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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]
Christopher Columbus was said to have been inspired by "Six parts hast Thou dried up." from 4 Esdras 6:42 to undertake his hazardous journey across the Atlantic.[45]
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.[46] ”
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 ^ Dotterer, Janet L. "Christopher Columbus: Motivations to Reach the Indies by Sailing West". Archived from the original on 22 November 2008. Retrieved November 2012. Check date values in: |access-date= (help)
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:
Last Kiss
From Wikipedia, the free encyclopedia
Jump to: navigation, search
For other uses, see Last Kiss (disambiguation).
"Last Kiss"
Single by Wayne Cochran
B-side
"Funny Feeling" Written by: Joe Carpenter and Milt (Pete) Skelton
Released
1961
Format
Vinyl
Recorded
1961 in Athens, Georgia on UGA's Campus, (original version)
1963 in Macon, Georgia (re-recorded version)
Label
Gala (original version – 1961)
King (re-recorded version – 1963)
Songwriter(s)
Wayne Cochran, Joe Carpenter, Randall Hoyal & Bobby McGlon
"Last Kiss" is a song released by Wayne Cochran in 1961 on the Gala label. It failed to do well on the charts.[1] Cochran subsequently re-recorded his song for the King label in 1963. It was later revived by J. Frank Wilson and the Cavaliers, Pearl Jam and several international artists, including the Canadian group Wednesday, with varying degrees of success. The song was one of several teen tragedy songs from that period. The song's opening lyrics mirror the opening lyrics of Septimus Winner's "Der Deitcher's Dog".
Contents
[hide]
1 The song's story
2 Original version
3 J. Frank Wilson and the Cavaliers version
4 Chart performance
4.1 Weekly charts
4.2 Year-end charts
5 Wednesday version
5.1 Charts
5.1.1 Weekly charts
5.2 Year-end charts
6 Pearl Jam version
6.1 Origin and recording
6.2 Release and reception
6.3 Live performances
6.4 Track listing
6.5 Charts and certifications
6.5.1 Weekly charts
6.5.2 Year-end charts
6.5.3 Certifications
7 Other cover versions
8 References
The song's story[edit]
The singer borrows his father's car to take his beloved sweetheart out on a romantic date (on a rainy night). Coming upon a stalled car in the road, the singer swerves to the right to avoid it, losing control and crashing violently in the process. The crash renders both the singer and his girlfriend unconscious. The singer later regains consciousness and finds several people at the scene of the accident, but was still able to find his girlfriend, still lying unconscious. When the singer cradles his girlfriend lovingly in his arms, she regains partial consciousness, smiling and asking the singer to "hold me, darling, for a little while." The singer then gives his sweetheart what would be their "last romantic kiss" as she fades into death and enters the afterlife.
In the song's chorus, the singer vows to be a good boy so that he may reunite with his dear sweetheart when his time comes, believing she has made it into Heaven.
Original version[edit]
By Wayne Cochran, Joe Carpenter, Randall Hoyal & Bobby McGlon (1961)
In the summer of 1961, four friends traveled to the University of Georgia in Athens, Georgia, to record a song Wayne Cochran had written, with Joe Carpenter, Randall Hoyal and Bobby McGlon, called "Last Kiss". Wayne Cochran (vocals), Joe Carpenter (guitar), Bobby Rakestraw (bass), and Jerry Reppert (drums) recorded the song for the Gala label, a small label based in Vidalia. When the labels for the 45s, Gala #117, were printed, the names of co-writers Joe Carpenter, Randall Hoyal and Bobby McGlon were left off.[citation needed] Cochran evidently never asked Gala to change the label, to include the other names; to this day Cochran is the only one credited with writing "Last Kiss".
