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 (do͞o′tə-rō′kə-nŏn′ĭ-kəl, dyo͞o′-)
Of, relating to, or being a second canon, especially that consisting of sections of the Old and New Testaments not included in the original Roman Catholic canon but accepted by theologians in 1548 at the Council of Trent.
American Heritage® Dictionary of the English Language, Fifth Edition. Copyright © 2016 by Houghton Mifflin Harcourt Publishing Company. Published by Houghton Mifflin Harcourt Publishing Company. All rights reserved.
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Intertextual Explorations in Deuterocanonical and Cognate Literature
Jesus even called him "the Elijah who was to come" (Matt 11:14), invoking a tradition beginning in Old Testament (Mal 4:5-6) and expanded in deuterocanonical literature (Sir 48:10) that held that the prophet Elijah would one day return to facilitate reconciliation and restore Israel before the Day of the LORD.
In the 16th century Pope Sixtus divided the Old Testament into protocanonical and deuterocanonical works, proto meaning those works that came before and deutero meaning there that are secondary to the canon.
This differs from the seventy-three books of the Catholic Bible because it excludes the seven deuterocanonical books.
author of the later deuterocanonical First Book of Maccabees might well
The Deuterocanonical books of Sirach and Wisdom of Solomon, notes Sophie Ramond, exhibit a higher interest in the themes of law and justice than other wisdom books, such as Job and Qohelet.
However, the tradition does not consist of a single trajectory, as Jeremy Corely's survey of deuterocanonical texts like Sirach, Baruch, and 3 Maccabees concludes.
Holy Bible: New Revised Standard Version Containing the Old and New Testaments and the Deuterocanonical Books.
This present commentary features articles dealing with each book of the Tanakh, plus the Christian Scriptures, as well as those works known as the Apocrypha or Deuterocanonical books.
In the first seven chapters Anderson's starting point is two passages from the deuterocanonical (i.e., apocryphal) books of the Old Testament: Sirach 35:1-2 and Tobit 4:7b-10.
Indeed, Anderson strolls comfortably from Hebrew biblical texts to rabbinic midrash and commentary, to Second Temple deuterocanonical and apocryphal works, to the sermons of the church fathers, to medieval religious art, and back to the biblical texts, all the while showing similarities and mutual illuminations across the ages.