural books which in his estimation lay outside the canon of the Bible, and the Protestant Reformers, following Jerome's catalogue of Old Testament Scriptures—one which was at once erroneous and singular among the Fathers of the Church—applied the title Apocrypha to the excess of the Catholic canon of the Old Testament over that of the Jews. Naturally, Catholics refuse to admit such a denomination, and we employ "deuterocanonical" to designate this literature, which non-Catholics conventionally and improperly known as the Apocrypha".
Jump up ^ "And the other books (as Hierome saith) the Church doth read for example of life and instruction of manners; but yet doth it not apply them to establish any doctrine."
Jump up ^ Six Points On Luther's "Epistle of Straw", 3 April 2007
Jump up ^ Introductory material to the appendix of the Vulgata Clementina, text in Latin
Jump up ^ "Apocrypha," King James Bible Online. https://www.kingjamesbibleonline.org/Apocrypha-Books/
Jump up ^ The Bible: Authorized King James Version with Apocrypha, Oxford World's Classics, 1998, ISBN 978-0-19-283525-3
Jump up ^ Article VI at episcopalian.org Archived 28 September 2007 at the Wayback Machine.
Jump up ^ "WCF and MESV in Parallel Columns".
Jump up ^ Sir Frederic G. Kenyon, Dictionary of the Bible edited by James Hastings, and published by Charles Scribner's Sons of New York in 1909
Jump up ^ Grudem, Wayne (29 February 2012). Understanding Scripture: An Overview of the Bible's Origin, Reliability, and Meaning. US: Crossway. p. 90. ISBN 978-1433529993. Retrieved 21 June 2014.
Jump up ^ Howsam, Leslie (2002). Cheap Bibles. Cambridge University Press. p. 14. ISBN 978-0-521-52212-0.
Jump up ^ Flick, Dr. Stephen. "Canonization of the Bible". Christian heritage fellowship. Retrieved 21 June 2014.
Jump up ^ A Brief History of the United Bible Societies
Jump up ^ "2 Esdras".
Jump up ^ "The Orthodox Study Bible" 2008, Thomas Nelson Inc. p. xi
^ Jump up to: a b Vassiliadis, Petros (2005). "Canon and authority of Scripture". In S. T. Kimbrough. Orthodox and Wesleyan Scriptural understanding and practice. Crestwood, N.Y: St. Vladimir's Seminary Press. p. 23. ISBN 978-0-88141-301-4.
Jump up ^ The Old Testament Pseudepigrapha, Volume 2, James H. Charlesworth
Jump up ^ Gilmore, George William (1916). Selections from the World's Devotional Classics. Funk & Wagnalls company. p. 63.
Texts
Robert Holmes and James Parsons, Vet. Test. Graecum cum var. lectionibus (Oxford, 1798–1827)
Henry Barclay Swete, Old Testament in Greek, i.-iii. (Cambridge, 1887–1894)
Otto Fridolinus Fritzsche, Libri Apocryphi V. T. Graece (1871).
Commentaries
O. F. Fritzsche and Grimm, Kurzgef. exeget. Handbuch zu den Apok. des A.T. (Leipzig, 1851–1860)
Edwin Cone Bissell, Apocrypha of the Old Testament (Edinburgh, 1880)
Otto Zöckler, Die Apokryphen des Alten Testaments (Munchen, 1891)
Henry Wace, The Apocrypha ("Speaker's Commentary") (1888)
Introduction and General Literature:
Emil Schürer, Geschichte des jüdischen Volkes, vol. iii. 135 sqq., and his article on "Apokryphen" in Herzog's Realencykl. i. 622–53
Porter, Frank C. (1898). "Apocrypha". In James Hastings. A Dictionary of the Bible. I. pp. 110–23.
Metzger, Bruce M. An Introduction to the Apocrypha. [Pbk. ed.]. New York: Oxford University Press, 1977, cop. 1957. ISBN 0-19-502340-4
External links[edit]
Wikimedia Commons has media related to Deuterocanonical books.
