Quotes from New Testament of Deuterocanonical Books

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Elizabeth_Ann

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First an obersavtion, and then my questions. If 2 Timothy 3:16 states "All Scripture is Godbreathed and is useful for teaching, rebuking, correcting and training in righteousness. . . " (emphasis mine). And 2 Timothy was written somewhere around 66-67 AD, prior to the Jewish council that removed the deuterocanonical books from the Old Testament (after 70 AD). Would “All Scripture” not also include the deuterocanonical books? (Interesting side note: note that “all” is in front of Scripture, not in front of teaching!)

Secondly, the Magnificat scriptures for Friday, March 19 included these two passages: Luke 1:17 and Sirach 48:10. The phrases “to turn the hearts of fathers toward children” and “to turn back the hearts of fathers toward their sons” sound almost identical. A quick search at blueletterbible.org will reveal that there are no other such quotes in either the Old Testament (couldn’t tell if any others in deuterocanonical books for obvious reasons) or the New Testament. A complete reading of both reveals that both are in reference to the spirit and power of Elijah. Who, in Sirach, is described as having power to perform great deeds after death (sounds kinda like the canonization of saints!)

Finally, my question: Has anyone ever run across other quotes from the New Testament of deuterocanonical books?

These just struck me as pretty strong justifications for the inclusion of the deuterocanonical books in the original cannon established by The Church.

Peace.
 
A couple points:

The strongest argument for the deuterocanonicals has nothing to do with whether they were quoted in the NT. It is because the Church declared them to be inspired, and the list was produced before 400 AD at various councils.

There are very few quotes from the deuterocanonicals, and those that suggest a quotation are sources of disagreement as to whether or not they actually reference the deuterocanonicals. To try to argue solely on this basis is probably not a winner.

The fact that something is quoted does not imply it is Scriptural. Jude references a couple apocryphal books that are not inspired.

The fact that something is NOT quoted doesn’t mean it isn’t Scriptural. Ruth, I believe, is not referenced anywhere in the NT, among a few other books.
 
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Also, the deuterocanonicals were part of the Septuagint, a greek translation of the Hebrew texts for the Jews not familiar with Hebrew. Its interesting to note how many times the Septuagint is quoted in the New Testament.
 
Jude almost didn’t make it into the canon because it quotes the “Book of Enoch” and the “Assumption of Moses” which are not canonical, but were widely read at the time. John’s gospel also struggled because of its very risque language, which was very open to Gnostic interpretations.

On the other hand Tobit 13:11 has none of that, but one line is very much the Nativity to me, and it’s not a prophetic book as such:

“A bright light will shine to all parts of the earth; many nations shall come to you from afar, And the inhabitants of all the limits of the earth, drawn to you by the name of the Lord God, Bearing in their hands their gifts for the King of heaven. Every generation shall give joyful praise in you, and shall call you the chosen one, through all ages forever.” [NAB]

I love the book of Tobit. Such a little gem.

Same for the deuterocanonical parts of Esther and Daniel. The song of Shadrach, Meshach and Abednego in the furnace (Dn 3:52-90) may not be protocanonical, but it is still well worth repeating; I wouldn’t be surprised if St. Stephen knew it well (Ac 7:55-57).

The heroic exploits of the Maccabees would have been very much on the lips of Zealots such as the apostle Simon. The martyrdom of the seven brothers (2M 7) demonstrates clear belief in the resurrection of the dead, about which St. Paul wrote at length. No reason to think he wouldn’t have known about the story (as a Pharisee, the Maccabees were part of his historical lore).

The references may not be explicit, but they probably do exist in tradition, and the links go in both directions. The New Testament puts the Old Testament in a new light, and the Old throws light on the New. The two make up a whole. The deuterocanonicals are part of that whole. Such beautiful light in those deuterocanonical gems.

David.
 
Elizabeth_Ann said:
First an obersavtion, and then my questions. If 2 Timothy 3:16 states "All Scripture is Godbreathed and is useful for teaching, rebuking, correcting and training in righteousness. . . " (emphasis mine). And 2 Timothy was written somewhere around 66-67 AD, prior to the Jewish council that removed the deuterocanonical books from the Old Testament (after 70 AD). Would “All Scripture” not also include the deuterocanonical books? (Interesting side note: note that “all” is in front of Scripture, not in front of teaching!)

Secondly, the Magnificat scriptures for Friday, March 19 included these two passages: Luke 1:17 and Sirach 48:10. The phrases “to turn the hearts of fathers toward children” and “to turn back the hearts of fathers toward their sons” sound almost identical. A quick search at blueletterbible.org will reveal that there are no other such quotes in either the Old Testament (couldn’t tell if any others in deuterocanonical books for obvious reasons) or the New Testament. A complete reading of both reveals that both are in reference to the spirit and power of Elijah. Who, in Sirach, is described as having power to perform great deeds after death (sounds kinda like the canonization of saints!)

Finally, my question: Has anyone ever run across other quotes from the New Testament of deuterocanonical books?

These just struck me as pretty strong justifications for the inclusion of the deuterocanonical books in the original cannon established by The Church.

Peace.
Click to expand...
While I like your points, they aren’t that sound.

For part one, as others have stated, there were many other books… “all Scripture” would by this logic have to included 1st and 2nd Enoch, Testament of Solomon, Life of Adam and Eve, Assumption of Moses, Book of Jubilees, 3rd and 4th Esther, and many many others.

And Jude did quote from Enoch and Assumption of Moses…

For the second part, I don’t mean to be a wet blanket but it is scholarly accepted that Sirach was written around 4-2 BC. On the other hand, Malachi was written about 500-400 BC.

Malachi 3:23-24
23 Lo, I will send you Elijah, the prophet, Before the day of the LORD comes, the great and terrible day, 24 To turn the hearts of the fathers to their children, and the hearts of the children to their fathers, Lest I come and strike the land with doom.
Click to expand...
Sirach could have just been quoting Malachi.
 
The Protestant stance for removing these books is indefensible. They were in the original Vulgate compiled by St. Jerome in 405, they were in the Gutenberg Bible and every bible in between for over a thousand years. They were selected by councils of spirit filled people whose only desire was to do God’s will and promote His church. As opposed to one self serving albeit brilliant man who REMOVED these books because the Jews at his time had wanted to distance themselves from the Christians as much as possible. It is worth noting that Luther also felt it necessary to ADD the word “alone” to “it is by grace we are saved”. This alone clearly demonstrates Luther esteemed his own opinion more highly than Holy Scripture. It is also important to note that parts of the Septuagint were excavated at Masada from 2000 years ago. The protestants removed these books for the same reason the Jews did: to distance themselves. This is a horrible mistake that really should be rectified.

The following should really answer the original question. It’s source is:
scripturecatholic.com/deuterocanon.html
Scripture
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.

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.

(There are more, but the text is too long)
 
(Here are the rest from scripturecatholic.com/deuterocanon.html)

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 Testatment canon. Thus, Protestants who reject the Catholic Bible are following a Jewish council that rejected Christ and the Revelation of the New Testament.
 
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