They were originally in the Hebrew Bible and OT then removed to a separate section, then removed completely, and now they are coming back in some versions.
These are called Biblical apocrypha (from the Greek apókruphos, meaning “hidden”) denotes the collection of ancient books found in some editions of Christian Bibles in a separate section between the Old and New Testaments or as an appendix after the New Testament.
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, “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.
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. Some Christian Churches include some or all of the same texts within the body of their version of the Old Testament. 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 that Jerome clearly identified certain books of the Vulgate Old Testament as apocryphal or non-canonical. 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 (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 famous edition of the Vulgate was published in 1455. Like the manuscripts it was based on, the Gutenberg Bible lacked a specific Apocrypha section; its Old Testament included the books that Jerome considered apocryphal.
Martin Luther translated the Bible into German with a complete Bible in 1534. His Bible was the first major edition to have a separate section called Apocrypha. 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.
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. The KJV followed the Geneva Bible of 1560 almost exactly. The section contains the 14 books.
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’. Thus, Bibles printed by English Protestants who separated from the Church of England began to exclude these books.
All King James Bibles published before 1666 included the Apocrypha, 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.” In 1826, the National Bible Society of Scotland petitioned the British and Foreign Bible Society not to print the Apocrypha, 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. 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. In Greek circles, however, these books are not traditionally called Apocrypha, but Anagignoskomena, and are integrated into the Old Testament.
Important Update Notice on 24 July 2018: I have updated my Abyssinian Hypothesis after discovering the that single-hump camel (The dromedary) was unknown in Arabia, Aram, Assyria, and Kemet before 950 BC, while in abundance in the land of Punt.
This led to make the following major changes:
1- The proposed origin of Israelite from being Arabic-speaking Arab Yemenis to Ge’ez-speaking African Puntite;
2- Rename the Abyssinian Hypothesis to the Ge’ez Puntite Hypothesis;
3- The Turkic Mongolian colonizers and rulers of Neo-Babylonia invited elders from the House of Israel to Babylonia in around 580 BC in what is called the Babylonian Exile to help the create Judaism and colonize Aramaic land in 530 BC;
4- The Hebrew Language and the Hebrew Israelite are products of admixture between Ge’ez Israelite, Turkic Mongolian Persians, and colonized Aramaic. They existed only after 530 C; and
5- The Lost Sheep of the House of Israel are those Israelite who left the land of Punt and decided to collaborate with Turkic Mongolians to invent Judaism and colonize Aramaic lands; and turned into Hebrew Israelite.
Therefore, the Israelite Exodus of 1446 BC was only within Punt, from one region to another. The Jews are not Israelite at all; and the name Judah was just used deceptively to relate the Jews to the Israelite. The Israelite were scattered all over the world and they no longer exist as a nation or a tribe.
For more details on the Ge’ez Puntite Hypothesis read the following three articles:
1- How Persians Cooked a Cult and Called it Judaism Part 1
2- The Turkic Mongolian-African Israelite Joint-ventures
3- Jesus Pointing to “The Lost Sheep of the house of Israel” and “the Gentiles”
[End of notice]