The term “biblical apocrypha” is imprecise. What is not meant is what is commonly known as the Apocrypha, the (variable) group of books placed separately in some post-Reformation Bibles between the two Testaments. Those are works found in the 3rd-century bce Greek Old Testament (the Septuagint) but not accepted in the Hebrew canon, which was established later. When Jerome translated the Old Testament into Latin for his Vulgate, he included books (such as Judith), for which he had no Hebrew original, as deuterocanonical, a “second list” of nevertheless biblical books. The word apocrypha (Greek: “hidden things”) can imply simply “noncanonical,” but more specifically the term refers to noncanonical texts involving (or ascribed to) biblical personages, or expanding upon biblical books and events. Alternative terms used include pseudepigrapha (“spuriously attributed writings,” though this too is imprecise), midrash (Hebrew: “story”), generic designations such as apocalypse (many Old and New Testament apocrypha are apocalyptic), or blanket terms such as legend (or legend cycle). Recent studies refer to “the re-written Bible,” the “Bible in progress,” or (in the title of an important Festschrift) “the embroidered Bible.” The word apocryphus in medieval Latin means “uncertain,” “unreliable,” or “anonymous” or “pseudonymous.” Old Testament apocrypha may date from the 2nd century bce to the early Middle Ages, New Testament apocrypha continued to be produced well into the medieval period, and some overlap exists between the two. Some Old Testament apocrypha are extant in Hebrew or Aramaic, but frequently the original is fragmentary or only presumed on philological grounds or external evidence. Surviving versions are often in Greek and were themselves often translated into one or more languages, such as Syriac, Coptic, Ethiopic, Armenian, Georgian, or Latin. The earliest New Testament apocrypha are in Greek or Latin. Relatively recent discoveries have confirmed the antiquity of some, other apocrypha not known in the Middle Ages have been identified, and Christian writers refer to now-lost apocrypha. The manuscript tradition of many Old and New Testament apocrypha, however, is medieval, and, unlike biblical texts, they were not subject to standardization. Many enjoyed wide circulation throughout the Middle Ages and were translated or adapted into vernacular languages. Sometimes the sole known text may be a medieval version in a language such as Slavonic or Irish. The often neglected but continued development of Old and New Testament apocrypha in the Middle Ages is important, as is the knowledge of these texts within different Eastern and Western medieval cultures. It is thus appropriate to consider individual apocryphal works, and then the various cultures in which they are located.
O Batismo: suas origens na Idade Média e seus usos e significados para os escravos na Freguesia de Nossa Senhora da Vitória, em São Luís, Maranhão (1804-1806)
