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In 1935, a small fragment—four verses of St John’s Gospel, chapter 18—came to light; it is true to our text, and it is dated c. No one would ever have thought of questioning the integrity of the Gospel texts, but for the fact that they contain a Divine Law of belief and conduct, irksome to the irreligious. “In short, the latest dates that can be admitted are around 50 for Mark, …

Whoever would dismiss the New Testament must logically reject all written sources of ancient history and literature. around 55 for Completed Mark; around 55-60 for Matthew; between 58 and 60 for Luke.

Codex Alexandrinus of the early 5th century contains almost all the New Testament. Other scholars point also to the wide use of shorthand and the carrying of notebooks in the Graeco-Roman world, the practice in schools of circulating lecture notes, and the common practice among the disciples of rabbis to make notes of their sayings. French scholar Jean Carmignac was struck by the Semitisms (Hebrew or Semitic way of writing and speaking) of the Greek text of St Mark’s Gospel when in 1963 he began to translate it into Hebrew. Evang., 1911; The Date of Acts and the Synoptic Gospels, Williams & Norgate, London, and Putnam, N. Theologische Quartalsch., Tübingen 1929, IV, pp.443-4 See a list of fifteen scholars in J.

Codex Bezae of the 5th century contains, inter alia, the four Gospels. His work The Birth of the Synoptic Gospels summarises twenty years of research on the Hebrew language background to the Gospels. Wenham, Redating Matthew, Mark and Luke, Hodder and Stoughton, London 1991, p.299.

Another codex of the 5th century contains three-fifths of the N. D.: portions of 19 verses of St Matthew; papyri of St John’s Gospel containing twelve complete chapters and portions of the other nine; 86 leaves of a codex containing portions of St Paul’s letters. Carmignac names forty-nine scholars who uphold the Semitic origin of one or other of the Gospels. This figure does not include the even more numerous early manuscripts of translations into Latin, Syriac, Coptic, Armenian, Georgian, Ethiopian, Gothic, Old Church Slavonic and other languages. Mazon, Introduction à l’Iliade, Société d’Édition Les Belles Lettres, Paris 1959, pp.7-65. The Life of Christ, Bruce, Milwaukee 1947, pp.98-141 Redating the New Testament, SCM Press, London 1976, p.345 Idem, p.13 Idem, p.352 Redating Matthew, Mark and Luke, op. Oral Tradition and Written Transmission in Rabbinic Judaism and Early Christianity, Gleerup, Uppsala, Sweden 1961; Préhistoire des Évangiles, Cerf, Paris 1981; The Gospel Tradition, Gleerup, Lund 1986 Memory and Manuscript, op.

T., and another of the 4-5th century contains the four Gospels. books, dating from the 2nd-4th century, have been discovered in Egypt. From the early 3rd century we have: portions of 30 leaves with parts of the Gospels and Acts; a papyrus codex containing eight complete chapters of St Luke and five complete chapters of St John. He adduces multiple examples of Semitisms, and divides them into nine categories: Semitisms of borrowing, imitation, thought, vocabulary, syntax, style, composition, transmission, and translation. All manuscript statistics of the ancient classics are taken from the introductions to the critical editions of these texts published by Société d’Édition Les Belles Lettres, Paris. cit., p.328 The Gospel Tradition, Blackwell, Oxford 1970 R. Gundry, The Use of the Old Testament in St Matthew’s Gospel, Brill, Leiden 1967; E. Goodspeed, Matthew, Apostle and Evangelist, Winston, Philadelphia 1959; R.

late dating of the gospels-31late dating of the gospels-76late dating of the gospels-25

Those who argue for a later date say that Mark was able to include the prophecy about the destruction of the Temple because it had already happened.

Those who favor an earlier date argue that Mark's language indicates that the author knew that there would be serious trouble in the future but, unlike Luke, didn't know exactly what that trouble would entail.

Of course, it wouldn’t have taken divinely inspired prophecy to guess that the Romans and Jews were on yet another collision course.

As Roger Parvus writes: Justin Martyr of the mid-second century, discussed in the previous post, is also the earliest of the Church Fathers to show a detailed interest in writing about events in the earthly life of Jesus.

Most of his discussion is an attempt to prove that the Old Testament writings were prophesying cryptically about Jesus. Interestingly the literary focus on the life of Jesus first appears to gain wider traction around the same time as the interest in and heated controversy over Paul.




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