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Patristic Quotes of Deuterocanonical Texts

Laird

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Asteriktos said:
Nicene said:
Would they quote them as authoritatively as they might other books? Those quotes that specifically imply these are definietly scripture would be of teh most use, when discussing with protestants primarily.
Sometimes they did, and sometimes they didn't. Also, sometimes they quotes something from memory and called it Scripture even though they technically excluded it from their Bible canon.
What do you think about this Catholic article? http://matt1618.freeyellow.com/deut.html  It shows that although the Fathers generally excluded most of the deuterocanonicals from their canon, they still considered them as Scripture and used them to prove doctrine. Except for St. Jerome that is, who seems to be either inconsistent when he calls the deuterocanonicals Scripture and yet when he lists the canon he excludes the deuterocanonicals and says we can't use them to prove doctrine, or we are just misunderstanding him.
 

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While I mentioned some tentative thoughts above, for example...

Asteriktos said:
Some problems we have is that we find that sometimes a writer calls something "scripture" or attributes divine inspiration to it, or attributes it to a canonical author, when they don't necessarily mean to imply that a book is canonical. And sometimes there is just overall confusion as to what an author believed.
I have come to wonder how much of this is my own confusion and/or that of others. I have not read the article you linked to though, so I am not meaning to speak of that in particular. But in general... the very concept of a canon as many of us conceive it seems to not necessarily match what writers in, say, the 5th century believed, let alone the 2nd or 1st centuries. It's a rule, or guide, or whatever term you want to use, but it'd not a set-in-stone thing necessarily. I think there was confusion on the part of the authors at times. I know there was, actually, as they attributed passages to wrong authors, combined texts without realizing it, and so forth (and understandably so, given what they were working with.)  But maybe it goes well beyond that, and it simply wasn't that important, in that canon was not necessarily tied at the hip with authority. With the trinity, or Christology, or some other things, these were important enough to argue over and wage war over (spiritually or otherwise) and be exact and rigid and such. Yet with the Bible, which would seem to be very important, while people sometimes spoke in fairly certain-sounding ways, they had to realize that others in the Church disagreed, in both theory and in actual practice, and didn't usually make a big stink about that. But as I said, I haven't had a chance to read what you mention yet; maybe this weekend...
 

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Laird said:
What do you think about this Catholic article?
I would still like to give this article another shot... but that formatting and coloring...
 

Asteriktos

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Palladius of Galatia (364-425)
Palladius of Galatia, The Lausiac History, Prologue - Sir. 8:9 - quotes passage
Palladius of Galatia, The Lausiac History, Prologue - Sir. 19:30 - quotes passage, adding "as Wisdom says"
Palladius of Galatia, The Lausiac History, 38.1 - Wis. 4:13 - quotes passage as from Scripture
Palladius of Galatia, Life of St. John Chrysostom, 12 - Sir. 8:9 - quotes passage
Palladius of Galatia, Life of St. John Chrysostom, 12 - Sir. 11:29 - quotes passage
Palladius of Galatia, Life of St. John Chrysostom, 17 - Sir. 21:15 - paraphrases passage
Palladius of Galatia, Life of St. John Chrysostom, 20 - Sir. 2:14 - quotes passage as from "the word"
 

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Asteriktos said:
Laird said:
What do you think about this Catholic article?
I would still like to give this article another shot... but that formatting and coloring...
Yeah, I don't know why people can't just use normal formatting and colouring. It's so annoying. Btw, I found a way to change the colouring. Just press Ctrl + P and then you can change it from colour to normal black and white. And you can adjust the size on the bottom right.
 

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There exists a famous quote by pope Gregory the Great in Moralia de Job, book 19, section 34

With reference to which particular we are not acting irregularly, if from the books, though not canonical, yet brought out for the edifying of the Church, we bring forward testimony. "Thus Eleazar in the battle smote and brought down an elephant, but fell under the very beast that he killed." [1 Macc. 6, 46]
http://www.lectionarycentral.com/GregoryMoralia/Book19.html

This will not help to clarify the muddy waters.

