The Cradle, the Cross, and the Crown by Andreas J. Köstenberger, Charles L Quarles Read Free Book Online Page A
Authors: Andreas J. Köstenberger, Charles L Quarles
prophecy that understands itself to be the culmination of the whole biblical tradition.”
101 G. R. Osborne, Revelation , BECNT (Grand Rapids: Baker, 2002), 768.
102 The preceding observations provide the underlying rationale for why the material is treated in the remainder of this volume the way it is (note especially that the book follows a chronological, rather than canonical, order of Paul's letters). The present remarks also provide the foundation for the final chapter on the subject of the unity and diversity of the NT.
103 Kline, Structure of Biblical Authority .
104 See N. Turner, “The Language of Jesus and His Disciples,” in The Language of the New Testament: Classic Essays , JSNT-Sup 60, ed. S. E. Porter (Sheffield: JSOT, 1991), 174–90; J. Fitzmyer, “The Languages of Palestine in the First Century A.D.,” CBQ 32 (1970): 501–31; S. E. Porter, The Criteria for Authenticity in Historical-Jesus Research: Previous Discussion and New Proposals , JSNTSup 191 (Sheffield: Academic Press, 2000), 126–80; and id., “Greek of the New Testament,” in Dictionary of New Testament Background , 426–35, especially 433–34.
105 N. R. Lightfoot, How We Got the Bible , 3d ed. (New York: MJF, 2003), 33.
106 Metzger and Ehrman, Text of the New Testament , 4.
107 Ibid., 5.
108 Ibid.
109 Elliott, “Manuscripts, the Codex, and the Canon,” 107.
110 Gamble, Books and Readers , 58.
111 A case in point is the bronze snake that Moses crafted in the wilderness (Num 21:9), which was later worshipped under the name of “Nehushtan” and was eventually destroyed as part of Hezekiah's reforms. Similarly, the tomb of Irenaeus survived into the time of the Reformation, when it was destroyed by the French Calvinists because the Catholics were worshipping it. See G. W. Kitchin, History of France , vol. II: A.D. 1453–1624 , 3d rev. ed. (Oxford: Clarendon, 1896), 321.
112 Against B. D. Ehrman, Misquoting Jesus: The Story Behind Who Changed the Bible and Why (San Francisco: Harper, 2005). See D. B. Wallace, “The Gospel According to Bart: A Review Article of Misquoting Jesus by Bart Ehrman,” JETS 49 (2006): 327–49.
113 The primary witnesses to the OT come from the Masoretic text (the Masoretes were Jewish scribes), preserved in the Cairo Geniza (895), the Leningrad Codex (916), the Codex Babylonicus Petropalitanus (1008), the Aleppo Codex (c. 900), the British Museum Codex (950), and the Reuchlin Codex (1105). See M. R. Norton, “Texts and Manuscripts of the Old Testament,” in The Origin of the Bible , ed. P. W. Comfort (Wheaton: Tyndale, 1992), 154–55. The Leningrad Codex remains the oldest complete manuscript and serves as the main source for the Hebrew text. See Wegner, Journey from Texts to Translations , 194. However, since the earliest of these manuscripts date from the ninth century, they are removed from the original autographs by a considerable period of time.
Other witnesses include the Talmud (Aramaic translations and commentaries), the Septuagint (or LXX, the Greek translation of the OT), the Samaritan Pentateuch, and the Dead Sea Scrolls (DSS). The latter, discovered during the 1940s and '50s, provide scholars with witnesses to the OT text that can be dated between 250 and 100 BC. Cave four (4Q), for example, has yielded about 40,000 fragments of 400 different manuscripts, 100 of which are biblical, representing every OT book except Esther. Remarkably, a comparison of the Dead Sea Scrolls and the Masoretic text reveals that the number of discrepancies is not as great as might have been expected. Thus the manuscript evidence for the OT suggests that the original OT texts were carefully preserved and are accurately represented in our modern Bible.
