Depends on the manuscript. For instance:
The first book of Maccabees I have found to be in Hebrew, the second in Greek, as can be proved from the very style." Jerome, Preface to Samuel and Kings [Prologus Galeatus] (A.D. 391).
It also seems Sirach and Judith and Tobit were found among the
Dead Sea Scrolls in Hebrew or Aramaic.
Medieval copies of Ben Sira (aka Sirach) in Hebrew were found at the
Cairo Geniza in 1896 well before the DSS were even found. What was discovered at Qumran were small insignificant fragments from Cave 2 (
2QSir, aka
2Q18) circa the 1st century BC, as well as the entire second canticle after the epilogue (Sirach 51:13-30) in the Psalms scroll from Cave 11 (
11QPs[sup]a[/sup], aka
11Q5). This manuscript, dated to the first half of the 1st century AD, and the incomplete scroll found at Masada (preserving bits of chapters 1 to 7 and large portions corresponding to 39:27-44:17), necessarily in existence before its fall in AD 73-74, both substantially identical with the Hebrew Sirach found at Cairo, prove that the Genizah text was not a medieval retranslation of the Greek text into Hebrew. The Cave 11 passage moreover is demonstrably closer to the original than the corresponding section in the Geniza manuscript. These texts are in substantial agreement with the ones discovered in Cairo, although there are numerous minor textual variants.
As for Tobit, Cave 4 in Qumran yielded remains of four Aramaic (
4Q196-99) and one Hebrew (
4Q200) manuscripts of the book, of which two scrolls - the papyrus
Tob[sup]a[/sup] (196) and the leather
Tob[sup]b[/sup] - have yielded copious extracts. Because of damage and deterioration, none of these scrolls were completely preserved, but all fourteen chapters are represented. The best-preserved of the five is
4QpapTobit[sup]a[/sup]ar, which contains portions of chapters 1-7 and 12-14. In contrast, very little text is preserved in
4QTobit[sup]c[/sup]ar (14:2-6:10?) and
4QTobit[sup]d[/sup]ar (7:11; 14:10). Now you really have to remember that there are two Greek versions of the text: the shorter form, called Greek I (G1) by Robert Hanhart in his edition of the Septuagint, found in Codex Vaticanus, Alexandrinus, Venetus, Papyrus Oxyrhynchus 1594 and most cursive manuscripts; and the Greek II (G2) version, which is 1700 words longer, found in Codex Sinaiticus and partially in cursive manuscript 319 and the 6th-century Papyrus Oxyrhynchus 10763. Out of the two texts G2 closely aligns with the Hebrew and Aramaic fragments from Qumran, and thus, is presently deemed by most scholars to be the more original of the two Greek versions. All of the Qumran fragments represent a Semitic text from which the reasonably free longer Greek version was made. The Aramaic version is thought to be more likely the original.
We do not have any copies of Judith, Baruch, 1 and 2 Maccabees, and Wisdom of Solomon. There is a possible fragment of the Epistle of Jeremiah in Greek (
pap7QEpJer gr), which is in a bad state: only two words (
therefore and
them) and parts of seven others have survived. The thing is, the most significant fact disclosed by the Qumran discoveries is that neither the Semitic texts nor the Greek translations of the deuterocanon display the same level of unification as do the protocanonical OT books.
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