"The Apocrypha, Bridge of the Testaments" by Robert C. Dentan formerly at orthodoxanglican.net, now at thefishersofmenministries.com
"Lutheran Cyclopedia: Apocrypha" at lcms.org
"Apocrypha" in the Catholic Encyclopaedia at newadvent.org/cathen
https://www.christiancourier.com/articles/111-the-apocrypha-inspired-of-god
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text:
Blood volume
From Wikipedia, the free encyclopedia
Jump to: navigation, search
Blood volume is the volume of blood (both red blood cells and plasma) in the circulatory system of any individual.
Contents
[hide]
1 Humans
1.1 Semi-automated system
2 Other animals
3 See also
4 References
5 External links
Humans[edit]
A typical adult has a blood volume of approximately 5 liters, with females generally having less blood volume than males.[1] Blood volume is regulated by the kidneys.
Blood volume (BV) can be calculated given the hematocrit (HC; the fraction of blood that is red blood cells) and plasma volume (PV), with the hematocrit being regulated via the blood oxygen content regulator:
B V = P V 1 − H C {\displaystyle BV={\frac {PV}{1-HC}}}
Blood volume measurement may be used in people with congestive heart failure, chronic hypertension, renal failure and critical care.
The use of relative blood volume changes during dialysis is of questionable utility.[2]
Total Blood Volume can be measured manually via the Dual Isotope or Dual Tracer Technique, a classic technique, available since the 1950s.[3] This technique requires double labeling of the blood; that is 2 injections and 2 standards (51Cr-RBC for tagging red blood cells and I-HAS for tagging plasma volume)as well as withdrawing and re-infusing patients with their own blood for blood volume analysis results. This method may take up to 6 hours for accurate results.
Semi-automated system[edit]
Blood Volume may also be measured semi-automatically. The Daxor BVA-100 consists of an automated well counter interfaced with a computer.[4] It is able to report Total Blood Volume (TBV), Plasma Volume (PV) and Red Cell Volume (RCV) using the indicator dilution principle, microhematocrit centrifugation and the Ideal Height and Weight Method.[3] The indicator or tracer, is an I-131 albumin injection. An equal amount of the tracer is injected into a known and unknown volume. Clinically, the unknown volume is the patient’s blood volume, with the tracer having been injected into the patient’s blood stream and tagged to the blood plasma. Once the tracer is injected a technician takes five blood samples which undergo microhematocrit centrifugation to extrapolate true blood volume at time 0. The concentration of the I-131 in the blood is determined from the blood radioactivity against the standard, which has a known I-131 dilution in a known volume. The unknown volume is inversely proportional to the concentration of the indicator in the known volume; the larger the unknown volume, the lower the tracer concentration, thus the unknown volume can be calculated. The microhematocrit data along with the I-131 indicator data provide a normalized hematocrit number, more accurate than hematocrit or peripheral hematocrit measurements.[5] Measurements are taken 5 times in 6 minute intervals so that the BVA-100 can calculate the albumin transudation time to understand the flux of liquid through capillary membranes.
Other animals[edit]
Animal
Blood volume
(ml/kg)[6]
Cat 55 (47-66)
Cow 55 (52-57)[7]
Dog 86 (79-90)
Ferret 75
Gerbil 67
Goat 70
Guinea pig 75 (67-92)
Hamster 78
Horse 76
Human 77
Monkey (rhesus) 54
Mouse 79 (78-80)
Pig 65
Rabbit 56 (44-70)
Rat 64 (50-70)
Sheep 60
Marmoset 60-70[8]
The table at right shows circulating blood volumes, given as volume per kilogram, for healthy adults and some animals.[6] However, it can be 15% less in obese and old animals.[6]
See also[edit]
Volume status
Hypovolemia
Hypervolemia
References[edit]
Jump up ^ Lee, Lan Na (1998). "Volume of Blood in a Human". The Physics Factbook. Archived from the original on 2012-11-01.
Jump up ^ Dasselaar, JJ; van der Sande, FM; Franssen, CF (2012). "Critical evaluation of blood volume measurements during hemodialysis". Blood purification. 33 (1-3): 177–82. doi:10.1159/000334142. PMID 22269777.
