Deuterocanonicals/Apocrypha

[Dpoc41]

Matt. 2:16 - Herod’s decree of slaying innocent children was prophesied in Wis. 11:7 - slaying the holy innocents.
Matt. 6:19-20 - Jesus’ statement about laying up for yourselves treasure in heaven follows Sirach 29:11 - lay up your treasure.
Matt… 7:12 - Jesus’ golden rule “do unto others” is the converse of Tobit 4:15 - what you hate, do not do to others.
Matt. 7:16,20 - Jesus’ statement “you will know them by their fruits” follows Sirach 27:6 - the fruit discloses the cultivation.
Matt. 9:36 - the people were “like sheep without a shepherd” is same as Judith 11:19 - sheep without a shepherd.
Matt. 11:25 - Jesus’ description “Lord of heaven and earth” is the same as Tobit 7:18 - Lord of heaven and earth.
Matt. 12:42 - Jesus refers to the wisdom of Solomon which was recorded and made part of the deuterocanonical books.
Matt. 16:18 - Jesus’ reference to the “power of death” and “gates of Hades” references Wisdom 16:13.
Matt. 22:25; Mark 12:20; Luke 20:29 - Gospel writers refer to the canonicity of Tobit 3:8 and 7:11 regarding the seven brothers.
Matt. 24:15 - the “desolating sacrilege” Jesus refers to is also taken from 1 Macc. 1:54 and 2 Macc. 8:17.
Matt. 24:16 - let those “flee to the mountains” is taken from 1 Macc. 2:28.
Matt. 27:43 - if He is God’s Son, let God deliver him from His adversaries follows Wisdom 2:18.
Mark 4:5,16-17 - Jesus’ description of seeds falling on rocky ground and having no root follows Sirach 40:15.
Mark 9:48 - description of hell where their worm does not die and the fire is not quenched references Judith 16:17.
Luke 1:42 - Elizabeth’s declaration of Mary’s blessedness above all women follows Uzziah’s declaration in Judith 13:18.
Luke 1:52 - Mary’s magnificat addressing the mighty falling from their thrones and replaced by lowly follows Sirach 10:14.
Luke 2:29 - Simeon’s declaration that he is ready to die after seeing the Child Jesus follows Tobit 11:9.
Luke 13:29 - the Lord’s description of men coming from east and west to rejoice in God follows Baruch 4:37.
Luke 21:24 - Jesus’ usage of “fall by the edge of the sword” follows Sirach 28:18.
Luke 24:4 and Acts 1:10 - Luke’s description of the two men in dazzling apparel reminds us of 2 Macc. 3:26.
John 1:3 - all things were made through Him, the Word, follows Wisdom 9:1.
John 3:13 - who has ascended into heaven but He who descended from heaven references Baruch 3:29.
John 4:48; Acts 5:12; 15:12; 2 Cor. 12:12 - Jesus’, Luke’s and Paul’s usage of “signs and wonders” follows Wisdom 8:8.
John 5:18 - Jesus claiming that God is His Father follows Wisdom 2:16.
John 6:35-59 - Jesus’ Eucharistic discourse is foreshadowed in Sirach 24:21.
John 10:22 - the identification of the feast of the dedication is taken from 1 Macc. 4:59.
John 10:36 – Jesus accepts the inspiration of Maccabees as He analogizes the Hanukkah consecration to His own consecration to the Father in 1 Macc. 4:36.
John 15:6 - branches that don’t bear fruit and are cut down follows Wis. 4:5 where branches are broken off.
Acts 1:15 - Luke’s reference to the 120 may be a reference to 1 Macc. 3:55 - leaders of tens / restoration of the twelve.
Acts 10:34; Rom. 2:11; Gal. 2:6 - Peter’s and Paul’s statement that God shows no partiality references Sirach 35:12.
Acts 17:29 - description of false gods as like gold and silver made by men follows Wisdom 13:10.
Rom 1:18-25 - Paul’s teaching on the knowledge of the Creator and the ignorance and sin of idolatry follows Wis. 13:1-10.
Rom. 1:20 - specifically, God’s existence being evident in nature follows Wis. 13:1.
Rom. 1:23 - the sin of worshipping mortal man, birds, animals and reptiles follows Wis. 11:15; 12:24-27; 13:10; 14:8.
Rom. 1:24-27 - this idolatry results in all kinds of sexual perversion which follows Wis. 14:12,24-27.
Rom. 4:17 - Abraham is a father of many nations follows Sirach 44:19.
Rom. 5:12 - description of death and sin entering into the world is similar to Wisdom 2:24.
Rom. 9:21 - usage of the potter and the clay, making two kinds of vessels follows Wisdom 15:7.
1 Cor. 2:16 - Paul’s question, “who has known the mind of the Lord?” references Wisdom 9:13.
1 Cor. 6:12-13; 10:23-26 - warning that, while all things are good, beware of gluttony, follows Sirach 36:18 and 37:28-30.
1 Cor. 8:5-6 - Paul acknowledging many “gods” but one Lord follows Wis. 13:3.
1 Cor. 10:1 - Paul’s description of our fathers being under the cloud passing through the sea refers to Wisdom 19:7.
1 Cor. 10:20 - what pagans sacrifice they offer to demons and not to God refers to Baruch 4:7.
1 Cor. 15:29 - if no expectation of resurrection, it would be foolish to be baptized on their behalf follows 2 Macc. 12:43-45.
Eph. 1:17 - Paul’s prayer for a “spirit of wisdom” follows the prayer for the spirit of wisdom in Wisdom 7:7.
Eph. 6:14 - Paul describing the breastplate of righteousness is the same as Wis. 5:18. See also Isaiah 59:17 and 1 Thess. 5:8.
Eph. 6:13-17 - in fact, the whole discussion of armor, helmet, breastplate, sword, shield follows Wis. 5:17-20.
1 Tim. 6:15 - Paul’s description of God as Sovereign and King of kings is from 2 Macc. 12:15; 13:4.