Cochran would go on to re-record the song for release on Aire Records (1962),[2] in a slightly different tempo, with some changes to the lyrics and for re-release on King Records in 1963. In all, Cochran recorded four versions of the song, the original, Gala #117, Boblo Records #101, King Records #5856, and Aire Records #150, released as "Last Kiss" b/w "Edge of the Sea", with Cochran sharing vocals with an unnamed male vocalist. The Aire disc was easily the most different version of all, with heavy reverb and a staccato drumbeat. Aire Records, located in Dublin, Georgia, credited the song to Perry Music, as did the Gala recording. The Boblo disc credited "Last Kiss" to Macon Music, while the King record cited Boblo-BMI. The Boblo record featured "Last Kiss II" b/w "Hey! Baby" (Boblo 101-A), produced by Bobby Smith, offering another take on the song, with different lyrics, a faster tempo, and different instrumentation. A fifth version of the song was cobbled from the Boblo recording, rechanneled for stereo, on Radical Musik Records, probably around 1973.
The original opens with the sound of a screeching crash, then the drums start, and the bass picks up the beat; in contrast, the final version sounds like a cross between a pop arrangement and a reggae recording. Cochran loaded 45s in the trunk of his car, taking them along to gigs, to sell to fans, although it didn't help much. Over the course of the four versions, Cochran expanded his (and his co-writers') concept of the song, seeking a wider audience. Cochran would later go on to Miami, where he found moderate success playing nightclubs, with his band, CC Ryders. Jackie Gleason had Cochran on his television show several times. Cochran went into the ministry, in later years; he doesn't talk about his rock and roll years anymore.
A long-running rumor held the song was based on an auto accident that killed 16-year-old Jeanette Clark, who was on a date with J.L. Hancock, also 16, in Barnesville, Georgia, on December 22, 1962. It was the Saturday before Christmas; the pair were with a group of friends, riding in a 1954 Chevrolet, driven by Hancock, in heavy traffic. While traveling on U.S. Route 341, their car hit a tractor trailer carrying a load of logs in rural Barnesville, Georgia; Clark, Hancock and Wayne Cooper were killed. Two other teens in the car were seriously injured, but survived. However, this tragedy could not be the source of the song, as it had been recorded in the summer of 1961, more than a year earlier.[3] Ironically, Wayne Cochran lived on Georgia State Route 19/41, when he wrote "Last Kiss", only 15 miles away from the crash site. He re-recorded "Last Kiss", for release on King Records, in 1962, dedicating it to Clark, a fact which probably explains association of the song with the tragic crash.
On September 18, 1961, Billboard Music Week printed a review of the song "Last Kiss"[4] and gave it three stars but said nothing about the song itself in the review. None of the records charted, failing even to reach the "Bubbling Under" level, although the record was a local hit in Georgia, before it disappeared.
Billboard had kind words for the B-Side, in its review of "Last Kiss" — giving four stars to the song called "Funny Feeling", on the flip side, written by Joe Carpenter and Milt "Pete" Skelton. The reviewer said, "Blues, chanted in relaxed style, with a funky guitar backing. Derivative but a good job."[5] "Funny Feeling" didn't make an impression on disc jockeys, either.
J. Frank Wilson and the Cavaliers version[edit]
"Last Kiss"
Danish vinyl single
Single by J. Frank Wilson and the Cavaliers
from the album Last Kiss
B-side
"That's How Much I Love You"
Released
5 September 1964
Format
Vinyl
Recorded
August 1964 in San Angelo, Texas Accurate Sound Co.
Length
2:25
Label
Josie
Songwriter(s)
Wayne Cochran, Joe Carpenter, Randall Hoyal & Bobby McGlon
Producer(s)
Sonley Roush
"Last Kiss" came to the attention of record promoter Sonley Roush, a Texas promoter eking out a living, looking for the next big thing. Roush brought the song to a group that he booked around West Texas, the Cavaliers of San Angelo, with the proviso that singer J. Frank Wilson was still with the band. Wilson joined the Cavaliers after his discharge from Goodfellow Air Force Base (San Angelo, Texas) in 1962, but had left for a while, unsure of the future. Credit should be given also to Sid Holmes of San Angelo for founding the original Cavaliers band in c.1956. He later discovered J. Frank Wilson in the early sixties and invited him to join the band and did sign him. Holmes, a fine rockabilly guitarist also taught future Cavalier Lewis Elliott to play bass guitar, and he brought Jim Wynne into the band also, to play piano.
