daniel1212-Well there is, and your statements are either sophistry or ignorance. For while Luther himself translated and included Deuterocanonical ("second canon) books in his translation, these were placed separately as not being Scripture proper (and later publishers dropped them to save printing cost back then, since there was lack of demand for them.
Ditto. For the author to make such a claim cast doubts on the author's intent and what seems to be an "educated" argument. I'm always suspicious of the motives of so called "Christians" in their criticism of scripture. Yes, on very rare occasions scripture might say 75 in one spot and 70 in another, but small anomalies never robs the text of doctrinal truths and they are very few and far between.
It might be noted that the woman caught in the act of adultery in John 8:1-11 is considered suspect as to whether the event actually happened. While it is an interesting story, it doesn't have any doctrinal implications. Many translations today will annotate this scripture as not appearing in the earlier manuscripts. However, this event appears in the Septuagint as truth. So would this make the Septuagint superior?
Oh?
I would imagine that thousands of sermons preached from this text would have a differing view of the situation.
Well, there are those who use it to support their fantasy that they no longer sin. Meanwhile I read (https://en.wikipedia.org/wiki/Jesus_and_the_woman_taken_in_adultery) that 1,495 Greek manuscripts include the pericope adulterae (or part of it, supporting the inclusion of the passage as a whole), and 267 do not include it. But there is clear reference to the pericope adulterae in the primitive Christian church in the Syriac Didascalia, perhaps from around 230 AD. And it is interesting (as a preacher i heard point out) that as God wrote the 10 commandments twice so also did the Lord Jesus:
Now Moses in the law commanded us, that such should be stoned: but what sayest thou? This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not. So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her. And again he stooped down, and wrote on the ground. (John 8:5-8)
Which perfectly conflates with,
For the law was given by Moses, but grace and truth came by Jesus Christ. (John 1:17)
Meanwhile, by the grace of God over a number of days I did a brief (not all proof-read) examination of a few alleged “references” to texts from deuterocanonical (apocryphal) books in the New Testament which follows:
Alleged “references” to texts from deuterocanonical (apocryphal) books in the New Testament which Catholics wrongly contend (see linked page) were removed from a settled canon by Martin Luther. However, the reality is that what is meant by a reference is often misleadingly thought to be a quote or something that would qualify as a citation when at best it may only be a possible allusion, and none of the proffered references here from the deuteros are actual quotations, nor those I have seen which some sites actually call “quotes.” Only texts from the Hebrew canon are quoted in the New Testament, and while those from deuterocanonical text are called references yet those from the Hebrew canon which should qualify based upon their basic measure are ignored. Finally, none of the alleged references to the deuteros are called “Scripture” or “it is written,” “the Lord/God said,” “the prophet said,” or like authoritative attribution as can be seen in multitudinous actual quotes of the OT in the NT below. Finally however, quoting an isolated statement, nonsourced or to a human, does not necessarily mean that the source text from which it came was inspired, since Paul even quoted a statement he attributed to a pagan (Acts 17:28) and Jude invoked a prophetic statement by Enoch. (Jude 1: 14) The wholly God-inspired books were established as being so essentially due to their endured profound Heavenly qualities and attestations, as like men of God were. As for use of the words “quotes” and “references”I will provide what one source partly provides on the matter: A quotation is a direct citation of an OT passage that is clearly recognizable by its clear and unique verbal parallelism. Many of these quotations are introduced with an introductory formula, such as “that what was spo ken by the Lord through the prophet might be fulfilled” (Matt. 2:15) or “it is written” (Rom. 3:4) and other similar expressions. Other citations without such introductory indicators are so obviously parallel to an OT text that it is clear that a quotatio n is being made (e.g., see Gal. 3:6; Eph. 6:3)...There is, however, debate about whether or not writers like Paul adapt quotations and intersp erse their own wording or merely quote various OT texts in unaltered form. 2 It is likely that he does both at various points. It may sometimes be difficult to know when there is a direct unaltered quotation or when authors are clearly citing the OT Hebre w, since there is room for debate about when a Greek translation is “literal” or not. It needs to be recalled