Asteriktos said:
And I could go on, but the point is that there were disagreements. This gets an exclamation point at the Council of Trullo in c. 690--reckoned of Ecumenical authority by Orthodox Christians--which accepts multiple scriptural canons. None of this is meant to make people unsure of their faith. It is exactly faith which we need, not reliance on perfection, which humans can never give us. Certainly we should look to expressions of individual Fathers for edification and enlightnement, but none of them individually are infallible.
I agree with this position totally.
 

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These quotations are certainly very useful! - My sincere thanks to Justin et al!

Now, what about N.T. quotations of Deuterocananical/ Apocryphal Texts?

I get stumped after quoting 2 or possibly 4.  :)
 

Asteriktos

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Ilwain said:
These quotations are certainly very useful! - My sincere thanks to Justin et al!

Now, what about N.T. quotations of Deuterocananical/ Apocryphal Texts?

I get stumped after quoting 2 or possibly 4.  :)
A good idea for this or another thread... if no one else gets the ball rolling I will look into it... sometime... probably *crosses fingers, then self*  :angel:
 

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The data ignores nuances such as placing books 'on a lower footing' so that they are used for education or inspiration but not doctrine. It's just about one thing: did they include or exclude the books in their Bible canon. The point is not to argue for any particular point of view as far as their present-day status. This is meant to be descriptive, and not be an implied prescriptive. I had a few more noble reasons for doing this, but honestly the main reason is just a pet peeve I have: would-be apologists talking like the canon was settled in the late 4th century, with them often going on to blame Protestants for "going against 1000 years of tradition!" Nope. Tradition was fine accommodating diversity of opinion on the matter in the first four centuries, and it was fine doing so for centuries afterwards as well. That doesn't give a free pass to everyone who wants to play at 'Make your own bible canon,' but if we're going to claim Tradition, history, etc. to be on the side of the Orthodox, then let's get it right.
 

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Anyone want to add some additional Eastern sources that come after what was mentioned in the two charts above, up till perhaps the beginning of the 19th century? The ones I know (or suspect) who outline a canon include...

Metrophanes of Alexandria (d. 1639)
Synod of Jassy (1642)
Council of Jerusalem/Pat. Dositheus (1672)
St. Tikhon of Zadonsk (d. 1873)
St. Nicodemus the Hagiorite (d. 1809)
St. Philaret of Moscow (d. 1867)

Many later Orthodox sources seem to take the expanded canon for granted, a significant change considering the views of the Greek Fathers I mentioned above. Can we (roughly) pinpoint when exactly the Church made the change, and if possible understand why/how this change took place? Perhaps during the increased communications and debate between East and West in the 13th and 14th centuries (Italian Renaissance, Aquinas, St. Gregory Palamas, Councils of Lyon, etc.)?
 

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I don't have any quotes to add, just to say that I wonder if, given all the relatively early manuscripts of Scripture in Ge'ez if the EOTC canon ever had an influence on the acceptance of the Deuteros in the rest of Christendom? Might be a place to look.
 

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A good idea, though I'm not sure where to start tbh. Of all the early geographical areas, when it comes to the Bible canons/interpretations, it seems the most interesting because of how divergent it is, but also seems the most difficult to research (at least for English speakers)...
 