 

[Dpoc41]

2 Tim. 4:8 - Paul’s description of a crown of righteousness is similar to Wisdom 5:16.
Heb. 4:12 - Paul’s description of God’s word as a sword is similar to Wisdom 18:15.
Heb. 11:5 - Enoch being taken up is also referenced in Wis 4:10 and Sir 44:16. See also 2 Kings 2:1-13 & Sir 48:9 regarding Elijah.
Heb 11:35 - Paul teaches about the martyrdom of the mother and her sons described in 2 Macc. 7:1-42.
Heb. 12:12 - the description “drooping hands” and “weak knees” comes from Sirach 25:23.
James 1:19 - let every man be quick to hear and slow to respond follows Sirach 5:11.
James 2:23 - it was reckoned to him as righteousness follows 1 Macc. 2:52 - it was reckoned to him as righteousness.
James 3:13 - James’ instruction to perform works in meekness follows Sirach 3:17.
James 5:3 - describing silver which rusts and laying up treasure follows Sirach 29:10-11.
James 5:6 - condemning and killing the “righteous man” follows Wisdom 2:10-20.
1 Peter 1:6-7 - Peter teaches about testing faith by purgatorial fire as described in Wisdom 3:5-6 and Sirach 2:5.
1 Peter 1:17 - God judging each one according to his deeds refers to Sirach 16:12 - God judges man according to his deeds.
2 Peter 2:7 - God’s rescue of a righteous man (Lot) is also described in Wisdom 10:6.
Rev. 1:4 – the seven spirits who are before his throne is taken from Tobit 12:15 – Raphael is one of the seven holy angels who present the prayers of the saints before the Holy One.
Rev. 1:18; Matt. 16:18 - power of life over death and gates of Hades follows Wis. 16:13.
Rev. 2:12 - reference to the two-edged sword is similar to the description of God’s Word in Wisdom 18:16.
Rev. 5:7 - God is described as seated on His throne, and this is the same description used in Sirach 1:8.
Rev. 8:3-4 - prayers of the saints presented to God by the hand of an angel follows Tobit 12:12,15.
Rev. 8:7 - raining of hail and fire to the earth follows Wisdom 16:22 and Sirach 39:29.
Rev. 9:3 - raining of locusts on the earth follows Wisdom 16:9.
Rev. 11:19 - the vision of the ark of the covenant (Mary) in a cloud of glory was prophesied in 2 Macc. 2:7.
Rev. 17:14 - description of God as King of kings follows 2 Macc. 13:4.
Rev. 19:1 - the cry “Hallelujah” at the coming of the new Jerusalem follows Tobit 13:18.
Rev. 19:11 - the description of the Lord on a white horse in the heavens follows 2 Macc. 3:25; 11:8.
Rev. 19:16 - description of our Lord as King of kings is taken from 2 Macc. 13:4.
Rev. 21:19 - the description of the new Jerusalem with precious stones is prophesied in Tobit 13:17.
Exodus 23:7 - do not slay the innocent and righteous - Dan. 13:53 - do not put to death an innocent and righteous person.
1 Sam. 28:7-20 – the intercessory mediation of deceased Samuel for Saul follows Sirach 46:20.
2 Kings 2:1-13 – Elijah being taken up into heaven follows Sirach 48:9.
2 Tim. 3:16 - the inspired Scripture that Paul was referring to included the deuterocanonical texts that the Protestants removed. The books Baruch, Tobit, Maccabees, Judith, Sirach, Wisdom and parts of Daniel and Esther were all included in the Septuagint that Jesus and the apostles used.
Sirach and 2 Maccabees – some Protestants argue these books are not inspired because the writers express uncertainty about their abilities. But sacred writers are often humble about their divinely inspired writings. See, for example, 1 Cor. 7:40 – Paul says he “thinks” that he has the Spirit of God.
The Protestants attempt to defend their rejection of the deuterocanonicals on the ground that the early Jews rejected them. However, the Jewish councils that rejected them (e.g., School of Javneh (also called “Jamnia” in*90 - 100 A.D.) were the same councils that rejected the entire New Testament canon. Thus, Protestants who reject the Catholic Bible are following a Jewish council that rejected Christ and the Revelation of the New Testament.

