Determining Biblical Reliability Through Manuscript Evidence
Manuscripts relates to the tests used to determine the reliability of the extant manuscript copies of the original documents penned by the Scripture writers (we do not possess these originals). In determining manuscript reliability, we deal with the question: How can we test to see that the text we possess in the manuscript copies is an accurate rendition of the original? There are three main manuscript tests: the Bibliographic, Eyewitness, and External.
"The Bible has stronger bibliographic support than any classical literature - including Homer, Tacitus, Pliny, and Aristotle." The bibliographic test considers the quantity of manuscripts and manuscript fragments, and also the time span between the original documents and our earliest copies. The more copies, the better able we are to work back to the original. The closer the time span between the copies and the original, the less likely it is that serious textual error would creep in. The Bible has stronger bibliographic support than any classical literature - including Homer, Tacitus, Pliny, and Aristotle.
We have more than 14,000 manuscripts and fragments of the Old Testament of three main types: (a) approximately 10,000 from the Cairo Geniza (storeroom) find of 1897, dating back as far as about AD. 800; (b) about 190 from the Dead Sea Scrolls find of 1947-1955, the oldest dating back to 250-200 B.C.; and (c) at least 4,314 assorted other copies. The short time between the original Old Testament manuscripts (completed around 400 B.C.) and the first extensive copies (about 250 B.C.) - coupled with the more than 14,000 copies that have been discovered - ensures the trustworthiness of the Old Testament text. The earliest quoted verses (Num. 6:24-26) date from 800-700 B.C.
"We have more than 14,000 manuscripts and fragments of the Old Testament of three main types: (a) approximately 10,000 from the Cairo Geniza (storeroom) find of 1897, dating back as far as about AD. 800; (b) about 190 from the Dead Sea Scrolls find of 1947-1955, the oldest dating back to 250-200 B.C.; and (c) at least 4,314 assorted other copies."The same is true of the New Testament text. The abundance of textual witnesses is amazing. We possess over 5,300 manuscripts or portions of the (Greek) New Testament - almost 800 copied before A.D. 1000. The time between the original composition and our earliest copies is an unbelievably short 60 years or so. The overwhelming bibliographic reliability of the Bible is clearly evident.
The eyewitness document test, sometimes referred to as the internal test, focuses on the eyewitness credentials of the authors. The Old and New Testament authors were eyewitnesses of - or interviewed eyewitnesses of - the majority of the events they described. Moses participated in and was an eyewitness of the remarkable events of the Egyptian captivity, the Exodus, the forty years in the desert, and Israel's final encampment before entering the Promised Land. These events he chronicled in the first five books of the Old Testament.
The New Testament writers had the same eyewitness authenticity. Luke, who wrote the Books of Luke and Acts, says that he gathered eyewitness testimony and "carefully investigated everything" (Luke 1:1-3). Peter reminded his readers that the disciples "were eyewitnesses of [Jesus'] majesty" and "did not follow cleverly invented stories" (2 Pet. 1:16). Truly, the Bible affirms the eyewitness credibility of its writers.
The external evidence test looks outside the texts themselves to ascertain the historical reliability of the historical events, geographical locations, and cultural consistency of the biblical texts. Unlike writings from other world religions which make no historical references or which fabricate histories, the Bible refers to historical events and assumes its historical accuracy. The Bible is not only the inspired Word of God, it is also a history book - and the historical assertions it makes have been proven time and again.
"Secular historians like the Jewish Josephus (before A.D. 100), the Roman Tacitus (around A.D. 120), the Roman Suetonius (A.D. 110), and the Roman governor Pliny Secundus (A.D. 100-110) make direct reference to Jesus or affirm one or more historical New Testament references." Many of the events, people, places, and customs in the New Testament are confirmed by secular historians who were almost contemporaries with New Testament writers. Secular historians like the Jewish Josephus (before A.D. 100), the Roman Tacitus (around A.D. 120), the Roman Suetonius (A.D. 110), and the Roman governor Pliny Secundus (A.D. 100-110) make direct reference to Jesus or affirm one or more historical New Testament references. Early church leaders such as Irenaeus, Tertullian, Julius Africanus, and Clement of Rome - all writing before A.D. 250 - shed light on New Testament historical accuracy. Even skeptical historians agree that the New Testament is a remarkable historical document. Hence, it is clear that there is strong external evidence to support the Bible's manuscript reliability.