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Asteriktos said:
A good idea, though I'm not sure where to start tbh. Of all the early geographical areas, when it comes to the Bible canons/interpretations, it seems the most interesting because of how divergent it is, but also seems the most difficult to research (at least for English speakers)...
Go the extra mile! Learn Ge'ez and Amharic! I'm behind you all the way! :p
 

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So continuing the theme of taking a closer look at some claims related to the Bible canon... sometimes Orthodox/Catholic apologists take up a strident "Greek or death!" position, but the Church Fathers didn't seem nearly as allergic to the Hebrew original. For one example, many Fathers mentioned the Hebrew alphabet when outlining their Bible canon:

"There are, then, of the Old Testament, twenty-two books in number; for, as I have heard, it is handed down that this is the number of the letters among the Hebrews" (St. Athanasius of Alexandria, Letter 39.4)

"I count therefore, twenty-two of the ancient books, corresponding to the number of the Hebrew letters." (St. Gregory the Theologian, PG 37:471-474)

"These are the twenty-seven books given the Jews by God. They are counted as twenty-two, however, like the letters of their Hebrew alphabet, because ten books which (Jews) reckon as five are double." (St. Epiphanius of Salamis, Panarion 8.6)

"That the Hebrews have twenty-two letters is testified also by the Syrian and Chaldaaen languages, which for the most part correspond to the Hebrew; for they have twenty-two elementary sounds which are pronounced the same way, but are differently written... Whence it happens that, by most people, five of the books are reckoned as double, viz., Samuel, Kings, Chronicles, Ezra, and Jeremiah with Kinoth, i.e., his Lamentations. As, then, there are twenty-two elementary characters by means of which we write in Hebrew all we say, and the human voice is comprehended within their limits, so we reckon twenty-two books, by which, as by the alphabet of the doctrine of God, a righteous man is instructed in tender infancy, and, as it were, while still at the breast." (St. Jerome, Prologue to the Books of the Kings)

"Observe, further, that there are two and twenty books of the Old Testament, one for each letter of the Hebrew tongue. For there are twenty-two letters of which five are double, and so they come to be twenty-seven. For the letters Caph, Mere, Nun, Pe, Sade are double. And thus the number of the books in this way is twenty-two, but is found to be twenty-seven because of the double character of five." (St. John of Damascus, Exact Exposition of the Orthodox Faith 4.17)

"The reason for reckoning twenty-two books of the Old Testament is that this corresponds with the number of the [Hebrew] letters. They are counted thus according to old tradition... To this some add Tobit and Judith to make twenty-four books, according to the number of the Greek letters, which is the language used among Hebrews and Greeks gathered in Rome." (St. Hilary of Poitiers, Exposition of the Psalms 15)

"It should be stated that the canonical books, as the Hebrews have handed them down, are twenty-two, corresponding with the number of their letters." (Origen, in: Eusebius, Ecclesiastical History 6.25)
 
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I've had this list for years. It is a list of quotes from the OT in the NT. It is very helpful for cross referencing:

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.
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.
 

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Justinian of Narnia said:
I've had this list for years. It is a list of quotes from the OT in the NT. It is very helpful for cross referencing:

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.
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.
Amazing! Thank you!
 

noahzarc1

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Justinian of Narnia said:
I've had this list for years. It is a list of quotes from the OT in the NT. It is very helpful for cross referencing:
Made a copy of this, thank you very much!
 
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I'm glad the list was helpful. Here are some other references if interested:

2Es 1:30 Mt 23:37, Lk 13:34

1 Enoch 2 / Jude 1:14-15 (Vengeance, wrath of Lord)

1 Enoch 1:6 / Ezekiel 38:19-20, Micah 1:2-3, Psalm 97:5, Haggai 2:6, Isaiah 13:13 (Day of the Lord)

1 Enoch 7:1-2 / Genesis 6:1-2 (Fallen angels)

1 Enoch 7:10 / Genesis 6:4 (Conception of giants by fallen Angels)

1 Enoch 10:15, 1 Enoch 14:4, 1 Enoch 15:1-2 / 2 Peter 2:4 Jude 1:6 (Punishment of Fallen Angels)

1 Enoch 20 / Revelations 1:20, Revelations 5:6 (the seven Spirits of God, the seventh Spirit is the Lord of the Spirits or Lord God and the seventh Angel is the Christ, the Son of Man or Angel of the Lord in scripture)