114 Metzger and Ehrman, Text of the New Testament , 52.
115 P. W. Comfort, “Textual Criticism,” in Dictionary of the Later New Testament and Its Developments , 1171.
116 P. W. Comfort, “Texts and Manuscripts of the New Testament,” in Origin of the
101 G. R. Osborne, Revelation , BECNT (Grand Rapids: Baker, 2002), 768.
102 The preceding observations provide the underlying rationale for why the material is treated in the remainder of this volume the way it is (note especially that the book follows a chronological, rather than canonical, order of Paul's letters). The present remarks also provide the foundation for the final chapter on the subject of the unity and diversity of the NT.
103 Kline, Structure of Biblical Authority .
104 See N. Turner, “The Language of Jesus and His Disciples,” in The Language of the New Testament: Classic Essays , JSNT-Sup 60, ed. S. E. Porter (Sheffield: JSOT, 1991), 174–90; J. Fitzmyer, “The Languages of Palestine in the First Century A.D.,” CBQ 32 (1970): 501–31; S. E. Porter, The Criteria for Authenticity in Historical-Jesus Research: Previous Discussion and New Proposals , JSNTSup 191 (Sheffield: Academic Press, 2000), 126–80; and id., “Greek of the New Testament,” in Dictionary of New Testament Background , 426–35, especially 433–34.
105 N. R. Lightfoot, How We Got the Bible , 3d ed. (New York: MJF, 2003), 33.
106 Metzger and Ehrman, Text of the New Testament , 4.
107 Ibid., 5.
108 Ibid.
109 Elliott, “Manuscripts, the Codex, and the Canon,” 107.
110 Gamble, Books and Readers , 58.
111 A case in point is the bronze snake that Moses crafted in the wilderness (Num 21:9), which was later worshipped under the name of “Nehushtan” and was eventually destroyed as part of Hezekiah's reforms. Similarly, the tomb of Irenaeus survived into the time of the Reformation, when it was destroyed by the French Calvinists because the Catholics were worshipping it. See G. W. Kitchin, History of France , vol. II: A.D. 1453–1624 , 3d rev. ed. (Oxford: Clarendon, 1896), 321.
112 Against B. D. Ehrman, Misquoting Jesus: The Story Behind Who Changed the Bible and Why (San Francisco: Harper, 2005). See D. B. Wallace, “The Gospel According to Bart: A Review Article of Misquoting Jesus by Bart Ehrman,” JETS 49 (2006): 327–49.
113 The primary witnesses to the OT come from the Masoretic text (the Masoretes were Jewish scribes), preserved in the Cairo Geniza (895), the Leningrad Codex (916), the Codex Babylonicus Petropalitanus (1008), the Aleppo Codex (c. 900), the British Museum Codex (950), and the Reuchlin Codex (1105). See M. R. Norton, “Texts and Manuscripts of the Old Testament,” in The Origin of the Bible , ed. P. W. Comfort (Wheaton: Tyndale, 1992), 154–55. The Leningrad Codex remains the oldest complete manuscript and serves as the main source for the Hebrew text. See Wegner, Journey from Texts to Translations , 194. However, since the earliest of these manuscripts date from the ninth century, they are removed from the original autographs by a considerable period of time.
Other witnesses include the Talmud (Aramaic translations and commentaries), the Septuagint (or LXX, the Greek translation of the OT), the Samaritan Pentateuch, and the Dead Sea Scrolls (DSS). The latter, discovered during the 1940s and '50s, provide scholars with witnesses to the OT text that can be dated between 250 and 100 BC. Cave four (4Q), for example, has yielded about 40,000 fragments of 400 different manuscripts, 100 of which are biblical, representing every OT book except Esther. Remarkably, a comparison of the Dead Sea Scrolls and the Masoretic text reveals that the number of discrepancies is not as great as might have been expected. Thus the manuscript evidence for the OT suggests that the original OT texts were carefully preserved and are accurately represented in our modern Bible.
114 Metzger and Ehrman, Text of the New Testament , 52.
115 P. W. Comfort, “Textual Criticism,” in Dictionary of the Later New Testament and Its Developments , 1171.
116 P. W. Comfort, “Texts and Manuscripts of the New Testament,” in Origin of the
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