deuterocanonicals that have a counterpart in the New Testament. They are
divided as follows:
7
St. Matthew
51
St. Mark
11
St. Luke
29
St. John
20
Acts
53
Romans
29
1 Cor.
22
2 Cor.
2
Galatians
3
Ephesians
8
Philippians
3
Colossians
1
1 Thes.
7
2 Thes.
1
1 Timothy
6
2 Timothy
5
Titus
2
Hebrews
24
St. James
23
1 Peter
5
2 Peter
4
1 John
1
St. Jude
1
Revelation
24
Furthermore, out of the 350 verses cited in the New Testament from the
Old Testament, 300 are taken from the Septuagint. This extensive use of
the Septuagint is an informal and practical ratification of its contents by
Christ and the Apostles. In doing so they embedded the Septuagint in the
New Testament and made it a lasting inheritance for all Christians. Finally,
the Dead Sea Scrolls of the Jewish Essene community also extensively cite
passages from the Septuagint, particularly the books of Tobit and Sirach—
another sign that these books were known to Palestinian Jews.
To appeal to Jewish authorities before or after Christ, in order to settle the
canon definitively for Christians, is to ascribe to the custodians of a
provisional Covenant a final and definitive authority for all time—which is
a contradiction in terms. The Old Testament, a preparation for Christ, the
Fullness of Revelation, is, by definition, closed upon the arrival of the
Messiah—whether the Jews knew this or not. The Protestant appeal to
Jewish practice or belief at the time of Christ attributes an exaggerated,
over-arching authority to those who could not be given such authority,
something which would have to wait for the commissioning of Peter and
the Apostles by Our Lord.
Third objection: “Many Fathers of the Church and even Catholic
popes and saints did not accept the Deuterocanon!”
7
This list is taken from pp. 800-804 of the Nestle-Aland Greek New Testament,
27th edition (Novum Testamentum: Graece et Latine, Deutsche Bibelgesellschaft).
See Appendix E.
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