Sonley Roush, would subsequently split the group to place lead singer Wilson with another musician or two. By this time Holmes had already left the group. Be that as it may, J. Frank Wilson (vocalist), Gene Croyle (guitar), Roland Atkinson (drums), Lewis Elliott (bass), Jim Wynne (piano), Sonley Roush and Ron Newdoll (studio owner and engineer) were all at 'Accurate Sound Recording studio' in San Angelo around 1:00 pm in early August, 1964, when they made the record that would bring them lasting fame. The band worked all afternoon on the song, recording it over and over, with few pauses, for three straight hours, until Roush was satisfied, with take number 64. The record was first released locally, on Le Cam Records (#722), then on Tamara Records (#761), becoming a local hit. Eventually released on Josie Records (#923), the record became a hit in the Fall of 1964.
Released on September 5, 1964, Josie 923 spent 15 weeks on the charts, reaching number 2 on November 7, spending 15 weeks on the charts, held out of the top spot by "Baby Love", the 2nd number 1 hit for The Supremes, which spent 4 weeks in the top spot. "Last Kiss" would spend 8 weeks in the top ten; the record selling over one million copies, and propelling the resulting album onto the album charts. The Le Cam #722-A disc is noted as 2m 14s, while both the Tamara Records #761 release, and the Josie Records #923 platter has a time of 2m 25s, an 11-second difference.
J. Frank Wilson and the Cavaliers had their first commercial success with "Last Kiss". Their cover version reached the Top 10 in October, staying for 8 weeks. It eventually reached No. 2 on the Billboard Hot 100 charts,[6] and also earned the band a gold record. Roush took a reconstituted version of the band, J. Frank Wilson, Gene Croyle, Bobby Wood, Jerome Graham, and Phil Trunzo, on a brutal promotional tour, in support of the record.
On a concert trip to Ohio, the band had just left Parksburg, West Virginia, heading to Lima, Ohio, for a performance at the Candy Cane Club. At about 5:15 a.m., Roush apparently fell asleep at the wheel. The car drifted across the centerline and rammed head-on into a trailer truck. Roush was killed instantly, but Wilson, sitting in the front seat, and Bobby Wood (vocalist / piano) from Memphis, sitting in the back, suffered serious injuries, including broken ribs and a broken ankle. He went on with the tour, though, taking only a week off. People still remember him coming out on the stage on crutches to sing "Last Kiss" and "Hey, Little One". The second accident had an effect on record sales, nevertheless, pushing the song to number 2 (it had stalled at number 3) on the national charts.[7]
The Last Kiss album cover shows Wilson kneeling over the young woman portraying the dying girl. Supposedly, first printings of the cover showed blood trickling down the girl's face, but it was air-brushed out by the record company for fear that alienating parents would limit sales of the album.
Wilson would continue to record, unsuccessfully, until 1978. He died on October 4, 1991, due to alcoholism caused by business stresses and pain caused from his injuries in the car wreck.[8][9] When he died, he was in a nursing home,[citation needed] only 49 years old. Wilson had been cheated out of all the money the record brought in, by his label and manager.[citation needed]
Chart performance[edit]
Weekly charts[edit]
Chart (1964)
Peak
position
US Billboard Hot 100[10] 2
US Cash Box Top 100[11] 1
Chart (1973–74)
Peak
position
US Billboard Hot 100[12] 92
US Cash Box Top 100[13] 74
Year-end charts[edit]
Chart (1964)
Rank
US Billboard Hot 100[14] 9
Wednesday version[edit]
"Last Kiss"
Single by Wednesday
from the album Last Kiss
B-side
"Without You"
Released
1973
Format
7" single
Genre
Pop
Label
Ampex
Songwriter(s)
Wayne Cochran, Joe Carpenter, Randall Hoyal & Bobby McGlon
Wednesday singles chronology
"Last Kiss"
(1973) "Teen Angel"
(1974)
"Last Kiss"
(1973) "Teen Angel"
(1974)
In 1973, "Last Kiss" was covered by the Canadian group Wednesday. Their version reached number two in Canada and number 34 in the United States. It is ranked as the 27th biggest Canadian hit of 1973.[15] Their version climbed up the charts very slowly, and spent three weeks longer on the American charts than the Cavaliers' much bigger hit.[16]
As a result of the popularity of Wednesday's rendition, the Cavaliers' version was re-released (Virgo 506) at the end of 1973. It reached No. 92 in January 1974, spending a total of five weeks on the Billboard Hot 100. The original hit version re-charted five weeks after the version by Wednesday entered the charts.