that it is often impossible to translate a word or expression in exactly the equivalent way from the source language into the receptor language. When the Greek Septuagint is the source of citations, it is still hard to know how much Paul, for example, may be altering the reference, since he may be citing from different forms, proto - revisions or variant textual traditions of the Septuagint, some of which may no longer be extant. Nevertheless, that he sometimes does alter his quotations is highly probable. One writer has counted 295 separate quotations of the OT in the New (including quotations with and without formulas). In Paul, for example, there are about one - hundred quotations, the majority of which come, to one degree or another from an OT text most resembling the Greek Septuagint... In contrast to quotations, there is, on the other hand, greater debate about the definition of an “allusion” and the criteria by which one can discern an allusion. Accordingly, commentators differ about how many allusions there are in the entire NT. The count goes anywhere from around 600 allusions to 1,650 and even up to about 4,100. 5 In the book of Revelation, for example, where there are no formal quotations, the tally of allusions goe s anywhere from 394 (UBS 3 ) to 635 (NA 26 ) up to 1,000. 6 The wide disparity in the calculation is due to the disparity in how scholars define an allusion. To make matters more complicated, most commentators acknowledge that the validity of allusions must be judged along a spectrum of virtually certain, probable, and possible allusions, the latter being essentially equivalent to “echoes.”... In contrast to a quotation of the OT, which is a direct reference, allusions are indirect references (i.e., the OT wording is not reproduced directly as in a quotation). Some believe that an allusion must consist of a reproduction from the OT passage of a unique combination of at least three words or so. While this may be a good rule of thumb, it remains possible that fewer than three words or even an idea may be an allusion. The telltale key to discerning an allusion is that of recognizing an incomparable or unique parallel in wording, syntax or in concept or in a cluster of motifs in the same order or structure. When both unique wording (verbal coherence) and theme are found, the proposed allusion takes on greater probability. Recognizing allusions is like interpretation: there are degrees of probability and possibility in any attempt to identify an allusion. (http://www.theofil.nu/files/Beale%20-%20CriteriaForQuotesAndAllusions.pdf) | ||||
Assertion: | NT text: | Deuterocanonical text: | Hebrew Canonical Text: | Correspondence: |
Matt. 6:7 references Ecclesiasticus 7:14 [Sirach] | But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. (Matthew 6:7) | Use not many words in a multitude of elders, and make not much babbling when thou prayest. (Sirach 7:14) | And they took the bullock which was given them, and they dressed it, and called on the name of Baal from morning even until noon, saying, O Baal, hear us. But there was no voice, nor any that answered. And they leaped upon the altar which was made. (1 Kings 18:26) | Sirach 7:14 is an admonition, yet “many words/babbling” is not the same as vain repetitions of words as the heathen do under the premise that such will obtain the request, which 1 Kings 18:26 examples, but the latter is not an admonition, and lacks that form. Neither is a quote or paraphrase, but Matthew 6:7 provides some expression of both. 1 Kings 18:26 most precisely conforms to what Matthew 6:7 reproves, while Sirach 7:14 partly conforms in basic thought and form but is lacking in fullness of what is reproved. It cannot be shown that Matthew 6:7 alludes to Sirach but the former most directly reproves 1 Kings 18:26 without referencing it. |
● Matt. 23:37 references 2 Esdras 1:30 | O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate. (Matthew 23:37,38) | I gathered you together, as a hen gathereth her chickens under her wings: but now, what shall I do unto you? I will cast you out from my face. (2 Esdras 1:30) | And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy. (2 Chronicles 36:15-16) | Principle: 2 Esdras 1:30 is a statement addressing Israel of what God did in gathering as a hen, contrasted with the punishment He will do (cast you out from my face), while Matthew 23:37,38 is a statement addressing Jerusalem as representing the nation, of what Christ yearned to do in gathering them as a hen and of punishment that will follow (house is left unto you desolate)while 2 Chronicles 36:15-16 expresses all this. Neither is a quote or paraphrase but 2 Chronicles 36:15-16 shares the words of of a hen gathering her chickens and foretells of judgment, with 2 Chronicles 36:15-16 describing what Matthew 23:37,38 and 2 Esdras 1:30 poetically express, and the latter can be said to be an allusion to Matthew in concept of attitude and punishment by God due to impenitence, while the latter verses allude to what 2 Chronicles 36:15-16 expansively describes as regards the impenitence of the people to Divine appeal. 2 Esdras 1:30 has some correspondence to 2 Chronicles 36:15-16 and both have correspondence to Matthew 23:37,38 in allusion. |