^ Jump up to: a b Yu, Mihae (2011). "A Prospective Randomized Trial Using Blood Volume Analysis in Addition to Pulmonary Artery Catheter, Compared with Pulmonary Catheter Alone, to Guide Shock Resuscitation in Critically Ill Surgical Patients". Shock. 35 (3): 220–228. doi:10.1097/shk.0b013e3181fc9178.
Jump up ^ Manzone, T. A.; Dam, H. Q.; Soltis, D.; Sagar, V. V. (11 May 2007). "Blood Volume Analysis: A New Technique and New Clinical Interest Reinvigorate a Classic Study". Journal of Nuclear Medicine Technology. 35 (2): 55–63. doi:10.2967/jnmt.106.035972  . PMID 17496003.
Jump up ^ Park, Junki; Puri, Sonika; Mattoo, Aditya; Modersitzki, Frank; Goldfarb, David (2012). "Radioisotope Blood Volume Measurement in Hemodialysis Patients". American Society of Nephrology.
^ Jump up to: a b c A Compendium of Drugs Used for Laboratory Animal Anesthesia, Analgesia, Tranquilization and Restraint Archived June 6, 2011, at the Wayback Machine. at Drexel University College of Medicine. Retrieved April 2011
Jump up ^ Reynolds, Monica ; Plasma and Blood Volume in the Cow Using the T-1824 Hematocrit Method American Journal of Physiology - June 1953 vol. 173 no. 3 421-427
Jump up ^ Wolfensohn & Lloyd, 2003, Handbook of Laboratory Animal Management and Welfare, 3rd Edition
External links[edit]
Klabunde, Richard E. (25 April 2014). "Blood Volume". Cardiovascular Physiology Concepts. Retrieved 4 July 2017.
[hide]
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National symbols of Wales
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This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (October 2016) (Learn how and when to remove this template message)
Part of a series on the
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The national symbols of Wales include a diversity of official and unofficial images and other symbols.
Contents
[hide]
1 Flags
2 Heraldry
3 Plants and Animals
4 Other Symbols
5 References
Flags[edit]
Main article: List of Welsh flags
The Flag of Wales incorporates the red dragon, now a popular Welsh symbol, along with the Tudor colours of green and white. It was used by Henry VII at the battle of Bosworth in 1485 after which it was carried in state to St. Paul's Cathedral. The red dragon was then included in the Tudor royal arms to signify their Welsh descent. It was officially recognised as the Welsh national flag in 1959. The British Union Flag incorporates the flags of Scotland, Ireland and England but does not have any Welsh representation. Technically, however, it is represented by the flag of England due to the Laws in Wales act of 1535 which annexed Wales following the 13th century conquest.
The flag of the Princely House of Aberffraw, blazoned Quarterly or and gules, four lions passant guardant two and two counterchanged langued and armed Azure.[1] The flag was first associated with Llywelyn the Great, who received the fealty of all other Welsh lords at the Council of Aberdyfi in 1216, becoming de jure Prince of Wales, according to historian Dr. John Davies. From the 11th century onwards, the Aberffraw family claimed primacy as princes of Wales as the senior descendants of Rhodri the Great, and included Owain Gwynedd, who was known as princeps Wallensium (Prince of the Welsh), and Llywelyn ap Gruffudd.
The flag of Owain Glyndŵr, Prince of Wales, which combined the flags of Powys and Deheubarth, blazoned Quarterly or and gules, four lions rampant two and two counterchanged. The red lion on a yellow field represented Powys, and the yellow lion on a red field represented Deheubarth. Owain was the senior heir of both Powys and Deheubarth. The flag harkened back to the Aberffraw flag, linking Owain's rule with the Aberffraw princes of Wales in an effort to legitimize his rule. It is currently in use by the National Eisteddfod of Wales, Cymdeithas yr Iaith Gymraeg and widely amongst pro-independence groups.