Charts[edit]
Weekly charts[edit]
Chart (1973–74)
Peak
position
Australia KMR
Canada RPM Top Singles[17] 2
US Billboard Hot 100[16] 34
US Cash Box Top 100 45
Year-end charts[edit]
Chart (1973)
Rank
Canada[15] 27
Chart (1974)
Rank
Australia 194
US (Joel Whitburn's Pop Annual)[18] 217
Pearl Jam version[edit]
"Last Kiss"
Single by Pearl Jam
from the album No Boundaries: A Benefit for the Kosovar Refugees
B-side
"Soldier of Love"
Released
June 8, 1999
Format
CD single, Cassette, vinyl
Recorded
September 19, 1998 at Constitution Hall, Washington, D.C.
Genre
Alternative Rock, Soft Rock
Length
3:16
Label
Epic
Songwriter(s)
Wayne Cochran, Joe Carpenter, Randall Hoyal & Bobby McGlon
Pearl Jam singles chronology
"Wishlist"
(1998) "Last Kiss"
(1999) "Nothing as It Seems"
(2000)
"Wishlist"
(1998) "Last Kiss"
(1999) "Nothing as It Seems"
(2000)
"Last Kiss" was also covered by the American rock band Pearl Jam for the 1999 charity album No Boundaries: A Benefit for the Kosovar Refugees.[19] It would also appear on the group's 2003 rarities album Lost Dogs.
Origin and recording[edit]
The idea to cover "Last Kiss" came about after vocalist Eddie Vedder found an old record of the song at the Fremont Antique Mall in Seattle, Washington.[20] He convinced the rest of the band to try out the song and it was performed a few times on the band's 1998 tour. The band eventually recorded the song at a soundcheck at the Merriweather Post Pavilion in Columbia, Maryland on September 18, 1998, and released it as a 1998 fan club Christmas single.[21][22] The band spent only a couple of thousand dollars mixing the song.[23] Bassist Jeff Ament said, "It was the most minimalist recording we've ever done."[22]
Release and reception[edit]
In the following year the cover of "Last Kiss" began to be played by radio stations and was ultimately put into heavy rotation across the US. By popular demand the cover was released to the public as a single on June 8, 1999, with the proceeds going to the aid of refugees of the Kosovo War. The cover also was featured on the 1999 charity compilation album, No Boundaries: A Benefit for the Kosovar Refugees.[24] The song helped earn about $10 million for Kosovo relief.[23]
The cover would end up reaching No. 2 on the Billboard Hot 100, behind "If You Had My Love" by Jennifer Lopez. This remains Pearl Jam's highest position on the Billboard Hot 100. It peaked at No. 4 on the Top 40 Mainstream. The song reached No. 5 on the Billboard Mainstream Rock Tracks chart and No. 2 on the Billboard Modern Rock Tracks chart. The "Last Kiss" single has been certified gold by the RIAA.[25]
Outside the United States, the single was released commercially in Australia, Austria, Japan, Mexico, South Africa and the United Kingdom. In Canada, the song reached No. 2 on the Canadian Top Singles chart and became the band's highest charted song in Canada, and later it charted on the Canadian Rock Top 30 chart, where it reached No. 4 and stayed there for two weeks. The song also reached No. 22 on the Canadian Year End Rock Top 50. "Last Kiss" reached the top 50 in the UK and the top 80 in the Netherlands. In Australia, "Last Kiss" peaked atop the ARIA Singles Chart for seven weeks, as well as becoming a moderate top 20 success in New Zealand.
Christopher John Farley of Time said, "It's a spare, morose song with Vedder's voice warbling lovelorn over a straight-ahead drum beat. Going back to basics has put Pearl Jam back on top."[19] Regarding the cover, guitarist Stone Gossard said, "You can try album after album to write a hit and spend months getting drum sounds and rewriting lyrics, or you can go to a used record store and pick out a single and fall in love with it."[26] Pearl Jam included "Last Kiss" on the 2003 B-sides and rarities album, Lost Dogs, and on the 2004 greatest hits album, rearviewmirror (Greatest Hits 1991–2003). The rarities album's title Lost Dogs may refer to the subject of Winner's song "Der Deitcher's Dog", a dog that cannot be found, despite its description.