● Matt. 27:43 references Wisdom 2:15-16 | He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God. (Matthew 27:43) | He is grievous unto us even to behold: for his life is not like other men's, his ways are of another fashion. We are esteemed of him as counterfeits: he abstaineth from our ways as from filthiness: he pronounceth the end of the just to be blessed, and maketh his boast that God is his father. Let us see if his words be true: and let us prove what shall happen in the end of him. For if the just man be the son of God, he will help him, and deliver him from the hand of his enemies. (Wisdom 2:15-18) | All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying, He trusted on the Lord that he would deliver him: let him deliver him, seeing he delighted in him. (Psalms 22:7-8) | It is actually Wisdom 2:18 that has correspondence of the principle that God delivers the just which principle the unbelieving crowdin Matthew 27:43b expresses, but it is Psalms 22:7-8 that actually prophecies and describes this, and is what Matthew 27:43 references.. |
● Luke 6:31 references Tobit 4:15,16 | Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again. And as ye would that men should do to you, do ye also to them likewise. (Luke 6:30-31) | Do that to no man which thou hatest: drink not wine to make thee drunken: neither let drunkenness go with thee in thy journey. Give of thy bread to the hungry, and of thy garments to them that are naked; and according to thine abundance give alms: and let not thine eye be envious, when thou givest alms. | Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh? (Isaiah 58:7) Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the Lord. (Leviticus 19:18) | Tobit 4:15 states the converse (do not do”) of Luke 6:31 and which is also how it is usually found in some other religions and is different than “do ye also,” for it is proactive rather than restrictive at face value. And the proactive sense of Luke 6:31 finds correspondence in Leviticus 19:18, that of “love thy neighbor as thyself.” Luke 6:31 thus does not reference Tobit 4:15, Meanwhile Isaiah 58:7 is what is quite similar to Tobit 4:16a. And while both expresses of some of what Luke 6:30 in essence entails, yet Luke is different than Tobit (goods versus bread) and excludes greediness in a different way (withholding versus repossession), and overall does not evidence actually referencing Tobit, In essence Luke 6:30-31 covers what both the above texts require, but is not actually referencing either but confirms what they teach. |
● Luke 14:13 references Tobit 4:7 | But when thou makest a feast, call the poor, the maimed, the lame, the blind: And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just. (Luke 14:13-14) | Give alms of thy substance; and when thou givest alms, let not thine eye be envious, neither turn thy face from any poor, and the face of God shall not be turned away from thee. (Tobit 4:7) | Thou shalt observe the feast of tabernacles seven days, after that thou hast gathered in thy corn and thy wine: And thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite, the stranger, and the fatherless, and the widow, that are within thy gates. (Deuteronomy 16:13-14) He that hath pity upon the poor lendeth unto the Lord; and that which he hath given will he pay him again. (Proverbs 19:17) | Luke 14:13-14 exhorts what was required under the law in feasts, and promises recompense which Proverbs 19:17 also assures, but Luke distinctly places it at the resurrection of the just (versus the unjust, which is separated by 1,000 years: Revelation 20:6-15), while Tobit 4:7 exhorts alms-giving, and promises mercy in response. It does not mention feasts, nor recompense at the resurrection, and is more similar to Proverbs 19:17 in this aspect, but exhorting in principle what Deuteronomy 16:13-14 required as does Luke 14:13-14. However, it is the latter which references feasts for souls which Deuteronomy required such as for the the fatherless and the widow, and with all 3 sources promising recompenses, which Proverbs most distinctly promises. A correspondence of allusion to both can be seen in Luke 14:13-14 but which is not directly referencing them. |
● John 10:22 references 1 Maccabees 4:59 | And it was at Jerusalem the feast of the dedication, and it was winter. And Jesus walked in the temple in Solomon’s porch. (John 10:22-23) | Moreover Judas and his brethren with the whole congregation of Israel ordained, that the days of the dedication of the altar should be kept in their season from year to year by the space of eight days, from the five and twentieth day of the month Casleu, with mirth and gladness. (1 Maccabees 4:59) | John 10:22-23 merely alludes to Jews engaging in a historical feast which 1 Maccabees 4:59 describes, which the Lord used to evangelize. There is no reference to the latter as Scripture or even as any source of Divine inspiration validating this, but 1 Maccabees is one historical source that is corespondent to John 10:22-23. | |