FROM SITE SCRIPTURE CATHOLIC

 

[spedteacherita]

2 Tim. 4:8 - Paul’s description of a crown of righteousness is similar to Wisdom 5:16.
Heb. 4:12 - Paul’s description of God’s word as a sword is similar to Wisdom 18:15.
Heb. 11:5 - Enoch being taken up is also referenced in Wis 4:10 and Sir 44:16. See also 2 Kings 2:1-13 & Sir 48:9 regarding Elijah.
Heb 11:35 - Paul teaches about the martyrdom of the mother and her sons described in 2 Macc. 7:1-42.
Heb. 12:12 - the description “drooping hands” and “weak knees” comes from Sirach 25:23.
James 1:19 - let every man be quick to hear and slow to respond follows Sirach 5:11.
James 2:23 - it was reckoned to him as righteousness follows 1 Macc. 2:52 - it was reckoned to him as righteousness.
James 3:13 - James’ instruction to perform works in meekness follows Sirach 3:17.
James 5:3 - describing silver which rusts and laying up treasure follows Sirach 29:10-11.
James 5:6 - condemning and killing the “righteous man” follows Wisdom 2:10-20.
1 Peter 1:6-7 - Peter teaches about testing faith by purgatorial fire as described in Wisdom 3:5-6 and Sirach 2:5.
1 Peter 1:17 - God judging each one according to his deeds refers to Sirach 16:12 - God judges man according to his deeds.
2 Peter 2:7 - God’s rescue of a righteous man (Lot) is also described in Wisdom 10:6.
Rev. 1:4 – the seven spirits who are before his throne is taken from Tobit 12:15 – Raphael is one of the seven holy angels who present the prayers of the saints before the Holy One.
Rev. 1:18; Matt. 16:18 - power of life over death and gates of Hades follows Wis. 16:13.
Rev. 2:12 - reference to the two-edged sword is similar to the description of God’s Word in Wisdom 18:16.
Rev. 5:7 - God is described as seated on His throne, and this is the same description used in Sirach 1:8.
Rev. 8:3-4 - prayers of the saints presented to God by the hand of an angel follows Tobit 12:12,15.
Rev. 8:7 - raining of hail and fire to the earth follows Wisdom 16:22 and Sirach 39:29.
Rev. 9:3 - raining of locusts on the earth follows Wisdom 16:9.
Rev. 11:19 - the vision of the ark of the covenant (Mary) in a cloud of glory was prophesied in 2 Macc. 2:7.
Rev. 17:14 - description of God as King of kings follows 2 Macc. 13:4.
Rev. 19:1 - the cry “Hallelujah” at the coming of the new Jerusalem follows Tobit 13:18.
Rev. 19:11 - the description of the Lord on a white horse in the heavens follows 2 Macc. 3:25; 11:8.
Rev. 19:16 - description of our Lord as King of kings is taken from 2 Macc. 13:4.
Rev. 21:19 - the description of the new Jerusalem with precious stones is prophesied in Tobit 13:17.
Exodus 23:7 - do not slay the innocent and righteous - Dan. 13:53 - do not put to death an innocent and righteous person.
1 Sam. 28:7-20 – the intercessory mediation of deceased Samuel for Saul follows Sirach 46:20.
2 Kings 2:1-13 – Elijah being taken up into heaven follows Sirach 48:9.
2 Tim. 3:16 - the inspired Scripture that Paul was referring to included the deuterocanonical texts that the Protestants removed. The books Baruch, Tobit, Maccabees, Judith, Sirach, Wisdom and parts of Daniel and Esther were all included in the Septuagint that Jesus and the apostles used.
Sirach and 2 Maccabees – some Protestants argue these books are not inspired because the writers express uncertainty about their abilities. But sacred writers are often humble about their divinely inspired writings. See, for example, 1 Cor. 7:40 – Paul says he “thinks” that he has the Spirit of God.
The Protestants attempt to defend their rejection of the deuterocanonicals on the ground that the early Jews rejected them. However, the Jewish councils that rejected them (e.g., School of Javneh (also called “Jamnia” in*90 - 100 A.D.) were the same councils that rejected the entire New Testament canon. Thus, Protestants who reject the Catholic Bible are following a Jewish council that rejected Christ and the Revelation of the New Testament.

