Why Are Catholic Bibles Different?

The Catholic New Testament canon is identical to that of the Protestants other than some minor translation differences. Our difference lies in the contents of the Old Testament where we have Tobit, Judith, 1 and 2 Maccabees, Wisdom, Sirach, Baruch and additions to Esther and Daniel. These books were called apocryphal by the Protestants and deuterocanonical (Second canon) by the Catholics. This has its roots among the Jews back in the three centuries before the beginnings of the Christian Church.

There were two groups of Jews in those days. The Palestinians who worshipped in the temple, used the Hebrew Scripture (Masoretic text), and maintained a separatist religion in which contact with gentiles and Samaritans was prohibited. They had distilled 613 laws from the Torah which governed their conduct.

The other group, a majority, were the Hellenized Jews of the diaspora who lived away from Palestine. The largest centers were found in Rome, Babylon, and Alexandria, Egypt and other major cities of the Mediterranean basin. They were Greek speaking, worshipping in synagogues, and had reduced the law into three demands: circumcision, observing the Sabbath, and abstention from pork. However they also had developed a high moral code centered in the ten commandments.

Origin of the Septuagint (LXX)

During the second temple period more and more of the Diaspora had abandoned the use of Hebrew in their synagogues using Greek instead. Three centuries BCE the Jews at Alexandria asked and received permission from the high priest in Jerusalem to translate the Hebrew Bible into Greek. This was done over the next centuries and finally included the deuterocanonical books as well which they revered and read in their synagogues. This Greek Bible used by the Jews of the Diaspora was called the Septuagint (LXX).

It is most interesting that the codices of the LXX do not isolate the deuterocanonical books as a group but mixes them in with the prophets and the writings indicating that there was no awareness that they were thought to be later or foreign to an already existing Hebrew canon. It is also significant that some of these books were found in the Dead Sea Scrolls of Qumran.

In the early second century the LXX was, like the Church thrown out of the synagogue and Greek speaking Jewish Orthodoxy was supplied with a different text minus the deuterocanonicals, and was subservient to the authority of the Hebrew text and the Pharisaic scribes and Rabbis.

The Church adopts the Septuagint

When Christianity moved out of its Palestinian matrix into the Greek speaking pagan world the LXX became its Bible. Paul’s letters and other New Testament writings show quotes from the LXX. In the fifth century when Jerome made his Latin translation (Vulgate) he noted that the deuterocanonical books were not used by the Jews.

However the great doctor of the Church, Augustine, argued that on the basis of usage the majority of the Churches including the most emminent ones, accepted the Greek additions as canonical. His great stature tended to close the discussion. This reaffirmed the canonical lists of the Western Councils of Hippo (393), Carthage III (397), and Carthage IV (419) and the letter of Pope Innocent I (405) which included the Greek books.

The Reformation

Luther argued in his debates (1519) that the Bible was superior to the authority of the Church (sola Scriptura). It was while arguing against the doctrine of purgatory that this came back to haunt him. He was confronted with 2 Maccabees 12:46:

“He made atonement for the dead that they may be delivered from their sins.”

Thus pressed he argued that the Church had no right to decide matters of canonicity. He held that the internal worth of a book was the factor. He pointed out that Jerome had questioned the status of these books because the Jews didn’t use them. This was no valid argument because the Jews obviously do not use the 27 Christian books either. He refused to accept that the Church through usage and the guidance of the Holy Spirit had selected them.

In his German translation of the New Testament he relegated Hebrews, Revelation, Jude and James which he called a “strawy” epistle to the appendix. His followers later restored them to their proper place in the canon.

What is the value of these books?

First of all they are part of our Christian heritage. Our forebearers used them for sixteen centuries. These books give us an in-depth view into the religious and secular culture of those times.

Tobit and Judith are fascinating stories that enjoyed popularity in both Jewish and Christian circles.

Maccabees give us the history of the war for freedom and the pious practice of prayers for the departed.

Sirach or Ecclesiasticus meaning “Church Book” was widely used to give moral teaching to the catechumens.

Readings from Wisdom are used at funeral because of its clear teaching on immortality. This was in dispute among the Jews of the first century (Pharisees vs. Sadducees).

In response to the reformers the Council of Trent (1546) declared as inspired by the Holy Spirit those 73 books with all their parts.


  1. s. k. Chege says

    Who were the first passengers at purgatory? I bet from your argument it should have included;-
    Stephen etc.
    If any of the above went through it and it’s in the bible, then kindly preach as much concerning purgatory. If none, we cannot rely on a line written by a remote Jew, to mislead the masses. How can we believe on a one liner! Strange!