Fatal Flaws: What Evolutionists Don't Want You to Know
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As more and more so-called experts challenge what the Bible says about the creation of man, we must take aim with straightforward, Christ-centered answers.
Today's generation is bombarded with theories about humankind and its origins. In Fatal Flaws, now in paperback with a study guide included, Hank Hanegraaff keeps Christians from falling prey to corrupting scientific speculation about the origins of life and reminds us that we are God's creation. This common-sense approach puts the concept of evolution in the grasp of everyday Christians and reminds us that ultimately the key to our purpose in this life comes from understanding whose we are and who created us.
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New Testament Manuscripts
The Dead Sea Scrolls - Revised Edition: A New Translation
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In 1946, the world of biblical studies was rocked by the discovery of several scrolls in caves around the Dead Sea. The Dead Sea Scrolls contained translations of portions of the books of the Hebrew scriptures, a manual of discipline for the community responsible for producing the scrolls and a scroll that narrated an apocalyptic battle between the sons of light, led by a figure called the Teacher of Righteousness, and the sons of darkness. These documents gave biblical scholars a tantalizing glimpse of the then relatively unknown period of first-century Judaism and of the theology of at least one of its sects. Very quickly, though, the ownership of the scrolls became a point of great political contention between the Israeli government and American scholars like Frank Moore Cross at Harvard, and, consequently, translations of the scrolls appeared very slowly, if at all. Finally, in 1991, author Martin Abegg, then a graduate student at the University of Cincinnati, published a volume of previously unreleased scrolls. Following this publication, the Huntington Library announced that it had photographs of all the unreleased scrolls and that it would allow unrestricted access to the photos. Wise, Abegg and Cook's collection is now the most complete collection of the Dead Sea Scrolls available. The authors' English translations capture the nuances of the Hebrew, and sometimes the Greek, of the scrolls, many of which are merely fragments. Also contained here is a thorough introduction to the history of the discovery of the scrolls and a theory about the community that produced the scrolls: the authors convincingly argue that the Essenes, to whom the scrolls are traditionally attributed, were likely not the community responsible for writing the scrolls. For all interested in learning from primary texts about the development of first-century Judaism, this is an essential volume.
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Introducing Gary Habermas
Gary R. Habermas was born just outside Detroit, Michigan in 1950. Although he was raised in a Christian home and attended a German Baptist Church, he began having serious doubts about Christianity. For more than ten years, he faced uncertainty about key Christian claims and searched other religious and non-religious systems, especially naturalism. His studies centered chiefly on investigating various world views, occasionally getting close to what he thought might be the proper approach. During this time, as he explains, "The last thing I did at night was recall what I had learned that day to further my search. Early the next morning, it seems that the first thing that came to my mind was, 'Where did I end my studies last night?'" This continued for several agonizing years.
Habermas' interest in the field of apologetics began early in his search when he realized that some religions made claims that could be either verified or falsified. He searched the various religious systems to ascertain if such claims were verifiable. After several years of study, he concluded that very few religious claims could be substantiated. Habermas concluded that even Christianity suffered in this sense. While certainly having more evidential considerations than other religions, there always seemed to be a reason why the argument could not be finalized. While Habermas conducted detailed studies of creation, fulfilled prophecy, archaeological discoveries, and the general reliability of the Old and New Testaments, he constantly asked if there were any "clinching" arguments.
Habermas especially studied the notion that Eastern metaphysics were confirmed by modern physics, as well as the claims made on behalf of various other holy books. He reached the conclusion that, while religious beliefs could be held by faith, they usually lacked great evidence and could not be "proven" to be true.