Live performances[edit]
Pearl Jam first performed its cover of "Last Kiss" live at the band's May 7, 1998, concert in Seattle, Washington, at ARO.space.[27] Live performances by Pearl Jam of "Last Kiss" can be found on various official bootlegs and the Live at the Gorge 05/06 box set.
Track listing[edit]
"Last Kiss" (Wayne Cochran) – 3:15
"Soldier of Love" (Buzz Cason, Tony Moon) – 2:54
Recorded live on September 19, 1998 at Constitution Hall in Washington, D.C.
Charts and certifications[edit]
Weekly charts[edit]
Chart (1999)
Peak
position
Australia (ARIA)[28] 1
Belgium (Ultratip Flanders)[29] 6
Canada Top Singles (RPM)[30] 2
Canada Alternative 30 (RPM)[31] 4
Netherlands (Single Top 100)[32] 77
New Zealand (Recorded Music NZ)[33] 19
UK Singles (The Official Charts Company)[34] 42
US Billboard Hot 100[35] 2
US Modern Rock Tracks[35] 2
US Top 40 Mainstream[36] 4
US Adult Top 40[36] 5
US Mainstream Rock Tracks[35] 5
US Top 40 Tracks[36] 6
Year-end charts[edit]
Chart (1999)
Rank
Australia ARIA Singles Chart[37] 4
U.S. Billboard Hot 100[38] 23
Canadian RPM Singles Chart[39] 23
Canadian RPM Rock Chart[40] 22
Certifications[edit]
Region
Certification
Certified units/Sales
Australia (ARIA)[41]
3× Platinum 210,000^
United States (RIAA)[25]
Gold 800,000[42]
^shipments figures based on certification alone
Other cover versions[edit]
The song has a long tradition in Latin American popular music. The most popular version was recorded in 1965 for the Mexican singer Polo, (ex-member of Los Apson) with the title of "El Último Beso" in Spanish translated by the Mexican TV Director and tennis teacher Omero Gonzalez, this Spanish version has been covered by several bands: Los American's, Los Johnny Jets, Los 007, Los Doltons, the Colombian singer Alci Acosta recorded a cover of "Last Kiss" that became a hit in his country. Mexican singer-songwriter Gloria Trevi released her version of the song in 1990, peaking at number 36 in the Billboard Hot Latin Songs chart.
In 2011, Trent Dabbs recorded a cover of "Last Kiss" for the hit television series The Vampire Diaries in Season 2, episode 18: "The Last Dance".
Meadow Ryann covered this on her debut cover album, Wings.
Cœur de Pirate covered the song for the soundtrack of the 2014 season of the Canadian TV show, Trauma.
References[edit]
Jump up ^ "Best Of '99: Author Of Pearl Jam's Biggest Hit Has God To Thank" Archived January 1, 2009, at the Wayback Machine.. VH1.com. July 12, 1999.
Jump up ^ "Forgotten Hits". forgottenhits60s.blogspot.com. Retrieved 22 July 2015.
Jump up ^ "Forgotten Hits". www.forgottenhits.com. Retrieved 22 July 2015.
Jump up ^ Last Kiss (Page 77)
Jump up ^ "Funny Feeling", Page 72, continued on page 77, from Google Books
Jump up ^ "Last Kiss" by J. Frank Wilson And The Cavaliers". songfacts.com.
Jump up ^ Matthew, Brian. "Sounds of the 60s". BBC Radio 2. September 26, 2009.
Jump up ^ Erlewine, Stephen Thomas. "J. Frank Wilson | Biography". AllMusic. Retrieved 2015-08-18.
Jump up ^ Doc Rock. "The Dead Rock Stars Club 1990 - 1991". Thedeadrockstarsclub.com. Retrieved 2015-08-18.