  2. scott says

    I don’t quite agree, not one reference of these other books were ever mentioned by Jesus or the disciples, I do agree that they may be good for historical reasons if they agree with the rest of scripture I’ve read a little bit into some of these books such as bel and the Dragon and wisdom but the picture I got from bel and the Dragon did not agree with scripture nor did it sound as if God was speaking, I understand that throughout Maccabees you may learn a lot of Jewish history such as the origin of Hanukkah and where the Pharisees came from but at the same time you must realize that this time is part of the silent years therefore it should not be used for doctrine such as you use it for for purgatory, please give me cross references to purgatory because it is very dangerous to make doctrine from one verse, as for you mike, nothing against you but I won’t take any man’s words over the bible including a pope, priest, pastor, or preachers word, if they don’t match up with scripture I will not agree with them, if you don’t have a standard you say whatever you please and have it be true which is what many people do today. As for tradition everyone has them but they must be done decently and in order again if they are against the bible they should not be a tradition that should be followed. I wish that everyone believed the same way but the fact is people can make the bible say whatever they please but in all actuality there is no private interpretation of scripture the bible says what it says and means what it means. I believe that the bible is clear that by believing on the finished work of Jesus Christ on the cross is the way of salvation and there is no other work or type of suffering we may endure to pay for or make any sin right.

  3. says

    As I read through all the vital comments and arguments on the catholic faith of Purgatory and the death of the Christ on the cross, it gives me a mixed feelings. however, as a catholic I would like to share my view to all denominations; no matter what denominations we are in, to go to haven the only way through is non other than through JESUS CHRIST, HE IS THE WAY THE TRUTH AND THE LIFE(John 14.6). when it comes to purgatory and Death on the cross, we were sinners before we were born,we are sinners today thus, Jesus suffering on the cross was to cleanse us from our past sins intending for us to be God abiding citizens through God’s Commandments after his death. However, in our every day life no body is capable of escaping sinful acts of all nature, thus we are sinning every moment everywhere; Hence, God is a just and MERCIFUL God and haven is for holy people only so how can one enter haven if he continues to sin after Jesus Suffering on the cross, all of us need to suffer the consequences based on the magnitude of our own sin prior to entering the holy place. Thus I believe, there is a PURGATORY existing.

    • Varon Cook says

      The Blood of Christ made you Holy when you were born again and received the Holy Spirit to live inside you, therefore when this corrupt mortal flesh is laid aside, you will be “even as he is.”

      Recall that God told Paul, “my grace is sufficient.”

      The grace of God was imparted to us through the blood of Christ, which was shed for us on the cross.

      Therefore, there is no need for a place called purgatory. This is the invention of people who cannot fully comprehend the transformative power of God’s grace. Christ’s atonement can not be added to or taken away from. We have nothing to suffer, because Christ suffered it for all time upon the cross. Nothing I suffer can ever pay for my sins — Christ has already paid the price in full.

      It is sufficient that Christ wash our feet — that is, that he remove from us the things touching the Earth. When this body passes away, recall Paul’s words, “to live is Christ and to die is gain.” And also remember that it is written, “To be absent from the body is to be present with the Lord.”

      Purgatory is a made up place, but heaven is for real.

      Rev. Varon K Cook

  4. MJ says

    I did some reading on those books and found this, ‘The Roman Catholic Church did not officially canonize the Apocrypha until the Council of Trent (1546 AD). This was in part because the Apocrypha contained material which supported certain Catholic doctrines, such as purgatory.’ Why weren’t the official before that?

    • Mike says

      They were. This is one of five most common myths addressed on this link: http://www.freerepublic.com/focus/f-religion/1521346/posts. And the Church isn’t Roman. The Vatican’s never been part of Rome, but always surrounded by it. The Church has four marks by which we may know Her: She’s One ’cause all her members agree in one Truth and Faith, have all seven Sacraments, and are united under Christ as the Head and the Pope as His Visor; She’s Holy ’cause Christ founded Her, She teaches a Holy Doctrine, offers to all Her members the means of holiness, and is distinguished by the eminent of so many thousands of Her members; She’s Catholic ’cause She subsists in all ages, teaches to all people of all cultures of all nations, and is the Ark of Salvation for all; and She’s Apostolic ’cause she holds the Doctrines and Traditions of the Apostles, and She derives Her priestly Holy Orders from Her Popes, Bishops, and Pastors though their unbroken succession.

  5. Sheryl says

    I am converting to Catholicism and wanted a good explanation of the differences between the Protestant and Catholic Bible. This was the clearest explanation I have found. Thank you so much! I’m preparing for my RCIA this year. So excited!

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