● Rom. 9:21 references Wisdom 15:7 | Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? (Romans 9:21) | For the potter, tempering soft earth, fashioneth every vessel with much labour for our service: yea, of the same clay he maketh both the vessels that serve for clean uses, and likewise also all such as serve to the contrary: but what is the use of either sort, the potter himself is the judge. (Wisdom 15:7) | O house of Israel, cannot I do with you as this potter? saith the Lord. Behold, as the clay is in the potter’s hand, so are ye in mine hand, O house of Israel. (Jeremiah 18:6) | Wisdom 15:7 expresses what the potter does while Romans 9:21 asks the rhetorical question as whether the potter can do so, as does Jeremiah 18:6, which shows the most correspondence and allusion o it. |
● Rom. 11:34 references Wisdom 9:13 | For who hath known the mind of the Lord? or who hath been his counsellor? (Romans 11:34) | Wis 9:13 For what man is he that can know the counsel of God? or who can think what the will of the Lord is? | Who hath directed the Spirit of the Lord, or being his counsellor hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and shewed to him the way of understanding? (Isaiah 40:13-14) | Isaiah 40:13-14 expresses most directly and fully what Romans 11:34 expresses. |
● 2Cor. 9:7 references Ecclesiasticus 35:9 | Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver. (2 Corinthians 9:7) | In all thy gifts shew a cheerful countenance, and dedicate thy tithes with gladness. (Sirach 35:9) | Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering. (Exodus 25:2) | Sirach 35:9-10 expresses the most direct correspondence of allusion to 2 Corinthians 9:6-7, though no mention is made of it or any other source of this Truth. |
● Heb. 1:3 references Wisdom 7:26 | Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; (Hebrews 1:3) | For she [wisdom] is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness. (Wisdom 7:26) | Who is the image of the invisible God, the firstborn of every creature: (Colossians 1:15) For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. (2 Corinthians 4:6) | Wisdom 7:26 expresses the most direct correspondence to Hebrews 1:3a, though no mention is made of it or any other source of this Truth. |
● Heb. 11:35 references 2 Maccabees 7:7 | Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection: (Hebrews 11:35) | So when the first was dead after this number, they brought the second to make him a mocking stock: and when they had pulled off the skin of his head with the hair, they asked him, Wilt thou eat, before thou be punished throughout every member of thy body? But he answered in his own language, and said, No. Wherefore he also received the next torment in order, as the former did. (2 Maccabees 7:7-8) | 2 Maccabees 7:7-8 provides an example of what Hebrews 11:35 describes though no mention is made of the former or any other source of this Truth. | |
Partial complication of quotes of the OT (Hebrew canon) in the NT along with references to the word of God being written (hover mouse over ref. to see pop up of text). Mat. 1:22; 2:5,15,17,18; 3:3; 4:4,6,7,10,14,15; 5:17,18,33,38,43; 8:4,17; 9:13; 11:10; 12:3,5,17-21,40,41; 13:14,15,35; 14:3,4,7-9;19:4,5,17-19; 21:4,5,13,16,42; 22:24,29,31,32,37,39,43,44; 23:35;24:15; 26:24,31,54,56; 27:9,10,35; Mark 1:2,44; 7:3,10; 9:12,13; 10:4,5; 11:17; 12:10,19,24,26 13:14; 14:21,47,49; 15:28; Lk. 2:22,23.24; 3:4,5,6; 4:4,6-8,10,12,16,17,18,20,25-27; 5:14; 7:27; 8:10; 10:26,27; 16:29,31; 18:20,31; 19:46; 20:17,18, 28,37,42,43; 22:37; 23:30; 24:25.27,32,44,45,46; Jn. 1:45; 2:17,22; 3:14; 5:39,45-47; 6:31,45; 7:19,22,23,38,42,51,52; 8:5,17; 9:26; 10:34,35; 12:14,15,38-41; 15:25; 17:12; 19:24,28,36,37; 20:9,31; 21:24; Acts 1:20; 2:16-21,25-28,34,35; 3:22,23,25; 4:11,25,26; 7:3,7,27,28,32,33,37,40,42,43,49,50,53; 8:28,30,32,33; 10:43;13:15,27,29,33,39; 15:5,15-17,21; 17:2,11; 18:13.24,28; 21:20,24; 22:12; 23:3,5; 24:14; 26:22; 28:23,26,27; Rom 1:2,17; 2:10-21,31; 4:3,7,17,18,23,24; 5:13; 7:1-3,7,12,14,16; 8:4,36; 9:4,9,12,13,15,17,25-29,33; 10:11,15,19; 11:2-4,8,9,26,27; 12:19,20; 13:8-10; 14:11; 15:3,4,9-12,21; 16:16,26,27; 1Cor. 1:19,31; 2:9; 3:19,20; 4:6; 6:16; 7:39; 9:9,10; 10:7,11,26,28; 14:21,34; 15:3,4,32,45,54,55; 2Cor. 1:13; 2:3,4; 3:7,15; 4:13; 6:2;16; 7:12; 8:15; 9:9; 10:17; 13:1; Gal. 3:6,8,10-13; 4:22,27,30; 5:14; Eph. 3:3,4; (cf. 2Pt. 3:16); Eph. 4:8; 5:31; 6:2,3; (cf. Dt. 5:16); Col. 4:16; 1Thes. 5:27; 1Tim. 5:18; 2Tim. 3:16,17; Heb. 1:5,7-13; 2:5-8,12,13; 3:7-11,15; 4:3,4,7; 5:5,6; 6:14; 7:17,21,28; 8:5,8-13; 9:20; 10:5-916,17,28,30,37; 11:18; 12:5,6,12,26,29; 13:5,6,22; James 2:8,23; 4:5; 1Pet. 1:16,24,25; 2:6,7,22; 3:10-12; 5:5,12; 2Pet. 1:20,21; 2:22; 3:1,15,16; 1Jn. 1:4; 2:1,7,8,12,13,21; 5:13; Rev. 1:3,11,19; 2:1,8,12,18; 3:1,7,12,14; 14:13; 19:9; 21:5; 22:6,7;10,18,19 Glory to God. | ||||