1 Enoch 42 / Mathew 11:19, Luke 7:35 (Parable of Wisdom)

1 Enoch 48:7, 1 Enoch 49:3 / The acts 2:21, John 3:18, 1 John 5:13, Daniel 12:3 (Whosoever calls upon the name of the Lord shall be saved)

1 Enoch 48:8-10 / Luke 21:25-26, Psalm 97:5, John 15:6, Mathew 13:30, Mathew 13:42 (fearful expectation of things to come and punishment of tares, chaff, branches without fruit)

1 Enoch 60:10, 1 Enoch 61:2, 1 Enoch 61:9, / Revelations 4:2-3, Revelations 4:11, Revelations 5:6 (Son of Man and Lord of spirits sitting upon throne)

1 Enoch 68:39, 1 Enoch 50:3 / Mathew 25:31 (Unsealing of scroll, dividing of goat from sheep, tares from wheat, chaff from good seed)

1 Enoch 70:12-17, 1 Enoch 61:10, 1 Enoch 48:2 / Luke 17:30, Daniel 7:9-14, Daniel 8:16-17 (Revealing of the Son of Man)

1 Enoch 48:1 / Zechariah 13:1, Revelations 22:17, (Let him who is athirst come)

1 Enoch 46:5-6 / Daniel 8:10-12, Revelations 12:3-4, Revelations 13:5-7, Daniel 7:21, 1 John 4:1-6, Luke 21:12-19, John 16:1-4, Isaiah 20:1, Isaiah 8:20-22 (spirit of antichrist, rebellious house)

1 Clement: Some of the following is allusion and some is direct reference:

2:2 “rich peace”…4 Macc. 3:20

2:3 “imploring him to be merciful”…2 Macc. 2:22, 7:27, 10:26

3:1 “all glory and enlargement”…Ecclus. 47:12

3:4 “death entered the world”…Wis of Solomon 2:24

6:4 Similar language is found in Ecclus. (Sirach) 28:14-19

7:5 “opportunity for repentance”…Wisdom 12:10

9:3 Enoch…Gen 5:24 (comp. Ecclus. 44:16-17)

9:4 Noah…”second birth to the world by his ministry” Genesis 6:6

20:12 “glory and majesty for ever and ever” …a possible parallel in Ecclus. 44:2, “The Lord has made/created/wrought much glory, His majesty from eternity (forever).”

25:1-5 This is fascinating. It appears that he uses the story of the Phoenix illustratively and not necessarily authoritatively. Assump. of Moses or the Sybilline Orac. (8:139)

27:4 “by his majestic word he created the universe…” Wisdom 9:2 (in light of the quotation to follow, I dare say that this is the background of the phrase).

27:5 “who will say to him…” Wisdom 12:12

35:3 “all holy”…only occurs in 4 Macc. 7:4 and 14:7

45:7 2 Macc. 14:34; Wis. 10:20; and indirectly in 2 Macc. 8:36

47:7 “heap blasphemies upon the name of the Lord…” 2 Macc 8:4 has very similar language.

55:4-5 Judith 8-13

59:3-4 Judith 9:11

61:2 “king of the ages..” Tobit 13:6,10
 

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...Many later Orthodox sources seem to take the expanded canon for granted, a significant change considering the views of the Greek Fathers I mentioned above. Can we (roughly) pinpoint when exactly the Church made the change, and if possible understand why/how this change took place? Perhaps during the increased communications and debate between East and West in the 13th and 14th centuries (Italian Renaissance, Aquinas, St. Gregory Palamas, Councils of Lyon, etc.)?
Regrettably he gives no details or references, but just to add to the above in trying to fill out the timeline, Archdeacon John Chryssavgis says that: "up until the twelfth century there was no 'closed' Canon clearly defined in Byzantium" (The Way of the Fathers: Exploring the Patristic Mind [Second Edition, 1998], p. 66)
 
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