The Flag of Saint David is sometimes used as an alternative to the national flag (and used in part of Crusaders' crest), and is flown on St David's Day.
Heraldry[edit]
Main article: Welsh heraldry
The Red Dragon, part of the national flag design, is also a popular Welsh symbol. The oldest recorded use of the dragon to symbolise Wales is from the Historia Brittonum, written around 820, but it is popularly supposed to have been the battle standard of King Arthur and other ancient Celtic leaders. This myth is likely to have originated from the tale of Merlin's vision of a Red (The Native Britons) and a White (The Saxon Invaders) dragon battling, with the red dragon being victorious. Following the annexation of Wales by England, the red dragon was used as a supporter in the English monarch's coat of arms. The red dragon is often seen as a shorthand for all things Welsh, being used by many indigenous public and private institutions (e.g.: The Welsh Assembly Government, Visit Wales, numerous local authorities including Blaenau Gwent, Cardiff, Carmarthenshire, Rhondda Cynon Taf, and sports bodies, including the Sport Wales National Centre, the Football Association of Wales, Newport Gwent Dragons, London Welsh RFC, etc.)
The Prince of Wales's feathers, the heraldic badge of the Prince of Wales is sometimes adapted by Welsh bodies for use in Wales. The symbolism is explained on the article for Edward, the Black Prince, who was the first Prince of Wales to bear the emblem; see also John, King of Bohemia. The Welsh Rugby Union uses such a design for its own badge. The national sport is often considered rugby union, though football is very popular too.
The Coat of Arms of the Principality of Wales which are the historic arms of the Kingdom of Gwynedd are used by Charles, Prince of Wales in his personal standard. They are also the basis for the Royal Badge of Wales issued in 2008 for the use of the National Assembly for Wales.
Plants and Animals[edit]
The leek is the national emblem of Wales.[2] According to legend the patron saint of Wales, Saint David, ordered his Welsh soldiers to identify themselves by wearing the leek on their helmets in an ancient battle against the Saxons that took place in a leek field. The origin is also dramatized in Shakespeare's Henry V when the Welsh captain Fluellen remarked that Welsh soldiers fought a battle "in a garden where leeks did grow" for England in the time of Edward III. Its still worn on St David's Day each March 1.
The daffodil is the national flower of Wales, and is worn on St David's Day each March 1. In Welsh, the daffodil is known as "Peter's leek", Welsh: cenhinen Bedr.
The Sessile Oak, also called the Welsh Oak is the national tree of Wales.
The red kite is sometimes named as the national symbol of wildlife in Wales.[3]
Other Symbols[edit]
Dame Wales, as a National personification, as depicted by Joseph Morewood Staniforth symbolising the maternal voice of the Welsh 'mam'
Patriotic anthems for "the land of Song" include the national anthem "Hen Wlad fy Nhadau" (English: Land of My Fathers), "Men of Harlech", the national hymn "Cwm Rhondda", (English: Bread of heaven) "Delilah", "Calon Lan" and "Sosban Fach".
Traditional Welsh costume, such as the Welsh hat and bedgown, is now recognised as the national dress of Wales. It was originally worn by rural women throughout Europe and Britain, it survived longest in Wales up until the 1880s. Today it is worn by women at events such as Royal visits, by choirs, at church and chapel, for photographs and occasionally at eisteddfodau. It was first worn by girls as a celebration on Saint David's Day just before the First World War.
References[edit]
This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (February 2009) (Learn how and when to remove this template message)
Jump up ^ The arms and flag have four squares alternating in gold and red (representing the Royal House of Aberffraw and iron, or Mars the god of War). Each square has a lion of the opposite colour. The lion is looking at the observer and has 3 paws on the ground and one raised high in the air ("passant guardant"); the tongue is stuck-out ("langued") and the claws outstretched claws ("armed"). Both are blue ("Azur". This represents primacy in Wales).
Jump up ^ Ben Johnson. "The Leek - National emblem of the Welsh". Historic UK. Retrieved 2017-03-03.
Jump up ^ The RSPB: Red kite voted Wales' Favourite Bird
[hide]
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