Habermas' search frequently took the form of debating with various adherents of non-Christian as well as Christian views. He told practitioners from both camps that their beliefs were not as grounded as they would like to believe. He especially recalls one encounter where an exasperated Christian told him that he was filled with demons! Once his mother called to see how he was doing, and he announced that he thought he was close to becoming a Buddhist, his latest research interest.
During this time, one subject began to appeal to Habermas more than any other. He realized that if Jesus had been raised from the dead, this would go a long way toward arguing that Christianity was true. He also studied the founders of the major religious traditions, along with some lesser-known figures, to see if there were other claims that someone had been raised from the dead. He was especially interested in whether there was any historical or other evidence for any such teachings. Thirteen hundred note cards later, he was well on the way to a lifetime of being "hooked" on the subject of Jesus' resurrection. Little did he know that his early years of study on this subject would begin his fascination with the topic that has never lessened.
The Dead Sea Scrolls: Catalog of the Exhibition of Scrolls and Artifacts from the Collections of the Israel Antiquities Authority at the Public Museum of Grand Rapids
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Since their discovery, the Dead Sea Scrolls have been not only invaluable objects of study for scholars but also sought-after public attractions, drawing multitudes of people interested in viewing these fascinating ancient documents. This exhibition catalog features photos and descriptions of the twelve Scroll fragments and over 80 artifacts from the collections of the Israel Antiquities Authority on display at the Public Museum of Grand Rapids in spring 2003.
Allowing everyone to experience this stunning exhibit firsthand, this catalog contains a mix of striking visual images, basic information on the Scrolls, and outstanding original essays by leading Dead Sea Scrolls scholars. Bastiaan Van Elderen introduces the history of the Scrolls. Pnina Shor and Lena Libman describe the conservation of the Scrolls. James VanderKam discusses the importance of calendars in the life of the Qumran community. And, significantly, Emanuel Tov documents for the first time in his own words the history of the publication of the Scrolls, including the controversy surrounding their release, the reasons behind delays in their publication, and other provocative stories.
Exquisitely produced and packed with information, "The Dead Sea Scrolls" will be useful to professionals and general readers for years to come.
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Are the gospels too late to be good history?
The Historical Jesus: Ancient Evidence for the Life of Christ
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Habermas shows the difference between honest literary/historical investigation & bias proclamations. He's not afraid to take on skeptics, meeting their hypotheses head-on. He not only details opposing viewpoints, but provides heavily footnoted sources to back up his argument that Jesus is not a myth "created" by man, but a real man whose "historical" life is "reported" with so much evidence that it's hard to ignore.
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Bible Reliability - Lee Strobel
The Case for Christ
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Retracing his own spiritual journey from atheism to faith, Lee Strobel, former legal editor of the Chicago Tribune, cross-examines recognized experts with tough, point-blank questions: How reliable is the New Testament? Does evidence exist for Jesus outside the Bible? Is there any reason to believe the resurrection was an actual historical event?
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Helpful Links
- Ancient Biblical Manuscript Center
- The ABMC is a non-profit research institute of the Claremont School of Theology that is devoted to preserving photographic and digital images of
ancient Jewish and Christian manuscripts and to making those images conveniently available to students and scholars for research purposes. - Christian Research Institute
- Because Truth Matters
- Dr. Gary R. Habermas
- A Brief Biography
The Apologetics Study Bible
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- Light-in-me Light-in-me Apr 25, 2009 @ 1:08 am
- Great lens 5*s from me, great job !! I just did a new lens on the Dead Sea Scrolls, I have your Short Introduction to Biblical Archaeology lens featured on that and my Hezekiahs Tunnel lens.
Keep up the fantastic work !!
Take care,
Robin
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- AslanBooks AslanBooks Jan 26, 2009 @ 11:39 pm
- Thank you for listing your lens on The Squidoo Ink Pot at http://www.squidinkpot.com.
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