FROM SITE SCRIPTURE CATHOLIC

Thanks! More homework…it’s piling up!! :bigyikes: lol

God bless!

 

[rfournier103]

…FROM SITE SCRIPTURE CATHOLIC

I’ve found this site extremely helpful numerous times. Well done.

 

[Dpoc41]

I’ve found this site extremely helpful numerous times. Well done.

Sorry The site is now called johnsalza.com/

 

[Bob_Crowley]

Hope I spelled those right.

Someone had asked on a thread why Protestants do not include the Apocryphal books in their Bibles.

I found this that helps clarify it:

carm.org/why-apocrypha-not-in-bible

If others have other reasons can we discuss them here? I’m interested as well as I’m not well-learned on these books.

God bless!

Rita

I’m not au fait with the reasons either, but I have read the Apocryphal books at least once, since becoming Catholic.

The following passage came from this link. What their agenda is I’m not sure, since they may just be peddling books regarded as “sacred”.

sacred-texts.com/bib/apo/index.htm

The Apocrypha refer to texts which are left out of officially sanctioned versions (‘canon’) of the Bible. The term means ‘things hidden away,’ which implies secret or esoteric literature. However, none of these texts were ever considered secret.

In some Protestant Bibles, they are placed between the New and Old Testament. In the Roman Catholic Bibles the books are interspersed with the rest of the text. In this case they are also called ‘Deuterocanonical’, which means ‘secondary canon.’ The books on this page are all Deuterocanonical.

Jerome rejected the Deuterocanonical books when he was translating the Bible into Latin circa 450 CE, (see the Vulgate). This was because no Hebrew version of these texts could be found, even though they were present in the Greek Old Testament (the Septuagint). However, they eventually were accepted by the Church, and most of them remained part of the Bible. Protestants rejected these books during the Reformation as lacking divine authority. They either excised them completely or placed them in a third section of the Bible. The Roman Catholic Council of Trent, on the other hand, declared in 1546 that the Deuterocanonical books were indeed divine.

Of these books, Tobias, Judith, the Wisdom of Solomon, Baruch, and Maccabees, remain in the Catholic Bible. First Esdras, Second Esdras, Epistle of Jeremiah, Susanna, Bel and the Dragon, Prayer of Manasseh, Prayer of Azariah, and Laodiceans are not today considered part of the Catholic apocrypha.

With one exception, all of these books are considered ‘Old Testament’. The apocryphal New Testament ‘Letter of Paul to the Laodiceans’, was once incorporated in many versions of the Bible. However Laodiceans is now considered just a pastiche of other Epistles, and is omitted from contemporary Bibles.

There are many other apocryphal books, which do not fall into the ‘Deuterocanonical’ category, such as the many additional New Testament Gospels, and the apocalyptic book of Enoch. Some of these can be found in the Apocrypha section.

I particularly consider the following passage interesting. Had any “Sola Scriptura” Protestants been around at the time, they’d have had to include the “Letter of Paul to the Laodiceans” as being Scriptural, for the simple reason it was in the Bible.

With one exception, all of these books are considered ‘Old Testament’. The apocryphal New Testament ‘Letter of Paul to the Laodiceans’, was once incorporated in many versions of the Bible. However Laodiceans is now considered just a pastiche of other Epistles, and is omitted from contemporary Bibles.

But having read the Apocryphal books, I get this sort of feeling they’re not as “spiritual” as other books in the Bible. Mind you this is highly subjective, but that’s the feeling I get.

