Hebrews 11:35 is an indisputable reference to 2 Maccabees 7, but many are not so clear as there may be only a single phrase that echoes one in a deuterocanonical book (and this may not be obvious in the translation, but only the original languages).So, he concedes that this is a list that has been put together, but someone with training in translations and scripture and history should go through each phrase and determine whether it is a specific reference, or not.This is the same with New Testament references to the protocanonical books of the Old Testament. How many New Testament references there are to the Old Testament depends in large measure on what you are going to count as a reference.
As a result, many scholarly works simply give an enormous catalogue of all proposed references and leave it to the individual interpreter to decide whether a given reference is actual or not.
Still, I will maintain that no one has refuted that these books were in the bible of the time of the apostles and Jesus Christ and if they were, why would they not today be considered Scripture?
LOL Go I am NO scholar at all. I just love the word of God and like to read in context..Most of the "cross references "do not fit in context.....This is terrible scholarship
Still, I will maintain that no one has refuted that these books were in the bible of the time of the apostles and Jesus Christ and if they were, why would they not today be considered Scripture?
Were they part of the Jewish canon at the time of Jesus or simply historical and wisdom writtings ?
The Hebrew Canon: Among Jews, the oldest canon appears to have been the one defining the Torah (the first five books of modern Bibles), which was not only the central document of Jewish faith but also the fundamental law of the Jewish nation. These five books reached final form and were set apart not earlier than the mid-sixth and not later than the fourth century b.c. It is the one canon upon which all Jewish groups, and also Samaritans and Christians, have usually agreed.
Alongside the Torah, most Jews of the first century a.d. appear also to have accepted a second canon of somewhat less authority, called the ‘Prophets.’ This included historical books (Joshua through 2 Kings, but not Ruth), as well as the more strictly prophetic books of Isaiah, Jeremiah, Ezekiel, and the Twelve Prophets (Hosea through Malachi in the Protestant order). The remaining titles of the Hebrew Bible—the total list corresponding to the canon of the Protestant ot—are known as the ‘Writings’ (Ruth, Esther through Song of Solomon). The canon of Prophets may be almost as old as that of Torah, but neither it nor the Writings was accepted by Samaritans or, perhaps, by Sadducees. The canon of Writings probably reached final form only after the first Jewish war against Rome (a.d. 66-70), under the leadership of the rabbinic courts at Jabneh (Jamnia). In the Dead Sea Scrolls, which were hidden away during that war, a wide variety of writings are found, with no obvious canonical distinctions among them.
The Hebrew canon was developed among Jews who spoke Hebrew or Aramaic. Many Jews of late antiquity, however, spoke only Greek. As early as the third century b.c., Greek versions of the Hebrew books were being made for their use. Some of these Greek books have rather different forms from those they took in the Hebrew canon (e.g., Jeremiah and Daniel); others were ultimately excluded from the Hebrew canon (e.g., Ecclesiasticus). There were also original works written in Greek, such as the Wisdom of Solomon, which came to be canonical only in the Greek language realm. The result was a larger, but somewhat ill-defined, canon of writings revered among Greek-speaking Jews.