In general use, the word "apocrypha" came to mean "false, spurious, bad, or heretical." This meaning also appears in Origen's prologue to his commentary on the Song of Songs, of which only the Latin translation survives: De scripturis his, quae appellantur apocriphae, pro eo quod multa in iis corrupta et contra fidem veram inveniuntur a maioribus tradita non placuit iis dari locum nec admitti ad auctoritatem.[9] "Concerning these scriptures, which are called apocryphal, for the reason that many things are found in them corrupt and against the true faith handed down by the elders, it has pleased them that they not be given a place nor be admitted to authority."
Those damn pedo zombies aren't in the Bible and kiked all that wtc gold from the bush family
Other uses of apocrypha developed over the history of Western Christianity. The Gelasian Decree (generally held now as being the work of an anonymous scholar between 519 and 553) refers to religious works by church fathers Eusebius, Tertullian and Clement of Alexandria as apocrypha. Augustine defined the word as meaning simply "obscurity of origin," implying that any book of unknown authorship or questionable authenticity would be considered apocryphal. On the other hand, Jerome (in Protogus Galeatus) declared that all books outside the Hebrew canon were apocryphal. In practice, Jerome treated some books outside the Hebrew canon as if they were canonical, and the Western Church did not accept Jerome's definition of apocrypha, instead retaining the word's prior meaning (see: Deuterocanon).[9] As a result, various church authorities labeled different books as apocrypha, treating them with varying levels of regard.
Origen (who stated that "the canonical books, as the Hebrews have handed them down, are twenty-two"),[12] Clement and others cited some apocryphal books as "scripture," "divine scripture," "inspired," and the like. On the other hand, teachers connected with Palestine and familiar with the Hebrew canon excluded from the canon all of the Old Testament not found there. This view is reflected in the canon of Melito of Sardis, and in the prefaces and letters of Jerome. A third view was that the books were not as valuable as the canonical scriptures of the Hebrew collection, but were of value for moral uses, as introductory texts for new converts from paganism, and to be read in congregations. They were referred to as "ecclesiastical" works by Rufinus.[9]
These three opinions regarding the apocryphal books prevailed until the Protestant Reformation, when the idea of what constitutes canon became a matter of primary concern for Roman Catholics and Protestants alike. In 1546 the Catholic Council of Trent reconfirmed the canon of Augustine, dating to the second and third centuries, declaring "He is also to be anathema who does not receive these entire books, with all their parts, as they have been accustomed to be read in the Catholic Church, and are found in the ancient editions of the Latin Vulgate, as sacred and canonical." The whole of the books in question, with the exception of 1 Esdras and 2 Esdras and the Prayer of Manasseh, were declared canonical at Trent.[9] The Protestants, in comparison, were diverse in their opinion of the deuterocanon early on. Some considered them divinely inspired, others rejected them. Anglicans took a position between the Catholic Church and the Protestant Churches; they kept them as Christian intertestamental readings and a part of the Bible, but no doctrine should be based on them.[citation needed] John Wycliffe, a 14th-century Christian Humanist, had declared in his biblical translation that "whatever book is in the Old Testament besides these twenty-five shall be set among the apocrypha, that is, without authority or belief."[9] Nevertheless, his translation of the Bible included the apocrypha and the Epistle of the Laodiceans.[13]
Martin Luther did not class apocryphal books as being Scripture, but in both the German (1534) translation of the Bible, the apocrypha are published in a separate section from the other books, although the Lutheran and Anglican lists are different. In some editions (like the Westminster), readers were warned that these books were not "to be any otherwise approved or made use of than other human writings." A milder distinction was expressed elsewhere, such as in the "argument" introducing them in the Geneva Bible, and in the Sixth Article of the Church of England, where it is said that "the other books the church doth read for example of life and instruction of manners," though not to establish doctrine.[9] Among some other Protestants, the term apocryphal began to take on extra or altered connotations: not just of dubious authenticity, but having spurious or false content,[4] not just obscure but having hidden or suspect motives.[citation needed] Protestants were (and are) not unanimous in adopting those meanings. The Church of England agreed, and that view continues today throughout the Lutheran Church, the worldwide Anglican Communion, and many other denominations.[citation needed] Whichever implied meaning is intended, Apocrypha was (and is) used primarily by Protestants, in reference to the books of questioned canonicity. Catholics and Orthodox sometimes avoid using the term in contexts where it might be disputatious or be misconstrued as yielding on the point of canonicity. Thus the respect accorded to apocryphal books varied between Protestant denominations. Most Protestant published Bibles that include the apocryphal books will relocate them into a separate section (rather like an appendix), so as not to intermingle them with their canonical books.
Certain circles in Judaism, such as the Essenes in Judea and the Therapeutae in Egypt, were said to have a secret literature (see Dead Sea scrolls). Other traditions maintained different customs regarding canonicity.[
The List of Sixty, dating to around the 7th century, lists the sixty books of the Bible. The unknown author also lists several apocryphal books that are not included amongst the sixty. These books are:[2]
Adam
Enoch
Lamech
Twelve Patriarchs
Prayer of Joseph
Eldad and Modad
Testament of Moses
Assumption of Moses
Psalms of Solomon
Apocalypse of Elijah
Ascension of Isaiah
Apocalypse of Zephaniah
Apocalypse of Zechariah
Apocalyptic Ezra
History of James
Apocalypse of Peter
Itinerary and Teaching of the Apostles
Epistle of Barnabas
Acts of Paul
Apocalypse of Paul
Didascalia of Clement
Didascalia of Ignatius
Didascalia of Polycarp
Gospel According to Barnabas[a]
Gospel According to Matthew[b]
Confucianism and Taoism
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sepultūra f (genitive sepultūrae); first declension
A burial, interment, a sepulchering
4th century, St Jerome, Vulgate, Tobit 2:10
contigit autem ut quadam die fatigatus a sepultura veniens domum iactasset se iuxta parietem et obdormisset (Now it happened one day that being wearied with burying, he came to his house, and cast himself down by the wall and slept,)
sepultura f (plural sepulturas)
The act or state of burial.
A hole made in the Earth to bury a corpse.
A place where something is buried.
grave.
Show them the gravestone Harry
Butt plug
Follow turd map Jews