Tobias for example strikes me as a Jewish yarn, and not much else, something you’d dream up sitting around a campfire during the Babylonian captivity. When the Sadducees quoted the example of a woman married to seven brothers who all died, and asked Christ whose wife she’d be in heaven, I suspect they were referring to this story.

Since the Sadducees were professional cynics, I don’t think they took the story seriously either. “What about that stupid story called Tobias? Why don’t we try Him out on that one and see how he goes? Should be good for a laugh!” Note that it was the Sadducees who asked Christ this question - not the more rigid Pharisees, who would have baulked at doubting their Scriptures.

Maccabees 1 & 2 just left me feeling depressed. The overriding sense I got out of reading them was nothing but endless, gruesome violence.

Judith I found a bit unbelievable, but considering the current Kurdish women fighting ISIS, maybe there’s some truth in it.

Wisdom of Solomon was just another example of wisdom literature ie. old proverbs. Likewise Sirach. How many wisdom books do you need?

In the case of Baruch, who was apparently Jeremiah’s offsider, why bother with the offsider’s comments when you’ve got the prophet Jeremiah to refer to?

So in my own experience, I just don’t find them to have quite the same spiritual sense as other books of the Bible. That’s just my own personal subjective sense, and that’s hardly likely to be the source of a definitive ruling on what should constitute canonised Scripture.

But then again when I consider the long winded genealogies of parts of the Torah, about all I can recommend them for is as a cure for insomnia.

I’m prepared to read them, but they just don’t seem to have quite the same spiritual sense as other books of the Bible. Not to me, anyway.

 

[spedteacherita]

I’m not au fait with the reasons either, but I have read the Apocryphal books at least once, since becoming Catholic.

The following passage came from this link. What their agenda is I’m not sure, since they may just be peddling books regarded as “sacred”.

sacred-texts.com/bib/apo/index.htm

I particularly consider the following passage interesting. Had any “Sola Scriptura” Protestants been around at the time, they’d have had to include the “Letter of Paul to the Laodiceans” as being Scriptural, for the simple reason it was in the Bible.

But having read the Apocryphal books, I get this sort of feeling they’re not as “spiritual” as other books in the Bible. Mind you this is highly subjective, but that’s the feeling I get.

Tobias for example strikes me as a Jewish yarn, and not much else, something you’d dream up sitting around a campfire during the Babylonian captivity. When the Sadducees quoted the example of a woman married to seven brothers who all died, and asked Christ whose wife she’d be in heaven, I suspect they were referring to this story.

Since the Sadducees were professional cynics, I don’t think they took the story seriously either. “What about that stupid story called Tobias? Why don’t we try Him out on that one and see how he goes? Should be good for a laugh!” Note that it was the Sadducees who asked Christ this question - not the more rigid Pharisees, who would have baulked at doubting their Scriptures.

Maccabees 1 & 2 just left me feeling depressed. The overriding sense I got out of reading them was nothing but endless, gruesome violence.

Judith I found a bit unbelievable, but considering the current Kurdish women fighting ISIS, maybe there’s some truth in it.

Wisdom of Solomon was just another example of wisdom literature ie. old proverbs. Likewise Sirach. How many wisdom books do you need?

In the case of Baruch, who was apparently Jeremiah’s offsider, why bother with the offsider’s comments when you’ve got the prophet Jeremiah to refer to?

So in my own experience, I just don’t find them to have quite the same spiritual sense as other books of the Bible. That’s just my own personal subjective sense, and that’s hardly likely to be the source of a definitive ruling on what should constitute canonised Scripture.

But then again when I consider the long winded genealogies of parts of the Torah, about all I can recommend them for is as a cure for insomnia.

I’m prepared to read them, but they just don’t seem to have quite the same spiritual sense as other books of the Bible. Not to me, anyway.

Thanks so much, Bob!

God bless you!

Rita

 

[tz620q]

Wisdom of Solomon was just another example of wisdom literature ie. old proverbs. Likewise Sirach. How many wisdom books do you need?

When reading the Wisdom of Solomon, you have to realize how it stands as a pivot point in Jewish thinking. Written roughly 150-200 years before Christ, in Alexandria, which would have been the preeminent seat of Greek learning, the writer was trying to reconcile the Jewish heritage with Greek philosophy’s view of an eternal soul able to live independent of the physical body. In the time of Christ, this seems the predominant view, so the Septuagint obviously had an effect on the thinking of 1st century Jews.