Jump up ^ Joel Whitburn's Top Pop Singles 1955-2002
Jump up ^ Cash Box Top 100 Singles, November 7, 1964
Jump up ^ [Joel Whitburn's Top Pop Singles 1955-2002]
Jump up ^ Cash Box Top 100 Singles, January 12, 1974
Jump up ^ "Top 100 Hits of 1964/Top 100 Songs of 1964". Musicoutfitters.com. Retrieved 2016-09-27.
^ Jump up to: a b Canada, Library and Archives (February 8, 2017). "Image : RPM Weekly".
^ Jump up to: a b Joel Whitburn's Top Pop Singles 1955-1990 - ISBN 0-89820-089-X
Jump up ^ Canada RPM 100 Singles, November 17, 1973
Jump up ^ Whitburn, Joel (1999). Pop Annual. Menomonee Falls, Wisconsin: Record Research Inc. ISBN 0-89820-142-X.
^ Jump up to: a b Farley, Christopher John. "Last Kiss". Time. July 19, 1999.
Jump up ^ Cohen, Jonathan. "The Pearl Jam Q & A: Lost Dogs". Billboard. 2003.
Jump up ^ Rosen, Craig. "Pearl Jam's 'Last Kiss' Becomes Band's First No. 1 Single"[dead link]. Yahoo! Music. July 1, 1999.
^ Jump up to: a b Stout, Gene. "Pearl Jam's Ament has smaller fish to fry at festival"[dead link]. Seattle Post-Intelligencer. July 30, 1999.
^ Jump up to: a b (2003) Album notes for Lost Dogs by Pearl Jam, [CD booklet]. New York: Sony Music.
Jump up ^ "The Unofficial Pearl Jam FAQ". vitalogy.de.
^ Jump up to: a b "American single certifications – Pearl Jam – Last Kiss". Recording Industry Association of America. If necessary, click Advanced, then click Format, then select Single, then click SEARCH
Jump up ^ Anderman, Joan. "Wisdom of Pearl". The Boston Globe. May 24, 2006.
Jump up ^ "Pearl Jam Songs: "Last Kiss"" Archived May 27, 2009, at the Wayback Machine.. pearljam.com.
Jump up ^ "Australian-charts.com – Pearl Jam – Last Kiss". ARIA Top 50 Singles.
Jump up ^ "Ultratop.be – Pearl Jam – Last Kiss" (in Dutch). Ultratip.
Jump up ^ "Top Singles - Volume 69, No. 21, September 13, 1999". RPM. Retrieved 2008-03-07.
Jump up ^ "Rock/Alternative - Volume 69, No. 16, August 09 1999". RPM. Retrieved 2007-03-07.
Jump up ^ "Dutchcharts.nl – Pearl Jam – Last Kiss" (in Dutch). Single Top 100.
Jump up ^ "Charts.org.nz – Pearl Jam – Last Kiss". Top 40 Singles.
Jump up ^ "Chart Log: 1994-2006". Retrieved 2007-06-11.
^ Jump up to: a b c "Pearl Jam Artist Chart History". Billboard. Retrieved 2007-04-28.
^ Jump up to: a b c "Pearl Jam – Billboard Singles". Allmusic. Retrieved 2007-06-11.
Jump up ^ "ARIA Charts - End Of Year Charts - Top 100 Singles 1999". Archived from the original on March 12, 2012. Retrieved 2015-11-04.
Jump up ^ "Billboard Top 100 - 1999". Archived from the original on July 9, 2009. Retrieved 2010-08-28.
Jump up ^ "Top Singles - Volume 70, No. 8, December 13, 1999". RPM. Retrieved 2010-10-20.
Jump up ^ "Rock/Alternative - Volume 70, No. 8, December 13, 1999". RPM. Retrieved 2010-10-20.
Jump up ^ "ARIA Charts – Accreditations – 1999 Singles". Australian Recording Industry Association.
Jump up ^ "Best-Selling Records of 1999". Billboard. BPI Communications Inc. 112 (4): 63. January 22, 2000. ISSN 0006-2510. Retrieved June 4, 2015.
Preceded by
"If You Had My Love" by Jennifer Lopez Australian ARIA Singles Chart number-one single
(Pearl Jam's cover version)
August 1 – September 18, 1999 Succeeded by
"Mambo No. 5" by Lou Bega
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